of Surah al-Rum: Worldly Impacts

Bi Bi Saima Aman ullah

M.Phil. Scholar, Bahria University Karachi.
Head Of Markaz Ul Amaan Al Islami, Karachi.
[email protected]

Esarullah

M.Phil. Scholar, Bahria University Karachi.

HR Assistant
[email protected]

Belief in Life After Death (Ba‘th ba‘d al-Mawt) in the Light

of Surah al-Rum: Worldly Impacts

Abstract
Belief in life after death (Ba‘th ba‘d al-mawt) is one of the central foundations of
Islamic faith that shapes human thought, behavior, and social structures. While
much scholarship emphasizes its eschatological and spiritual aspects, this article
focuses on the worldly impacts of such belief upon individual and collective life.
Using the Qur’anic discourse of Surah al-Rum as a primary source, the study
highlights how conviction in resurrection not only strengthens moral responsibility
but also nurtures patience, justice, social harmony, and resilience in the face of
trials. The research adopts a thematic and analytical approach, demonstrating that
faith in life after death functions as a guiding principle for ethical conduct, socio-
political stability, and psychological well-being in this world. Hence, the doctrine
of resurrection is not merely a matter of creed but a transformative force with
direct relevance to contemporary human challenges.
Keywords
Ba‘th ba‘d al-mawt, Resurrection, Surah al-Rum, Islamic thought, Human life,
Ethical impacts

Introduction
Contemplation of death and the life that follows has always been a central concern
of human thought and philosophy. Throughout history and across cultures, humans
have sought guidance for ethical, social, and intellectual life from the concept of
life after death. From an Islamic perspective, faith in resurrection (Ba‘th ba‘d al-
mawt) is not merely a guarantee of the Hereafter but also a guiding principle for
living a meaningful life in this world.
1.Faith in resurrection (Ba‘th ba‘d al-mawt) occupies a fundamental and central
place within Islamic creed. It is not merely a doctrinal assertion but an all-
encompassing concept that directly shapes a person’s intellectual, moral, and social
life. The Qurʾān repeatedly makes clear that worldly life is transient, and that the
true and lasting life begins with the renewed life that follows death. In the
prophetic mission (peace be upon them), belief in resurrection held particular
importance because it orients human beings toward a meaningful purpose,
accountability for their deeds, and the pursuit of success in the Hereafter.
2 Human history attests that when societies abandon or forget belief in
resurrection, their conduct tends to sink into selfishness, oppression, and
materialism. Conversely, where this faith is upheld, virtues such as justice,
altruism, patience, honesty, and benevolence tend to flourish and strengthen social
institutions. Thus, belief in resurrection does more than secure eschatological
salvation: it also provides the moral foundations for peace, justice, and social
harmony in this world.
3.Surah al-Rūm presents rational, natural, and historical arguments for resurrection
with profound wisdom. By pointing to signs in creation and to human experience,
the Qurʾān demonstrates that the One Who created human life in the first place is
fully capable of restoring it. Moreover, the text links this doctrine to practical life:
conviction in resurrection cultivates patience, encourages righteous conduct, and
inclines people to avoid wrongdoing.
4 This article focuses precisely on that dimension of the doctrine: how belief in
resurrection affects worldly life. Rather than centring the discussion solely on
eschatological outcomes, the study highlights the concrete ways in which this faith
shapes individual ethics, psychological disposition, and social relationships. In

doing so, it not only clarifies the Qurʾānic message but also offers constructive
guidance for addressing contemporary intellectual and social challenges.
5.In what follows, we will examine how belief in resurrection influences ethical
behavior, personal attitudes, interpersonal relations, and communal
norms—showing that the doctrine of Baʿth baʿd al-mawt is a practical and
formative force in human life, not merely an abstract article of faith.
Significance of the Study
The significance of this study lies in its focus on the practical and worldly impacts
of belief in life after death, specifically through the discourse of Surah al-Rum.
While much Qur’anic scholarship has dealt with eschatological realities and the
metaphysical aspects of resurrection, this research emphasizes how such belief
actively shapes human ethics, social interactions, and psychological resilience in
daily life. The Qur’anic verses in Surah al-Rum highlight both rational and natural
proofs for resurrection, but also connect this doctrine with practical responsibilities
such as justice, patience, unity, and fulfillment of social duties. In the
contemporary context, where materialism, individualism, and social fragmentation
dominate, this study demonstrates how faith in resurrection provides a
transformative framework for building balanced individuals and cohesive societies.
Research Gap
Previous studies, as shown in the literature review, have examined Surah al-Rum
primarily from historical, thematic, or ecological perspectives. Scholars have
addressed the miraculous nature of the Surah’s predictions, the coherence (nazm)
of its structure, and its relevance to environmental ethics. Similarly, exegetical
works in Arabic literature have explained resurrection verses in depth. However, a
practical and systematic exploration of how belief in resurrection influences
worldly human life—ethics, social relations, and psychological well-
being—remains underdeveloped. This study addresses this gap by analyzing Surah
al-Rum not only as a source of eschatological doctrine but also as a guiding
principle for moral and social conduct in worldly life.
Research Methodology

This study adopts a qualitative and thematic methodology, focusing on the
exegetical analysis of selected verses from Surah al-Rum. The research draws upon
Ummahat al-Kutub (foundational tafsīr works) as well as various classical and
modern commentaries to explore the Qur’anic perspective on resurrection. The
analysis highlights central themes such as patience, justice, accountability, and
social harmony, showing how these are directly linked to belief in life after death.
Using an analytical-contextual perspective, the study demonstrates that this
doctrine serves not only as a foundation for spiritual salvation but also as a guiding
principle for ethical conduct, social responsibility, and psychological resilience in
worldly life.
Literature Review
Previous studies on Surah al-Rum and related Qur’anic themes have explored
diverse aspects. Works by Hamidullah 1 and Persian scholars Zarai 2 , Darxabad 3
examined the historical context and reasons for revelation, showing how the
Surah’s prediction reflected the Qur’an’s miraculous nature 4 . Assadi et al. (2021)
highlighted the concept of coherence (nazm) across the Qur’an and its Surahs. 5
Environmental and ecological concerns were studied by Supriyadi 6 (2025), Naf et
al. 7 (2024), and Firmansyah et al. (2023) 8 , focusing on sustainability, marine life,
and global environmental challenges.
In the Arabic scholarly tradition, Dr. Muhammad bin Ibrahim Domri’s work Āyāt
al-Ba‘th fī Sūrat al-Ḥajj: Dirāsah Taḥlīliyyah Tafsīriyyah provided a detailed
exegetical analysis of resurrection verses, reinforcing the Qur’anic methodology in
proving life after death (Domri, 2018) 9 . Similarly, Mazen bin Muhammad bin ‘Īsā’s
book al-Īmān bi-l-Yawm al-Ākhir wa Atharuhu ‘ala al-Fard wa al-Mujtama‘ (Faith
in the Last Day and Its Impact on the Individual and Society) emphasized the

1 Hamidullah, M. (1980). The Battle of Badr and Qur’anic Prophecies.
2 Zarai, A. (1995). Persian Historical Context of Surah al-Rum.
3 Darxabad, R. (2001). Qur’anic Miracles in Historical Perspective.
4 Hamidullah, 1980; Zarai, 1995; Darxabad, 2001
5 Assadi, H., et al. (2021). Coherence in the Qur’an: A Thematic Study. Journal of Qur’anic Studies.
6 Supriyadi, A. (2025). Qur’an and Ecology: Sustainability Discourse.
7 Naf, S., et al. (2024). Marine Life and Environmental Ethics in the Qur’an.
8 Firmansyah, A. (2023). Global Environmental Challenges and Qur’anic Perspectives.
9 Domri, M. B. I. (2018). Āyāt al-Ba‘th fī Sūrat al-Ḥajj: Dirāsah Taḥlīliyyah Tafsīriyyah.

transformative role of eschatological belief in shaping moral and social behavior
(Ibn ‘Īsā, 2010) 10 .
Collectively, these works reveal that while historical, coherence-based, and
ecological dimensions are well-addressed, empirical and practical analysis of
resurrection’s impact on human life remains underexplored.
Discussion
The belief in resurrection (baʿth baʿd al-mawt) is not only a theological
doctrine but also a dynamic force that shapes the moral, social, and
spiritual dimensions of human life. The Qur’ān, particularly in Surah al-
Rūm, provides multiple perspectives on how this faith influences
individuals and societies—ranging from detachment from worldly
illusions to steadfastness in patience and certainty. The following
discussion highlights these dimensions in a systematic manner. Each
subsection demonstrates that resurrection is not an abstract belief
confined to eschatology, but a transformative reality that nurtures ethical
conduct, reinforces social responsibility, strengthens communal unity,
and guides human beings toward their ultimate destiny.

1. Distrust in Worldly Pleasures
   The Qur’ān warns against being deceived by the outward beauty of
   worldly life while neglecting the Hereafter:

يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ 11 ‎

Translation: “They know only the outward aspect of the worldly life,
while of the Hereafter they are heedless.”
This verse highlights that many people remain preoccupied with worldly
affairs while ignoring the reality of resurrection. Al-Qurtubi explains

10 Ibn ‘Īsā, M. B. M. (2010). Al-Īmān bi-l-Yawm al-Ākhir wa Atharuhu ‘ala al-Fard wa al-Mujtama‘. Al-Maktabah
al-Shamilah.
11 Al-Rūm 30:7

that such people may master worldly knowledge such as agriculture,
construction, and trade, but they fail to grasp the significance of the
Hereafter 12 . Ibn ʿAbbās, ʿIkrimah, and Qatādah also interpret this verse
as a reference to superficial worldly knowledge that does not lead to
awareness of ultimate accountability. 13 Saʿīd ibn Jubayr adds that even
divinely inspired insights cannot benefit a person who is heedless of
resurrection 14 .
Thus, belief in resurrection cultivates detachment from the fleeting
nature of worldly pleasures. It encourages moderation, contentment
within the lawful limits set by Allah, and a conscious orientation toward
eternal life in the Hereafter.

2. Following the Religion of Fitrah and Truth
   The Qur’ān emphasizes that true religion corresponds to the natural
   disposition (fitrah) upon which Allah created humankind:
   فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ
   وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ‎ 15
   Translation: “So set your face toward the religion, inclining to truth—the
   natural disposition of Allah upon which He created mankind. There is no
   change in Allah’s creation. That is the upright religion, but most people
   do not know.”
   Qadi Thanaullah Panipati explains that this verse commands both the
   Prophet ﷺ and his followers to hold firmly to Islam, described here as
   the divine fitrah—the natural religion decreed by Allah for mankind۔ 16

12 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, p. 391, Lahore: Dār al-Qurʾān Publications, 2012
13 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, Beirut: Dār al-Fikr, 1994
14 Al-Qurtubi, ibid
15 Al-Rūm 30:30
16 Thanaullah Panipati, Tafsir al-Mazhari, Vol. 7, Karachi: Dār al-Qurʾān Publishers

Al-Qurtubi further notes that every human being is born with the innate
capacity to recognize truth and accept divine guidance. He interprets
“fitrat Allah” as the God-given ability to discern between right and
wrong, which should not be corrupted or altered. 17
Amin Ahsan Islahi adds that religion is not an external imposition but an
inner reality embedded in human nature. Human beings are equipped
with an inherent sense of good and evil, and faith in the Hereafter
ensures that this inner compass remains active and prevents deviation. 18
Thus, belief in resurrection keeps individuals aligned with their pure
fitrah, enabling them to resist worldly temptations and false ideologies
while remaining steadfast on the path of truth.

3. Sectarianism and Religious Fragmentation
   The Qur’ān warns against dividing religion into sects and following self-
   made paths:

مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ 19

Translation: “And do not be among those who divided their religion and
became sects, each faction rejoicing in what it has.”
This verse highlights that the absence of belief in the Hereafter leads to
disunity and religious fragmentation. When people do not fear
accountability before Allah, they elevate personal desires and
innovations, resulting in sectarianism and mutual hostility.
Al-Qurtubi explains that the verse originally refers to the polytheists,
who abandoned the divinely prescribed religion and invented different
practices, each sect rejoicing in its own fabricated system. 20 Thanaullah

17 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, Beirut: Dār al-Fikr, 1994
18 Islahi, Tadabbur al-Qur’an, Vol. 6, Karachi: Faran Foundation
19 Al-Rūm 30:32
20 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, Beirut: Dār al-Fikr, 1994

Panipati adds that this also applies to innovators within the Muslim
community who abandoned the true faith and followed their own
passions 21 .
Imam al-Awzaʿi is reported to have said that Satan, realizing that human
beings might repent from sin, spread the love of innovations and
personal whims so that people would not even seek forgiveness, thinking
themselves already on the right path 22 .
Thus, Qur’anic teaching makes clear that without faith in the Hereafter,
people fall into sectarianism and disunity. Conversely, belief in
resurrection nurtures unity, preserves religious integrity, and prevents
deviation into self-made paths.

4. The Effect of Faith on Human Nature and Turning to Allah
   The Qur’ān describes the natural human tendency to turn to Allah in
   times of distress:
   وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ
   يُشْرِكُونَ لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ 23
   Translation: “When harm touches people, they call upon their Lord,
   turning to Him in repentance. Then when He lets them taste His mercy,
   behold, a group of them associates partners with their Lord—so as to
   deny what We have given them. Say, ‘Enjoy yourselves, for soon you
   will know.
   These verses highlight the instinctive inclination of human beings: in
   moments of extreme hardship, they abandon false supports and turn
   sincerely toward Allah. This natural return reflects the inner testimony

21 Thanaullah Panipati, Tafsir al-Mazhari, Vol. 7, Karachi: Dār al-Qurʾān Publishers
22 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, Beirut: Dār al-Fikr, 1994
23 Al-Rūm 30:33–34

of faith in resurrection. Without the reality of the Hereafter, this
instinctive inclination would carry no meaning.
However, once relief comes, many fall back into ingratitude and shirk.
This shows that neglect of the Hereafter leads to temporary faith and
heedlessness, whereas belief in resurrection sustains gratitude and
steadfastness.
Shaykh Ashraf Ali Thanawi explains that acknowledging divine oneness
in distress is both rational and natural, but reverting to ingratitude
afterward contradicts both reason and innate disposition 24 . He further
notes that Allah grants relief so that people may demonstrate gratitude,
but those lacking true faith instead turn toward denial and false reliance.
Thus, belief in resurrection transforms temporary moments of
desperation into enduring devotion, guiding individuals from fleeting
supplication toward lasting gratitude and submission to Allah.

5. Social Responsibility and Rights of Others
   Belief in resurrection also strengthens the sense of social responsibility
   and recognition of the rights of others. The Qur’ān instructs:

فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ 25 ‎
Translation: “So give the relative his right, as well as the needy and the
traveler. That is best for those who seek the pleasure of Allah, and it is
they who will be successful.”
This verse shows that fulfilling social and financial obligations is
directly tied to faith in the Hereafter. Those who sincerely believe in
resurrection are motivated to fulfill the rights of relatives, support the

24 Thanawi, Bayan al-Qur’an, Vol. 3, Karachi: Maktabah Rahmaniyyah
25 Al-Rūm 30:38

poor, and help travelers, because they know that accountability awaits
them.
Al-Qurtubi explains that this verse commands believers to give others
their rightful dues, whether material or moral, as an act of worship
seeking Allah’s pleasure. 26 He adds that this guidance covers both zakah
(obligatory charity) and sadaqah (voluntary charity).
Imam Fakhr al-Din al-Razi notes that such actions demonstrate sincerity
of intention, because true believers do not give for worldly recognition
but solely for the sake of Allah and in anticipation of success in the
Hereafter. 27
Thus, faith in resurrection instills a deep awareness of social
responsibility, ensuring that one’s wealth and resources are used to uplift
society, preserve justice, and secure Allah’s eternal reward.

6. The Role of Patience and Certainty
   Belief in resurrection cultivates patience (ṣabr) and certainty (yaqīn) in
   the hearts of believers, enabling them to remain steadfast through trials
   and committed to righteous deeds. The Qur’ān states:

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُون 28
Translation: “So be patient, for indeed Allah does not allow the reward
of those who do good to be lost.”
This verse assures believers that patience in obeying Allah, avoiding
sins, and enduring hardships will never go unrewarded. The certainty of
resurrection guarantees that every struggle in this world is meaningful
and every sacrifice will be compensated in the Hereafter.

26 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, Beirut: Dār al-Fikr, 1994
27 Al-Razi, Al-Tafsir al-Kabir, Vol. 25, Cairo: al-Maktabah al-Tawfiqiyyah
28 Al-Rūm 30:60

Al-Qurtubi explains that this verse was revealed to console the Prophet
ﷺ and his companions, reminding them that the opposition of
disbelievers should not lead to despair, for Allah preserves the reward of
the righteous 29 . Fakhr al-Din al-Razi adds that this verse highlights two
essential qualities of true believers: perseverance in the face of difficulty
and unwavering certainty in Allah’s promise. 30
Thus, faith in resurrection transforms patience from a passive endurance
into an active virtue rooted in certainty. It motivates believers to
maintain integrity, uphold justice, and remain hopeful, knowing that
ultimate success lies in the Hereafter.

7. Overall Impact of Belief in Resurrection on Human Life
   The belief in resurrection serves as a comprehensive guiding principle
   for both individual and collective life. It provides moral discipline,
   social stability, and spiritual orientation, reminding human beings that
   every action—great or small—will be accounted for. The Qur’ān
   declares:

اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ثُمَّ إِلَيْهِ تُرْجَعُونَ 31

Translation: “Allah originates creation, then He will repeat it; then to
Him you will be returned.”
This verse encapsulates the essence of resurrection: life is not
meaningless, but a cycle that returns ultimately to Allah. Such faith
inspires a person to live responsibly, knowing that their worldly conduct
has eternal consequences.
Al-Qurtubi interprets this verse as an emphatic reminder of Allah’s
power to resurrect just as He created in the first place, leaving no excuse
29 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, Beirut: Dār al-Fikr, 1994
30 Al-Razi, Al-Tafsir al-Kabir, Vol. 25, Cairo: al-Maktabah al-Tawfiqiyyah
31 Al-Rūm 30:11

for denial . 32 Ibn Kathir similarly explains that the verse affirms both
Allah’s ability to re-create and the inevitability of returning to Him for
judgment. 33
Furthermore, this doctrine strengthens virtues such as honesty, humility,
patience, generosity, and justice. It prevents individuals from indulging
in arrogance, selfishness, and oppression, since they remain mindful of
ultimate accountability. In the social sphere, it fosters cooperation,
compassion, and unity, as communities recognize that eternal success is
tied to fulfilling both divine rights (ḥuqūq Allāh) and human rights
(ḥuqūq al-ʿibād).
Thus, the belief in resurrection is not merely a matter of eschatological
doctrine but a transformative force that shapes the ethical, social, and
spiritual dimensions of human life. It links worldly existence with
eternal destiny, ensuring that human beings live with purpose,
responsibility, and hope.
8- Social Bonding
Strengthening social bonds is one of the profound effects of belief in the
Hereafter. This concept is highlighted in the following verse:
اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ  هَلْ مِن شُرَكَائِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن
شَيْءٍ ۔ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ 34

Translation:
“Allah is the One who created you, then provided for you, then He will
cause you to die, and then He will bring you back to life. Is there any
among your partners who can do any of these things? Exalted is He and
far above what they associate with Him.”

32 Al-Qurtubi, Al-Jamiʿ li-Ahkam al-Qur’an, Vol. 7, Beirut: Dār al-Fikr, 1994
33 Ibn Kathir, Tafsir al-Qur’an al-ʿAzim, Vol. 3, Riyadh: Darussalam, 2000
34 Al-Rūm 30:40

Explanation:
This verse refutes the belief of the polytheists and establishes the
oneness of Allah. It links all stages of human life—creation, sustenance,
death, and resurrection—to Allah’s absolute power. When a person
believes in resurrection after death, he realizes that every stage of life is
under Allah’s control. This awareness directly influences his behavior
and his social relations:

1. The values of justice and equality are strengthened.
2. The spirit of forgiveness and tolerance is nurtured.
3. Collective action and cooperation increase.
4. Truthfulness and honesty are promoted.
5. An atmosphere of sacrifice and mutual support is created.
   Al-Qurtubi writes in his Tafsir:
   “This statement returns as an argument against the polytheists. Allah
   alone is the Creator, the Provider, the One who gives life and death. The
   deities of the polytheists are incapable of any of these matters. Then
   Allah declared His transcendence, that He is free of equals, opposites,
   wives, and children.” 35
   9-Corruption on Earth and Belief in the Hereafter
   The Qur’an also connects the spread of corruption to heedlessness of
   accountability in the Hereafter:
   ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ 36
   Translation:

35 Al-Jami‘ li Ahkam al-Qur’an, Abu ‘Abdullah Muhammad ibn Ahmad al-Qurtubi, vol. 7, p. 432, Dar al-Fikr,
Beirut, 1414H/1994M
36 Al-Rūm 30:41

“Corruption has appeared on land and sea because of what the hands of
people have earned, so that He may let them taste part of what they have
done, that perhaps they will return.”
This verse points to the fact that the root cause of corruption and
disorder lies in man’s neglect of the Hereafter and accountability. When
one becomes heedless of the afterlife, he seeks only temporary worldly
gains at the expense of others, causing harm to land, sea, and even his
own existence.
Mawlana Mufti Muhammad Ashiq Ilahi Bulandshahri (r.a.), the author
of Anwar al-Bayan, writes in his Tafsir:
“This noble verse refers to general corruption. When sins increase,
general calamities come, and they affect both believers and disbelievers,
righteous and sinful—even animals fall under their effect.” 37
Abu Hurayrah (RA) once heard a man say: ‘The oppressor only harms
himself.’ He responded: ‘That is not the case. Other creatures are also
affected, to the extent that even a bird in its nest dies hungry because of
the oppression of a tyrant. 38 ’
Allah ends the verse with “la‘allahum yarji‘un”—to instill hope of
repentance and reform. The meaning here is not merely returning to
death, but rather abandoning sins, rectifying intentions, and
strengthening one’s bond with Allah. Belief in resurrection makes one
reform his conduct and avoid corruption. On the contrary, denial of the
Hereafter makes man persist in sins, leading to destruction in both
worlds. 39

37 Anwar al-Bayan, vol. 4, p. 325
38 Mishkat al-Masabih, p. 436
39 Reflection from Surah Ar-Rum Verse 41: Effect of Oil Spilling Towards the Downfall of Marine Fishes, Refleksi
Surah Ar-Rum Ayat 41

10- Belief in the Hereafter and Steadfastness on the Upright
Religion
The Qur’an emphasizes that belief in the Hereafter brings firmness upon
the straight path:
فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ ‎﴿٤٣﴾ 40 ‏ مَن
كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَمَنْ عَمِلَ صَالِحًا فَلِأَنفُسِهِمْ يَمْهَدُونَ ‎﴿٤٤﴾ 41 ‏ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ مِن فَضْلِهِ ۚ إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ ‎﴿٤٥﴾ 42

Translation:
“So set your face firmly towards the upright religion before a Day comes
from Allah which cannot be averted. On that Day, people will be
divided. Whoever disbelieves, his disbelief will be against him, and
whoever does righteous deeds, it is for themselves that they are
preparing. That Allah may reward those who believe and do righteous
deeds from His bounty. Surely Allah does not love the disbelievers.”
Explanation:
Verse 43 shows that belief in the Hereafter compels a person to remain
steadfast upon the upright religion, remembering that the inevitable Day
is coming.
Verse 44 makes it clear that the burden of disbelief falls solely on the
disbeliever, while good deeds benefit only the doer. Thus, faith in the
Hereafter instills responsibility and seriousness in one’s actions.
Verse 45 gives glad tidings to the believers that their deeds will be
rewarded by Allah’s grace, while announcing that Allah does not love
the disbelievers. This highlights that faith in the Hereafter results in

40 Al-Rūm 30:43
41 Al-Rūm 30:44
42 Al-Rūm 30:45

steadfastness on the truth, pursuit of righteous deeds with the hope of
Allah’s grace, while disbelief only harms the denier.
Mufti Muhammad Ashiq Ilahi Bulandshahri (r.a.) explains:
“The previous verse hinted that shirk is one of the worst forms of
disbelief with a severe burden. After that Allah commanded: ‘So direct
your face towards the upright religion’, meaning hold firmly to tawhid
before the inevitable Day comes. On that Day, people will be separated:
the righteous in one group, the wicked in another. Then Allah said:
‘Whoever disbelieves, his disbelief will be against him, and whoever
does righteous deeds, it is for themselves they are preparing.’ Thereafter
He said: Allah will reward the believers and the righteous from His
bounty, while the disbelievers will be deprived because Allah does not
love them. Since they did not believe in Allah in this world and instead
committed shirk, they will face punishment on the Day of Judgment and
be cast into Hellfire.” 43
11-Gratitude for Worldly Blessings and the Impact of Belief in
Resurrection
This verse presents some of the prominent signs of Allah’s power and
mercy: the winds that bring glad tidings of rainfall and cultivation, the
rain itself as a manifestation of divine mercy, and the ships that sail
across the seas by Allah’s command. These natural phenomena remind
humanity of Allah’s oneness and His countless blessings.
وَمِنْ آيَاتِهِ أَن يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِ وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِن
فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ 44

Translation:

43 Anwar al-Bayan, vol. 4, p. 325
44 Al-Rūm 30:46

“And of His signs is that He sends the winds as bringers of good tidings
and to let you taste His mercy, and so the ships may sail at His
command, and so you may seek of His bounty, and perhaps you will be
grateful.”
Al-Khazin explains that this verse highlights Allah’s visible signs: winds
that give hope of rain and growth, the descent of rain as mercy, and the
sailing of ships on the sea by His permission. All of these manifestations
remind man of Allah’s unity and His blessings 45 .
12-Persistent Deviation and the Sealing of Hearts
This verse explains the spiritual consequence of persistent denial of
truth. Those who continuously mock and reject guidance are eventually
deprived of their ability to reflect and respond to reality, as their hearts
become sealed.

كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ 46

Translation:
“Thus does Allah seal the hearts of those who do not know.”
According to Tadabbur al-Qur’an, the sealing of hearts occurs when
people deliberately choose ignorance, mockery, and heedlessness. This
state renders their intellectual and spiritual faculties — hearing, sight,
and the heart — ineffective, leaving them incapable of benefiting from
truth 47 .
Results and Discussion:
The examination of these five verses from Surah Ar-Rum reveals a consistent
pattern: the Qur’an employs observable natural processes to establish the
possibility of resurrection. The recurring themes life emerging from death, sleep as
45 Al-Khazin, Lubab al-Ta’wil fi Ma‘ani al-Tanzil, Surah al-Rum, under verse 46, 3/466
46 59 Al-Rūm 30:
47 Tadabbur al-Qur’an, vol. 6, p. 111

a metaphor for temporary death, the cycle of rainfall, and the ecological impact of
human actions collectively form a comprehensive framework demonstrating
Allah’s absolute power to resurrect mankind.
Furthermore, the harmony between Qur’anic descriptions and modern scientific
findings (e.g., nitrogen fixation through lightning, circadian rhythms, the water
cycle, ecological degradation) underscores the Qur’an’s timeless relevance. The
fusion of theology and science deepens understanding and strengthens conviction
in the Hereafter.
Recommendations

1. The study concludes that belief in resurrection (ba‘th ba‘d al-mawt), as
   presented in Surah al-Rum, serves not only as a doctrinal foundation but also as a
   transformative principle that shapes human life in this world.
2. Application to Modern Challenges: Scholars and preachers should highlight how
   this doctrine addresses contemporary crises such as materialism, social injustice,
   ecological imbalance, and moral decline. This will enhance its relevance in today’s
   world.
3. Community Development Programs: Religious and social institutions should
   design initiatives (charity, social justice projects, family welfare programs) directly
   tied to the conviction of accountability in the Hereafter.
4. Promotion of Self-Accountability (Muhasabah): Individuals should cultivate
   daily practices of reflection and accountability, reminding themselves of the
   Hereafter as a means to improve honesty, responsibility, and spiritual discipline.
5. Interdisciplinary Research: Future studies should examine the doctrine of
   resurrection in relation to sustainable development, mental health, conflict
   resolution, and environmental ethics—fields where Qur’anic guidance can provide
   holistic solutions.
6. Policy and Social Reform: Policymakers in Muslim societies may draw upon the
   Qur’anic vision of resurrection to promote justice, reduce corruption, and build
   cohesive communities rooted in values of accountability, responsibility, and
   compassion.

Conclusion
This study has shown that belief in resurrection (ba‘th ba‘d al-mawt), as presented
in Surah al-Rum, is not merely a theological doctrine concerning the Hereafter but
a comprehensive principle that shapes the ethical, psychological, and social fabric
of human life in this world. The Qur’anic discourse connects the certainty of life
after death with patience, justice, compassion, and accountability, offering a
framework that balances individual responsibility with collective welfare. By
detaching humans from blind materialism and selfish desires, this faith nurtures
integrity, resilience, and hope. On a broader scale, it strengthens social harmony,
encourages fulfillment of rights, and prevents corruption and fragmentation.
In contemporary times marked by moral decline, social injustice, and ecological
crises, the Qur’anic vision of resurrection provides constructive guidance for
addressing these challenges. It integrates spiritual conviction with practical
responsibility, ensuring that human beings live not only for transient worldly gains
but also with awareness of their eternal destiny. Thus, belief in resurrection
emerges as a transformative force, enabling individuals and societies to cultivate
ethical conduct, spiritual tranquility, and sustainable harmony in both personal and
communal life.
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