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Islam, as with other Abrahamic religions, views suicide as one of the greatest sins and utterly detrimental to one's spiritual journey. The Islamic view is that life and death are given by Allah. The absolute prohibition is stated in the Quran, Surah 4:29 which states: "do not kill yourselves. Surely, Allah is Most Merciful to you."
The belief in the rebirth after death became the driving force behind funeral practices; for them, death was a temporary interruption rather than complete cessation of life. Eternal life could be ensured by means like piety to the gods, preservation of the physical form through mummification , and the provision of statuary and other funerary ...
For the only rational, logical and moral demand of giving authority and entrusting responsibilities to man in the world is that he should be called to account on this very basis ultimately and rewarded or punished accordingly. In conclusion, the question of the disbelievers of Makkah as to when the Resurrection will take place has been answered.
al-Ākhirah (Arabic: الآخرة, derived from Akhir which means last, ultimate, end or close) [1] [2] is an Arabic term for "the Hereafter". [3] [4]In Islamic eschatology, on Judgment Day, the natural or temporal world will come to an end, the dead will be resurrected from their graves, and God will pronounce judgment on their deeds, [5] [6] consigning them for eternity to either the bliss ...
After Fatima's death and in the absence of popular support, Ali is said to have relinquished his claims to the caliphate for the sake of the unity of a nascent Islam, [47] [48] [49] In contrast with Muhammad's lifetime, [50] [51] Ali is believed to have retired from public life during the caliphates of Abu Bakr, Umar, and Uthman, [52] which has ...
Although most agree that Muslims will be finally saved – shahids (martyrs) who die in battle, are expected to enter paradise immediately after death [5]: 40 – non-Muslims are another matter. Muslim scholars arguing in favor of non-Muslims' being able to enter paradise cite the verse:
Andrew J. Newman praised the work, stating it had "laid down a marker", and the critics would need to raise their standard of scholarship. [2] James E. Lindsay considered the book a "compelling re-assessment of the Rashidun" period and a "welcome addition" to historiography of early Islam which those interested in Islamic history should read.
Hadith were not promptly written down during Muhammad's lifetime or immediately after his death. [3] Hadith were evaluated orally to written and gathered into large collections during the 8th and 9th centuries, generations after Muhammad's death, after the end of the era of the Rashidun Caliphate, over 1,000 km (600 mi) from where Muhammad lived.