The Demise Of The World

All the messengers of God have informed us that one Day this present world (Dunya) will come to an end, and the entire world of creation will enter a new phase which is called the hereafter (Akhira). Dunya encompasses the realms of the living as well as the dead; therefore, the life of those living on the earth as well as those living in Barzakh will both come to an end on that Day and everything that has been granted life will die.

The end of the world will come about violently and terrifyingly such that every sentient being including the souls of human beings, the jinn and the angels will be stunned,

“On the day that the trumpet will be blown everyone in the heavens and the earth shall be petrified...” (27:87)

It will create an enormous cataclysm causing the earth to go through unprecedented convulsions,

“...the earthquake of the final hour is a tremendous thing.” (22:1)

The supports of the earth will shake,1

“The sun will be extinguished,” (81:1)

“The stars will fade” (81:2)

“And the seas will burst into flame”. (81:6)

The skies will be rent asunder and the ground will be pounded to an extent that it will become featureless.2 Mountains will crumble away.3 The sun will darken and the moon will shine no more, the stars will fall and the heavens will be in disarray.4

Of course, nothing can remain alive in the face of such events and every creature will enter the realm of the dead. However, the situation is no better in that realm either. That which laid the world to waste has not spared the world of Barzakh and the world of the angels. There also, the tumult of the end of the world has brought death to all.

The Blowing Of The Trumpet

The death of the world shall be heralded by a fearsome blast of sound, which is in fact itself the cause of the end of the world. The blast shall be generated by Israfil - one of the greatest angels of God - and it will be of a nature unknown or previously never experienced. The Qur’an refers to the action of Israfil as the “blowing of the trumpet” (nafakhat al-sur),

“And when the trumpet is blown with a single blast,” (69:13)

“And the earth and the mountains are carried away and crushed with a single crushing;” (69:14)

“On that day the Great Event shall come to pass;” (69:15)

“And the heaven shall cleave asunder, and become weak…” (69:16)

And also,

“The trumpet shall be blown, and all those that are in the heavens and all those that are in the earth shall die, except whom God pleases…” (39:68)

In this verse, the phrase ‘dwellers of the heavens’ refers to angels and the phrase ‘dwellers of earth’ refers to mankind and jinn, both in the material world and in Barzakh. Obviously, this is no ordinary loud sound, because it will affect the corporeal world as well as the world of souls, and beyond that, it shall encompass the angelic realm as well. Even Israfil - who initiated the event at the command of God - will die as a result of the blast. No creature shall remain sentient in the entire cosmos, except a handful that will remain alive by God’s will. Death shall encompass all; every perception shall be silenced and the world will be taken over by a total stillness and darkness. It shall be as if life never existed at all; indeed God is needless of everything.

A Protracted Death As A Prelude To Eternal Life

What does this complete death, this total stillness and absence of perception serve? All this is to facilitate the evolution of the universe into a new phase of existence. During this interval all dimensions of the universe – from the earth to the heavens, from the realm of Barzakh to the deepest realms of the angels – cannot be inhabited by life. The universe is in the all-capable hands of God, Who with infinite love and care prepares, in the absence of all living beings, the ground for their return to a richer life and a more expansive world, so that they can continue on their journey towards Him.

As for how long this lifeless silence, devoid of humans or angels will last, no one shall exist to measure or appreciate its duration. It is for this reason that when everyone returns to life again, they think that no more than a few hours or days have passed. In truth what has actually occurred during their stasis is an evolution that has lasted longer than the age of creation. Billions of years will pass before the world assumes its final form, ready to be inhabited by man and other creatures for eternity. And during this process, God in His mercy has placed all His creatures in a deep slumber to protect them from the tumultuous and violent changes as the universe transforms and rejuvenates itself.

It can be imagined that at the blast of Israfil’s trumpet everyone dies immediately5, or alternatively, the blast sets into motion the gradual death of different layers of existence. This process, and the time scale associated with it, is astonishing. A lengthy narration reported from Imam as-Sadiq (‘a) can shed some light on it:

“After God causes the inhabitants of the earth to die, He will wait for a duration several times as long as the entire lifetime of humanity and then he will cause the death of the inhabitants of the heavens of this world (the angels and the souls in the first layer of Barzakh). Then, after a pause several times longer than the lifetime of humanity and the duration between the death of the inhabitants of the world and that of the inhabitants of the first heaven, He will cause the death of inhabitants of the second heaven (the souls in the second layer of Barzakh). Then after a pause several times longer than the previous two durations He will cause the death of the inhabitants of the third heaven (the third layer of Barzakh). And this will continue in the same manner for all the heavens until the seventh heaven. After a pause several times longer in duration than the time since creation, He will cause the death of Mika’il. After a pause several times longer again, he will cause Jibra’il to die. In the same manner, he will then cause Israfil to die. Finally, He will cause the angel of death to die, after a duration several times longer than the time from the beginning of creation to the death of Israfil.”6 These timescales are far beyond our limited capacity to imagine and also give an indication of the exalted ranks of the four grand angels, Mika’il, Jibra’il, Israfil and ‘Izra’il.

In any case, after every living creature dies, then after a duration several times longer than what has been mentioned above7, the form of the afterworld will appear in the corporeal world and the material realm will be able to provide eternal homes for the mature souls of mankind and angels. At this time God will bring Israfil back to life to once again blow his trumpet. This time however, the blast of Israfil’s trumpet will not bring about death; rather it will revive the dead and make them alive once more.

The Fate Of The Universe Between The Two ‘Blowings’ Of Israfil’s Trumpet

During the long period between the two blasts of the trumpet several developments occur. First of all the earth and the solar system are transformed both in their structure and properties,

“On the day when the earth shall be changed into a different earth, as will the heavens....” (14:48)

“The earth will be stretched and expanded” (84:3)

and the mountains and valleys will all disappear,

“And they ask you about the mountains. Say: My Lord will carry them away from the roots.” (20:105)

“Then He shall leave the earth a plain, smooth level. (20:106)

You shall not see therein any crookedness or unevenness.” (20:107)

The skies will look quite different and probably take on a different hue,

“And when the heaven is rent asunder, and then reddens like red ointment.” (55:37)8

The different dimensions of the universe are either replaced by new systems or their properties altered to facilitate the extraordinary life of the world of Akhira. This new world will also contain water, earth and fire, gold, silver and rubies, etc., but the enhanced properties and potentials of these substances cannot be understood until we personally experience them in that world.

The second major change will be that every atom in the universe will gain the ability to perceive, understand and communicate. The earth will recount the events that it silently witnessed throughout the long and eventful history of mankind, because God has given it a higher level of life,

“That Day it will relate its chronicles,” (99:3)

“Now that God has inspired it.” (99:4)

People will dispute with the stone and wooden idols that they had carved and then worshipped, but the idols will display aversion to the idolaters,

“If you invoke them, they do not hear your call, and even if they could hear they could not grant you (your request); and on the Day of Resurrection, they will disown your association of them with God….” (35:14)

Even man’s own limbs are now able to converse with him, and this is referred to as the resurrection of inanimate beings (ma’ad al-jamadat).

Thirdly, the transformation is not confined just to the earth and heavens but encompasses the deepest layers of the system of creation. The seven layers of Barzakh, which are called the seven heavens, are replaced with new layers. Three major layers are formed under each of which lie smaller layers. The first layer is paradise, the second is hell and the third is called mahshar, the place of gathering. It is here that the inhabitants of the first two layers will initially be gathered before they go to their eternal abode, paradise or hell.

Fourthly, the hand of God that is hidden today behind the system of causes and effects will become apparent and obvious, and the system of causes and effects will fade from sight behind it. On that day everyone will see and realize that everything is from God and can only be sought from Him. Both His Sovereignty and Authority will be clearly apparent to all,

“ ……Whose is the Kingdom today? To Allah, the One, the Mighty!” (40:16)

He is the

“Master of the day of Judgement”. (1:4)

Of course, this does not mean that the system of cause and effect is annulled; rather it fades behind the glorious manifestation of the One who initiated and sustains existence. And there will be many other wonders experienced during mankind’s journey towards the meeting with God, which we will discuss in due course.

The Second Blowing And Resurrection

The second blast or blowing of the trumpet will also be executed by Israfil. However, this is no longer the same Israfil who blew into the trumpet that caused the death of creation, rather he is the Israfil who has been resurrected by God in the realm of the afterlife. With his enhanced form he grasps the trumpet of life, and as he blows into it, by God’s command the breeze of life enters every atom in creation and enlivens every dead being: angels, jinn, man and animal.

Now the setting is prepared. All dimensions of Akhira have been formed; the place and station of every angel has been determined. As each of them returns to life he finds himself at his station, which is more wondrous and beautiful than previously. What is now seen of the mercy and might of God cannot be compared to what was witnessed before. A new grace flows from God tinging the cosmos with a new hue. Creation has been renewed and a more beautiful and wondrous universe than that which the angels had ever witnessed before reflects the glory of God.

The Return Of Man

The return to consciousness for human beings is a surreal experience. They find themselves in the same place where they had been buried and where their body had decomposed, but now their material body has been resurrected and transformed. It does not resemble the Barzakhi body; rather it appears initially more like the body that they had in the world, except that it is composed of a different material. In amazement, he realizes that now he has two bodies, the imaginal (Barzakhi) body and a material body; he learns that he can make use of either one or both at the same time, thus simultaneously appreciating the blessings of the material (mulk) as well as angelic realms (malakut).

For long moments after waking from his lengthy sleep the feeling of bewilderment and wonder persists,

“They say: Are we indeed restored to our former state in our grave?” (79:10)

“Even after we were crumbled bones?” (79:11)

How has he become flesh and bone again? When this new body was fashioned he had still been asleep and unaware, and he cannot understand where it has appeared from. The body seems different in some way yet even its fingerprints are the same as before,

“Does man think that We shall not reassemble his bones?” (75:3)

“In fact, We are able to restore his very finger tips!” (75:4)

And,

“And on the Day that He shall gather them together, it will seem as if they had not tarried (in Barzakh) except for an hour of the day, and they will recognize one another...” (10:45)

They cannot understand how they have once again assumed human form and they can once more appreciate the bounties of the earth, yet at the same time witness the throne of God. Their existence has been enhanced out of all proportion as they arrive in the vicinity of God. They do not realize that this was due to the rain of Qiyama that poured down, revitalizing and reshaping every cell of their lifeless former bodies, “When God wills to bring creation back to life He makes a rain fall for forty days that causes bones to knit together and become clothed in flesh.”9

They do not yet understand that the earth of Dunya, which nurtured and matured seeds planted within it and in which strong trees grew, has now been transformed to the earth of Akhira, within which the cells of human beings are nurtured and grow to maturity, transforming them at the same time into more enhanced forms. Consider the verse,

“And We have sent down blessed rain from the skies through which we make grow gardens and crops for harvest.” (50:9)

“And lofty palm trees with fruit in clusters,” (50:10)

“a sustenance for My servants. And (through rain) We give life back to dead land, and thus will be the Resurrection also.” (50:11)

The dead will come back to life in the same way, “When the rain will fall from the skies at God’s command, it will persist for forty days until the waters will rise to twelve cubits. Then God will command the human bodies to begin to grow and they will do so, just as plants do, until their bodies are completely formed.”10

The earth of Qiyama is so potent that only a few cells of the original are required to perfectly resurrect human bodies, with all their previous features and characteristics. Every human cell contains essential information which is never lost, as is alluded to in a tradition, “The earth consumes every part of the human body except the deepest part of his spinal column which is a grain smaller than a mustard seed, and from this he will be revived.”11

The Clay Of Human Beings And The Reviving Rain Of The Hereafter

How are the cellular remnants of human beings distinguished from other material in the earth and how are their dispersed cells brought together? To answer this, we must remember that the new earth of the hereafter is different from earth of the Dunya of old and has undergone millions of years of fundamental change. Now, its soil and rain follow the rules of Qiyama.

Amongst the wonders of that Day is that, “the bodies of beings who possess a soul will be scattered as dust within the ground like gold amongst common rocks. When the resurrection occurs, it will rain so heavily that it will disturb the ground. Then, just as gold is sifted from the soil, human dust will break free from the earth around them and assemble.”12 This means that cells that once possessed life shall eternally maintain their identity and when conditions are favourable, they will easily separate from the other elements around them.

Thereafter, according to the rules that God has ordained for that Day, “the dispersed cells of every human being will move to the location where his soul is placed and reassemble there.”13 The rain will continue for a long time until this process is complete. “When God wills to resurrect the human beings, he will cause it to rain for forty days during which time their bones will gather and flesh will form over them.”14 For a clearer explanation of this process, let us look at the reply given by Imam as-Sadiq (‘a) to a man who denied God and the hereafter:

An unbeliever asked Imam as-Sadiq (‘a): “How can individuals be resurrected when their bodies have decayed or been consumed by wild animals and insects, or become part of the soil and made into bricks for building walls?” The Imam (‘a) replied: “The One Who created them from nothing and fashioned them without a previous mould is capable of bringing them back to existence, just as He did the first time.” The man asked for further details. The Imam (‘a) said, “The souls exist in their own specific locations. The souls of the righteous are in a place of light and spaciousness, while the souls of the corrupt are in a place of darkness and narrowness. At the same time the body disintegrates into the earth from which it originated. Everything that was consumed and excreted by animals and insects is preserved in the ground in the knowledge of God, Who is aware of the size and weight of every cell in the depths of the earth. The cells of sentient beings are like gold nuggets, which are distinct from the rocks and soil that surrounds them, or like lumps of butter that become separate from milk. Thereafter, the cells of each being will come together and with God’s permission, proceed towards the place where their soul is located. With the permission of the Fashioner, all the bodies will reassume their former features, and the souls will once again occupy them. In this way the individual is once again complete and self-aware.”15

Thus, as bodies congregate with their souls, they come out of the ground having resumed their former appearance, just as seeds assume the form of the parent plant. Then when Israfil blows into the trumpet of life, the souls awaken and the individual discovers himself in his new and resurrected body, which he finds to be identical in appearance to his former one. Of course, this is not quite the same body, because it has been formed with new cells.

• 1. Gospel of Matthew, 24:29.
• 2. Refer to Surah al-Inshiqaq, 84:1-3.
• 3. Refer to Surah al-Muzzammil, 73:14.
• 4. Gospel of Mark, 13:24,25.
• 5. As mentioned in some narrations.
• 6. Majlisi, Biharal-Anwar, 6/326, quoting Imam al-Sadiq (‘a).
• 7. Majlisi, Biharal-Anwar, 6/326, quoting Imam al-Sadiq (‘a).
• 8. It is not certain whether this redness that appears when the heavens are going through tumultuous change will persist later or not.
• 9. Majlisi, Bihar al Anwar, 7/33, reporting from Imam al-Sadiq (‘a).
• 10. Al-Tabarani, al-Hadith al-Tiwal, p. 96.
• 11. Muttaqi Hindi, Kanz al-’Ummal, trad. 38964, reporting from the Prophet (S) through Abu Sa’id al-Khudri. This theme occurs in many reliable narrations in both Sunni and Shi’a collections.
• 12. Majlisi, Bihar al-Anwar, 7/38, reporting from Imam al-Sadiq (‘a).
• 13. Majlisi, Bihar al-Anwar, 7/38, reporting from Imam al-Sadiq (‘a).
• 14. Majlisi, Bihar al-Anwar, 7/33, reporting from Imam al-Sadiq (‘a).
• 15. Majlisi, Bihar al-Anwar, 7/37-38, reporting from Imam al-Sadiq (‘a).