taken from The Reconstruction of Religious Thoughts in Islam by Allama Iqbal…
However, according to the teaching of the Qur’an the ego’s re-emergence brings him a ‘sharp sight’ (50:22) whereby he clearly sees his self-built ‘fate fastened round his neck’. (Qur’an, 17:13). Heaven and Hell are states, not localities. Their descriptions in the Qur’an are visual representations of an inner fact, i.e. character. Hell, in the words of the Qur’an, is ‘God’s kindled fire which mounts above the hearts’ (Qur’an, 104:6-7) - the painful realization of one’s failure as a man. Heaven is the joy of triumph over the forces of disintegration. There is no such thing as eternal damnation in Islam. The word ‘eternity’ used in certain verses, relating to Hell, is explained by the Qur’an itself to mean only a period of time (78:23). Time cannot be wholly irrelevant to the development of personality. Character tends to become permanent; its reshaping must require time. Hell, therefore, as conceived by the Qur’an, is not a pit of everlasting torture (hawiyah in 101:9) inflicted by a revengeful God; it is a corrective experience (57:15 where the fire of hell is spoken of as man’s friend (maula), i.e. ‘the only thing by which he may hope to be purified and redeemed’ cf. M. Asad, The Message of the Qur’an, p. 838, note 21) which may make a hardened ego once more sensitive to the living breeze of Divine Grace. Nor is heaven a holiday. Life is one and continuous. Man marches always onward to receive ever fresh illuminations from an Infinite Reality which ‘every moment appears in a new glory’ (Qur’an, 55:29). And the recipient of Divine illumination is not merely a passive recipient. Every act of a free ego creates a new situation, and thus offers further opportunities of creative unfolding.
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