evolution. This is the final link in the evolution of life in this world.
But life is not limited to this world; it continues beyond death. The
higher life that the individual with a developed personality is capable
of leading after his life in this material world is called a heavenly life,
or the life of jannah. On the other hand, the evolution of a
personality not so developed is bound to be thwarted; this kind of
life is called an infernal life or the life of jahannam. Jannah and
Jahannam do not stand for places or localities; they denote different
conditions of human life, which have been described
metaphorically. It should also be clear that these conditions do not
relate entirely to the life Hereafter; they have their beginnings here in
this world of matter. A social order based upon Qur’anic
foundations results in a happy situation: the necessities of life are
available in abundance and are secured in extremely decent ways
befitting the human dignity. This brings in a real happiness and
peace of mind. This is called a heavenly life (jannah). On the other
hand, a society based upon principles repugnant to the laws of God
brings in anxiety and discontentment, and this is an infernal life
(jahannam). Jahannam is a Hebrew compound made up of ji and
Hinnum, and meaning the valley of Hinnom. This was a famous valley
situated in the south of Jerusalem where men were burnt alive and
offered as a sacrifice to the idol Moloch. Jahannam, therefore,
denotes a situation in which humanity is ruined. In Arabic, the word
jaheem is often used in this sense; it means to prevent – that is, it
denotes a condition in which human evolution is prevented and life
begins to stagnate instead of progressing.
- Jannah: see Jahannam.
- Khair usually translated in English as good, as against
sharr, which is translated as evil. These equivalents again do not give
the exact Qur’anic connotations of the words.
Man is endowed with manifold faculties and powers. When he
uses these faculties in accordance with the laws of God, the results
are conducive to the development of his own personality as well as
to the welfare of mankind as a whole. This is khair. When, on the
other hand, the potentialities of man are used in repugnance to the
laws of God, the result tends to bring about the disintegration of
the individual’s personality and harm the interests of humanity at
large. This is sharr. Moreover, such human faculties as are not put to
Glossary 25