Al-Israa (The Night Journey)

21. “Behold how We have preferred some of them over others; and, definitely, the Hereafter is greater in ranks and greater in excellence.”

The superiority of individuals over one another consists of two types: At times, man is endowed over his equals in his aptitude, interest, thinking, family conditions, geographical conditions etc, in which case all are Allah’s grace and are for one’s testing and are coupled with responsibilities.

This verse alludes to these kinds of superiorities. At other times, such superiorities have their bases in oppression, exploitation and in colonization, which must be considered separately.

The Prophet (S) said:

“The hierarchy of Paradise is accorded to each individuals according to the reasoning and power of wisdom of the dwellers of Paradise.”1

Therefore, the Qur’an recounts this very basic principle in this verse. As differences in struggles in this world result in differential reaping of the results, this rule also applies in all the transactions in the Hereafter as well. The only difference is that this world is limited and its differences also are confined, whereas the Hereafter is unlimited and its variations also are unlimited.

The verse says:

“Behold how We have preferred some of them over others…”

Note as to how, We made some excel others because of the differences in their struggle: however, the hierarchical order of the here-after excels others and is far more precious.

The verse continues saying:

“…and, definitely, the Hereafter is greater in ranks and greater in excellence.”

Are World and Hereafter Contrary to Each Other?

In numerous verses, there are great appraisals made for the world along with its material benefits. However, inspire of the entire importance given to the material merits and blessings, one finds numerous meanings with regard to the humiliation and demising of those blessings of the world in the Qur’anic verses. Such dual meanings are also objectively found in Islamic quotations as well.

The answer to this query can be found in the Qur’an itself that the blessings of the material world, which are also the favours of Allah, and certainly are regarded as necessary in the system of creation, if used as a means for the spiritual development and happiness of man, they are to be appreciated as well and by all means.

However, if they are used only as a goal and as an end in themselves, aloof from humane and spiritual values, they naturally lead to the man’s arrogance, negligence, unruliness, tyranny and oppression, and, hence, they are to be regarded as a curse and worthy of all kinds of condemnation.

How beautifully has this been stated by Amir-ul-Mu’mineen Ali (as) in that speech of his which is concise and expressive:

“He who looks at it with insight, (regarding it as a means of vision), it will bestow him sight; and he who regards it as an end in itself, then it will blind him.”2

In fact, the difference between the blamed world and the admired world is the same thing which is understood from the Qur’anic terms /’ilayh a/ which denotes to the ‘aim’ and /bih a/ which refers to the ‘means’.

Ali (as), regarding this world and the Reckoning Day, says:

“Beware! Surely this world is a place from which protection cannot be sought except (while one is) in it.”3