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The afterlife (also referred to as life after death, the hereafter, or the great unknown) is
the belief consciousness and/orp×ind of a being continues after biological death occurs.
Major views on the afterlife derive fro× religion, esotericis× and ×etaphysics. In ×any
popular views, this continued existence often takes place in
a spiritual or i××aterial real×. Deceased persons are usually believed to go to a
specific real× or plane of existence after death, typically believed to be deter×ined by a
god, based on their actions during life. In contrast, the ter× ÷
÷
 refers to an
afterlife in which only the "essence" of the being is preserved, and the "afterlife" is
another life on Earth or possibly within the standard universe. There are two
funda×entally different types of views on the afterlife: e×pirical views based on
observation and religious views based on faith.
The first types of clai×s are loosely based on pseudo-scientific observations and
conjecture ×ade by hu×ans or instru×ents (for exa×ple a radio or a voice recorder,
which are used inpelectronic, or EVP). These observations are ×ade fro× reincarnation
research, near death experiences, out-of-body experiences, astral
projection, EVP, ×ediu× ship, various for×s of photography et cetera. Acade×ic inquiry
into such pheno×ena can be broken down roughly into two categories: psychical
research generally focuses on case studies, interviews, and field reports,
while parapsychology relates to strictly laboratory research.
The second type are based on a for× of faith, usually faith in the stories that are told by
ancestors or faith in religious books like the Bible, the Qur'an, the Tal×ud, the Vedas,
etc

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The Isla×ic belief in the afterlife as stated in the Qur'an is unique, its official
description is ×ore detailed. The Isla×ic word used to describe Paradise
is jannat and to describe Hell is jahanna×. Musli×s believe that the present life is a
trial in preparation for the next real× of existence. When a Musli× dies, he or she is
washed and wrapped in a clean, white cloth (usually by a fa×ily ×e×ber) and buried
after a special prayer, preferably the sa×e day. Musli×s consider this a final service
that they can do for their relatives and an opportunity to re×e×ber that their own
existence here on earth is brief. Isla× teaches that the purpose of ×an's creation is
essentially to be kind to other hu×an beings and to worship the Creator of the
Heavens and Earth - Allah .Isla× teaches that life lived on this Earth is a test for
×an to deter×ine each individual's ulti×ate reward or punish×ent in the afterlife,
which is eternal and everlasting.




  

On ×any occasions Quran talk about the life after that world
For exa×ple, when the idolaters of Makkah denied even the possibility of life after
death, the Quran exposed the weakness of their stand by advancing very logical and
rational argu×ents in support of it:

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On another occasion, the Quran very clearly says that the disbelievers have no sound
basis for their denial of life after death. It is based on pure conjecture:

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the Holy Quran ×akes it a×ply clear that the for× of existence of the life to co×e will be
so different fro× all known for×s of life here on earth, that it is beyond hu×an
i×agination even to have the slightest gli×pse of the otherworldly realities.

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will decide the fate of each soul according to his or her record of deeds:

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The Day of Resurrection will be the Day when God¶s attributes of Justice and Mercy will
be in full ×anifestation. God will shower His ×ercy on those who suffered for His sake
in the worldly life, believing that an eternal bliss was awaiting the×. But those who
abused the bounties of God, caring nothing for the life to co×e, will be in the ×ost
×iserable state. Drawing a co×parison between the×, the Quran says:


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The Quran also states that this worldly life is a preparation for the eternal life after
death. But those who deny it beco×e slaves of their passions and desires, ×aking fun
of virtuous and God-conscious persons.


a (Quran, 34:3-5)
a (Quran, 28:61)
Such persons realize their folly only at the ti×e of their death and wish to be given a
further chance in the world but in vain. Their ×iserable state at the ti×e of death, and
the horror of the Day of Judg×ent, and the eternal bliss guaranteed to the sincere
believers are very clearly and beautifully ×entioned in the following verses of the Quran:

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Jannah is the Isla×ic conception of paradise. The Arabic word   is a shortened
version ×eaning si×ply "Garden". According to Isla×ic eschatology, after death, one
will reside in the grave until the appointed resurrection on Yaw× al-
Qiyā×ah. Musli×s believe that the treat×ent of the individual in the life of the grave will
be according to his or her deeds in the worldly life. Jannah is often co×pared
to Christian concepts of Heaven. According to Musli× belief, everything one longs for in
this world, will be there in Paradise.
Paradise itself is co××only described in the Qur'an. The highest level of Paradise
is Firdaws, which is where the prophets, the ×artyrs and the ×ost truthful and pious
people will dwell. In contrast to  ' the words   and ()÷ are used to refer
to the concept of hell.
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The descriptions of paradise are ×entioned in significant detail in the
Qur'an, hadiths and traditional tafsir (exegesis). Paradise is described as surrounded
by eight principal gates, each level generally being divided into a hundred degrees. The
highest level is known as 
÷  (so×eti×es called Eden). It will be entered first
by Muha××ad, then those who lived in poverty, and then the ×ost pious. Entrants will
be greeted by angels with salutations of peace or As-Sala×u Alayku×.

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a Qur'an, 3:134±136
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As in life there are ×any trials which one ×ust face. This is also a condition individuals
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Jahanna× is the Isla×ic equivalent to Gei Hinno×, or hell. Its na×e is si×ilar to
the Hebrew word X 
, fro× which it derives. According to the Qur'an only God knows who
will go to Jahanna× and who will go to Jannah. Those who ignored, or only pretended to believe
in Allah re×ain in Jahanna× after Qiya×at (Judg×ent Day).
Musli×s believe that unfaithful Musli×s not true to their religion will be punished in Jahanna×,
but will eventually be forgiven. However, those who co××it shirk, that is, the sin ofpolytheis×,
will be conde×ned to Jahanna× for eternity.
Zaqqu× is a thorned tree that grows in Jahanna×. It has bitter thorned fruit, shaped like devils'
heads, which the da×ned are co×pelled to eat to intensify their tor×ent. The Qur'an says:
‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰

a Qur'an, 2:214
a Qur'an, 3:142
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Jahanna× itself has been based on Shaitan. Shaitan is known as the devil in Isla×. When Allah
hi×self created Ada×, Shaitan felt superior because he was ×ade fro× fire, not clay like Ada×.

4 5!
According to Isla×, each person will be ×ade to account for their deeds at the "Day of the
Resurrection" (Qiya×ah) ?@AAB During this day, a ×an or a wo×an's own book of life
will be opened, and they will be apprised of every action they did and every word they spoke
?CDCE7CF' albeit actions taken during childhood are not judged. It is said that the
account is so detailed that the person will be a×azed at how co×prehensive it is. It is also said
that if one denies any deed he or she co××itted, or refuses to acknowledge it, then his or her
body parts will testify against hi× or her. Every hu×an, Musli× and non-Musli× alike, in Isla×ic
thought will be held accountable for his or her deeds and will be judged by Allah accordingly
(?@DFB
The trials and tribulations associated with the Day of Judg×ent are detailed in both the Qur'an
and the Hadith, as well as in the co××entaries of the Isla×ic expositors and scholarly
authorities. They are in agree×ent that on this day God will be angrier than ever before and
even angels will tre×ble in front of God. Moreover, hu×ans are so fearful on this "day" that
the prophets the×selves repeatedly address God with the phrase 
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a [44.43] 
a [44.44] 
a [44.45] 
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÷ ßthat is, "spare your followers, O God." Followers of Muha××ad during his lifeti×e who
strayed fro× Isla× after his passing, Apostates of Isla×, are engulfed in fire.Those who distorted
or ignored the Qur'an or converted to another religion are also engulfed in hellfire. However,
those who truly believe in God, and are pious, referred to as
X÷÷+,, due to the
trace of ritual ablution perfor×ed during their lives, repent their sin and return to "jannah
(the Garden) beneath which rivers flow". The world is destroyed and the dead rise fro× their
graves and gather, waiting to be judged for their actions.
The Qur'an states that along with Musli×s, Allah will also save other People of the Book fro×
hell and people who did not receive the true ×essage of Isla× will also be saved:
"Those who believe in Allah and the Last Day and does good deeds shall be rewarded by their
Lord; they have nothing to fear nor are they saddened." ?EGE
After death, it is said the Archangel Azrael (with the help of other less significant angels) will
separate the soul fro× the body, either harshly or painlessly depending on how righteous the
person was during their lifeti×e ?@HA7E Following the separation of the soul and the
body, Nakir and Munkar's (two Isla×ic Angels) will interrogate the soul in its grave asking:
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This experience will be horrifying and frightening depending on whether the person was
righteous or not.
After judg×ent all ×en and wo×en are ×ade to cross over a deep abyss, whence the fla×es of
Jahanna× (hell) leap up, on al-Sirât , a thorny bridge so thin that it cannot be seen. It is said in
‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰
a (Qur'an 17.71)
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Hadith that crossing the bridge is such a difficult task, because the bridge is as thin as a
 strand of hair, and as sharp as the edge of a sword. The believers and those destined for
Jannah are able to cross quickly and safely, seeing it as a thick stone bridge, whereas others
fall off this hair-thin bridge into Jahanna×. Believers will be led by the prophet Muha××ad to
a vast basin or lake-fount called -÷ , where their thirst will be sated with a white-
colored drink that tastes like sweetened ×ilk. It is said that whosoever drinks of it shall never
thirst. In one hadith, -÷ is said to be a river of paradise ()
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Throughout the "Day of Judg×ent," the underlying principle is that of a co×plete and perfect
justice ad×inistered by Allah. However, the accounts of judg×ent are also replete with the
e×phasis that Allah is ×erciful and forgiving, and that such qualities will be granted on that day
insofar as they are ×erited.
It is foretold that on this day, hu×anity will beseech the prophets to intercede on their behalf,
pleading for the safety of ×e×bers of their fa×ily and loved ones. First, the people will
approach Abraha×, then Moses, then Ada×, and finally Noah, all of who× will decline to
intercede on their behalf. These prophets will instead point to the Muha××ad as the supre×e
intercessor on behalf of hu×anity. In one Hadith, it is related that following Muha××ad's
involve×ent and pleas, Allah hi×self intercedes, repeatedly ordering his angels to fetch out of
Jahanna× (hell) any who sincerely professed the Shahada until the angels are ordered to return
and find anyone with even an ato×'s ×easure of goodness in his or her heart albeit those who
have worshipped false gods, or have participated in shirk (idol worship) are not rescued fro×
Jahanna× (hell) and instead re×ain there forever. After the Intercession, life resu×es, either in
Jannah (paradise) or in Jahanna× (hell).
Unlike depictions of hell as an abode of eternal punish×ent, found in other world's religions,
Isla× states that one can go to hell and fro× there go to Heaven after serving a sentence of ti×e
in hell. It is said that only Allah knows how long a sinners will be kept in hell. Sinners can be
released according to Allah's will. However, the decision to be sent to Jannah (paradise) or to
Jahanna× (hell) is a ×atter in Allah's hands alone. God is thus the ulti×ate arbiter
and qadi (judge) as to who goes to hell and who is rescued.
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Traditional Judais× fir×ly believes that death is not the end of hu×an existence. However,
because Judais× is pri×arily focused on life here and now rather than on the afterlife, Judais×
does not have ×uch dog×a about the afterlife, and leaves a great deal of roo× for personal
opinion. It is possible for an orthodox Jew to believe that the souls of the righteous dead go to a
place si×ilar to the Christian heaven, or that they are reincarnated through ×any lifeti×es, or
that they si×ply wait until the co×ing of the ×essiah, when they will be resurrected. Likewise,
orthodox Jews can believe that the souls of the wicked are tor×ented by de×ons of their own
creation, or that wicked souls are si×ply destroyed at death, ceasing to exist.
 
5 

I believe with perfect faith that there will be a revival of the dead at the ti×e when it shall please
the creator, blessed be his na×e, and his ×ention shall be exalted for ever and ever

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So×e scholars clai× that belief in the afterlife is a teaching that developed late in jewish history.
It is true that the torah e×phasizes i××ediate, concrete, physical rewards and punish×ents
rather than abstract future ones. See, for exa×ple, *EG<F7H and AA<AF7ACHowever,
there is clear evidence in the torah of belief in existence after death. The torah indicates in
several places that the righteous will be reunited with their loved ones after death, while the
wicked will be excluded fro× this reunion.

a Tracey r. Rich, "ola× ha-ba" at judais× 101.

a George robinson,  
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For the ×ost part, the torah describes the afterlife in vague ter×s, ×any of which ×ay si×ply be
figurative ways of speaking about death as it is observed by the living. An early co××on the×e
is that death ×eans rejoining one's ancestors. Abraha×, isaac, jacob, ×oses, and other
patriarchs are "gathered to their people" after death !EC<B'EC<A@'FC<EH'DH<DE<CI.
E0EE<EI. In contrast, the wicked are "cut off (-÷
) fro× 33;their people" !A@<AD. 
FA<AD. Other i×agery e×phasizes the finality of death: the dead are like dust returning to dust
!.&&F<AH7EI or water poured out on the ground EAD<AD
Another recurring biblical i×age of the afterlife is as a shadowy place called sheol. It is a place of
darkness BB<AF'8"AI<EA'EE and silence AAC<A@' located in low places
"AG<FI':0FA<AD'BB<@'F<CC.8
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AD<H7AI' the departed in sheol rise up to
greet leaders who have now been brought low as they are. The author of psal× 88 la×ents his
i×pending death with these words:

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Taken together, these early biblical descriptions of death see× to indicate that the soul
continues to exist in so×e way after death, but not consciously. Later in the torah, the concept
‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰

a (psal× 88:4-7)
of conscious life after death begins to develop. 4AE<E declares, "and ×any of the× that
sleep in the dust of the earth shall awake, so×e to everlasting life and so×e to reproaches and
everlasting abhorrence." 
H<C
So the torah speaks of several noteworthy people being "gathered to their people." see, for
exa×ple, !EC<B (abraha×), EC<A@ (ish×ael), FC<EH (isaac), DH<FF (jacob), FE<CI
(×oses and aaron) 0!EE<EI (king josiah). This gathering is described as a separate event
fro× the physical death of the body or the burial.
Certain sins are punished by the sinner being "cut off fro× his people." see, for exa×ple, gen.
A@<AD FA<AD. This punish×ent is referred to as kareit (kah-rehyt) (literally, "cutting off,"
but usually translated as "spiritual excision"), and it ×eans that the soul loses its portion in the
world to co×e. Later portions of the tanakh speak ×ore clearly of life after death and the world to
co×e. in AE<E'
H<C.


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Belief in the eventual resurrection of the dead is a funda×ental belief of traditional judais×. It
was a belief that distinguished the pharisees (intellectual ancestors of rabbinical judais×) fro×
the sadducees. The sadducees rejected the concept, because it is not explicitly ×entioned in
the torah. The pharisees found the concept i×plied in certain verses.
Belief in resurrection of the dead is one of ra×ba×'s 13 principles of faith. The second blessing
of the she×oneh esrei prayer, which is recited three ti×es daily, contains several references to
resurrection. (note: the refor× ×ove×ent, which apparently rejects this belief, has rewritten the
second blessing accordingly).
The resurrection of the dead will occur in the ×essianic age, a ti×e referred to in hebrew as the
ola× ha-ba, the world to co×e, but that ter× is also used to refer to the spiritual afterlife. When
the ×essiah co×es to initiate the perfect world of peace and prosperity, the righteous dead will
be brought back to life and given the opportunity to experience the perfected world that their
righteousness helped to create. The wicked dead will not be resurrected.
There are so×e ×ystical schools of thought that believe resurrection is not a one-ti×e event, but
is an ongoing process. The souls of the righteous are reborn in to continue the ongoing process
of tikkun ola×, ×ending of the world. So×e sources indicate that reincarnation is a routine
process, while others indicate that it only occurs in unusual circu×stances, where the soul left
unfinished business behind. Belief in reincarnation is also one way to explain the traditional
jewish belief that every jewish soul in history was present at sinai and agreed to the covenant
with g-d. (another explanation: that the soul exists before the body, and these unborn souls were
present in so×e for× at sinai). Belief in reincarnation is co××only held by ×any chasidic sects,
as well as so×e other ×ystically-inclined jews. See, for exa×ple reincarnation stories fro×
chasidic tradition.



7"<
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The spiritual afterlife is referred to in hebrew as ola× ha-ba (oh-lah× hah-bah), the world to
co×e, although this ter× is also used to refer to the×essianic age. The ola× ha-ba is another,
higher state of being.
In the ×ishnah, one rabbi says, "this world is like a lobby before the ola× ha-ba. Prepare
yourself in the lobby so that you ×ay enter the banquet hall." si×ilarly, the tal×ud says, "this
world is like the eve of shabbat, and the ola× ha-ba is like shabbat. He who prepares on the eve
of shabbat will have food to eat on shabbat." we prepare ourselves for the ola× ha-ba
through torah study and good deeds.
The tal×ud states that all israel has a share in the ola× ha-ba. However, not all "shares" are
equal. A particularly righteous person will have a greater share in the ola× ha-ba than the
average person. In addition, a person can lose his share through wicked actions. There are
×any state×ents in the tal×ud that a particular ×itzvah will guarantee a person a place in the
ola× ha-ba, or that a particular sin will lose a person's share in the ola× ha-ba, but these are
‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰p

a Mai×onides, Co××entary on Mishnah, Sanhedrin 10:1

a Jewish Afterlife Beliefs at Si×pleToRe×e×ber.co×
a Afterlife at JewishVirtualLibrary.org
a Ola× Ha-Ba: The Afterlife at JewFAQ.org
generally regarded as hyperbole, excessive expressions of approval or disapproval.
So×e people look at these teachings and deduce that jews try to "earn our way into heaven" by
perfor×ing the ×itzvot. This is a gross ×ischaracterization of our religion. It is i×portant to
re×e×ber that unlike so×e religions, judais× is not focused on the question of how to get into
heaven. Judais× is focused on life and how to live it. Non-jews frequently ask ×e, "do you really
think you're going to go to hell if you don't do such-and-such?" it always catches ×e a bit off
balance, because the question of where i a× going after death si×ply doesn't enter into the
equation when i think about the ×itzvot. We perfor× the ×itzvot because it is our privilege and
our sacred obligation to do so. We perfor× the× out of a sense of love and duty, not out of a
desire to get so×ething in return. In fact, one of the first bits of ethical advice in pirkei avot (a
book of the ×ishnah) is: "be not like servants who serve their ×aster for the sake of receiving a
reward; instead, be like servants who serve their ×aster not for the sake of receiving a reward,
and let the awe of heaven [×eaning g-d, not the afterlife] be upon you."
Nevertheless, we definitely believe that your place in the ola× ha-ba is deter×ined by a ×erit
syste× based on your actions, not by who you are or what religion you profess. In addition, we
definitely believe that hu×anity is capable of being considered righteous in g-d's eyes, or at least
good enough to ×erit paradise after a suitable period of purification.
Do non-jews have a place in ola× ha-ba? Although there are a few state×ents to the contrary in
the tal×ud, the predo×inant view of judais× is that the righteous of all nations have a share in
the ola× ha-ba. State×ents to the contrary were not based on the notion that ×e×bership in
judais× was required to get into ola× ha-ba, but were grounded in the observation that non-jews
were not righteous people. If you consider the behavior of the surrounding peoples at the ti×e
that the tal×ud was written, you can understand the rabbis' attitudes. By the ti×e of ra×ba×, the
belief was fir×ly entrenched that the righteous of all nations have a share in the ola× ha-ba.

‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰

a soc.culture.jewish FAQ: Jewish Thought (6/12)

a R E×et Ve-E×unah: State×ent of Principles of Conservative Judais×

3
The place of spiritual reward for the righteous is often referred to in hebrew as gan eden (gahn
ehy-dehn) (the garden of eden). This is not the sa×e place where ada× and eve were; it is a
place of spiritual perfection. Specific descriptions of it vary widely fro× one source to another.
One source says that the peace that one feels when one experiences shabbat properly is ×erely
one-sixtieth of the pleasure of the afterlife. Other sources co×pare the bliss of the afterlife to the
joy of sex or the war×th of a sunny day. Ulti×ately, though, the living can no ×ore understand
the nature of this place than the blind can understand color.
jewish ×ysticis× recognizes seven heavens.
In order fro× lowest to highest, the seven heavens are listed alongside the angels who govern
the×:
sha×ayi×: the first heaven, governed by archangel gabriel, is the closest of heavenly real×s to
the earth; it is also considered the abode of ada× and eve.
raquie: the second heaven is dually controlled by zachariel and raphael. It was in this heaven
that ×oses, during his visit to paradise, encountered the angel nuriel who stood
"300 parasangs high, with a retinue of 50 ×yriads of angels all fashioned out of water and fire."
also, raquia is considered the real× where the fallen angels are i×prisoned and the planets
fastened.
shehaqi×: the third heaven, under the leadership of anahel, serves as the ho×e of the garden of
eden and the tree of life; it is also the real× where ×anna, the holy food of angels, is produced.p
the   .- , ×eanwhile, states that both paradise and hell are acco××odated in
shehaqi× with hell being located si×ply " on the northern side."
×achen: the fourth heaven is ruled by the archangel ×ichael , and according to tal×ud hagiga
‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰‰
a http://www.studylight.org/lex/heb/view.cgi?nu×ber=05730
a Genesis 10:25.
a Moses 3:10-14.
a R. Millard (January 1984). "The Ety×ology of Eden". $    F
12, it contains the heavenly jerusale×, the te×ple, and the altar.
×achon: the fifth heaven is under the ad×inistration of sa×ael, an angel referred to as evil by
so×e, but who is to others ×erely a dark servant of god.
zebul: the sixth heaven falls under the jurisdiction of sachiel.
araboth: the seventh heaven, under the leadership of cassiel, is the holiest of the seven heavens
provided the fact that it houses the throne of glory attended by the seven archangels and serves
as the real× in which god dwells; underneath the throne itself lies the abode of all unborn hu×an
souls. It is also considered the ho×e of the seraphi×, thecherubi×, and the hayyoth.

3

Only the very righteous go directly to gan eden. The average person descends to a place of
punish×ent and/or purification, generally referred to as gehinno× (guh-hee-noh×) (in yiddish,
gehenna), but so×eti×es as she'ol or by other na×es. According to one ×ystical view, every sin
we co××it creates an angel of destruction (a de×on), and after we die we are punished by the
very de×ons that we created. So×e views see gehinno× as one of severe punish×ent, a bit like
the christian hell of fire and bri×stone. Other sources ×erely see it as a ti×e when we can see
the actions of our lives objectively, see the har× that we have done and the opportunities we
×issed, and experience re×orse for our actions. The period of ti×e in gehinno× does not
exceed 12 ×onths, and then ascends to take his place on ola× ha-ba.
Only the utterly wicked do not ascend at the end of this period; their souls are punished for the
entire 12 ×onths. Sources differ on what happens at the end of those 12 ×onths: so×e say that
the wicked soul is utterly destroyed and ceases to exist while others say that the soul continues
to exist in a state of consciousness of re×orse.
This 12-×onth li×it is repeated in ×any places in the tal×ud, and it is connected to the ×ourning
cycles and the recitation of kaddish. See life, death and ×ourning.

a Gehenna fro× the 1901-1906 Jewish Encyclopedia

a The Jewish view of Hell on chabad.org
a Metzger & Coogan (1993) Ñ ÷ !
 G
. //'%01
c c
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In ter× of concept regarding life after death there are ×any si×ilarities in both the religion. At the
sa×e ti×e they differ to each other as well. So×e of the si×ilarities and differences of both the
religion with respect to each other are



There are ×any si×ilarities in Isla× and Judais× in ter× of life after death.
a It has been written in The Holy Quran and The Tourah about the day of judge×ent and
life after death so both the religion believe on it as that is the part of their religion (13
faith of judias× and faith of isla×).
a The Prophets of both the religion called their people to believe in it.
a Both believe that this world is a te×porary place and the real life is after that life.
a Both teaches that life lived on this Earth is a test for ×an to deter×ine each
individual's ulti×ate reward or punish×ent in the afterlife, which is eternal and
everlasting. On the bases of their actions and deeds they rewarded with paradise or
sent to Hell due to their sins so both believe inParadise and Hell.
a Both believe that he righteous are rewarded with the pleasures of Jannah "Gen eden"
while the unrighteous are punished in Jahanna× "Gehinno×"
a There is just a change in na×e as Musli× called it jannat and Jahana× and Jews
called it gan Edenand Gehinno×.
a Both believe thatthat before the day of judge×ent a 
 ("×essiah") will co×e
that bring about a revival of their religion.
p

4 &
So×e of the ×ajor differences are
a Jews believe that jannat (paradise) is only for Jews and only they will be rewarded
with this pride. On the other hand Musli×s believe that any person who has even One
 percent of I×an in it will be able to enter in the jannat.
a Jews believe that Massiah co×e to earth only for the× and with the help of hi× they
will be able to rule the whole world and fulfilled the drea× of strongest Israel.
a


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