The Day of Judgment Exists Now

Ayatollah Jawadi Amuli, in his Tafsir al-Tasnim, presents a profound insight into the nature of the Day of Judgment, asserting that it is not merely a future event but an existing reality. This understanding, grounded in both rational arguments and Qur’anic evidence, challenges the common perception of the Hereafter as something distant and emphasizes its immediate presence, albeit veiled from ordinary human perception.

The Qur’an frequently speaks of the heedlessness of evildoers regarding the Hereafter, using the term ghafla (negligence). This term implies that the realities of the Day of Judgment are not non-existent but are obscured by a veil. For instance, the verse “You were certainly in negligence (ghafla) of this, but We have removed your veil from you, so your sight today is sharp” (50:22) reveals that what evildoers were negligent of was already present, though hidden from their awareness. Similarly, in “O woe to us! Indeed we were in negligence (ghafla) of this” (21:97), the regret expressed by the wrongdoers underscores their prior ignorance of a reality that was always existent.

The Qur’an also contrasts the outward perception of the worldly life with the inward reality of the Hereafter: “They know the outward aspect of the life of this world, but they are heedless of the Hereafter” (30:7). This verse indicates that while worldly individuals focus on the superficial aspects of existence, they overlook the underlying truth, which is the Hereafter. This dichotomy affirms that the Hereafter exists as the inner dimension of the present reality, accessible to those with spiritual insight.

The Qur’anic statement “No! If you knew with the knowledge of certainty, you would surely see the Hellfire. Then you will surely see it with the eye of certainty” (102:5–7) further supports the present existence of the Hereafter. It suggests that those who possess true knowledge of certainty can witness Hellfire even in this world. This witnessing, reserved for the spiritually elevated, reflects a deeper awareness that transcends the limitations of ordinary perception. After death, this reality becomes evident to all, but the spiritually attuned can experience it while still alive.

The veil preventing most people from perceiving Paradise and Hell is the consequence of sin. According to Ayatollah Jawadi Amuli, those who purify their souls and free themselves from sin can witness these realities. The Qur’an describes the hidden truth of human actions, such as the unjust consumption of orphans’ property: “Indeed, those who consume the property of orphans unjustly are only consuming fire into their bellies” (4:10). Though this fire is unseen in this world, it is a present reality for those with spiritual insight.

The experience of the Prophet (s.a.w.) during his ascension (miʿrāj) provides further evidence of the current existence of Paradise and Hell. During this event, he observed the rewards of the pious and the punishments of the wicked in detail. If these realms were non-existent, such an experience would have been impossible. Similarly, narrations from the Prophet’s Household (a.s.) affirm the present reality of Paradise and Hell, with severe rebuke directed at those who deny their existence: “They are not from us and we are not from them...”

The account of Ḥāritha b. Mālik, who described his experience of certainty (yaqīn), also illustrates the immediacy of the Hereafter. In response to the Prophet’s inquiry about his state, Ḥāritha described vividly how he could see the people of Paradise enjoying its blessings and the people of Hell suffering its torment. His use of the phrase “as if” does not diminish the reality of his experience, as even a semblance of perception requires the existence of the perceived object.

The concept of barzakh (intermediary realm) further substantiates the claim that the Hereafter exists now. Barzakh, as a transitional state between this world and the Day of Resurrection, connects two already existing realities: the present world and the Hereafter. If the Hereafter were non-existent, barzakh could not serve as an intermediary realm. The Qur’anic references to Paradise and Hell being “prepared” also point to their current existence: “And hasten toward forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for the God-fearing” (3:133), and “So fear the Fire whose fuel is people and stones, prepared for the disbelievers” (2:24). The use of the past tense for “prepared” suggests that these realms are already in existence.

Historical accounts of the Imams (a.s.) support this understanding. For instance, it is reported that Imām al-Sajjād and Imām al-Ṣādiq (a.s.) would sometimes faint while reciting the verse “Master of the Day of Judgment” (1:4), and later remark that their intense awareness of Hell preoccupied them. Such reactions are not caused by abstract ideas but by a vivid spiritual perception of these realities.

The conclusion drawn from these arguments is that the Day of Judgment, along with Paradise and Hell, is not a distant future event but a present reality. From the perspective of those who transcend the limitations of time and space, the Hereafter is as real now as it will be after death. For the rest of humanity, these realities remain veiled, becoming progressively clearer as one approaches them through the passage of time and the purification of the soul.

This understanding transforms the way believers perceive the Hereafter. It shifts the focus from viewing it as a far-off occurrence to recognizing it as a current dimension of existence, accessible to those who cultivate spiritual insight and align their lives with divine guidance. This perspective challenges individuals to live with greater awareness and accountability, knowing that the realities of the Hereafter are not only inevitable but already present.

Reference

Tafsir al-Tasnim (Surah Al-Hamd)