ON TOPIC OF LIFE AFTER DEATH: source Tafheemul Quran

Surah Al-Dhariyat — Footnote No. 6
6. The oath by the heaven of varying forms has been sworn here as a simile for these differing statements. That is to say, just as the shapes of clouds and clusters of stars in the sky are varied and bear no consistency with one another, similarly you people are speaking all manner of different things regarding the Hereafter, and each statement differs from the next.
Some say that this world is eternal and everlasting and that no resurrection can ever occur. Some say that this system is contingent and may come to an end at some point, but that whatever perishes — including man — cannot be restored again. Some consider restoration possible, but hold the belief that man is born again and again into this very world to experience the good and bad consequences of his deeds. Some believe in Heaven and Hell as well, but mix into this the notion of transmigration of souls — that is, they hold that the sinner suffers punishment in Hell and then continues to be reborn into this world to receive further punishment. Some say that worldly life is itself a torment, and as long as the human soul retains attachment to material existence, it continues to die and be reborn into this world; and that its true salvation (Nirvana) lies in its complete annihilation. Some believe in the Hereafter and in Heaven and Hell, but say that God redeemed mankind’s primordial sin by putting His only son to death on the cross, and that by believing in this son a person will be saved from the evil consequences of his misdeeds. Yet others, while accepting the Hereafter, recompense and punishment — everything — have appointed certain exalted saints as intercessors who are so beloved of Allah, or hold such influence with Him, that whoever holds onto their garment may do whatever he wishes in this world and still escape punishment. Even regarding these exalted personalities there is no agreement among the adherents of this belief; rather, each group has appointed its own separate intercessors.
These differing statements are themselves proof of the fact that whenever man has formed an opinion about his own end and the end of this world — independent of Revelation and Prophethood — he has done so without knowledge. For if man truly possessed any direct source of knowledge in this matter, so many contradictory and divergent beliefs would never have arisen.

Surah Al-Naba — Footnote No. 1
1. “The Great News” refers to the news of the Resurrection and the Hereafter, which the people of Makkah would hear with wide-eyed astonishment, after which all manner of whisperings and mutterings would circulate in every gathering. The “questioning” refers to precisely these mutterings. When people met one another they would say: “Brother, have you ever heard before that someone could come back to life after dying? Is it something worthy of belief that bones which have rotted and crumbled to pieces will be given new life? Does it fit into reason that all past and future generations will rise and gather in one place? Is it possible that these great, firmly-set mountains will fly about in the air like cotton fluffs? Can it really be that the moon, the sun, and all the stars will be extinguished and this entire well-established order of the world will be overturned? This man, who until yesterday was quite a sensible person — what has come over him today that he tells us such strange and impossible things? Where on earth were this Heaven and this Hell before, of which we never once heard from his lips? Now all of a sudden, where have they appeared from, that he has begun drawing their remarkable and extraordinary pictures before us?”
The phrase hum fīhi mukhtalifūn has one meaning: “they are engaging in various mutterings and disputations about it.” A second meaning is also possible: that these people do not even hold any single agreed-upon belief regarding the end of the world — rather, “there exist among them differing views on the matter.” Some of them were influenced by Christian ideas and accepted life after death, but believed that the next life would be spiritual rather than physical. Some were not outright deniers of the Hereafter but doubted whether it could happen or not — and the Quran itself quotes the statement of such people: in nazunnu illā zannan wa mā naḥnu bimustayqinīn — “We hold nothing but a conjecture and we are not at all certain.” (Al-Jathiyah, verse 32). And some would say outright: in hiya illā ḥayātunā al-dunyā wa mā naḥnu bimab’ūthīn — “There is nothing but our life of this world and we shall never be raised up after death.” (Al-An’am, verse 29). Furthermore, some among them were materialists and would say: mā hiya illā ḥayātunā al-dunyā namūtu wa naḥyā wa mā yuhlikūnā illā al-dahr — “Life is nothing but our worldly existence; here we die and here we live, and nothing destroys us except the passage of time.” (Al-Jathiyah, verse 24). And some others were not materialists but declared the second life to be impossible — meaning, in their view, it lay beyond the power of God to resurrect dead human beings. Their statement was: man yuḥyī al-’izāma wa hiya ramīm — “Who will give life to these bones when they have crumbled away?” (Ya-Sin, verse 78).
These varied statements of theirs were themselves proof that they possessed no knowledge in this matter — rather, they were shooting arrows of conjecture and guesswork. For had they possessed knowledge, they would all have held to one consistent position. (For further explanation see Tafheem ul-Quran, Volume 5, Al-Dhariyat, Footnote 6.)