Researching the phenomenology of corporeity in the Qur’an in the framework of an ERC project on the agency of sight and the visual in this scripture, compelled me to reflect upon the explicitly formulated materiality of the description of the hereafter. This paper offers a follow up to this reflection, which brought about new interrogations. Thus, following the evidence of the Quranic wording, this description inscribes the ontological relationship between this world and the next in the former’s phenomenality, even though the latter’s true constitution will reveal itself at the The Hour’ s advent. This consubstantiality told in words naturally raises the question of the very nature of the cosmogonic articulation between the seen and the unseen as the Qur’an conceptualizes it, namely beyond the rhetoric It employs for communicating this conception. Is the Quranic account of the hereafter a symbolic construct, a mythology or an allegory conveying an unfathomable abstraction, or the direct description of a sacred supranatural reality phenomenologically as graspable as the text’s literality presents it? While the studies do not provide clear explanations of this complex problematic, a prominent scholarly current seems to favor the symbolic interpretation or, at least, gives the impression to do so by consistently using in the analyses a critical apparatus filled with symbolizing concepts such as the metaphor, the parable and the binary of the apparent and hidden meaning. Ostensibly supporting this current, the extensive presence of these concepts in the Quranic text in effect only complicates the problem. For in accordance with the conceptual differentiation between expression and meaning, what may appear symbolic at the wording’s rhetorical level, may not necessarily signify symbolically at the semantic level. Not properly heeded, in my view, this differentiation has created confusions in the contemporary hermeneutics of the Quranic eschatology. I therefore believe that the mechanisms of symbolic meaning in the Qur’an ought to be reconsidered with the aid of an updated methodology specifically attending to phenomena of language such as metaphor theory, phenomenology of expression and semiotics. For this purpose, I will examine the Quranic terminology of mithal and isharat associated with the notions of exemplarity, model, likeness and sign that constitute key semantic devices for understanding the cosmogonic-eschatological constructs in the Qur’an. Charles S. Pierce’s semiotics, specifically his icon-symbol-index triad, will be my critical tool.