Concept of 'fee sabilillah'/ in Allah's Way

             

Pious deeds are those which are done for Allah’s sake/ to please  Allah OR which are done for obedience to Allah. Though all pious (compensable) deeds are rewarded by Allah, but every  pious deed is not to be considered as done in Allah’s way/’fee sabilillah’. The term ‘fee sabilillah’/ in Allah’s way is used in Quran to refer to such deeds which are done on behalf of Allah.  Pious deeds may be divided into two categories; those which are done for doer’s own betterment; and which are done for other people’s betterment. Such pious deeds which are done for other people’s betterment are actually done on behalf of Allah because it is Allah’s grace to seek betterment of His creatures; such pious deeds are called done in Allah’s way/ ‘fee sabilillah’.

It may be noted that deeds done in Allah’s way can be only such deeds which are done for obedience to Allah; as deeds done in Allah’s way are done on behalf of Allah, such deeds can be only those done for  obedience to Allah.  Allah directs mankind to follow Muhammad (saw) so that Allah may also like such deeds and bless the doer with His Love and with His Forgiveness. 

“Say [Muhammad (saw)] "If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful”(al-imran-31).

It means deeds done for obedience to Allah are only such deeds which are done following our Nabi (saw); and deeds done in Allah’s way/ ‘fee sabilillah’ are deeds done for Allah’s obedience, it means deeds done in Allah’s way/ ‘fee sabilillah’ are only those deeds which are done following our Nabi (saw).

Quran states that deeds done in Allah’s way are  better than other pious deeds. Allah says:

“And if you are killed in the cause of Allah or die - then forgiveness from Allah and mercy are better than whatever they accumulate [in this world]” (al-imran-157).

This verse is stating ‘if a person is killed or dies (a natural death) while he is struggling in Allah’s way, he deserves such Forgiveness and Mercy from Allah, which is better than all what is accumulated by him. As in this world apart from worldly things, pious deeds are also accumulated, it means deeds done in Allah’s way are more rewarding than ordinary pious deeds.

It may also be noted that all deeds done to enforce Allah’s system/ ‘Deen’ are done in Allah’s way; in other words, deeds done to establish and enforce Islamic systems are more rewarding than such  pious deeds which are of personal nature, aiming at personal virtue/spiritual elevation.

Sectarianism and Religious Schools of Thoughts

           

It is a common practice to label various religious School of Thoughts as sects and as such they are condemned in the light of Quranic injunctions. In the succeeding lines, we will dwell upon the Quranic concept of sect/sectarianism and how it is different from other forms of grouping/ religious School of Thoughts.

 Quran states the concept of  sects/sectarianism as follow:

“And hold fast, all of you together, to the rope of Allah, and do not separate” (al-imran-103).

It is consensus among Islamic scholars that word ‘ rope’ used in this verse means Quran. There is also a saying of our Nabi (saw) in which Quran has been described as a link between ‘arsh’ and the earth. This Quranic verse is advising all Muslims to hold fast to Quran and not to be separated (tafarraqu); in other words, if any segment of Muslims  separate themselves from Quran, such an act is called by Quran as ‘tafarka’/sectarianism. It means merely division of Muslim society into various segments or religious Schools of Thoughts may not be labeled as sectarianism, as long as such religious Schools of Thoughts hold views/ beliefs on the basis of Quran and do not separate themselves from tenors of Quran.

 Grouping is based on something unique/peculiar to a group of people, which is missing in other groups of people. Quran approves of grouping of Islamic society within ambit of Quran.

“On the day when We call every segment of people (group) with their leaders, those whose record of deeds are given to their right hands will read the book and the least wrong will not be done to them(Isra-71).

From this verse, it is clear Quran approves of grouping of people; but this grouping has to be on the basis of Quran. 

As grouping is always based on peculiarity, grouping/religious Schools of Thoughts can have different views/ beliefs but they cannot have views/beliefs opposite to Quran. This is the basic difference between grouping approved by Quran and sectarianism not approved by Quran; grouping is based on various views but not opposite to tenors of Quran; but sectarianism is based on views which are opposite to Quranic tenors.

we can conclude that religious Schools of Thoughts (Hanfi, Shafi, Malki, Hanbali, Jafri) found in Islamic soceity  cannot be called as sects as long as they do not deviate from Quran. Merely having different opinions is not sectarianism, if such opinions are based on Quran. Having different opinions, based on Quran,  is called Grouping and Grouping is allowed in Quran. 

Protection of Quran and Principle of Majority

           

Quran is a protected Book. This protection is done by Allah through majority of Muslim Ummah. If Quran’s protection is done by Allah through principle of majority, it may be inferred that principle of majority is the linchpin around which decision-making in an Islamic state revolves.

Allah says:

 “Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it [from corruption]” (al-hijr-9).

From afore-mentioned verse, it is clear that Quran is a protected book, and Allah is protecting it from being corrupted. But the question is how Allah is ensuring protection of Quran; what ways and means Allah adopts  to achieve protection of Quran.

Suppose any person changes any verse of Quran and whole Muslim ‘Ummah’ or majority of Muslim ‘Ummah’ accepts such change, it would mean, for all practical purposes, that change has occurred in Quran. This is how change in previously revealed books has occurred; majority of each of previous ‘ummahs’ (both Christians or Jews) followed corrupted form of their respective revealed book; that is why Allah has labeled previously revealed books as corrupted books. It means Allah is protecting Quran through Muslim Ummah’s majority opinion; in other words, Quran is being protected by Allah through application of principle of majority.

From the foregoing discussion, we may infer that, in an Islamic state/society, principle of majority has to be basis of decision- making regarding various issues. But as far as establishment of Islamic sate is concerned, all members of Muslim society (whether in majority or minority) are all the time under obligation to install Islamic state, if they are ruling nation (al-maidah-3; al-imran-85; al-fath-28); but if they are non-ruling nation, they are under obligation to install Islamic state ( whether in majority or minority), when there is opportunity to do so. (for details plz see my article ' Qattal and its imperatives').

Prophethood- always by birth

               

Prophet is always by birth a prophet;  prophethood is not cultivable; it is always divine. Let us analyze this viewpoint in light of Quran.

The non-believers used to put forth various objections to Muhammad’s (saw) Prophethood; sura al-anaam has described some of these objections and replies thereto. One objection of non-believers was why whole Quran was not revealed in one go, along with Angels giving testimony about the truth of Quran before the people. This objection has been replied as:

“And even if We had sent down to you, [Muhammad (saw)], a written scripture on a page and they touched it with their hands, the disbelievers would say, "This is not but obvious magic” (al-anaam-7).

Another objection of non-believers and reply thereof has been stated as:

“They say: "Why is not an angel sent down to him?" If we did send down an angel, the matter would be settled at once, and no respite would be granted to them” (al-anaam-8).

This verse states that non-believers used to object why an angel was not sent down to Muhammad (saw); in other words, non-believers were demanding an open miracle and showing their inclination to believe in Angel but not in a human. This objection of non-believers is replied by stating that after happening of an open and glaring miracle like sending down an Angel, there would be no time left for the non-believers to put forth any other lame excuse; if they did not believe in Muhammad (saw), even after such a glaring miracle, they would be punished immediately after that, and they would not be granted any respite. Another reply to this objection of non-believers is given as following:

“If We had made him (our Prophet) an angel, We would have made him a man, and We would certainly have caused them confusion in a matter which they have already covered with confusion” (al-anaam-9).

In this verse Allah is stating that if He made an angel His Prophet, even then He would have made him a man. It means Allah first appoints anyone his Prophet and after that He determines/ fixes his sex, race and specie. If any angel is to be appointed as prophet, he is first appointed as prophet and after that his specie is fixed- the specie in which he is to be born. In other words, a prophet is appointed as prophet even before his birth. The possibility that an angel may also be made a prophet for humans, implies that a prophet is always infallible. The possibility that an angel may also be made a prophet for humans also implies that prophet-hood is  not something cultivable; it cannot be earned through a process of committing mistakes and sins.

We may conclude that a prophet is always by birth a prophet.

Descending of Hazrat Isa (Jesus) (as)

                     

The Muslims usually cherish opinion that hazrat Isa (as) has not died yet; that he has been lifted to upper sky; and that he would descend to this earth one day, live his life here and then he would die a natural death. Let us analyze this viewpoint in the light of Quran.

Quran states:  “when Allah said, "O Jesus, indeed I will take you (mutawaffeeka) and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection. After that (summa) to Me is your return, and I will judge between you concerning that in which you used to differ” (al-imran-55).

The sequence of this verse states that first Allah will take Isa (as) and raise him to Himself and make him free of disbelievers. And Allah will make people following him superior to those who do not have faith in him, and this superiority will continue till Qiyamah. After that (summa) he (and people) will return to Him (Allah) and Allah will judge between people in which they used to differ.

A plain reading of this sequence of the verse tells clearly that first Allah will give Christians (people following Hazrat Jesus) superiority over the people not believing hazrat Isa (as) and this superiority will continue till Qiyamah. [it may be noted that Muslims do have faith in Hazrat Isa (as) so Muslims will not be dominated by Christian like other non Christian nations will be dominated forever].  After that (word ‘summa’  in Arabic language means ‘after that’) hazrat Isa (and people) will return to Allah (means they will die (on Qiyamah) and Allah will judge between the people in which they used to differ. It may be noted that addressee of this verse is hazrat Isa (as); therefore the word ‘ merjiokum’/ your return’ includes hazrat Isa (as) as well. In other words, first Allah will give Christians superiority over non-Muslim and non-Christian people not having faith in hazrat Isa (as) and this superiority will continue till Qiyamah, and after that hazrat Isa will die.

We can draw two conclusions from this verse. First is that  the word ‘mutawaffeeka’ used in the first part of this verse does not mean “ will give you death”; because it is obvious that when hazrat Isa (as) was made ‘mutawaffi’, Christians were not superior to people not having faith in Isa (as); it means word ‘mutawaffeeka’ does not mean “ give you death”; rather it means “take you”. 
 Secondly we can conclude that death yet has not occured to hazrat Isa (as). Death will occur to hazrat Isa (as) after Christians will have got superiority over the people not having faith in hazrat Isa (as) and death will occur to Hazrat Isa (and people) on (or/near) Qiyamah.  Now that Christians have got superiority over non-Muslims and non Christian people not having faith in hazrat Isa (as), he may descend to this earth whenever Allah wills it so and he and people will die on (or/near) qiyamah.

From this discussion it becomes clear that death has not yet occurred to hazrat Isa (as); he has been raised towards Allah and living in upper sky (for details plz see my article ' period of Masih's stay in upper sky). But day will come when he will descend to earth, live his life over here, and then he will die.

Second Coming of Hazrat Isa (Jesus) (as)

It is commonly believed that Hazrat Isa (as) would descend, all Christians would be converted to Islam. Let us analyze this viewpoint in light of Quran.

Quran states:  “when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection. After that to Me is your return, and I will judge between you concerning that in which you used to differ” (al-imran-55).

From this verse, it is evident that nations following Hazrat Isa (as) would be always superior to those nations who do not believe in Hazrat Isa (as). It means Christian nations would always be superior to all non-Christian nations other than Muslim nations. [it may be noted that Muslims do have belief in Hazrat Isa(as)]. 

Another implication is that Christian nation and at least one non-Christian nation having NO FAITH in Hazrat Isa (as) would survive till 'Qiyamah'. Because Christians [ people following Hazrat Isa (as)] have been given superiority over non-Christians having no faith in Hazrat Isa (as) till 'qiyamah', it means Christians and non-Christians (non-Muslims) both would survive till Qiyamah. It means the concept that Christians would be converted to Islam after descending of Hazrat Isa (as) is not correct; in fact Christians would not believe in Hazrat Isa (as), when he would descend.

It is misunderstanding to believe that Christians would be converted to Islam after coming of Jesus (as). This misconception is based on al-nisa-159 which states: 

" And there is not one of the followers of the Book but must certainly believe in this before his death, and on the day of resurrection he (Isa) shall be a witness against them". In this verse the word " layuminanna bihi" does not mean " to have believe in Jesus(as)"; rather it means "to believe in what Quran has stated about Jesus (as) in previous verses i.e. al-nisa-157-158. 

Therefore we may conclude that Christians will not believe in Jesus (as) when he would descend. Most probably Christians would not believe in Jesus (as) because he will take side with the Muslims not with the Christians.

China's Future- a Quranic perspective

                        

Quran states that the people who follow Hazrat Isa (as) would always be superior to those people who do not have faith in Hazrat Isa (as). Muslims do have faith in Hazrat Isa (as). It means Christian nations  would always be superior to non-Muslim and non-Christian nations. In the succeeding lines, we would shed light on implications of this Quranic view.

Quran states:  “when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection. Then (after that) to Me is your return, and I will judge between you concerning that in which you used to differ” (al-imran-55).

From this verse, it is evident that nations following Hazrat Isa (as) would be always superior to those nations who do not believe in Hazrat Isa (as). It means Christian nations would always be superior to all non-Christian nations other than Muslim nations. [it may be noted that Muslims do have belief in Hazrat Isa(as)].

Another implication of this Quranic view is that non-Christian nations (minus Muslim nations) cannot alone dominate Christian nations. In other words, non-Christian nations (like China, Japan, India and others) cannot alone dominate western nations; such non-Christian nations would require assistance from Muslim nations to dominate western nations.

Another implication of this Quranic view is that Muslim nations can safely take side with China against western bloc because China would have to depend upon Islamic bloc to dominate the western bloc, and as such China cannot be preponderant enough to threaten Muslim nations; whenever China would think of threatening Muslims' interests, China-Muslims alliance would be broken and China would be dominated by Christian bloc.

Another implication is if Muslim bloc takes side with western/Christian  bloc against Chinese bloc, western/Christian  bloc may threaten Muslims’ bloc after dominating Chinese bloc because western/Christian bloc do not need Islamic bloc's support to dominate Chinese bloc.

Another implication is that Christian nation and at least one non-Christian nation having NO FAITH in Hazrat Isa (as) would survive till 'Qiyamah'; because Christians have been given superiority over non-Christians having no faith in Hazrat Isa (as) till 'qiyamah'. Obviously if both superior and inferior nations will survive till qiyamah, only then one will be superior and the other will be inferior till qiyamah.  However, the Christians may be converted to Islam after descending of Hazrat Isa (as). In fact Qiyamah on earth would be a long prosess. The Christians would survive till start of this process but may be converted to Islam thereafter.

We may conclude that it would be in benefit of both Muslims and China to forge an alliance against western/ Christian bloc; it is the only way for China to excel western/ Christian bloc; otherwise China can never be superior to western/Christian bloc.

Concept of Pious Deeds/ ‘Aamal-e-Saliha’ in Quran

           

 Quran broadly divides human deeds into two categories- those which are done for world’s sake; and those which are done for Allah’s sake OR in obedience to Allah. Aamal-e-Saliha/ pious deeds are those which are done for Allah’s sake Or in obedience to Allah. Deeds done for Allah's sake have to be in obedience to Allah otherwise such pious deeds are worthless in ukhra life. Only such deeds which are done following our Nabi (saw) are considered to be done in obedience to Allah.

Quran states about these two kinds of deeds- done for Allah’s sake and done for world’s sake. Quran says: “And whoever desires the reward of this world - We will give him thereof (for compensable deeds); and whoever desires the reward of the Hereafter - We will give him thereof [for compensable deeds] (al-imran-145). The most important reward in ‘ukhra life’/ the Hereafter is ‘rowyat-e-Ilahi’/ sensing presence of Allah.  The deeds done for Allah's sake OR done in obedience to Allah are called pious deeds/ 'aamal-e-saliha'. But  pious deeds (done for Allah's sake) have to be in accordance with our Nabi’s  (saw) Sunnah in order to attract Allah's love. Quran declares that:

Say [Muhammad (saw)] "If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful”(al-imran-31).
Addresssees of this verse are both Muslims and non-Muslims; and in this verse Allah is directing human beings to follow our Nabi (saww).  This verse shows  deeds done for Allah's sake have to be in accordance with our Nabi's (saw) Sunnah; otherwise such deeds will not be considered to be done in obedience to Allah and Allah's love will not be obtained, and such deeds will be rendered worthless in 'ukhra' life (for details plz see my article " Non-Muslims' Paradise").

Both Muslims and non-Muslims do pious deeds. Al-baqra-62 and al-maidah-69 state about non-Muslims' pious deeds and their reward. 
"Indeed, those who believed (in Muhammad (saw)) and those who are Jews or Christians or Sabeans, those [among them] who believed in Allah and the Last Day and did righteousness (pious deeds) - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve" (al-baqra-62).

"Indeed, those who have believed [in Prophet Muúammad] and those who are Jews or Sabeans or Christians – those [among them] who believed in Allah and the Last Day and did righteousness (pious deeds) – no fear will there be concerning them, nor will they grieve"(al-maidah-69).

The difference between pious deeds done by Muslims and done by non-Muslims is that Muslims' pious deeds are done following our Nabi's (saww) Sunnah and as such are done in obedience to Allah, and consequently attract Allah's love. That is why Muslims' pious deeds are rewarded in ukhra life too. But non-Muslims' pious deeds are not done following our Nabi's (saw) sunnah and as such are not done in obedience to Allah (though done for Allah's sake); so such pious deeds are not rewarded in 'ukhra' life. Non-Muslims pious deeds are rendered worthless in 'ukhra' life but are fully compensated in this world and in uqba life (for details plz read my article "Non-Muslims' Paradise").

 Quran states: "And whoever denies the faith(emaan) - his work has become worthless, and he, in the Hereafter, will be among the losers" (al-maidah-5). 

In other words only those deeds would be acceptable in ‘ukhra’ life/ in the life Hereafter, which are done by Muslims. As Muslims are obliged to do pious deeds following our Nabi (saw) [ale imran-31], only those deeds are compensable in ukhra life/ in the life Hereafter which are done with reference to our Nabi (saw). The pious deeds of non-muslims are rendered worthless in ukhra life because such deeds are not done following our Nabi (saw). It means only our Nabi (saw) is to be followed in earthly life; to follow anybody else must be subject to our Nabi's (saw) Sunnah.

      

Bismillah

bismillah

Non-Muslims' Paradise

          

                    

The first destination of human soul is ‘aalm-e-arwah’/oola; the second destination of human soul is human body/earthly life; the third destination of human soul is ‘uqba’; the fourth destination is ‘ukhra’.

 ‘Oola’  means first one; ‘uqba’ means coming, immediately or not, after the first ; ukhra means coming in the end. In Quranic terminology, worldly life consists of this earthly life (human body’s life) and ‘uqba’ life. The second destination of human soul is human body; the third destination is ‘uqba’. Worldly life consists of two parts- this human body’s life/earthlylife and uqba life.when worldly life (human body's life and 'uqba' life) would come to an end, 'ukhra' will start.

After trial of this earthly life/ human body’s life, when human body expires, human soul moves into ‘uqba’. ‘Uqba’ is actually part of this world. This world consists of seven skies. Both earthly life (human body’s life) and ‘uqba’ life are to be spent in this world i.e. in these seven skies; when ‘ukhra’ starts these seven skies will be changed into some other forms (Ibrahim-48). In other words, earthly life and uqba life  belong to this world, and when this worldly life will come to its end, ‘ukhra’ will start.

Quran says:

“Whoever desires the life of this world and its adornments - We fully repay them for their (compensable good) deeds therein (in this world), and they therein will not be deprived. Those are the ones for whom there is not in the Hereafter but the Fire. And lost is what they did therein, and worthless is what they used to do” (hud-15-16). 

“And whoever desires the reward of this world - We will give him thereof (for compensable deeds); and whoever desires the reward of the Hereafter - We will give him thereof [for compensable deeds] (al-imran-145). Similar theme is described in some other verses also.

The addressee of all such verses is whole mankind- Muslims as well as non-Muslims. These Verses convey the theme that good deeds of those who prefer worldly life to ‘ukhra’ will be compensated in this world. We know that it is not in this earthly life (human body’s life) that good deeds of everyone’s (who prefers this worldly life) are fully compensated; actually it is in ‘uqba’ life that such compensation is fully paid. Al-baqra-62 and al-maidah-69 also state about reward for non-Muslims' pious deeds; this reward also is to be given in 'uqba'.  As mentioned above, uqba is part of this worldly life; uqba is an extension of this earthly life. In other words, reward to be given to non-Muslims is given in this world. In ‘uqba’, only those good deeds which are compensable are compensated; some good deeds which are rendered worthless in worldly life are not compensated.

“…..those whose deeds have become worthless in this world and in the Hereafter, and it is they who are the losers” (al-taubah-69).
Similarly those who renounce their faith (emaan)-which are 'murtadeen'; who disbelieve in Allah’s signs and kill prophets and upholders of justice; and who are engaged in vanities, good deeds of all such people are rendered worthless in this world and as such are not compensated in ‘uqba’ life (al-baqra-217; al-imran-22; al-tawba-69). It means in ‘uqba’ life, there would be some/many people who would not have compensable good deeds; such people would get no reward but some punishment for some of their bad deeds; another category of such people are 'mushrakeen'. “and the uqba for the disbelievers is the Fire” (raad-35). (In Quran different categories of disbelievers have been described at different places; the disbelievers described in raad-35 are 'mushrakeen'; it may be noted that all people not having faith in our Nabi (saw) as the last prophet are disbelievers in terms of Quran [al-nisa-151]).

However such people would be fully punished for their bad deeds in ‘ukhra’ life.

 

It is not that only the people preferring wordly life to ‘ukhra’ life are compensated in uqba life; the people preferring ‘ukhra’ life to worldly life are also compensated in ‘uqba’ life; all non-Muslims having pious deeds ( done for Allah's sake, not for world's sake) are compensated fully (al-baqra-62;al-maidah-69) in uqba life because in ukhra life their all good deeds are rendered worthless. Similarly Muslims' pious deeds (done for Allah's sake) are also compensated in uqba life; they are compensated in 'ukhra' life too, if they have good deeds heavier than bad ones.  The first category of people  (preferring worldly life to ukhra life; regardless of their religion) do not have any reward in ‘ukhra’ life.  “Those are the ones for whom there is not in the Hereafter but the Fire. And lost is what they did therein, and worthless is what they used to do” (hud-16). All good deeds of this category of people are rendered worthless in ‘ukhra’ life.

   Whereas second category of people (preferring ukhra life to worldly life) may be of two types- Muslims and non-Muslims. The Muslims do have a permanent reward in ‘ukhra’ life too, apart from having compensation in uqba for their good deeds. “and (those who) prevent evil with good - those will have the good uqba home”  (raad-22).  “The example of garden, which the righteous have been promised, is [that] beneath it rivers flow. Its fruit is lasting, and its shade. That is the uqba for the righteous, and the uqba for the disbelievers is the Fire” (raad-35).

The non-Muslims belonging to this second category (preferring ukhra to worldly life) are not rewarded in ukhra life, because their deeds are rendered worthless in ukhra life. 
 "And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers" (al-maidah-5).

  The fourth destination of human soul is ‘ukhra’.

This is the final stage of journey of human soul. As Sura hud-16   states,  all those people (preferring wordly life to ukhra life) are fully compensated in ‘uqba’ life and are consigned to Hell in ukhra life because they have left with no more good deeds to be compensated for in ukhra; in other words, all non-believers and  Muslims who prefer worldly life to ‘ukhra’ life are to be sent to Hell in ukhra life; whereas other Muslims who prefer ‘ukhra’ life to worldly life are consigned to Paradise, if their good deeds are heavier than their bad deeds.

We may conclude that journey of human soul consists of four destinations; the first one is oola(aalm-e-arwah); the second one is human body (earthly life); the third one is uqba- both human body’s life and uqba life constitute worldly life. The fourth one is ‘ukhra’. Good deeds of all such people –both muslims and non-muslims- who prefer worldly life to ukhra life are fully compensated in uqba life; such people do not have any reward in ukhra life but punishment for their bad deeds. The people preferring ukhra life to worldly life are also compensated for their good deeds in uqba, but they have reward for their good deeds in ukhra life too, if they are muslims and  if their good deeds are heavier than their bad deeds. It may be noted that  all good deeds of non-believers are compensated in uqba life. Uqba is actually paradise for the non-believers;  there is no reward for them in ukhra life; because in ukhra life all good deeds of non-believers are rendered worthless.

2

Journey of Human Soul

                                

Human soul’s journey may be divided into four stages; let us peep into  these four destinations of human soul in the light of Quran and Sunnah.

i.  The first destination of human soul is what has been called as ‘aalm-e-arwah’.  According to various ‘ahadith’, clusters of souls have been created much before the birth of human beings and live in the world called ‘world of arwah’; the souls who are acquainted to one another before coming into this world also get acquainted to one another after coming into this world. This first destination of human soul is called ‘oola’

ii.  The second destination of human soul is human body.

Allah has created everything in pairs. This reality has been described in Quran which states: “And of all things We created two mates; perhaps you will remember” (al-dhariat-49). “And He Who created pairs (azwaj) of all things, …………….” (al-zhkhruf-12).

From these verses, it is evident that Allah has created everything in pairs. (for details plz see my article “ Reality of Creation- existence in pairs”).

Human being exists in the form of a pair of body and soul. Quran states: “He created you from one soul. After that He appointed from it(soul) its mate/pair (al-zumar-6).

From this verse it is clear that human body is created from its soul, and then that body is appointed mate/pair of that soul. (it may be noted that man does have sexual pair but that is mentioned in other verses, not in this verse). In this verse, Allah is addressing whole mankind, and saying that every person of this mankind has been created out of a single ‘nafs/soul’; that single ‘nafs’ must not be taken as Hazrat Adam. The sequence of verse is that first Allah created us out of single ‘nafs’, and after that made a pair/mate of that single ‘nafs’; if that single ‘nafs’ is Hazrat Adam, it would mean that first Allah created us out of Hazrat Adam and after that made a pair/mate of him. It would means we have been created out of Hazrat Adam before his having a wife/mate. Therefore logically we can’t take the words ‘single nafs’ as referring to Hazrat Adam. Moreover,  the addressee of this verse is whole mankind including Hazrat Adam; in other words, Allah is telling, in this verse, about the creation of whole mankind including Hazrat Adam, and Allah is saying everyone of mankind has been created out of a single ‘nafs’; that single ‘nafs’ is human soul. In this verse word ‘nafs’ has been used with meaning of ‘human soul’. In Quran, at other places too, this word ‘nafs’ has been used in the meaning of ‘human soul’. For instance sura al-naziat-40 states:  “But as for he who feared the position of his Lord and prevented the soul (nafs) from [unlawful] inclination” (al-naziat-40).

Similarly sura qaf states: “And every soul (nafs) will come, with it a driver and a witness” (qaf-21).  In this verse too, word ‘nafs’ means soul; the driver is human body through which soul acts obediently or disobediently, and in this way human body carries human soul to its destination/ station- good or bad station.

Similarly al-anam states: “And it is He who produced you from one soul (nafs) and [gave you] a place of dwelling and repository. We have detailed the signs for a people who understand” (al-anam-98).

The place of dwelling for soul, mentioned in this verse, is human body; and repository will be the final station of soul; in other words, soul rests in human body for doing deeds, and those deeds determine soul’s final destination.

From all these verses quoted above, it is clear that human being is created out of a single nafs; that ‘single nafs’ can’t be taken as Hazrat Adam; that ‘single nafs’ is human soul. (it does not mean that human beings are not offsprings of Hazrat Adam; surely they are, but that fact is mentioned in other Quranic verses, not in these verses quoted above).

In fact, every human body is created out of its soul and then is appointed mate/ pair of such soul; every human body is a true reflection of its soul; human body contains all the characteristics embedded in its soul. The greater a human body actualizes these characteristics, the more it functions like a soul. Depending upon the level of actualization, a human body can be weightless like a soul; it can fly in the air like a soul (as our Aulia Allah do); it can travel with immeasurable speed like a soul; it can see beyond the limits of ordinary human sight as a soul can do; it can be so refined like soul that no shadow of it can be formed (Hazrat Muhammad’s (saw) body had no shadow).  Human body always acts according to dictation of its soul; if the soul gives good direction, the human body acts in good way; if the soul gives bad direction, the human body acts accordingly. Human soul can’t act on its own; it can act only through human body. That is why when a human body expires, its soul is rewarded or punished according to human body’s actions. It is a misconception that soul always leads towards Allah; if it were so, why should it be punished for bad deeds of human body?

iii.  The third destination of human soul is ‘ uqba’; Uqba is non-Muslims’ paradise. 

 ‘Oola’  means first one; ‘uqba’ means coming, immediately or not, after the first ; ukhra means coming in the end. In Quranic terminology, worldly life consists of this earthly life (human body’s life) and ‘uqba’ life. The second destination of human soul, as described above, is human body; the third destination is ‘uqba’.

After trial of this earthly life, when human body expires, human soul moves into ‘uqba’. ‘Uqba’ is actually part of this world. This world consists of seven skies. Both earthly life (human body’s life) and ‘uqba’ life are to be spent in this world i.e. in these seven skies; when ‘ukhra’ starts these seven skies will be changed into some other forms (Ibrahim-48). In other words, earthly life/human body's life and uqba life  belong to this world, and when this world will come to its end, ‘ukhra’ will start.

Quran says:

“Whoever desires the life of this world and its adornments - We fully repay them for their (compensable good) deeds therein (in this world), and they therein will not be deprived. Those are the ones for whom there is not in the Hereafter but the Fire. And lost is what they did therein, and worthless is what they used to do” (hud-15-16).

“And whoever desires the reward of this world - We will give him thereof(for compensable deeds); and whoever desires the reward of the Hereafter - We will give him thereof [for compensable deeds] (al-imran-145). Similar theme is described in some other verses also.

The addressee of all such verses is whole mankind- Muslims as well as non-Muslims. These Verses convey the theme that good deeds of those who prefer worldly life to ‘ukhra’ will be compensated in this world. We know that it is not in this earthly life (human body’s life) that good deeds of everyone’s (who prefers this worldly life) are fully compensated; actually it is in ‘uqba’ life that such compensation is fully paid. Al-baqra-62 and al-maidah-69 also state about reward for non-Muslims' pious deeds; this reward also is to be given in 'uqba'.  As mentioned above, uqba is part of this worldly life; uqba is an extension of this earthly life. In other words, reward to be given to non-Muslims is given in this world. In ‘uqba’, only those good deeds which are compensable are compensated; some good deeds which are rendered worthless in worldly life are not compensated.

“…..those whose deeds have become worthless in this world and in the Hereafter, and it is they who are the losers” (al-taubah-69). 
 Similarly those who renounce their faith (emaan) -which are 'murtadeen'; who disbelieve in Allah’s signs and kill prophets and upholders of justice; and who are engaged in vanities, good deeds of all such people are rendered worthless in this world and as such are not compensated in ‘uqba’ life (al-baqra-217; al-imran-22; al-tawba-69). It means in ‘uqba’ life, there would be some/many people who would not have compensable good deeds; such people would get no reward but some punishment for some of their bad deeds; another category of such people are 'mushrakeen'. “and the uqba for the disbelievers is the Fire” (raad-35). (In Quran different categories of disbelievers have been described; in raad-35, disbelievers are 'mushrakeen').

However such people would be fully punished for their bad deeds in ‘ukhra’ life.

 

It is not that only the people preferring wordly life to ‘ukhra’ life are compensated in uqba life; the people preferring ‘ukhra’ life to worldly life are also compensated in ‘uqba’ life; all non-Muslims having pious deeds ( done for Allah's sake, not for world's sake) are compensated fully (al-baqra-62;al-maidah-69) in uqba life because in ukhra life their all good deeds are rendered worthless. Similarly Muslims' pious deeds (done for Allah's sake) are also compensated in uqba life; they are compensated in 'ukhra' life too, if they have good deeds heavier than bad ones.  The first category of people  (preferring worldly life to ukhra life; regardless of their religion) do not have any reward in ‘ukhra’ life.  “Those are the ones for whom there is not in the Hereafter but the Fire. And lost is what they did therein, and worthless is what they used to do” (hud-16). All good deeds of this category of people are rendered worthless in ‘ukhra’ life.

   Whereas second category of people (preferring ukhra life to worldly life) may be of two types- Muslims and non-Muslims. The Muslims do have a permanent reward in ‘ukhra’ life too, apart from having compensation in uqba for their good deeds. “and (those who) prevent evil with good - those will have the good uqba home”  (raad-22).  “The example of garden, which the righteous have been promised, is [that] beneath it rivers flow. Its fruit is lasting, and its shade. That is the uqba for the righteous, and the uqba for the disbelievers is the Fire” (raad-35).

The non-Muslims belonging to this second category (preferring ukhra to worldly life) are not rewarded in ukhra life, because their deeds are rendered worthless in ukhra life. 
 "And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers" (al-maidah-5).

However non-Muslims belonging to this second category (preferring 'ukhra' to worldly life) would be compensated fully in 'uqba' for their compensable deeds.

 iv. The fourth destination of human soul is ‘ukhra’. 

This is the final stage of journey of human soul. As Sura hud-16   states,  all those people (preferring wordly life to ukhra life) are fully compensated in ‘uqba’ life and are consigned to Hell in ukhra life because they have left with no more good deeds to be compensated for in ukhra; in other words, all non-believers and  Muslims who prefer worldly life to ‘ukhra’ life are to be sent to Hell in ukhra life; whereas other Muslims who prefer ‘ukhra’ life to worldly life are consigned to Paradise, if their good deeds are heavier than their bad deeds.

We may conclude that journey of human soul consists of four destinations; the first one is oola(aalm-e-arwah); the second one is human body (earthly life); the third one is uqba- both human body’s life and uqba life constitute worldly life. The fourth one is ‘ukhra’. Good deeds of all such people –both muslims and non-muslims- who prefer worldly life to ukhra life are fully compensated in uqba life; such people do not have any reward in ukhra life but punishment for their bad deeds. The people preferring ukhra life to worldly life are also compensated for their good deeds in uqba, but they have reward for their good deeds in ukhra life too, if they are muslims and  if their good deeds are heavier than their bad deeds. It may be noted that  all good deeds of non-believers are compensated in uqba life. Uqba is actually paradise for the non-believers;  there is no reward for them in ukhra life; because in ukhra life all good deeds of non-believers are rendered worthless.

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