We have already seen in the article https://secondriseofislam.blogspot.com/2012/04/concept-of-life-and-death-in-quran.html
that concept of life in Islam is more
than merely biological functioning of human body. In Islam concept of life is
relating to capability to obey Allah and His Rasool (ﷺ);
and death is lack of such capability.
We have also seen in the same article this
Quranic concept of ‘life and death’ holds good not only in apparent earthly
life but also in life after this apparent earthly life. Some People remain
alive even after physical death. Quran says: “And do not say about those who are killed in the way of Allah ,
"They are dead." Rather, they are alive, but you perceive [it] not
(al-baqra-154). It does not mean physical death does not occur to
‘shuhuda’; it does occur to them, but despite physical death they are blessed
with capability of obeying Allah and His Messenger (saw); that is why they are
called ‘alive’. This life of ‘shuhada’ and others is relating to this apparent
world. Quran says: “And reckon not
those who are killed in Allah's way as dead; nay, they are alive (and) are
provided sustenance from their Lord” (ale Imran-169). In this verse, we (i.e.
the people of this apparent world) are being directed that we should not take/consider
‘shuhada’ as dead; it means ‘shuhada’ are not dead in this apparent world as
well as in the next world. This verse is requiring us to attach the same concept of life with 'shuhuda', which we attach with people living in this apparent world.
In the ranking of blessed
people ‘shuhuda’ come after ‘rusul’,
‘Nabis’, and ‘siddiqueen’ (al-nisa-69); it means all of them are alive even
after passing through this apparent earthly life. Quran says about such people:
" It is Allah that takes the
souls at death; and those that die not (He takes) during their sleep.
Those on whom He has passed the decree of death, He keeps back (from returning
to life), but the rest He sends (forward for second life) for a term appointed
verily in this are Signs for those who reflect (al-zumar-42). This verse describes that Allah takes souls of all persons
who die. He also takes souls of those who do not die during their sleep. He
withholds (from second life) souls of those who have been decreed as dead; and
those who have not been decreed as dead are sent (forward for second life).
It may be noted that after earthly life, human
soul is moved into 'uqba' (for details plz see my article ' Journey of Human
Soul'); all souls in 'uqba' live according to natural laws existing in
the world of 'uqba'. Some souls in 'uqba' are declared alive and others are declared
as dead. The souls which have compensable pious deeds in uqba are declared
'alive' in uqba; the souls which do not have compensable deeds in 'uqba' are
declared dead in 'uqba' (for details plz see my article 'Non-Muslims'
Paradise'). Out of such souls which are declared alive, some souls are allowed
to interact with this earthly world. But all alive souls in 'uqba' are not
allowed to interact with this earthly life/world. Such alive souls out of
'uqba world' which are allowed to interact with this apparent earthly
life/world are called 'Aulia Allah'; these are souls of 'saleheen', 'shuhuda',
'siddiqueen' 'Nabis' and 'Rusul'.
Now the
question arises what is the nature of life of ‘Aulia Allah’ after their death;
how do they interact with the apparent world? If all souls in ‘Uqba’ live
according to natural laws of ‘Uqba’ [in ‘Uqba’ material body is not allowed to perform
life functions; only soul can perform life functions- this fact is evident from
the truth that human body is left behind in this apparent world], then how can
Aulia Allah (after death) interact with this apparent world in which material
body is required to perform life functions? The answer is that Aulia Allah can
perform life functions after death through material bodies of other humans
which are alive in this apparent world.
This concept
of Aulia Allah’s life after death is essentially different from concept of
incarnation found in Hindu religion. Incarnation is about taking over consciousness
of a person by some superior deity. But Aulia Allah do not perform life
functions through taking over consciousness of some living human body; the
consciousness of living body remains free to decide as to what advices of Aulia’s
are to be complied with and what advices are not to be complies with. It may
also be appreciated that Aulia Allah after death act only under Allah’s direction, just like angels do; after
death Aulia have lost their free will. It other words, after death, Aulia act
only as Allah’s agency as angels act as Allah’s agency. Actually the good deeds
performed by Aulia after death are the
product of their good intentions developed (but not actualized) during their
apparent life span.
This concept
of Aulia Allah’s life after death also explains why our Nabi (ﷺ) promised the Muslims for ‘Ghazwat ul Hind’. As we know that Ghazwa has
not occurred during apparent life span of our Nabi (ﷺ), this concept of Aulia Allah’s life after death explains how the promise
made by our Nabi (ﷺ)
about ‘Ghazwat ul Hind’ is being/
would be fulfilled. In the next part of this article, we will describe ‘Ghazwat
ul Hind’ in detail in the light of concept of Aulia Allah’s life after death as
described above.
From the
foregoing, we may conclude that Aulia Allah can perform life functions in this
apparent world after their death in this world (continued).
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