Wednesday, 31 August 2016

Concept of Life in Islam and “Ghazwat ul Hind” (1)

We have already seen in the article  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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