Life after Death
- Thread starter kalamazoo
- Start date
This question lies far beyond the ken of our perception. We do not have the eyes with which we could see beyond the frontiers of worldly life and find out what lies on beyond it. We do not have the ears with which we could hear anything from beyond these frontiers. Nor do we have any instrument by which we could determine with certainty whether there is any life beyond death. Therefore, the question whether there is any life after death lies completely outside the province of scientific knowledge which is concerned with the classification and interpretation of sense data. Anyone who asserts in the name of science that there is no life after death, therefore, makes a very unscientific statement. Merely on the basis of scientific knowledge, we can neither affirm that there is a life after death nor deny it. Until we discover a dependable means of acquiring knowledge about this matter, the correct scientific attitude would be neither to affirm nor to deny the possibility of life after death. The question is beyond its jurisdiction.
But can we possibly maintain this attitude in life?
Can we afford to adhere to this neutrality?
Can we afford to adhere to this neutrality?
Theoretically speaking, this may hold good, but looking to the hard realities
of life which we have to face on every turn and pass, our answer would be: certainly
not. If we do not have the means to know a thing directly, it is of course possible for
us, from a purely rational point of view, to refrain from either affirming or denying it.
But if the thing is directly concerned with our everyday life, we cannot maintain that
attitude and must either affirm or deny its existence. In order to live a full life on the
earth we must have a definite attitude towards such problems. These questions
simply cannot be avoided. For instance, if you do not know a person with whom you
do not have any dealings, you may refrain from forming an opinion about his integrity
and trustworthiness; but if you have to deal with him, you must do so either on the
assumption that he is an honest man or on the supposition that he is not. You may
also proceed with the idea that, until his honesty is either proved or disproved in
practice, you will deal with him on the assumption that his integrity is doubtful. But
this manner of dealing with him would, in effect, be no different from the way you
would deal with him if you were convinced of his dishonesty. Therefore, a state of
doubt between affirmation and denial is possible only as an abstract idea; it cannot
form the basis of practical dealings, which require a positive attitude of either
affirmation or denial.
THE SIGNIFICANCE OF LIFE AFTER DEATH:
A little reflection should help us to see that the question of life after death is not
merely a philosophical question; it is deeply and intimately related to our everyday
life. In fact our moral attitude depends entirely upon this question. If a person is of
the view that the life of this world is the only life and that there is no life of any kind
after that, he must develop a particular type of moral attitude. A radically different
kind of attitude and approach is bound to result if he believes that this life is to be
followed by another life where one will have to render account of all one’s acts in this
world and, that one’s ultimate fate in the Hereafter will depend upon one’s conduct in
worldly life.
Let us try to understand this through a simple example. A person
undertakes journey from Lahore to Karachi on the assumption that he is traveling to
his final destination, where he will be beyond the reach of the police that could haul
him up for an offence, and the jurisdiction of the courts of justice that could bring him
to book. Another person undertakes the same journey knowing that it is only the first
stage of a longer journey which will carry him, beyond Karachi, to a land overseas
which is ruled by the same sovereign as that of Pakistan. He also know that the court
of that sovereign has complete secret dossiers of his activities in Pakistan and that
this record will be fully examined there in order to decide what position and treatment
he deserves by virtue of his past performance.
Now, it should be easy to realize how
different the conduct of these two travelers of the same train will be.
The former will
prepare himself only for the journey up to Karachi, whereas the latter will keep in view
also the requirements of the further stages of the long journey. The former will
assume that all the gains that he can possibly make, or all the losses or harms that he
might suffer, will be confined to the journey up to Karachi, and that will be the end of
it. The latter, on the other hand, will know that the real gains or losses of the journey
will be realized in its last stages and not in the first. The former will keep in view only
those results of his actions as are likely to manifest themselves up to the time that he
reaches Karachi; the latter’s visit will extend to the long term results likely to unfold
themselves in the distant overseas lands where his journey will eventually take him.
Now it is obvious that this difference between the approaches and attitudes of the two
travelers results directly from their view of the nature of their journey and its end.
Similarly, a person’s views in regard to life after death have a decisive influence upon
his moral conduct in this world. The direction of every step that he takes in his
practical life will depend upon whether he treats this worldly life as the first and last
stage of life, or whether he also has in view the Hereafter and consequences of his
conduct in this world or the next one. He will move in one direction in the first
instance, and in exactly the opposite direction in the other instance.
From this I should be clear that the question of life after death is not merely a fruitless
intellectual or philosophical exercise but a question that intimately concerns and vitally
affects our everyday life. There is, therefore no justification for any skepticism in this
matter. Any attitude that is determined by skepticism in regard to the Hereafter could
not in effect be any different from the one based on a definite rejection of the idea of
a life after death.
We are, therefore, obliged to make up our minds whether there is a
life after death or not. If science can not help us here, we must seek the aid of
rational thinking and logical reasoning.
Where Reason Leads to?
of life which we have to face on every turn and pass, our answer would be: certainly
not. If we do not have the means to know a thing directly, it is of course possible for
us, from a purely rational point of view, to refrain from either affirming or denying it.
But if the thing is directly concerned with our everyday life, we cannot maintain that
attitude and must either affirm or deny its existence. In order to live a full life on the
earth we must have a definite attitude towards such problems. These questions
simply cannot be avoided. For instance, if you do not know a person with whom you
do not have any dealings, you may refrain from forming an opinion about his integrity
and trustworthiness; but if you have to deal with him, you must do so either on the
assumption that he is an honest man or on the supposition that he is not. You may
also proceed with the idea that, until his honesty is either proved or disproved in
practice, you will deal with him on the assumption that his integrity is doubtful. But
this manner of dealing with him would, in effect, be no different from the way you
would deal with him if you were convinced of his dishonesty. Therefore, a state of
doubt between affirmation and denial is possible only as an abstract idea; it cannot
form the basis of practical dealings, which require a positive attitude of either
affirmation or denial.
THE SIGNIFICANCE OF LIFE AFTER DEATH:
A little reflection should help us to see that the question of life after death is not
merely a philosophical question; it is deeply and intimately related to our everyday
life. In fact our moral attitude depends entirely upon this question. If a person is of
the view that the life of this world is the only life and that there is no life of any kind
after that, he must develop a particular type of moral attitude. A radically different
kind of attitude and approach is bound to result if he believes that this life is to be
followed by another life where one will have to render account of all one’s acts in this
world and, that one’s ultimate fate in the Hereafter will depend upon one’s conduct in
worldly life.
Let us try to understand this through a simple example. A person
undertakes journey from Lahore to Karachi on the assumption that he is traveling to
his final destination, where he will be beyond the reach of the police that could haul
him up for an offence, and the jurisdiction of the courts of justice that could bring him
to book. Another person undertakes the same journey knowing that it is only the first
stage of a longer journey which will carry him, beyond Karachi, to a land overseas
which is ruled by the same sovereign as that of Pakistan. He also know that the court
of that sovereign has complete secret dossiers of his activities in Pakistan and that
this record will be fully examined there in order to decide what position and treatment
he deserves by virtue of his past performance.
Now, it should be easy to realize how
different the conduct of these two travelers of the same train will be.
The former will
prepare himself only for the journey up to Karachi, whereas the latter will keep in view
also the requirements of the further stages of the long journey. The former will
assume that all the gains that he can possibly make, or all the losses or harms that he
might suffer, will be confined to the journey up to Karachi, and that will be the end of
it. The latter, on the other hand, will know that the real gains or losses of the journey
will be realized in its last stages and not in the first. The former will keep in view only
those results of his actions as are likely to manifest themselves up to the time that he
reaches Karachi; the latter’s visit will extend to the long term results likely to unfold
themselves in the distant overseas lands where his journey will eventually take him.
Now it is obvious that this difference between the approaches and attitudes of the two
travelers results directly from their view of the nature of their journey and its end.
Similarly, a person’s views in regard to life after death have a decisive influence upon
his moral conduct in this world. The direction of every step that he takes in his
practical life will depend upon whether he treats this worldly life as the first and last
stage of life, or whether he also has in view the Hereafter and consequences of his
conduct in this world or the next one. He will move in one direction in the first
instance, and in exactly the opposite direction in the other instance.
From this I should be clear that the question of life after death is not merely a fruitless
intellectual or philosophical exercise but a question that intimately concerns and vitally
affects our everyday life. There is, therefore no justification for any skepticism in this
matter. Any attitude that is determined by skepticism in regard to the Hereafter could
not in effect be any different from the one based on a definite rejection of the idea of
a life after death.
We are, therefore, obliged to make up our minds whether there is a
life after death or not. If science can not help us here, we must seek the aid of
rational thinking and logical reasoning.
Where Reason Leads to?
Assalaam alaikum,
The Words of the Quran give us explicit instructions on how to proceed in any matters. Yes, there is life after death. And yes each step we take is towards death and the hereafter.
It does change your perspective on life. You are not under such enormous stress. You do not contemplate suicide. You know each step is a test. You know how to demonstrate patience. You smile more. You do not concentrate on the insignificant situations that are often blown out of proportion. You learn to let go.
Good read.
The Words of the Quran give us explicit instructions on how to proceed in any matters. Yes, there is life after death. And yes each step we take is towards death and the hereafter.
It does change your perspective on life. You are not under such enormous stress. You do not contemplate suicide. You know each step is a test. You know how to demonstrate patience. You smile more. You do not concentrate on the insignificant situations that are often blown out of proportion. You learn to let go.
Good read.
Where Reason Leads to?
But what is the material upon which we could base this logical reasoning?
There is, first, man himself, and then the system of the Universe. We shall,
therefore, try to study man against the background of the Universe and see whether
all his requirements are fulfilled within this system or whether some of them remain
unsatisfied and need some other kind of system for their satisfaction.
Now man has various aspects. First of all, he has a body, which is composed of
various minerals, salt, gases and water. The Universe is a vast system containing,
from tiny specks of dust to the large planets moving in their orbits. We find ourselves
dazzled with the spectacle of a plethora of things: the earth, stones, metals, salts,
gases, rivers, oceans, and an unending array of things of the kind. These things need
a set of laws to govern their existence and operation, and all these laws are at work
within the Universe. They provide a free opportunity for the various elements and
forces of nature to play their part in the Universe; similarly the human body has a full
and free opportunity to live and work under these laws. Secondly, man is a being who
has grown through nourishment derive from the things around himself. Similarly,
there are various kinds of trees, plants and herbs in the Universe which are governed
by the laws that are essential for growing bodies.
Moreover, man is a living being who moves and acts of his own free will; he procures
food for himself, protects himself and ensures the preservation of the species. Again,
there are various other beings of this kind in the Universe: on land, in water and in
the air, there are myriads of animals whose lives and functions are governed
completely by the laws what are sufficient to cover the whole gamut of their activities.
Above all, there is the moral aspect of man’s being, which is endowed with the
consciousness of good and evil, the faculty to discriminate between the two, and the
power to do good as well as evil. Man’s nature demands that good deeds should have
good results and evil deeds should lead to evil consequences. He can discriminate
justice from tyranny, truth from falsehood, right from wrong mercy from cruelty,
kindness from arrogance, generosity from meanness, trustworthiness from breach of
trust and so on and so forth. These qualities are not abstract ideas but are actually
experienced in human life and have a deep and far- reaching effect on human
culture. Therefore, the nature with which man is endowed strongly demands that his
acts should lead inexorably to their moral consequences; in the same way as they lead
to their physical effects.
But let us look around and reflect a little deeply upon the system of the Universe. Can
the moral consequences of human actions fully unfold themselves in the system? On
the basis of the body of knowledge that we possess we can confidently assert that this
is not possible, because, for all that we know, there is no other creature in the
Universe which is endowed with moral consciousness. The whole system is governed
by the physical laws of the Universe, and the moral laws of the human realm are not
at work anywhere in their full measure. For instance, money carries both value and
weight in human affairs but truth often lacks both. The mango seed always ultimately
yields mangoes; the devotee of truth, on the other hand, sometimes receives
bouquets but sometimes, rather often, brickbats. The material objects in the world
are governed by laws which always lead to certain pre-determined results, but within
the dynamics of the working of these laws the operation of the moral forces in the
human world is not so manifest. The laws of nature often fail to ensure; and even
where we find such consequences they occur only to the extent the law of nature
permit. It is a physical world that we live in. And it often happens that the actual
consequences of an act under the laws of nature are simply contrary to what the law
of ethics demands. Through cultured and civilized life and political organization, man
has no doubt striven to some extent to ensure that the acts of man lead to set and
pre-ordained moral consequences according to a code of ethics. But these efforts
have been on to a code of ethics. But these efforts have been on a very limited scale
and extremely deficient. They have been vitiated, on the one hand, by the operation
of natural laws, and on the other by man’s own weaknesses and shortcomings.
Let us try to understand this with the help of a few examples. If a person sets fire to
the house of an enemy, the house will be gutted; this will be the natural result of the
act. The moral consequence of the act should be the punishment of the criminal
commensurate with the damage that he has caused to the family whose home he has
burnt. But this consequence can come about only if the culprit can be traced and
apprehended by the police, the charge against him is proved, the court can estimate
fully the loss that his offence has caused to the affected family and its future
generations, and then awards to the offender a punishment commensurate with his
crime. If any of these conditions is not duly fulfilled, the moral consequence will
either not manifest itself at all or will unfold itself only partially; nay, it is quite
possible that the culprit may go scot-free and even remain happy and become
prosperous after having ruined his enemy.
Let us take another example. We often find that a few people manage, by hook or by
crook, to acquire a strong hold over a whole community, which begins to follow him.
Taking advantage of this position these leaders bamboozle their people into following
their jingoism and militant imperialism. They lead their people into war with their
neighbours. Several countries are ruined in these wars, millions of men are killed, and
many more are forced to live in misery and degradation. Their misdeeds have farreaching
effects on human history for countless generations, even many long
centuries. Now is it possible for such criminal manages to be punished sufficiently for
their crimes and follies in this life? Indeed, they would not be adequately punished
even if they were all literally thrown to the wolves, or burnt alive, or subjected to any
other torture of which man is capable. No conceivable punishment could possibly be
measured against the grave harm caused by them to millions of men for countless
generations. Under the natural laws that govern the system of the Universe they
could not possibly be awarded punishment, commensurate with their crimes and
follies. Even if a Chenghiz or a Hitler is torn to pieces, this punishment stands with no
comparison to the wrongs they penetrated on humanity.
Or, on the other hand take the example of the great prophets, the sages and the
pious and virtuous men who called mankind to the truth and the right path and guided
them out of darkness into light, and whose ideas and teachings and practical
examples have benefited millions and men for centuries. And they did all this good to
mankind, bracing all the tempests of adversity that came in their way and suffering
miserably at the hands of the vested interests. It is possible to reward such men
adequately in this short span of life within the limits of the physical laws that govern
the world?
As we have urged above, the laws that govern the present system of the Universe do
not allow an opportunity for the full unfolding of the moral consequences of human
actions. Secondly, the actions of men during their short span of life on earth often
have reactions and effects so widespread and lasting that their full consequences must
take thousands of years to unfold and manifest themselves fully; and it is obviously
impossible for any person, under the present laws of nature, to attain such a long
career on earth. From this it logically follows that while the present physical world
and its natural laws are enough for the material and animal constituents of man, they
are utterly inadequate for the moral element of his being. This component calls for
another world where the law of ethics is the governing law and the laws of nature are
subservient, to it; where life is unlimited; where all the moral consequences of human
actions in the material world that could not manifest themselves there, should
manifest themselves fully and in the proper form. It demands a world where truth
and righteousness, and not gold and silver, carry weight; where fire burns only such
things as deserve to be burned according to the moral law; where happiness and the
lot of the virtuous and plain and misery the plight of the wicked. Both nature and
reason demand such an order.
The light of the Qur’an
So far as logical reasoning is concerned, it only indicates that such a world ‘ought to
be’. But as to the question whether such a world does in fact exist, neither rea
There is, first, man himself, and then the system of the Universe. We shall,
therefore, try to study man against the background of the Universe and see whether
all his requirements are fulfilled within this system or whether some of them remain
unsatisfied and need some other kind of system for their satisfaction.
Now man has various aspects. First of all, he has a body, which is composed of
various minerals, salt, gases and water. The Universe is a vast system containing,
from tiny specks of dust to the large planets moving in their orbits. We find ourselves
dazzled with the spectacle of a plethora of things: the earth, stones, metals, salts,
gases, rivers, oceans, and an unending array of things of the kind. These things need
a set of laws to govern their existence and operation, and all these laws are at work
within the Universe. They provide a free opportunity for the various elements and
forces of nature to play their part in the Universe; similarly the human body has a full
and free opportunity to live and work under these laws. Secondly, man is a being who
has grown through nourishment derive from the things around himself. Similarly,
there are various kinds of trees, plants and herbs in the Universe which are governed
by the laws that are essential for growing bodies.
Moreover, man is a living being who moves and acts of his own free will; he procures
food for himself, protects himself and ensures the preservation of the species. Again,
there are various other beings of this kind in the Universe: on land, in water and in
the air, there are myriads of animals whose lives and functions are governed
completely by the laws what are sufficient to cover the whole gamut of their activities.
Above all, there is the moral aspect of man’s being, which is endowed with the
consciousness of good and evil, the faculty to discriminate between the two, and the
power to do good as well as evil. Man’s nature demands that good deeds should have
good results and evil deeds should lead to evil consequences. He can discriminate
justice from tyranny, truth from falsehood, right from wrong mercy from cruelty,
kindness from arrogance, generosity from meanness, trustworthiness from breach of
trust and so on and so forth. These qualities are not abstract ideas but are actually
experienced in human life and have a deep and far- reaching effect on human
culture. Therefore, the nature with which man is endowed strongly demands that his
acts should lead inexorably to their moral consequences; in the same way as they lead
to their physical effects.
But let us look around and reflect a little deeply upon the system of the Universe. Can
the moral consequences of human actions fully unfold themselves in the system? On
the basis of the body of knowledge that we possess we can confidently assert that this
is not possible, because, for all that we know, there is no other creature in the
Universe which is endowed with moral consciousness. The whole system is governed
by the physical laws of the Universe, and the moral laws of the human realm are not
at work anywhere in their full measure. For instance, money carries both value and
weight in human affairs but truth often lacks both. The mango seed always ultimately
yields mangoes; the devotee of truth, on the other hand, sometimes receives
bouquets but sometimes, rather often, brickbats. The material objects in the world
are governed by laws which always lead to certain pre-determined results, but within
the dynamics of the working of these laws the operation of the moral forces in the
human world is not so manifest. The laws of nature often fail to ensure; and even
where we find such consequences they occur only to the extent the law of nature
permit. It is a physical world that we live in. And it often happens that the actual
consequences of an act under the laws of nature are simply contrary to what the law
of ethics demands. Through cultured and civilized life and political organization, man
has no doubt striven to some extent to ensure that the acts of man lead to set and
pre-ordained moral consequences according to a code of ethics. But these efforts
have been on to a code of ethics. But these efforts have been on a very limited scale
and extremely deficient. They have been vitiated, on the one hand, by the operation
of natural laws, and on the other by man’s own weaknesses and shortcomings.
Let us try to understand this with the help of a few examples. If a person sets fire to
the house of an enemy, the house will be gutted; this will be the natural result of the
act. The moral consequence of the act should be the punishment of the criminal
commensurate with the damage that he has caused to the family whose home he has
burnt. But this consequence can come about only if the culprit can be traced and
apprehended by the police, the charge against him is proved, the court can estimate
fully the loss that his offence has caused to the affected family and its future
generations, and then awards to the offender a punishment commensurate with his
crime. If any of these conditions is not duly fulfilled, the moral consequence will
either not manifest itself at all or will unfold itself only partially; nay, it is quite
possible that the culprit may go scot-free and even remain happy and become
prosperous after having ruined his enemy.
Let us take another example. We often find that a few people manage, by hook or by
crook, to acquire a strong hold over a whole community, which begins to follow him.
Taking advantage of this position these leaders bamboozle their people into following
their jingoism and militant imperialism. They lead their people into war with their
neighbours. Several countries are ruined in these wars, millions of men are killed, and
many more are forced to live in misery and degradation. Their misdeeds have farreaching
effects on human history for countless generations, even many long
centuries. Now is it possible for such criminal manages to be punished sufficiently for
their crimes and follies in this life? Indeed, they would not be adequately punished
even if they were all literally thrown to the wolves, or burnt alive, or subjected to any
other torture of which man is capable. No conceivable punishment could possibly be
measured against the grave harm caused by them to millions of men for countless
generations. Under the natural laws that govern the system of the Universe they
could not possibly be awarded punishment, commensurate with their crimes and
follies. Even if a Chenghiz or a Hitler is torn to pieces, this punishment stands with no
comparison to the wrongs they penetrated on humanity.
Or, on the other hand take the example of the great prophets, the sages and the
pious and virtuous men who called mankind to the truth and the right path and guided
them out of darkness into light, and whose ideas and teachings and practical
examples have benefited millions and men for centuries. And they did all this good to
mankind, bracing all the tempests of adversity that came in their way and suffering
miserably at the hands of the vested interests. It is possible to reward such men
adequately in this short span of life within the limits of the physical laws that govern
the world?
As we have urged above, the laws that govern the present system of the Universe do
not allow an opportunity for the full unfolding of the moral consequences of human
actions. Secondly, the actions of men during their short span of life on earth often
have reactions and effects so widespread and lasting that their full consequences must
take thousands of years to unfold and manifest themselves fully; and it is obviously
impossible for any person, under the present laws of nature, to attain such a long
career on earth. From this it logically follows that while the present physical world
and its natural laws are enough for the material and animal constituents of man, they
are utterly inadequate for the moral element of his being. This component calls for
another world where the law of ethics is the governing law and the laws of nature are
subservient, to it; where life is unlimited; where all the moral consequences of human
actions in the material world that could not manifest themselves there, should
manifest themselves fully and in the proper form. It demands a world where truth
and righteousness, and not gold and silver, carry weight; where fire burns only such
things as deserve to be burned according to the moral law; where happiness and the
lot of the virtuous and plain and misery the plight of the wicked. Both nature and
reason demand such an order.
The light of the Qur’an
So far as logical reasoning is concerned, it only indicates that such a world ‘ought to
be’. But as to the question whether such a world does in fact exist, neither rea
hayat84
I'm not what you believe
salam 'alikum,this topic concerns me particularly.what we muslims belive is totally different from what people of other beliefs think.for example there are those ones who belive that when the body will stop living,the soul will reach a place of the universe awaiting to be reincarned into another body.hindus use to burn the body because they think that the physic part of the creation will change shape.I'd like to image how is life after death,but it would be useless,maybe I wish not to to back.it sometimes happens to me while I'm near to fall asleep.I can hear a noise around my head,like a radio while the signal is not clear.then I'mlearning not to fear this moment and open my eyes trying to see where I am,I feel my body flying over my bed,everything trembles around me and the noise I hear often makes me "forget" what I'm searching.then I suddendly feel myself lifted up faster and I enter into a room totally similar to mine,but it's only a dream which is started.by the way a body while sleeps,it seems t be dead,why not thinking that while a dead body into the grave is still living into another reality?in some hadith it's written that the soul remains into the dead body,the angels show him its future place until the day of Judgement,so maybe for the "BAD" ONES THE AWAITING WOULD BE TERRIFICANT,while for those who Allah will forgive,it will be like flying or seeing those white lights.
I tell one of my experiences,may Allah have mercy of me.I was in a terrible trouble with myself.after a discussion,I felt so defeated,I wasn't me.I heard somebody telling me what to do to feel better,far from this terrestrial life:it was Satan whispearing to me,but I was too much weak to understand it.I went to my room like a robot,I layed into my bed and after having took a scarf,I felt the breath decreasing,because it was tighting my neck.there was a moment in which I heard a noise of somenthing electronic while turned of.I felt blocked,half-dead for at least 30 minutes.my body was cold,my face dark-blue.I was near to abandon the life,when I was waken up from some people.I don't remember everything well,but in summary,it's useless to try to see what's in the hereafter,until it will come uor time.
I tell one of my experiences,may Allah have mercy of me.I was in a terrible trouble with myself.after a discussion,I felt so defeated,I wasn't me.I heard somebody telling me what to do to feel better,far from this terrestrial life:it was Satan whispearing to me,but I was too much weak to understand it.I went to my room like a robot,I layed into my bed and after having took a scarf,I felt the breath decreasing,because it was tighting my neck.there was a moment in which I heard a noise of somenthing electronic while turned of.I felt blocked,half-dead for at least 30 minutes.my body was cold,my face dark-blue.I was near to abandon the life,when I was waken up from some people.I don't remember everything well,but in summary,it's useless to try to see what's in the hereafter,until it will come uor time.
islamerica
1 Ummah under God
Kalamzoo,
are you a Muslim? are these your writings or copy and paste from somewhere else? If these are your writings then from the looks of them you are not a Muslim. And if that is the case then why are you spamming on here rather than engaging in a discussion instead? Who would read all that boring and dry stuff.
The question of whether there is life after death does not fall under the jurisdiction of science, as science is concerned only with classification and analysis of sense data. Moreover, man has been busy with scientific inquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the concept of life after death since time immemorial.
Faith in life after death is one of the six fundamental beliefs required of a Muslim to complete his faith. Rejecting it renders all other beliefs meaningless. when the idolaters of Makkah denied even the possibility of life after death, the Quran exposed the weakness of their stand by advancing very logical and rational arguments in support of it:
And he (i.e. man) presents for Us an example (i.e. attempting to establish the finality of death) and forgets his [own] creation. He says, “Who will give life to bones while they are disintegrated?” Say, “He will give them life who produced them the first time; and He is, of all creation, Knowing.” [It is] He who made for you from the green tree, fire, and then from it you ignite. Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator. (Quran, 36:78-81)
On another occasion, the Quran very clearly says that the disbelievers have no sound basis for their denial of life after death. It is based on pure conjecture:
And they say, “There is not but our worldly life; we die and live (i.e. some people die and others live, replacing them) and nothing destroys us except time.” And they have of that no knowledge; they are only assuming. And when Our verses are recited to them as clear evidences, their argument is only that they say, “Bring [back] our forefathers, if you should be truthful.” Say, “God causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt,” but most of the people do not know. (Quran, 45:24-26)
Assalaam alaikum,
Sister,
I believe that the good brother is attempting to help us expand our minds. Yes, we rely on science and you are correct we have dwelt in giving order to our universe.
Science is a process of helping us. In Islam we employ science in everything. We want to make sure we are logical and rational. We have the science of fiqh and hadith.
Yet, there are times in life when we need answers to questions that are beyond the rational scope. None of us has come back from the dead with answers. I believe the brother is suggesting that we use the means we have here to prepare for the afterlife. We have the Quranic ayats to help us from going into the deep end. We do not need to conjure images of hell or paradise.
In simple words..we can only see so much with the tools of science. A microscope has limits as does a telescope. So when we want to investigate we have to keep our rational faculties alert.
Make sense?
Sister,
I believe that the good brother is attempting to help us expand our minds. Yes, we rely on science and you are correct we have dwelt in giving order to our universe.
Science is a process of helping us. In Islam we employ science in everything. We want to make sure we are logical and rational. We have the science of fiqh and hadith.
Yet, there are times in life when we need answers to questions that are beyond the rational scope. None of us has come back from the dead with answers. I believe the brother is suggesting that we use the means we have here to prepare for the afterlife. We have the Quranic ayats to help us from going into the deep end. We do not need to conjure images of hell or paradise.
In simple words..we can only see so much with the tools of science. A microscope has limits as does a telescope. So when we want to investigate we have to keep our rational faculties alert.
Make sense?
The light of the Qur’an
So far as logical reasoning is concerned, it only indicates that such a world ‘ought to
be’. But as to the question whether such a world does in fact exist, neither reason nor
knowledge can give us a categorical answer. And it is here that the qur’an helps us.
It assures us that the world that our nature as well as our reason demand shall be a
reality one day. The present system of the Universe, which was created in accordance
with physical laws, will be demolished at one stroke; and it will be replaced by another
world where the earth, the heavens and all other things will be essentially different
from what they are here.
God Almighty will then resurrect all the men who were born
from the beginning of creation down to its end, and will make all of them appear
before Himself at one time.
The records of all the deeds of individuals, communities,
and mankind at large, will be there without the slightest error or omission. Also there
will be complete reports of the effects and consequences of all human actions in the
material world; and all the generations of men affected by them will be present in the
witness box. Every particle affected in any way by the deeds or words of men will tell
its own story. And the limbs, the ears, the eyes and all other parts of the human body
will stand witness how they were used or abused in life. On the basis of this
unimpeachable evidence and those complete records. Allah, the Supreme Sovereign
of the Universe, will decided each case with perfect justice and pronounce the reward
or penalty as the case may be.
The reward as well as the punishment will be of a
magnitude that cannot even be estimated by the limited standards of the material
world. The standards of times and space, and weights and measurements, and the
natural laws, will be essentially different from those prevailing in the present world.
The virtues whose beneficent effect extend over several centuries in this world will be
fully rewarded there, and neither death nor illness nor old age will be able to cut short
the enjoyments of the reward. On the other hand, the evil deeds whose effects and
consequences blight the lives of millions in this world for hundreds of years will be
punished fully, and neither death nor coma will be able to relieve the pain and distress
of the sufferer.
be’. But as to the question whether such a world does in fact exist, neither reason nor
knowledge can give us a categorical answer. And it is here that the qur’an helps us.
It assures us that the world that our nature as well as our reason demand shall be a
reality one day. The present system of the Universe, which was created in accordance
with physical laws, will be demolished at one stroke; and it will be replaced by another
world where the earth, the heavens and all other things will be essentially different
from what they are here.
God Almighty will then resurrect all the men who were born
from the beginning of creation down to its end, and will make all of them appear
before Himself at one time.
The records of all the deeds of individuals, communities,
and mankind at large, will be there without the slightest error or omission. Also there
will be complete reports of the effects and consequences of all human actions in the
material world; and all the generations of men affected by them will be present in the
witness box. Every particle affected in any way by the deeds or words of men will tell
its own story. And the limbs, the ears, the eyes and all other parts of the human body
will stand witness how they were used or abused in life. On the basis of this
unimpeachable evidence and those complete records. Allah, the Supreme Sovereign
of the Universe, will decided each case with perfect justice and pronounce the reward
or penalty as the case may be.
The reward as well as the punishment will be of a
magnitude that cannot even be estimated by the limited standards of the material
world. The standards of times and space, and weights and measurements, and the
natural laws, will be essentially different from those prevailing in the present world.
The virtues whose beneficent effect extend over several centuries in this world will be
fully rewarded there, and neither death nor illness nor old age will be able to cut short
the enjoyments of the reward. On the other hand, the evil deeds whose effects and
consequences blight the lives of millions in this world for hundreds of years will be
punished fully, and neither death nor coma will be able to relieve the pain and distress
of the sufferer.
If the existing system of the Universe with its present natural laws is a possibility and
a reality,why should another world with a different set of natural laws be regarded as
an impossibility?
a reality,why should another world with a different set of natural laws be regarded as
an impossibility?
asalaam aleykum;
i am sure you are satisfied from sisters in brief explanation;
however i thought it might be helpful and make it clear as I COPY AND PASTE,
but that copying is not enough I have studied his books not to mentioned of Kuran Kareem;
Alahmdu Lilaah; i felt as my duty to relay to others to what I BELIEVED AS CORRECT; and if am in wrong I beg Allahs' Forgiveness and Mercy.
I am NOT WELL EDUCATED [in English literature] So Please count me as among those who followed the ILLITERATE PROPHET)
i would like to add that I am happy to see peoples' point of view as
(2:256) There is no compulsion and coercion in regard to religion. The right thing has been made distinct from the wrong thing: now whoever rejects taghut and believes in Allah has taken a firm support that never gives way.