The Call Of Holy Quran Towards Belief in the Day of Judgement. Living with Death Our attitude to death can be classified under four categories. There are those who support the unintelligent view of, say, a poet, who claims that, Whatever has happened in the Past is over, and as you dont knowwhats going to happen in the future you might as well live for the present!. People who have adopted this philosophy on life consider the day that has passed as somethingwhich is over and done with and they do not think about the future. They reckon that there is no point in thinking about what has happened. But, for goodnesssake, it is not over! Our deeds are accounted for in the record of our actions,good and bad, and none of them, great or small, will be left out of that record. We may hope our actions are unseen, but (it is only to our consciousness that they are unseen). Otherwise, whatever we have done is Present in our soul, and God is aware of our deeds even though we may forget about them. In fact, people who never think about death are the most misled, compared to the other three categories. We can compare the attitude of the second category of people with that of the Persian poet, Umar Khayyam. Many people were attracted to his unconventional views as far as morals were concerned. He says, ‘Since death is an undeniable truth and life is short and ephemeral, lets fill it with love and passion. And when we are struck with misfortune and despair, let us seek refuge in wine and poetry, and revel in forbidden pleasures! Then there are people who think of death as a phenomenon and an event without any consequences. These people belong to the third category. The Arab poet Abul Atahiya is well-known for his verses on the phenomenon of death, but he has not spoken of what happens after death, as if he agrees with people who claim, Death is nothing but a deep sleep in the grave. Finally, the fourth category of people are those who follow the way of truth because they realise that life is eternal, and that death is the beginning and not a deep sleep. Indeed there is another, much longer life which is infinite. It may be a life of eternal bliss and joy, or one of never-ending suffering The life hereafter is the true life. It is not visible to anyone who is short-sighted and cannot be understood by anyone who is dull-witted or does not wish to hear about such things. But anyone who really uses his eyes and mind to see and understand truth will realise that life consists of several stages. A man begins his life as an insignificant mass, shrunk within himself in his mothers womb. At that stage, if he were given the power of reasoning, he would take the womb as his ultimate abode, and one which he would only leave under duress. If he were able to speak at that stage he would declare that leaving his mothers womb would mean being dead and buried, in just the same way as we consider death and departure from this world. But it is also a process of birth, a shift from this world to another, which is more expansive and far removed from our mortal, material life. It is the world of eternal life.Our zest for life is an inborn human instinct. The ambitions we nurse and the hopes we aspire to are never ending. In fact it is for this reason that death, in spite of being closely connected To our sense perceptions, is far removed from our thoughts. Even the sight of a funeral may not remind us of our own death. On the contrary, many of us live in the iliusionthat death is something that will never happen to us. Even when we attend a funeral service, our minds may wander. There are graveyards around us, but do they make us think about the fact that one day we too shall be laid to rest? Fortunately, however, the graveyard is not our ultimate abode! It is our physical bodies which will be laid to rest. The body is like a garment that we take off when it gets dirty. And the soul disentangles itself from the body in just the same way as the child disentangles itself from the placenta when it is born. Anyone who is not following the path of God may forget about death. But a believer is always ready to meet his end and prepares for it by repenting to God and asking for His forgiveness. Such a person clears all his debts, in terms of money and obligations. He is continuously taking stock of his actions, tnanking God for his successes and seeking forgiveness for his failures and shortcomings. He contemplates life after death by thinking ofthe day when all eyes will be forced to turn toward God, and by being aware of punishment after death. Such a person is constantly seeking Gods pleasure through his noble deeds, and through prayer and patience Dying Consciously Here are verses from the Holy Quran regarding the subject of death: , Why then, when (the last breath) comes up to the throat (of a dying man), the while you are (helplessly) looking on - and while We are closer to him than you, although you see (Us) not: why then, if (you think that) you are not truly dependent (on Us), can you not cause that (ebbing life) to return - if what you claim is true? (56:83-87) In other words, when death approaches we tend to panic and feel helpless; we bring medical help to the dying person and comfort him as much as we can. But at this point can anyone who claims not to be dependent on God, do anything to restore health and give him a new lease of life? This is a g divine challenge to those who deny the existence of God. It is a question which they cannot answer. The Call Of Holy Quran Towards Belief in the Day of Judgement. (Part 1 (B)) Alhamdolilah. A very weak effort has been made to arrange the Aayats of the Holy Quran on this subject .I ask Allah (swt) forgiveness for my weakness and pray for his help . In the Name of Allâh, the Most Beneficent, the Most Merciful. -When we are dead and have become dust (shall we be resurrected?) That is a far return. (Holy Quran 50 : 3) -. And he puts forth for Us a parable, and forgets his own creation. He says: Who will give life to these bones when they have rotted away and became dust? (Holy Quran 36 : 78) -That is their recompense, because they denied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: When we are bones and fragments, shall we really be raised up as a new creation? (Holy Quran 17 :98) - And they say: When we are (dead and become) lost in the earth, shall we indeed be recreated anew? Nay, but they deny the Meeting with their Lord! (Holy Quran 32 :10) Commentary : For the First Aayat - This was the second cause of their surprise, the first being that a member of their own kind and clan had arisen with the claim that he had come as a warner to them from God. They were further surprised that the person was warning them to the effect that all men will be raised back to life after death and they will be produced all together in the Court of Allah where their deeds will be subjected to accountability and they will be rewarded and punished accordingly. For the Second Aayat - Here the disbelievers is being answered by reason and argument. The question, When will the threat of Resurrection be carried out? had not been asked with a view to find out the exact date of the coming of the Hereafter. But they asked it because they thought it was impossible, rather irrational, that human beings would be raised back to life after death. That is why, in reply to their question, arguments are being given for the possibility of the Hereafter. According to the traditions related by Ibn Abbas, Qatadah and Said bin Jubair, one of the chiefs of Makkah, on this occasion, came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Holy Prophet and scattering its particles in the air, said.-O Muhammad, you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones? The answer was given immediately in the form of these verses. For the Fourth Aayat - After answering the disbelievers objections about the Prophethood and Tauhid now their objection about the Hereafter, which is the third basic belief of Islam, is being dealt with. The conjunction waw(and) in the beginning of the verse connects this paragraph with the foregoing theme, as if the sequence were like this: They say: Muhammad is not Allahs Messenger, They say: Allah is not One and the only Deity, and They say: we shall not be raised back to life after death. Their saying: When we have become dust is meaningless for that which is we can never become dust. Dust is the destiny of the body after it has become devoid of the we The body itself is not the we. When alive, limbs and other parts of the body may be cut off one by one, but the we remains intact. No part of it is cut off with the cut off limb. And when the we has vacated a body, the we remains no longer applicable even in its remotest sense although the body still remains intact. That is why a sincere lover goes and buries the body of his beloved, because the beloved is no more in the body. He buries not the beloved but the empty body, which was once the home of his beloved. Thus, the very first premise of the disbelievers objection is baseless. As for its second part, Shall we be re-created? this question containing surprise and denial would not have arisen, had the objectors considered and taken into account the meaning of the we and its creation. The present existence of this we is nothing more than that a little of coal and iron and lime and sonic other earthly substances got together from here and there to combine themselves into a body, which became the home of the we. Then what happens when it dies? When the we has left .the body, the constituent substances of its abode which had been gathered together from different parts of the
Posted on: Fri, 10 Oct 2014 03:37:20 +0000
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