68) This Qurtmic verse indicates that those in the heavens and the inhabitants of

the earth will fall dead with the exception of whom Allah wills. Those exempted from falling dead are the inhabitants of Paradise (i.e., the houris; the maidens of beautifu~ big and lustrous eyes), since death does not strike the dwellers ofParadise. It is authentically proved in the Two S.abJhs (the two authentic books ofAI-Bukhdri and Muslim) that the Prophet (PBUH) is reported to have said, ~ll people will fall dead on the Day ofJudgment, then I will be the first to rise to find Moses holding to the Throne. I would wonder, then, whether he rose before me or he was among those whom Allah excluded (from death).' " As-Safbini said: "On the Day of Resurrection, the Horn will be blown three times. The first blow is called 'the Blow of Terror,' by which the whole world will cease to be in the form and system we see now.

This is maintained in the Qurtmic verse, which provides, ~nd these [disbelievers} await not but one blast [of the Horn};for it there will be no delay: (Quran: Sad: 15) Almighty Allah further says, ~ ..the Horn will be blown, and whoever is in the heavens and whoever is on the earth will be terrified except whom Allah wills: (Quran: An-Naml: 87) Az-Zamakhshari has explained, in his book entitled ~l-Kashshdf (The Oft-Revealer): that those who are exempted from the terror below are those whom Allah stabilizes their hearts from among the angels. They are Gibril (Gabriel), Mikd'il (Michael), Isrdfll (Israfil) and the angel of death. Terror will occur because of the fear resultingfrom this Blow. As-Safbini further added: The second blow is called 'the Blow ofFalling Dead' by which everything will perish. Almighty Allah says, ~ •• And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills.•: (Quran: Az-Zumar: 68) Accordingly, Falling Dead is conceived as death." As-Safarini added: ~-Sur (translated in the verse as 'the Horn') is a horn oflight, where the souls ofpeople lie.

Mujdhid said that it is like the horn. This last view is also mentioned by AI-Bukhtlri. 'Abdulldh Ibn 'Amr Ibnul-k. (may Allah be pleased with him) narrated, 'A Bedouin came to the Prophet (PBUH) and asked him, 'What is A~-S.ur?' Thereupon, the Prophet (PBUH) said, 1t is a horn which is blown.' (Related by Al-Tirmidhi who judges it as a hasan hadith) As-Safarint said: The third blow is called 'the Blow ofResurrection: The Ever-Glorious Quriln refers to it and elaborates on some ofits details. Allah, Exalted and Glorified be He, says, ~ the Horn will be blown; and at oncefrom the graves to their Lord they will hasten' (Quran: rasin: 51) and, ~ •• Then it will be blown again, and at once they will be standing, looking on: (Quran: Az-Zumar: 68) He further says, ~d when the trumpet is blown, that Day will be a diJficult day - for the disbelievers - not easy' (Quran: Al­ Muddaththir: 8-10) and, ~ listen on the Day when the Caller will call outfrom a place that is near - the Day they will hear the blast [of the Horn] in truth:' (Quran: QM: 41) In explaining the aforementioned Quri:mic verse, exegetes maintain that Israftl (Israfil) will blow the Horn and call upon people saying, '0 such rotten bones, crumbledjoints and torn flesh, scattered hair!

Allah commands you to reunite to bejudged. It is also said that Israftl (Israfil) will blow the Horn while Gibril (Gabriel) will call upon them. The 'nearplace' mentioned in the aforementioned Qurbnic verse refers to the Dome of the Rock at Jerusalem. A group ofexegetes maintain that forty years is the duration between the two blows. Some scholars said that reports mostly agree on that.

It is related by Muslim on the authority of Aba Hurayrah (may Allah be pleased with him) that the Prophet (PBUH) said, "Between the two blows of the Horn there will be forty: The people said, '0 Aba Hurayrah! Forty days?' He said, 'I refuse to reply (for I have no knowledge ofthat): They said, 'Forty months?' He again answered, 'I refuse to reply: They again asked, 'Forty years?' He then said, 'I refuse to reply..." AbU HurayrahS saying 'I refuse to reply' has been interpreted differently. He might have refused to definitely tell about the duration between the two blows. He might have refused to question the Prophet (PBUH) or he has forgotten the exact period. It is also maintained that the duration between the two blows is one of the divine secrets solely known by Allah.

There is a long b.adith narrated by Aba Hurayrah (may Allah be pleased with him) and related by Ibn Jarir, AI-Tabarant Aba Ya'ld in his Musnad (Collection ofAscribed Hadiths), and AI-Bayhaqi in his book entitled !4.1­ Ba 'th (The Resurrection): "The Prophet (PBUH) said, 'After Allah had accomplished the creation of the heavens and the earth, He created A'£-Sur (the Horn). Then, He gave it to Israfil, who put it on his mouth staring with his eye at the Throne and waiting for Allah's command (to blow it).' Abu Hurayrah said, '0 Messenger ofAllah! What is A~­ Sur?' He said, 'It is (like) the horn.' Abu Hurayrah said, 'What about its size?' He said, 'So great, the size ofone ofits circles is as wide as the heavens and the earth. It will be blown three times. The first (blow) is the Blow of Terror, the second is the Blow of Falling Dead and the third is the Blow of Resurrection before Allah, the Lord of the worlds.

Allah will command Israfil to blow it for the first time. He will command him saying, '(Sound) the Terror Blow!' He will blow (the Horn), so that the inhabitants of the heavens and the dwellers of the earth will be smitten with terror except those whom Allah wills to exempt. Allah will command him to prolong (the Blow), so Israfil will prolong it without feeling any fatigue. This is mentioned in Allah's saying, 'And these [disbelievers] await not but one blast [of the Horn]; for it there will be no delay: (Quran: Sad: 15) Thus, mountains will pass away like the clouds and then will turn into a mirage. The earth will, then, be extremely shaken like a loaded ship at sea being stricken with sea waves, or it will be like a chandelier, suspended from a ceiling while being swung by high winds.

It (the Blow) is mentioned in Allah's saying, 'On the Day the blast [of the Horn] will convulse [creation], there will follow it the subsequent [one]'. Then, the earth will lose its gravity so that people will lose their balance moving sideways. At that time, every nursing mother will forget (her suckling-babe) and every pregnant female will drop her load (unformed), children will turn hoary-headed and the devils will flee out of terror. The devils will reach the horizons (of the heavens and the earth), so that the angels will meet them and strike their faces. They will then retreat.

People will, therefore, turn their back calling each other. This is (the Blow) mentioned in Allah's saying, '•.. the Day ofCalling - the Day you will turn your backs fleeing; there is not for you from Allah any protector: While being in this state, the earth will gradually split asunder in all territories. People will, then, witness a terrific matter. Then, they will look at the sky, they will find it like the murky oil. It will be, hence, rent asunder, then its stars will scatter, and the sun and the moon will eclipse: Allah's Messenger (PBUH) then, said, ~t that time, the dead will perceive nothing of this.' Abu Hurayrah said, '0 Messenger of whom Allah wills" He said, 'They are the martyrs (in Allah's cause).

And terror reaches the alive. As for them (the martyrs), though they are alive with their Lord, receiving provision, Allah will guard them and make them secure from the terror of that Day, which will smite the evil creations ofAllah. Almighty Allah says, '0 mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thingon the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment ofAllah is severe.' They will remain (in such chastisement) as long as Allah wills.' " I ask Allah. Glorified be He. to guide us to the straight path and make us among those who are not grieved by the great terror and let us be welcomed by the angels with mutual greetings and being addressed by them with the words.

"This is your Day. (the Day) you were promised." Second Aspect: Belief in the Last Day It is called the Last Day because it will end this life. It is commonly perceived by natural intuition and reason. All the heavenly revealed religions as well as prophets and messengers agreed on its coming. In almost every surah of the Ever-Glorious Qur'a.n, Almighty Allah states it and refutes the arguments of those who deny that it will come.

All mankind commonly confess the existence of the Lord. Such conviction is intuitive. Only obstinate disbelievers like Pharaoh rejected belief in the existence of Allah. There are, however, many people who renounce belief in the Last Day. Being the seal of all prophets, Muhammad (PBUH) was sent in a time very dose to the Last Day.

He has elaborated on the description of the Last Day in a way that cannot be found in any of the other prophets' books. There are, however, numerous proofs, which prove resurrection after death, in the Ever-Glorious Qur'rut. It elaborates on the story of those whom Allah caused to die and then brought to life again. This is like the people of Musa (Moses), whom Allah revived after death. They, according to the Qur'rut, said: '~ ••Show us Allah outright!' (Qur'rut: An-Nisa: 153) Allah said: '~ ••So the thunderbolt took you while you were looking on.

Then We homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life" (Qur'rut: Al-Baqarah: 243) and the story of Abraham who, according to the words of the Qur'rut, said: ~ ••My Lord, show me how You give life to the dead." (Qur'rut: Al-Baqarah: 260) The Qur'!n also mentions the story of 'ls8. (Jesus) who used to bring the dead to life by Allah's permission and the story of the People of the Cave (the Sleepers of Ephesus) who were resurrected after spending three hundred and nine years. In addition, the Quran proves resurrection after death by referring to Allah's Omnipotence in initiating creation. Resurrection is, thus, easier than the first initiation of creation.

Almighty Allah says, "...If you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust:' (Quran: AI-Hajj: 5) And, «Say, 'He will give them life Who produced them the first time••: " (Quran: Yasin: 79) He further says: (~nd they will say, (Who will restore us" Say, (He Who brought you forth the first time: " (Quran: AI-Isra': 51) And: (~nd it is He Who begins creation; then He repeats it, and that is [even] easier for Him•.•" (Qur'§n: Ar-Rfim: 27) Moreover, the Quran proves resurrection by referring to Allah's Omnipotence in creating the heavens and the earth. Their creation is certainly greater than the creation of man. Allah, Exalted and Glorified be He, says: «Do they not see that Allah, Who created the heavens and the earth and did not fail in their creation. is able to give life to the dead'" (Quran: AI-Abqa£: 33) Sometimes, the Quran refers to the necessity of resurrection in order to hold people accountable for their actions, since He did not create them without a purpose. Almighty Allah says: "Then did you think that We created you uselessly and that to Us you would not be returned'" (Quran: AI-Mu'minftn: 115) He, further, says: «Does man think that he will be left neglected'" (Quran: AI-Qiyamah: 36) To His saying: ('Is not that [Creator] Able to give life to the dead," (Quran: AI-Qiyamah: 40) People, in this worldly life, are classified into righteous and wrongdoers. They may die without getting recompense for their deeds.

Thus, another abode for absolute justice should be established so that everyone will receive recompense for his deeds. Belief in the Last Day is one of the fundamental pillars of Muslims' faith. This is emphasized in a number of verses in the Qur'rut. Belief in the Last Day is frequently associated with the other five Pillars of Faith, namely, belief in Allah, His angels, His scriptures and His messengers. This is maintained in the hadith reported by 'Umar Ibnul-Khanab (may Allah be pleased with him) in which Gibril (Gabriel) descended to question the Prophet (PBUH) specific questions.

Sometimes, belief in the Last Day is coupled with belief in Allah. Almighty Allah says: (Quran: At-Tawbah: 29) And: ~~O you who have believed, do not invalidate your charities with reminders [of it] or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day.•:' (Qur'rut: Al-Baqarah: 264) Almighty Allah has given this Day several indicative names to warn people and make them very attentive, so that people may fear its consequences. It is called 'the Last Day' since it is the final day of this worldly life. It is also called 'the Day of Resurrection' since people will rise after being dead. Moreover, it is called 'the Occurrence: 'the Inevitable Reality: 'the Day of the Striking Calamity: 'the Day of the Blast: 'the Day of the Deafening Blast: 'the Approaching Day: 'the Day of Great Terror: 'the Day of Account: 'the Day of Recompense; 'the True Promise: etc.

All these names indicate the greatness and seriousness of that Day and the great clamors and terrors, which will afflict people on that Day. It is a Day on which the eyes of the disbelievers will intently stare in horror and their hearts will reach the throats. Allah, Exalted be He, says: "On the Day a man will flee from his brother and his mother and his father and his wife and his children. For every man, that Day, will be a matter adequate for him:' (Qur'rut: 'Abasa: 34-37) And: "On the Day the sky will be like murky oil and the mountains will be like wool and no friend will ask {anything of] a friend. They will recognize each other.

The criminal will wish that he could be ransomedfrom the punishment ofthat Day by his children and his wife and his brother and his nearest kindred who shelter him and whoever is on earth entirely {so] then it could save him:' (Qur'~: Al-Ma'fuij: 8-14) Belief in the Last Day motivates man to be well prepared for it. Almighty Allah says, ~~ ••So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone:' (Quran: Al-Kahf: 110) And: ~~nd seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah] who are certain that they will meet their Lord and that they will return to Him." (Quran: Al-Baqarah: 45-46) He, further, says: "They {are those who] fulfill {their] vows andfear a Day whose evil will be widespread. And they give food in spite of love for it to the needy, the orphan, and the captive {saying], ~We feed you only for the countenance [i.e., approval] of Allah. We wish not from you reward or gratitude. Indeed, we fear from our Lord a Day austere and distressful: So Allah will protect them from the evil ofthat Day and give them radiance and happiness:' (Qur'~: AlIns~: 7-11) Belief in the Last Day helps the Muslim to be steadfast when combating the enemies and enduring calamities and afflictions.

This is implied in the story of nlut (Saul) and his soldiers who, after passing the river, met their enemy that excelled them in number and equipment; however, only a few were steadfast and could go through such a trial. Allah, Exalted be He, says: him, they said, ~There is no power for us today against Goliath and his soldiers: But those who were certain that they would meet Allah said, 'How many a small company has overcome a large company by permission ofAllah. And Allah is with the patient." (Qur'~: Al-Baqarah: 249) Disbelief in that Day, on the other hand. drives man to perpetrate sins. do injustice. aggression and mischief. Almighty Allah says: "Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs. For those their refuge wUI be the Fire because of what they used to earn." (Qur'~: YfInus: 7-8) And: "Indeed, those who go astrayfrom the way ofAllah will have a severe punishment for havingforgotten the Day ofAccount." (Qur'~: S~d: 26) Moreover.

He says: "Have you seen the one who denies the Recompensef For that is the one who drives away the orphan and does notencourage the feeding of the poor." (Qur'~: Al-M~ 'fIn: 1-3) Allah has also commanded people to beware of this Day by being equipped with good and righteous deeds. which keep them guarded against its terrors. Almighty Allah says: <~nd fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be wronged [i.e., treated unjustly}." (Qur'~: Al-Baqarah: 281) And: <~nd fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided~ (Qur'~: Al-Baqarah: 123) He. further, says: t~ •• And fear a Day when no father will avaU his son, nor will a son avail his father at all. Indeed, the promise ofAllah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver [i.e., Satim}~ (Qur'~: Luqm~: 33) Belief in the Last Day means that one should believe in all consequences and events occurring after death such as the chastisement or felicity procured in the grave, resurrection, account, the Scale of weighing good and evil deeds, reward and punishment, Paradise and Hellfire, and all other things and events which will occur on the Last Day. The Last Day, however, has a considerable number of names in the Quran.

The following are some of such names: 1Yawmul-Ba'th (i.e., Day of Resurrection). It is so called because it is a day on which people will rise after death. 2Yawmul-Khuruj (Le., Day of Emergence). People will emerge from their graves to the Hereafter. 3Yawmul-Qiydmah (Le., Day of Standing). People will stand before Allah for accountability. 4Yawmud-Dtn (i.e., Day of Recompense). People will be recompensed for all their deeds on that Day. 5Yawmul-F~l (Le., Day of Judgment).

People will be justly judged on that Day. 6Yawmul-Hashr (Le., Day of Gathering). Allah will gather people for recompense. 7Yawmul-Jam' (i.e., Day of Assembly). People will be assembled before Allah for accountability. 8Yawmul-Hisdb (Le., DayofAccountability). People will be held accountable for their deeds on that Day. 9YawmulWa' fd (i.e., Day of Threat). Allah will carry out His threats to disbelievers on that day. 10Yawmul-Hasrah (Le., Day of Regret).

The disbelievers will experience regret on that Day. 11Yawmul-Khulud (i.e., Day of Eternity), Life on that Day will be eternal. 12Ad-Ddrul-Akhirah (Le" The Home of the Hereafter). It is the fmal destination man reaches, as there will be no other home. 13Ddrul-Qardr (Le., The Home of Permanent Settlement), People will settle therein eternally without suffering death or experiencing transition. 14Ddrul-Khuld (i.e., The Home of Eternity). The residence on that Day will last forever. 15AI-Wdqi' ah (Le., The Occurrence). It will inevitably occur. 16AI-Hdqqah (Le., The Inevitable Reality). It will truly happen and consequently any doubt regarding its occurrence will be refuted. r-------------~~~---------------------- 17AI-Qari'ah (Le.) The Striking Calamity).

Its clamor will strike ears and hearts. 18AI-Ghashiyah (i.e.) The Overwhelming Event). It will overwhelm the two worlds of the jinn and mankind. 19At-Tammah (Le.) The Great Overwhelming Calamity). It is the greatest and hardest calamity. 20AI-Azijah (i.e.) The Approaching Day). Its time is drawing near. 21YawmutTaghabun (i.e.) Day of Deprivation). This is the Day of mutual loss and gain (Le. loss for the disbelievers as they will enter the Hellfire and gain for the believers as they will enter Paradise. 22YawmutTanad (Le.) The Day ofCalling).

Every nation will be summoned with their respective leader. Everyone will call upon the other. The people of Paradise will call upon the people of the Hellfire and vice versa. and so will the Companions of Elevations (those on the elevations between Paradise and the Hellfire). Third Aspect: End of the First Life (i.e., Death) and Beginning of the Second Life (i.e., Resurrection) One of the preludes of the Last Day is death, which is considered the end of the fIrst life. It is the death ofeach one of us; a way through which one moves from this world to the Hereafter.

Allah reminds His servants of death so as to get ready for it by doing good deeds and repenting ofbad ones; for when death is due, the chance for man to do any deeds is fInished and his death can never be postponed. Allah, Exalted be He, says: "0 you who have believed, let not your wealth and your children divert you from the remembrance ofAllah. And whoever does that - then those are the losers. And spend [in the way of Allah] from what We have provided you before death approaches one ofyou and he says, 'My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous: But never will Allah delay a soul when its time has come and Allah is Acquainted with what you do:' (Quran: Al-Munafiqu.n: 9-11) The Exalted also says: «Every soul will taste death ..." (Quran: AIu 'Imra.n: 185) Thus, death is the end of the fIrst life whereas the establishment of the Hour indicates the beginning of the second life upon Resurrection. Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) said: "Allah, Glorified and Exalted be He, recurrently mentions both matters in the same surah as in the surah of AI-Waqi 'ahu.

He mentions < The Resurrection' in the beginning and how the people will be divided into three categories, as He says, 'When the Occurrence occurs, there is. at its occurrence, no denial. It will bring down [some] and raise up [others]. When the earth is shaken with convulsion. And the mountains are broken down, crumbling. Andbecome dust dispersing.

Andyou become [of] three kinds: (Qrir'an: AlWaqi' ah: 1-7) Then, at the conclusion of the same surah, Allah mentions 'death' and how people will be divided into three categories after their death. So He says, 'Then why, when it [i.e•• the soul at death] reaches the throat. And you are at that time looking on - and We [i.e., Our angels] are nearer to him than you, butyou do ------------ ~~~--~-------------.:..-----~ not see. Then why do you not, if you are not to be recompensed, bring it back, ifyou should be truthful. And ifhe [i.e., the deceased] was of those brought near [to Allah], then {for him is] rest and bounty and a garden ofpleasure.

And ifhe was of the companions of the right, Then [the angels will say], 'Peace for you; [you are] from the companions of the right: But ifhe was of the deniers [who were] astray, Then {for him is] accommodation of scalding water. And burning in Hellfire: (Quran: Al-Waqi' ah: 83-94)" When death is due, the human soul is raised and taken away from the body by the Command of Allah, the Exalted. Allah assigns the mission of raising souls to Himself in the verse that provides: '~llah takes the souls at the time oftheir death .•." (Quran: Az-Zumar: 42) Allah entrusts this very mission to the angels in the verse that reads: '~ .. Until. when death comes to one of you, Our messengers [i.e., angels ofdeath] take him, and they do notfail [in their duties]." (Quran: Al-An 'am: 61) And in His saying: ~nd ifyou could not see when the angels take the souls ofthose who In another verse, Allah entrusts the same mission to the Angel of Death in the verse that provides: "Say. 'The angel of death, who has been entrusted with you, will There is no contradiction between the above verses, as they specify the task assigned to each.

Allah is the One Who has decreed death and predestined it, so death goes according to His Divine Decree, Predetermination, and Command; so causing death is attributed to Him. The task assigned to the Angel of Death is taking the soul and then the angels of mercy or the angels of chastisement take it after him. Thus, it is absolutely acceptable to attribute death to each of them (Allah, angels and the Angel of Death) . •:. Death of Sleep and Actual Death U The soul which is created for running the body and parts it via death is the very soul which is breathed into it and is the same which parts the body during sleep. When the Prophet (PBUH) overslept and did not perform prayer at its due time, he said: ''Allah seized our souls when he willed and He returned them to us when He willed." In this regard, BilM apologized for not wakening the Prophet up saying: "0 Messenger ofAllah, the One Who seized yourself is the same Who seized mine (i.e., Allah, Exalted be He)." In addition, Allah, Exalted be He, says: ''Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep.

Then He keeps those for which He has decreed death and releases the others for a specified term..." (Quran: Az-Zumar: 42) Ibn' Abbas and most of the exegetes agree that Allah takes hold of souls with two kinds of grasps, the grasp of death and the grasp of sleep. In sleep, Allah takes hold of the souls of those predetermined to die and releases the other souls for a specified term until their decreed time of death comes. It is reported in the Two Sab.fh.s that the Prophet (PBUH) used to say before sleep: '1n Your Name, my Lord, I place my side (upon the bed) and it is in Your Name that I lift it up (after sleep). In case You withhold myself (i.e., ijYou cause me to die), then forgive and pardon myself, and ijYou release it (myself), then protect it with what You protect Your righteous servants with." An interpretation of the verse cited above is that both the grasped and released souls experience the death of sleep. Then, Allah keeps the soul which has completed its predestined time of existence and does not return it to the body.

As for the soul which has not completed its predestined time of existence yet, He returns it to the body to complete it. The second interpretation is that the grasped soul is the one which has actually been predetermined to die while the released one is that which has experienced only the partial death through sleep. This means that Allah takes the soul of the one who is predestined to die, grasps it and does not release it until the Day of Resurrection. Allah takes the soul of the sleeping person, then He releases it and sends it to his body to complete his predestined time of existence and once it is completed, He takes it forever. Allah, Exalted be He, says: (Quran: AI-An 'am: 60) .:.

The Truth about the Soul Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) said: "There seems to be a uniform agreement among the Companions, the righteous Tdbi'un (Successors of the Companions), the Salaf (early Muslim scholars) and the scholars of the Sunnah that the soul is an independent entity different from the body. It is separablefrom the body at death, and susceptible to happiness, misery or chastisement. The soul is neither the body nor one ofits components." Ibn Taymiyah (may Allah have mercy on him) also said: "The sound opinion is that the soul is not composed of sensitive substance, matter or form. It is not of the distinctive tangible normal substances. The soul can be referred to, and it ascends, descends, and parts the body, which has been confirmed via legal texts and ratified by rational evidence.

One may say, 'Where is the soul in the body?' To this, the answer is there is no specific place for it in the human body; it flows all through it just as life itself. Life is conditioned on the soul; so long as the soul is still in the body, this body has life, and whenever the soul departs it, life departs it too." .:. The Soul is Created Shaykhul-IslAm Ibn Taymiyah said, "There is a consensus among the Salaf, the Adherents of the Sunnah and Muslim Community that the human soul is created. Such a consensus has been reported by many Muslim scholars." Ibnul-Qayyim, the prominent scholar and the student of Shaykhul-Islam Ibn Taymiyah, said, "There are twelve points that prove that the soul is created." What follows are some ofthese points as given by Ibnul-Qayyim: 1Allah, Exalted be He, says, t~ •• Allah is the Creator of all things,.," (Quran: ArRa 'd: 16) Here, the noun t~ll things" is generic, which is comprehensive and does not imply any kind of specification. Allah's Attributes, which are implied in His Names, are ruled out here as Allah, Glorified be He, is the Lord in Whom the Attributes of Perfection are inherent.

Allah is the Creator by virtue of His Self and His Attributes; anything other than Him is created 2Almighty Allah says, '~ .• For I created you (i.e., Zakariyya; Zechariah) before, while you were nothing!' (Quran: Maryam: 9) Allah, in this verse, addresses both the soul and the body because the body alone is incapable of understanding, communicating or reasoning; rather, it is the soul that is credited with the faculties ofthought, action, and emotion. 3Allah, Exalted be He, says, "And We have certainly created you, [0 mankind], and given you [human] form. Then We said to the angels, 'Prostrate to Adam: .. (Quran: Al-A' d.f: 11) The address here in the verse, according to the majority of scholars, is directed to both the soul and body. other scholars say the addressee, here, are the souls before giving them a shape (body). At any rate, each of the two opinions clearly proves the creation of souls. 4Further evidence lies in the texts which prove the creation of the hwnan being as a whole and that his submissiveness to Allah is not restricted to his body only without his soul, but the submissiveness of the soul is rather the main one while the submissiveness of the body is the subsidiary. Moreover, the body is the soul's subsidiary when following the rules of Allah, for the soul is the one which runs and uses the body, thus the body is its subsidiary in being submissive to Allah. 5Allah says, "Has there [not] come upon man a period of time when he was not a thing [even] mentioned'" (Quran: Al-Insan: 1) Were his soul old, man would be something to be mentioned.

Man is a hwnan being because ofhis soul not because of his body. 6One more point lies in the hadith narrated by Abu Hurayrah (may Allah be pleased with him) and related in S.ahihAI-Bukhd.ri (AI-Bukharis Authentic Book of Hadith) and other Books of Hadith and which proves that the soul is created. Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (PBUH) said, "Souls are (like) troops collected together: Those who have familiarized with each other would have· affinity with one another, and those who have opposed each other would be divergent." Mfiliated souls can never be except if they were created. 7The soul is susceptible to death, grasping, ascending and descending, which are all attributes of a created submissive entity. •:. How Ar-R(il! (i.e., the Soul) of the Dying Person is Taken and its Destination after Death The description of the process of dying and the destination of the soul after death are clarified in the long hadith narrated on the authority of Al-Bar!' Ibn 'Azib, which provides: "We witnessed a funeral procession in Baqi'ul-Gharqad (the graveyard of the people ofMedina) and the Prophet (PBUH) came to us, sat down and we sat around him motionless with awe, while the grave was being prepared for the deceased person. The Prophet (PBUH) said, 'I seek refuge with Allah from the punishment in the grave,' which he repeated thrice.

Then. he (PBUH) said, 'When a believing servant (of Allah) is approaching the beginning of his term in the Hereafter and the end of his term in the life of this world, angels descend onto him with faces (as white and radiant) as the sun, carrying both a shroud and fragrance for enshrouding from Paradise. They sit as far from him as the sight goes. Then, the Angel of Death comes and sits next to his head, saying, '0 good soul! Depart (your body) to Allah's forgiveness and pleasure: So, the soul flows (out of its body), just as the drop flows outfrom the tip of the jug, and the Angel ofDeath takes it. Once, the Angel of Death grasps the soul, the angels do not leave it with him for more than an instant.

In principle, they seize and wrap it in that shroud and in that fragrance. The most pleasant musk scent ever smelt on earth, flows out of the soul. Afterwards, the angels ascend with the grasped soul (to heaven). They wiU not pass by a group ofangels but they say, 'Whose good soul is this?' They (the angels who are ascending with the soul) reply, 'Such a person, the son of such and such a person,' calling him by the best names by which he used to be called in the world. They reach the lower heaven and ask for opening its door for him and it is opened.

The best of the residents of every heaven will then accompany him to the next heaven, until he is brought to the heaven where Allah, Exalted be He, is. Allah, Almighty and Ever­ Majestic be He, will say, 'List my servant's record in 'Illiyyun (the highest degree ofParadise) and send him back to earth. for I have created them from it, and into it I shall return them, and from it I shall bring them out once again: Thus, the soul will be jOined again with its body, and two angels will come to him, sit him up and ask him, 'Who is your Lord?' He will say, ~llah is my Lord: They will ask him again, 'What is your religion?' He will say, 'My religion is Islam: They will ask him, 'What do you say about this man (Prophet Muh.ammad) who was sent to you?' He will say, 'He is the Messenger ofAllah: They will ask him, ~nd what proof do you have ofit?' He will say, 'I read the Book ofAllah (the Quran), and hadfaith and beliefin him: Then, a caller (Allah) will callfrom heaven, 'My servant has said the truth. Therefore, furnish him from Paradise, and let him wear from (the clothes of) Paradise, and open a door for him to Paradise: So he is given from Paradise's tranquility and good scent, and his grave will be expanded for him as far as his sight can reach. Then, a man, with a handsome face. handsome .... --------~-~~--~- -----------------_ _ ...... ........­ clothes and pleasant scent, will come to him, saying. 'Receive the glad tidings with what pleases you.

This is the day which you were promised: He will ask him, 'Who are you, for yours is the face that carries the good news?' He will reply, '] am your good deeds: So, he will say, '0 Lord! Establish the Hour, so that] can return to my family and my wealth: However, when the disbelieving person is approaching the end of his term in the world, and the beginning ofhis term in the Hereafter, there will descend onto him from heaven angels with dark faces. They will bring with them garments made ofhair (to shroud him with) and will sit as far from him as the sight reaches. Then the Angel ofDeath will comeforward and sit right next to his head, saying. '0 evil soul!

Depart (your body) to the anger ofAllah and a wrath from Him: The soul will scatter throughout his body, and the Angel of Death will seize it as when the skewer with branches is removedfrom wet wool. The Angel ofDeath will seize the soul, and when he does, they (the angels) will not let it stay in his hand for more than an instant, and they will wrap it in the garments made ofhair. The most putrid smell a dead corpse can ever have on earth will emit from the soul, and the angels will ascend with it. Whenever they pass by agroup ofangels, they will ask, 'Whose evil soul is this?' The angels will respond, 'He is such a person, the son ofsuch aperson,' calling him by the worst names he was known by in the worldly life. When they reach the lowest heaven, they will ask for opening its gate for him, but their request will be denied.

The Prophet (PBUH) then recited the Qurt:mic verse, ~ •• The gates ofHeaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle [i.e. never]•• .' (Qur'.m: AI-A'raf: 40) Then, Allah, Almighty and Ever-Majestic be He, will say, 'List his record in Sijjin (the lowest depths of the Hellfire) in the lowest earth: Therefore, his soul will then be thrown (from heaven). (The Prophet (PBUH) then recited the Qur'Cmic verse,) ~ ••And he who associates with Allah - it is as though he hadfallen from the sky and was snatched by the birds or the wind carried him down into a remote place! (Qur'.m: AI-Hajj: 31) So, his soul will be returned to his body, and two angels will come to him, sit him up and ask him, 'Who is your Lord?' He will say, 'Oh, oh! ] do not know: They will ask him, 'What is your religion?' He will say, 'Oh, oh! ] do not know: They will ask him, 'What do you say of this man (Prophet Muhammad) who was sent to you?' He will say, 'Oh, oh, ] do not know.' A caller (Allah) will call from heaven, My servant has lied, so furnish him with the Fire and open a door for him to the Fire: He will suffer from its heat and fierce hot wind. And his grave will be constricted until his bones crush each other. Then, a man with a dreadful face, in dreadful clothes and with a disgusting smell, will come to him, saying, < Receive the tidings with what will displease you!

This is the day that you have been promised: He will ask that man, ~nd who are you, for yours is the face that brings about evil?' He will reply, <[ am your evil deeds.' He will therefore cry, <0 Lord! Do not establish the Hour (the Day ofResurrection)!' " This badith has been related by hnam Ahmad, Abu D~wCid, Al-Hakim and Abu 'Uwanah (in their two S.abibs) and Ibn Hibban. The commentator on At-Iah~wiyyahl3 said: "All the scholars of the Sunnah and Hadith agree on the meaning of this badith and it has corresponding texts (i.e., badiths whose words or meanings are identical to each other but there is a difference concerning the narrator) in the Authentic Books ofHadith." Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said: "As for the mentioned badith about grasping the believer's soul and how it is raised to the heaven where Allah is, it is a well-known badith with a good chain of transmitters. Saying <where Allah is' in that badith is similar to Allah's saying, 'Do you feel secure that He Who [holds authority] in the heaven would not cause the earth to swallow you and suddenly it would sway? Or do you feel secure that He Who [holds authority] in the heaven would not send against you a storm ofstones?

Then you would know how [severe] was My warning: (Quran: Al-Mulk: 16-17)" Ibnul-Qayyim said: l4 "There is great disparity between souls in the Barzakh : Some souls are in the highest rank with the highest group of souls, these are the souls of the Messengers (peace be upon them all), who are of different ranks, just as the Prophet (PBUH) saw them in the Night of Al-Isrtl' (Night Journey). Other souls are found in the craws ofgreen birds that fly wherever they want in Paradise. They are the souls of some martyrs but not all of them for some souls of other martyrs will be prevented from entering Paradise for not paying a debt or the like. Other martyrs will be confined at the door ofParadise, while others will be confined in their graves. An example of such a martyr is in the b.adith of the person who took a cloak from the booty before its distribution and then he was martyred.

Whereupon, people said, 'May he be comfortable in Paradise!' The Prophet (PBUH) said, 'By Him in Whose Hand my soul is! The sheet which he stole from the war booty before its distribution on the Day of (the Battle of) Khaybar, is now burning over him in his grave: Some other martyrs'souls may be accommodated at the door of Paradise, as Ibn 'Abbas narrated that the Prophet (PBUH) said, 'The martyrs convene at the bank of a river close to the door of Paradise, in a green tent, where their provisions are brought to them from Paradise day and night: " Some souls are bound to earth, so they do not reach the highest group. These souls are terrestrial ones: hence, the earthly souls cannot be affiliated with the heavenly souls just as what happens in this worldly life. The soul, which has not known its Lord, how to love Him, how to remember Him or how to get closer to Him, is a lowly earthly soul that cannot go anywhere except on earth even after it parts the body. By contrast, the heavenly soul, which has devoted itself to love, remember and work to get closer to Allah, is with other heavenly souls which suit it after departing the body.

Everyone will be gathered with whom he loves in the Barzakh as well as on the Day ofResurrection. Allah, the Exalted, creates affinity between souls in the Barzakh as well as on the Promised Day, as it has just been illustrated in the b.adith. He affiliates a believer's soul with similar good souls. Thus, after parting bodies, souls join other souls of the same kind and deed: they are to be situated with their likes after death. Some other souls are to be thrown in the furnace of adulterers and adulteresses, while other souls will be swimming in the river of blood and arefed with stones.

To cut it short, souls, be they happy or miserable, have different abodes; some join the loftiest group ofsouls while others are earthly souls that are not raised from earth." Ibnul-Qayyim further said: "When one contemplates the Sunan (books recording Prophetic b.adiths) and traditions carefully, one will grasp the proofs highlighted above. In addition, one should not think that there is a contradiction between different authentic traditions. In principle, they all verify and support each other. More importantly, it is imperative to have thorough knowledge and sound understanding of the soul and the judgments pertaining to it as well as knowing that their condition is different from that of the body." Finally, Ibnul-Qayyim said: "Souls are divided into: released, confined, heavenly and earthly souls. After parting the bodies, souls experience health or ailment, pleasure or comfort, and sorrow or pain.

These feelings are to be experienced in a much greater manner than when the souls are still connected with their bodies. Some souls will taste confinement, pain, torture, ailment and regret while others will taste pleasure, comfort, ease and freedom." .:. Are Ar-Rltl! (i.e., the Soul) and An-Nafs (i.e., the Self) the same or are they two different entities? People have different views regarding the issue whether soul and self are one entity or two different entities; the majority ofscholars view that they are one and the same entity while others view that they are two different entities.

The sound view, however, is that the two terms (soul and self) are used to denote various meanings, which might mean the same and might be different. For example, the soul may be used to mean the self as in the verse that provides, 'Discharge your souls!' (Quran: AI-An \\m: 93) and in the common saying 'his soul has been taken: In both examples, the soul means Ar-Rub.. Another meaning of An­ Nafs is the 'self' as in their saying 'I have witnessed Zayd himself? One further meaning for An-NaJs is blood as in one's saying, 'Stliat nafsuhu' which means 'one's self is bleeding: Shaykhul-IslAm Ibn Taymiyah said: "It is said that An-NaJs (i.e., the self) are ofthree kinds: