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Friday Sermon: The World in Turmoil and the Killing Fields of Gaza

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By Babatunde Jose

“So do not lose hope, nor fall into despair, for you will be superior if you are true in faith.” (Surah Al-Imran; 139)

Our world is in big trouble. As world conditions worsen, more of us are suffering the tragic consequences of both natural disasters and man-made problems. Divides are growing deeper.  Inequalities are growing wider.  Challenges are spreading farther. Today’s rarest commodities:  hope and security are receding. We need hope — and more.  We need action.  We also need to ease the global insecurity and food crisis.

We already have reports of farmers in West Africa and beyond cultivating fewer crops because of the price or lack of availability of fertilizers, insecurity due to violent acts of terrorists and the fear of accessing their farms.

We need action across the board.  We are in rough seas.  A season of global discontent is on the horizon.  A cost-of-living crisis is raging.  Trust is crumbling.  Inequalities are exploding. Hunger is everywhere.  Our planet is burning.  People are hurting – with the most vulnerable suffering the most. People are becoming hopeless and helpless. The United Nations Charter and the ideals it represents are in jeopardy.

And yet we are gridlocked in colossal global dysfunction.  The international community is not ready or willing to tackle the big dramatic challenges of our age.  Crises like the war in Ukraine and Gaza, the multiplication of conflicts around the globe.  Crises like the climate emergency and biodiversity loss.  Crises like the dire financial situation of developing countries and the fate of the Sustainable Development Goals.  And crises like the lack of guardrails around promising new technologies to heal disease, connect people and expand opportunity.

Our world is in peril and paralyzed.  Geopolitical divides are undermining the work of the Security Council; undermining international law; undermining trust and people’s faith in democratic institutions; undermining all forms of international cooperation. We cannot go on like this.  Even the various groupings set up outside the multilateral system by some members of the international community have fallen into the trap of geopolitical divides, like in the G-20. At one stage, international relations seemed to be moving toward a G-2 world; now we risk ending up with G-nothing.  No cooperation.  No dialogue.  No collective problem-solving.

But the reality is that we live in a world where the logic of cooperation and dialogue is the only path forward.  No power or group alone can call the shots.  No major global challenge can be solved by a coalition of the willing.  We need a coalition of the world.

In Ukraine, war has unleashed widespread destruction with massive violations of human rights and international humanitarian law. The fighting has claimed thousands of lives.  Millions have been displaced.  We are seeing the threat of dangerous divisions between West and South.  The risks to global peace and security are immense.

In Libya, divisions continue to jeopardize the country.  In Iraq, ongoing tensions threaten stability.  In Israel and Palestine, cycles of violence under the occupation continue as prospects for peace based on a two-State solution grow ever more distant.

In Myanmar, the appalling humanitarian, human rights, and security situation is deteriorating by the day.  In the Sahel, alarming levels of insecurity and terrorist activity amidst rising humanitarian needs continues to grow.  In Syria, violence and hardship still prevail.  The list goes on.

The world is embroiled in multiple crises – from disasters to conflict to climate emergency, threatening the right to health of millions globally, with those facing marginalization or vulnerability suffering the most.

The war in Ukraine has sparked the world’s fastest and largest displacement crisis in decades, according to the United Nations Refugee Agency (UNHCR). Many still in the country are without access to food, water, health care, and other essential supplies. The conflict also continues to have ripple effects across the world affecting the shipment of grains and fertilizer.

In Haiti gang violence and climate change combine for chaos as political instability and violence surge. Armed gangs regularly take control of distribution routes, causing shortages of basic goods and fuel.

In Mali, security and economic crises have left 6.2 million people in need of humanitarian support. The recent withdrawal of the U.N. peacekeeping force has raised safety concerns, especially of renewed fighting between the government and Tuareg armed groups in northern Mali.

Niger’s July 2023 coup has triggered political tensions with neighboring countries and led to the withdrawal of international security assistance. Public spending has decreased by 40%, weakening key services.

The situation in Burkina Faso grows increasingly dire as armed groups intensify their attacks and seize land. Some towns in northern Burkina Faso are almost entirely cut off. The price of food has increased 30 percent, among the highest food inflation rates in the world. Burkina Faso is facing rapidly growing and spreading violence as the Burkinabe military struggles to contain armed groups. Roughly half of the country is now outside government control, with armed groups including Islamic State in the Greater Sahara (ISGS) and Jama’at Nusrat al-Islam wal-Muslimin (JNIM) blockading cities and towns and preventing residents from accessing basic goods and services.

South Sudan is still recovering from a civil war that ended in 2018. While conflict has decreased, localized fighting remains widespread. The country is one of the most fragile in the world. Climate disasters including severe floods and droughts make it increasingly difficult for people to access food and basic resources. Currently, 9 million people in South Sudan need humanitarian assistance. This amounts to 72% of the population. Despite severe flooding, destroyed crops and disease outbreaks, funding shortages forced the World Food Program to suspend part of its food aid.

Syria: Years of war trigger a health crisis. Over a decade of war has destroyed Syria’s health system and left the country on the brink of economic collapse. A decade of conflict in neighboring Lebanon has further increased food prices and poverty. Currently, 75 percent of Syrians are unable to meet their most basic needs and millions rely on humanitarian aid.

The crisis in Yemen is deepening as an eight-year conflict between armed groups and government forces remains unresolved. While a ceasefire reduced fighting for several months, it collapsed and failed to mitigate the economic and health consequences of conflict. As it stands, 80 percent of the population lives in extreme poverty and 2.2 million children are acutely malnourished.

Democratic Republic of the Congo (DRC); following the collapse of a truce between the government and the armed group M23. This exacerbated a protracted crisis that had already exposed millions of Congolese to conflict, political tensions, economic pressures, climate shocks and persistent disease outbreaks. The country entered 2024 with 25.4 million people in need of humanitarian assistance—more than any other country on earth.

The magnitude of the crisis has strained services, created high levels of food insecurity, and fueled the spread of disease.

Afghanistan: An entire population is pushed into poverty. Since the shift in power, Afghans remain in economic collapse while the root cause of the crisis persists. Ongoing efforts to engage the government and improve the economy have fallen short. Almost the entire population is now living in poverty. Afghan women and girls experience the brunt of this hardship. They remain at risk of violence and exploitation. And many are left without a voice as the government places bans on education, dress, travel, and political participation for women.

Across Ethiopia, livelihoods have been decimated by three consecutive years of drought alongside multiple conflicts and now, there is a risk of El Niño-induced flooding. The November 2022 ceasefire between the Government of Ethiopia and the Tigray People’s Liberation Front (TPLF) continues to hold in northern Ethiopia, but other conflicts, particularly in the central Oromia region and in Amhara in the northwest, are fueling humanitarian needs and raising the risk of a return to large-scale fighting. Persistent inflation is further deepening the crisis.

After facing five consecutive failed rainy seasons, Somalia is now experiencing widespread flooding. These repeated climate shocks have devastated agricultural lands, damaged critical infrastructure, and driven humanitarian needs. The country entered 2024 with 4.3 million people facing crisis levels of food insecurity and a limited ability to restore food production. An ongoing government offensive against the armed group al-Shabaab risks driving civilian harm and displacement, further worsening conditions for 6.9 million in need of humanitarian aid.

This is no natural disaster, decades of conflict have eroded Somalia’s ability to respond to shocks of any kind, destroying systems and infrastructure that would have provided a guardrail against the current crisis. For instance, with its food production decimated by climate change and conflict, Somalia’s dependence on imports has proven disastrous—over 90% of its wheat comes from Russia and Ukraine.

We live in a world run by greedy and selfish people, where the majority of humans, even the ones that think they are “good”, take advantage of the disadvantaged and hurt others for gain. People are losing the capacity to think beyond themselves, our priorities are a mess and most of us are crippled by or manipulated by fear. People aren’t raised with a sense of obligation, charity, or any kind of social action or sacrifice. We derive pleasure from hurting each other.

Qualitatively we are in a constantly worsening state. For all our progress, technological ability we have reached a generation where human life had become completely aimless, and purposeless.

Moreover, after all the experiments with different ideologies we have clearly failed with liberal, parliamentary democracy, free market capitalism, and we stagnate in a state of limbo. In actual fact, democracy has failed us; No dividend, whatsoever.

We evolved into a globally integrated, interdependent system and we are desperately helpless in adapting to it as our inherently individualistic, egocentric, subjective nature is incompatible with such a system.

There are those who believe the chaos and turmoil we see in the world is a part of Bible prophecy. See Matthew 24:3–14, Mark 13:3–13, Luke 21:7–19, 2 Timothy 3:1–5,13,2 Peter 3:3,4, l.

Despite the many problems we see today, the Quran gives us a positive hope for the future: Do not lose hope, nor be sad. You will surely be victorious if you are true in Faith. (Quran 3:139)

Let us remember the killing fields of Gaza and the missile rattling between Iran and Israel and the possibilities of a wider conflagration.

Continue to pray for the Palestinians. The extent of the oppression they are facing is reaching new heights and increasing day by day. May Allah Almighty create the means to seize the oppressors and bring relief to the oppressed Palestinians. May Allah Almighty also grant wisdom and understanding to the neighboring countries, so that their voices may unite, and they strive to fulfil the rights of their brethren. Amin

“Your fate has been written with the ink of His love and sealed with His mercy so fear not, place your trust in Him and have hope in His decree.” (Gems of Jannah).

Barka Juma’at and happy weekend.

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Islam

Friday Sermon: Concept of Giving and Receiving

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By Babatunde Jose

Giving and receiving are two aspects of the same flow of energy in the universe. It’s important to be both a good giver and a good receiver. Giving can inspire positive change and healing in a world so needing it. The attitudinal healing definition of giving and receiving comes from an egoless place.

The principles of giving are regular giving, participatory giving, intentional giving, proportional giving, anticipatory giving, effective giving, and accountable giving.

In the Christian faith, the forms of giving are; Tithe, Offertory, Pledges and Thanksgiving which we must give according to proportion and purpose, out of love, generosity, conviction and willingness, because God loves a cheerful giver.

It is written in 2 Corinthians 9:6-9 about the ‘The Cheerful Giver’: The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully[a] will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency[b] in all things at all times, you may abound in every good work. As it is written, “He has distributed freely, he has given to the poor; his righteousness endures forever.”

In Islam, giving and receiving are both encouraged, and are considered to have many benefits:

The Prophet Muhammad (SAW) taught that giving charity, or sadaqah, brings blessings, or barakah, into one’s life. Those who give generously may be rewarded with gains, success, and a sense of prosperity.

The Quran says, “Whatever good you send forth for your souls before you, you shall find it with Allah” (Quran 2:110).

 Among the benefits of giving to charity are: It makes you feel good; Giving to charity strengthens personal values, It’s more impactful than ever. Giving can reintroduce friends and family to the importance of generosity.

The spiritual definition of giving is that it reflects God’s character as a generous provider, emphasizing selflessness, generosity, and the desire to bless and assist needy people. Men are expected to model the behavior by giving according to the good books, which means giving freely, joyfully, and without anticipating anything in return.

The golden rule of giving is: “Do unto others as you would have them do unto you.”

The basic idea behind the Law of Giving and Receiving is to consciously participate in the dynamic flow of abundance that is the nature of life itself.

Generosity and acts of giving have been linked to improved mental health. Engaging in selfless actions can reduce stress, anxiety, and feelings of isolation, leading to greater overall well-being and happiness. Giving can strengthen interpersonal bonds.

What is the concept of giving? One is able to give to others without the assurance that he/she will receive something in return. Giving is only giving if it is done unconditionally. For a person to behave generously, the inner equivalent of gratitude has to be present. No person can act with generosity if there is not gratitude in his/her heart. He cannot give what he does not have.

For a Muslim, giving and receiving gifts is a righteous deed that can be a way to express love and respect, seek Allah’s blessings, and strengthen bonds between people:

• Gifts should be given with a pure intention, and not as a bribe or charity. The Prophet Muhammad(SAW) said, “Actions are only judged according to the intentions behind them”.

• It’s considered impolite to refuse a gift, and it can hurt the other person. If you can’t reciprocate with a gift, you should at least respond with thanks.

• Gifts should be given in line with your financial means, and should be suitable to the other person’s needs and wishes.

• Avoid ostentation when giving gifts.

• Gifts promote harmony and love between Muslims.

• Giving to others can help you develop compassion and empathy for others.

• Giving to others is a reminder that nothing we own in this world belongs to us, and that it can be taken away just as easily as it was given.

When giving and receiving gifts it should be given with a sincere intention and be a means of expressing love and respect. Sadaqah literally means “righteousness” and refers to the voluntary giving of alms or charity. In Islamic terminology, sadaqah has been defined as an act of “giving”.

Gift-giving in Islam should always begin and be based on pure and sincere intention. Giving gifts is one of the good manners that maintains and strengthens relations between the giver and the recipient. It is a Sunnah of the Prophet Muhammad (SAW) and he recommended Muslims also do this. Aisha (ra) said: “The Messenger of Allah (SAW) used to accept gifts and reward people for giving them.”

Was Sick But You Did Not Visit Me (Hadith Qudsi). Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (SAW) said: Allah will say on the Day of Judgment, ‘Son of Adam, I was sick but you did not visit Me. ‘My Lord, How could I visit You when You are the Lord of the Worlds?’ ‘Did you not know that one of My servants was sick and you didn’t visit him? If you had visited him you would have found Me there. ’Then Allah will say, ‘Son of Adam, I needed food but you did not feed Me’. ‘My Lord, How could I feed You when You are the Lord of the Worlds?’ ‘Did you not know that one of My servants was hungry but you did not feed him? If you had fed him you would have found its reward with Me.’ ‘Son of Adam, I was thirsty, but you did not give Me something to drink.’ ‘My Lord, How could I give a drink when You are the Lord of the Worlds?’ ‘Did you not know that one of My servants was thirsty but you did not give him a drink? If you had given him a drink, you would have found its reward with Me.‘ (Al-Bukhari)

Just as the Prophet (SAW) was sent as a mercy to mankind, so should we be a mercy to everyone whose lives we touch. In serving others and giving to others, we find our Lord. In His mercy, the path to Him is one of peace and improving the world around us. Only by helping others can we help ourselves. We cannot live a life of consumption and selfishness and expect to win the pleasure of Allah along the way.

It is out of the mercy and wisdom of Allah that He made serving others and creating a peaceful, compassionate earth one of the landmarks in the journey to Him. We cannot afford to ignore the suffering around us, because in those pleas for help is a call to getting closer to our Creator. In this hadith, the Prophet (SAW) tells us that if you ever hoped for a direct route to the pleasure of Allah, here it is.

Therefore, we have to revive our sensitivity to the simple acts of service we can do everyday. When we hear of someone who is sick or in need, the impulse that we feel to help should be so strong that it is impossible to ignore. Instead, many of us have desensitized ourselves to suffering because it is out of sync with the lifestyles we choose. At most, we may be persuaded to donate, but usually not more.

Yet, in the feeding of the poor, relieving the thirst and suffering, and comforting the sick lies an incredible closeness to Almighty Allah, so much that He says that He is there Himself, Glory to Him.

May Allah be pleased with us and grant us Jannatul Firdous here and in the Hereafter. Ameen

Barka Juma’at and Happy weekend

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Friday Sermon: Mysteries of Life and Death 4: Esoteric Beliefs

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By Babatunde Jose

“Some seem to take the mystery to be that we cannot know or even conceive of what being dead will be like. This might be thought to follow from the fact that most of us who are living have no recollection of ever having been dead, and thus we lack first-hand experience of what death is like.”

The nexus between life and death cannot be overemphasized. While the idiosyncratic nature and meanings of ‘life’ and ‘death’ appear to a layman as clear and distinct, it seems to be a controversial subject of debate among scholars on what these terms actually entail.

One mystery which relates to life after death is the issue of metempsychosis. Metempsychosis, also known as reincarnation, is the belief that a soul is immortal and passes through cycles of life and death in different bodies.

The theory may have originated from the teachings of Pythagoras, who may have been influenced by the Indian concept of reincarnation.

Metempsychosis is a belief that is common to many religions and philosophies across the world. It was once prevalent in many parts of the world, but is now more commonly associated with Asia, especially India.

Eastern religions such as Hinduism, Jainism, and Buddhism have different beliefs about rebirth. Christianity and Islam have largely rejected reincarnation, though some sub-sects are still interested in it. Theosophical society and other mystic and esoteric schools have their own unique descriptions of rebirth.

It is natural for humans to be curious about death, including the death of others. Death is a universal human experience, and understanding it can help us make sense of our own mortality and the meaning of life. Additionally, death is often surrounded by mystery and uncertainty, which can make it even more intriguing.

Transmigration of souls is a topic which evokes emotive arguments but which is never resolved because it relates to spirits, paranormal and supernatural phenomenon that are not amenable to empiricism. However, there are some aspects which defy rational explanations, hence the mystery. One of such phenomenon is the Akudaya syndrome.

The same goes for the Abiku phenomenon which with the advances in healthcare and improvement in infant mortality the scourge has been considerably reduced, but cannot be dismissed.

According to late Professor Sophie Oluwole, “African Traditional thought claims three types of justification for the belief in reincarnation (Oluwole, 1996). The first is family resemblance, in which case, children resemble their dead ancestors, having some physical and mental features identical with theirs. Secondly, the unnatural and circumstantial marks made on some people, such as gunshot and deliberate deformities on the dead do also reappear on the child that is born. This cannot adequately be explained as a biological family trait. The deformities mete out on the bodies of the babies out of desperation to stop them from coming back, appear on those children when they are reborn. The third justification is memory transfer. This is attested to by the stories of children who could recount real life experiences of their ancestors with astonishing details, yet had no first hand access to the stories of such ancestors. All these justifications for reincarnation are well maintained among the Yoruba people as well.”

The mystery of life and death along with the concept of soul and body is a deep philosophical matter and it requires great rationality, prudence, contemplation, observation and intensive study and analytical research to understand it.

Akudaya is a supernatural phenomenon in Yoruba culture that involves the dead coming back to life, often after burial, and in places where they were not known in life. The story of Iya Risikat narrated here is a case in point.

Dayo, a job seeker in Lagos relates his experience: “Iya Risikat was a popular Ewa Agonyin seller in Brown Street in Ipaja, Lagos. After my secondary school, I left Ekiti to settle down in Lagos with my eldest brother in Ipaja. After my first week in Lagos, I decided to familiarize myself with my new environment. After walking some distance, I saw the shop of the famous Iya Risikat, the Agonyin beans seller.

“On getting there, I was shocked to see Iya Titi; a woman who had died in an auto crash along with her husband many years ago in my village in Ekiti.

“I could not believe it and immediately I ran home and narrated my finding to my brother. He picked up his phone and called our mother in the village to tell her that “Iya Titi is not dead”. Before he could hang up the call, my mother had already told her neighbors that Iya Titi was seen in Lagos selling beans.

“Before dusk, her relatives had already sent emissaries of five family members to investigate the assertion. Before the emissaries could get to Lagos, the news of Iya Risikat’s death had already gone viral throughout the whole area.

“The emissaries arrived in Lagos, but Iya Risikat’s body had already been laid to rest according to the Muslim rite. When they got there, they met everyone crying including her husband and the kids. The emissaries never believed until they saw a big family picture of her sitting beside her husband and children”.

Not only had she started another family in Lagos but had died twice. How do we explain this? Yet: “Man is destined to die once, and after that to face judgment” (Hebrews 9:27).

It would not be the last of such stories. A man died in Zimbabwe and was seen by his cousin in New York, he claimed he was there on holidays. Another woman died at childbirth in Lagos and was sighted at Alagomeji entering a bus going towards Oyingbo; she claimed her husband sent her to Oyingbo market. Kunle picked up a lady at a party and brought her home, after getting into the act, he saw her off to her house. She entered her yard in his presence. Next day he went to visit her. After the people in her house interrogated him, they then told him the lady in question had died months ago and could not have been possible. How then do we explain the bizarre story?

A good example of transmigration or bodily resurrection is the all-time story of the resurrection of Jesus in 33 AD. See (John 20:11-18). Jesus wasn’t the only one believed to have risen from the dead. Stories of resurrection appear in ancient cultures around the world. See History Channel.

Jesus said of John the Baptist, “He is Elijah who is to come” (Matt 11:14), which some say is figurative and means that Jesus was talking about the spirit of Elijah coming on to John the Baptist. Spirit or body, it is still a phenomena of transmigration.

The most common view has been that, at death, the soul immediately goes to be with God and there is a continuity of personal existence. There is no interruption of life at the end of this life, but we continue to be alive in our personal souls upon death.

Why then are we scared of death? This can be related to fears of the unknown, of non-existence, of eternal punishment, of the loss of control, or fear of what will happen to the people we love.

In a sense, death is the ultimate purveyor of perspective. It helps us see trivial things for what they are—and face up to the fact that much of what we worry about and consume ourselves with isn’t so important after all. Reflecting on death can help us stop fretting about things that are outside our control. Thi ngs that are metaphysical and supernatural.

One of the most important teachings of the Qur’an is the survival of the soul after separation from the body, and that death is not the end of human life, but is an appendage to another life. All verses in the Quran which are about resurrection also indicate the immortality of the soul.

However, not everything can be known by man with our current mind and intelligence that are far limited to perceive such paranormal phenomenon.

But, one thing is very clear: Human mind’s greatest weakness is to make concepts that fit into its belief and then believe it is the absolute truth. Such diverse beliefs have led to the origin of religions. Each religion and each spiritual teacher differs in their view of existence or mechanism of rebirths. However, there cannot be many truths. So it appears that the “Truth” is beyond the reach of the mind. The only sure thing is that death is inevitable. Thus, we all will find out sooner or later!

At the end of the day, the sterling truth about death is that it is the greatest relief from intractable sickness, miserable life, excruciating pain caused by incurable disease, and a life of misery and pain. Death puts an end to all these and brings succor to the family of the dead.

 

Inna lillahi wa inna ilayhi raji’un. Last Friday we lost Alhaji Bashiru Ayoola Bakare a director of Caverton Offshore Support Group Plc., and former Executive Director of First Bank Plc. Bashiru was a childhood friend, just as his late father Justice Bakare was my father’s childhood friend too. May Allah admit ‘Bashey boy’ to Jannatul Firdous.

Barka Juma’at and a happy weekend

 

Milestone: Hurray! Our amiable sister, Dr. Yetunde Aderemi (Hajja Yets), will climb to the seventh floor of life as she celebrates her 70th birthday tomorrow, 9th November. We wish her a Happy Birthday. May Allah preserve her, bless and bless her children, bless her new age and grant her good in this world and in the Hereafter; May her days be long.

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Friday Sermon: Mysteries of Life and Death 3: The Soul

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By Babatunde Jose

One of the mysteries of life and death is the concept of the soul which needs to be addressed before examining the other mysteries of death as it has a bearing on the concept of rebirth, resurrection, transmigration and reincarnation.

The doctrine of transmigration of souls, or tanasukh, is not accepted in Islam: Ibn Sina argued that transmigration is untenable because every living being is governed by one soul.

The soul is a controversial concept that is defined from several perspectives. Since the soul is an immeasurable material, it is impossible to prove whether or not it actually exists. The concept provides an abstract perspective on the notion of life, and who we are as individuals.

Generally speaking, the human soul is the unphysical part of the human being. Various disciplines (religion, psychology, and neuroscience) use different terms to describe the human soul, but they are all referring to the same general concept.

“Soul” is a term that is most commonly used within the Christian context while academic disciplines and other religions may use the term interchangeably with other terms.

Psychology uses words such as “consciousness”, or “mind” to describe the soul while neuroscience uses the term soul but do not fully believe in its existence.

Before modern science, humans defined the concept of the soul from a religious point of view. They portrayed the soul to be a mystical and divine non-visible entity that existed within the body. As science advanced, the concept has evolved into a physical/materialistic viewpoint.

For a long time, it was not socially acceptable or technologically possible to research the human soul.

In What Becomes of The Soul After Death, Sri Swami Sivananda, said Soul is spirit. “It is immaterial. It is intelligence or consciousness. It is this individual soul that departs from the body after its death and goes to heaven, with the senses, mind, Prana, impressions, desires, and tendencies. It is endowed with a subtle astral body when it proceeds to heaven.”

Oskar Ernst Bernhardt (1875-1941), founder of the Grail Movement, in Resonances to the Grail Message, conjectured, “As soon as the heavy earthly body together with the astral body has fallen away, the spirit remains clad in the more delicate cloaks only. In this condition the spirit is called “the soul” in contradistinction to the earthman of flesh and blood! He went further to emphasize “only the animal has a soul that guides it. Man, however, has spirit!”

In retrospect therefore, we find that soul and spirit are interchanged in usage: The spiritual or immaterial part of a human being or animal, regarded as immortal.

The soul or atman, credited with the ability to enliven the body, was located by ancient anatomists and philosophers in the lungs or heart, and according to Descartes in the pineal gland, and generally in the brain.

When we die, our spirit and body separate. Even though our body dies, our spirit—which is the essence of who we are—lives on. Our spirit goes to the spirit world. The spirit world is a waiting place until we receive the gift of resurrection, when our spirits will reunite with our bodies.

In the Book of Ecclesiastes in the Bible allusion is made to the spirit of man and beast: For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.  All go unto one place; all are of the dust, and all turn to dust again. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? Ecc. 3: 19-21

In theology, the soul is further defined as that part of the individual which partakes of divinity and often is considered to survive the death of the body.

Many cultures have recognized some incorporeal principle of human life or existence corresponding to the soul, and many have attributed souls to all living things.

Despite widespread and longstanding belief in the existence of a soul, however, different religions and philosophers have developed a variety of theories as to its nature, its relationship to the body, and its origin and mortality.

The Quran talks about the Soul, but the meaning of Ruh in verse 85 of Surah Al-Isra has been translated in many places to mean spirit: “They ask you, Muhammad, about the Soul (Ruh). Tell them: ‘This is confined to the knowledge of God. Whatever knowledge you have been given about that is a very little portion.’”(Quran 17:85)

When the ulama (religious scholars) talk about the Soul, they talk about its characteristics only; they do not talk about what it is. Some scholars say it is like the water in a rose or a flower, it gives it life. Others nowadays offer an analogy with electricity in a wire – if there is electricity flowing in the wire it is said to be alive, if not the wire is dead.

And there is the other question: Where was the Soul before it entered the body? Nobody knows. All we know is that the Soul is the second stage in the creation of a human being. It is often regarded as the ‘breath’ that gives life to God’s creation in the womb. Without that breath, there is no life.

In Sura Al Mu’minūn, Quran 23:14, Allah describes the process of the new creation.

Then comes the third question: When the Soul separates from the body upon death where does it go? And what happens to it?

Al mawt, or death, is a separation of the material element – the body – from the spiritual element – the Soul. The body goes back to the earth from where it came, and the Soul goes back from where it came. The Qur’an says: “From the earth We created you and to it We will return you.” (Quran 20:55) But the Soul, not even knowing what it is, and since it is a secret, we don’t know where it goes.

Some ulama think that the Soul in certain contexts continues to hear and to observe. The practice of visiting the grave, especially after ‘Asr on Thursday and on Friday morning is on the basis of this opinion because some ulama say that the Soul visits the grave in which its body was buried at those times. And those same ulama say that the Soul hears the greeting of “As Salaam” and it observes those visitors who offer the greetings.

But in the final analysis they say that the place of the Soul is with God and its position differs according to what that person did during his life. These are the ijtehad (research) of the ulama, but the Soul is shrouded in mystery.

Death is separation of the soul from the physical body. Death becomes the starting point of a new life. Death does not end your personality and self-consciousness. It merely opens the door to a higher form of life, a new consciousness.

According to the Hindus, birth and death are jugglery of Maya. He who is born begins to die. He who dies begins to live. Life is death and death is life. Birth and death are merely doors of entry and exist on the stage of this world. In reality no one comes, no one goes.

Death is not the end of life. Life is one continuous never-ending process. Death is only a passing and necessary phenomenon, which every soul has to pass to gain experience for its further evolution.

Dissolution of the body is no more than sleep. Just as man sleeps and wakes up, so is death and birth. Death is like sleep. Birth is like waking up.

Resurrection is rising again from the dead. Resurrection, judgement by God, reward or punishment are the three important tenets of Islam, Christianity, and Zoroastrianism.

The Jews, who lent this doctrine to the Christians and Muslims, themselves borrowed it from the Persians. According to some writers the resurrection will be merely spiritual. The general opinion, however, is that both body and soul will be raised from the grave; see the stories of the People of the Cave in Surah Al Kahf and that of Ezra in Surah Baqara in the Quran. There is also the bodily resurrection of Jesus in the Bible.

As to the answers to the many questions raised by the concept of Soul, Allah knows best.

Barka Juma’at and a happy weekend. 

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