Islam
Friday Sermon: Genocide in Canaan: The Long March to Armageddon
Published
1 month agoon
By
EricBy Babatunde Jose
“Not a Conflict, Not a War, But Genocide” – A protester
According to the University of Pennsylvania Museum of Archaeology and Anthropology, the land known as Canaan was situated in the territory of the southern Levant, which today encompasses Israel, the West Bank and Gaza, Jordan and the southern portions of Syria and Lebanon.
One year ago, 7th October 2023, Hamas, the Palestine nationalist movement of Gaza Strip, carried out a daring Blitzkrieg. The term is German for “lightning war” developed by Heinz Guderian (1888-1954).
The Islamic Resistance Movement, abbreviated Hamas, is a Palestinian nationalist Sunni Islamist political organization with a military wing called the Ezzedeen Al-Qassam Brigades. It has governed the Israeli-occupied Gaza Strip since 2007. Founded by Ahmad Yasin, Hassan Yousef, Abdel Aziz al-Rantisi, it has governed the Israeli-occupied Gaza Strip since 2007. The United States designated Hamas a foreign terrorist organization, rather than seeing them as representatives of the people.
On the morning of October 7, Israel admitted to the greatest intelligence breach in its history, they were caught off guard. During the operation which was carried out like a scene from a James Bond movie, 1,139 people were killed, 251 Israelis and foreigners were taken hostage and carted away to Gaza in anticipation of being exchanged for Palestinian prisoners, 11,000 of whom were incarcerated in Israeli jails.
By the following day, the much dreaded and anticipated biblical Armageddon descended on the people of Gaza. It was marked by an orgy of unprecedented killing and infrastructural destruction not witnessed since the Nazis unleashed terror on Poland during the Second World War. What followed has been given various connotations, but the most apt description is Genocide! One year on, 75% of Gaza has been destroyed.
365 days of unrelenting Israeli attacks has resulted in one of the deadliest conflicts of the 21st century. This has been a war of many firsts, breaking records in scale and brutality.’ Israel placed a complete siege on Gaza; no food, no water, no fuel, no electricity, no medical supplies. In short, no nothing, the perfect hallmark of genocide.
One year on, we begin to wonder, why the genocide? Hamas infiltrated Israel and killed less than 1,500 people, and took 250 hostages. The quantum of destruction, deaths and dislocations caused by the Israeli invasion has been defined as overreaction and out of proportion. Why? Why? Why? The answer lies in the historical antecedent of that piece of real-estate referred to as Palestine. It has all along been a fight for lebensraum, or a place in the sun. It is not religious or ideological, neither is it ethnic or tribal. Here are two peoples descended from a common patriarch, Abraham. They are both Semites, going by racial nomenclature. The problem is, simply put, a dispute over real estate.
The struggle for control over some or all of the territory of Palestine pits two nationalist movements against each other. In spite of their claims to uniqueness, all nationalist movements bear a remarkable resemblance to one another.
The Jewish claim to Palestine comes from their ancient habitation in Palestine. The Zionist narrative of Jewish history begins with Abraham and his descendants, who immigrated to Palestine in the second millennium BC, possibly from the territory that is now Iraq. The tenth-century BC reigns of King David and King Solomon being the highpoint of the Jewish presence in Palestine. Archaeologists are divided on just how glorious the kingdom actually was and in any event, this was also a short-lived period, lasting a little less than seventy years.
Following the death of King Solomon, the Jewish community fragmented politically, save for eighty years under the rule of the Maccabees. In 63 BC, the Romans conquered Jerusalem, and in AD 135, after a series of revolts, they destroyed Jerusalem, enslaved or slaughtered its inhabitants, and dispersed most of the Jewish community. The Romans renamed the province “Palestina” (from which we get the names “Palestine” and its Arabic equivalent, “Filastin”).
The hub of Jewish life shifted to the Diaspora – Jewish communities outside Palestine, until the emergence of the Zionist movement. Palestine was, after all, recalled in Jewish texts and rituals for centuries, and for centuries Jews proclaimed at their yearly Passover Seders, “Next year in Jerusalem.”
But what Zionists did, as all nationalist movements before and since have done, was to read their history selectively and draw conclusions from it that would not have been understandable to their ancestors before the advent of the modern era.
The narrative of the Jewish people, as recounted by Zionists, situates periods of Jewish exile from Palestine gives pride of place to ancient periods of political unity and dominance within Palestine. As the nineteenth-century French philosopher Ernest Renan once put it, “Getting history wrong is part of being a nation.”
The town of Hebron lies in an area that most observers call “the occupied West Bank” but that Israelis officially designate “Judea and Samaria” after the territory’s Biblical names. By calling the territory “Judea and Samaria,” Israelis are calling attention to their Biblical roots in the land and their right to inhabit or control it.
On the other hand “the occupied West Bank,” of course, presumes the Palestinianness of the territory and the foreignness of the Israeli occupation. It thus serves to justify Palestinian aspirations to establish an independent entity there.
Like the Zionist narrative, the Palestinian narrative commonly begins in ancient times. Whereas Zionists begin their narrative with the migration of Abraham and his family to Palestine, the Palestinian narrative begins with the peoples he encountered there. Before the arrival of the Israelites, the ancient inhabitants of the land were of two types. First, there were the Canaanites, who spoke a northern Semitic language similar to Arabic and Hebrew. Palestine was hardly a “land without a people.”
Another group, the Philistines, came to Palestine in the twelfth century BC. As a matter of fact, the Philistines united themselves into a “league of five cities” – Ashdod, Ashkelon, Ekron, Gath, and Gaza – in the territory of present-day Palestine.
The evolution of the question of Palestine from its beginning up to today has been dealt with in several studies. The question has remained in the forefront of United Nations attention. Its political and humanitarian aspects in particular have recently reverted to the centre of international attention as never before.
It has become evident that the overwhelming majority of the members of the international community are convinced that the attainment of the legitimate rights of the Palestinian people is a sine qua non for peace in the Middle East.
Certain basic considerations have also emerged which have the acceptance of the majority among the international community. These are that:
(a) The question of Palestine is at the heart of the problem of the Middle East and consequently no solution to the Middle East problem can be envisaged without taking into account the inalienable rights of the Palestinian people;
(b) The realization of the inalienable rights of the Palestinian people to return to their homes and to self-determination, and the right to establish their own independent State in Palestine will contribute to a solution of the crisis in the Middle East;
(c) The participation of the representative of the Palestinian people, on an equal footing with all other parties on the basis of General Assembly resolutions 3236 (XXIX) and 3375 (XXX), is indispensable in all efforts, deliberations and conferences on the question of Palestine and the situation in the Middle East undertaken under the auspices of the United Nations;(branding the nationalists terrorists will not solve the problem).
(d) The acquisition of territory by force is inadmissible and hence the obligation which devolves on Israel to withdraw completely and unconditionally from all territory so occupied.
Unfortunately, the patron saints of Zionist apartheid and genocide in Palestine will never allow this to happen. Until the United States and Germany, the suppliers of arms to Israel and its backers at the UN relent in their intransigence, Palestine, nay, Canaan will never know peace
In the last year alone, the US have given over $21 Billion to Israel. 500 aircrafts and 107 Ships delivered the weapons Israel used in its genocide in Gaza. 4 955 Artillery shells, 14,000 90 kg Bombs , 6,500 226 kg bombs, 3000 Hellfire Missiles, 1,000 Bunker Buster Bombs, 2,600 Air dropped Small Diameter Bombs were used in destroying Gaza; All courtesy of the United States. Gaza was destroyed using 85,OOO tonnes of explosives compared to 56,210 tonnes of explosives dropped on Hiroshima, Nagasaki, Dresden, Hamburg and Tokyo during WW2.
Israel’s wars mean ‘massive’ returns for US arms company investors. It’s hard to see the past year in the Middle East as anything other than an unmitigated disaster. But not everyone has been harmed in the rapidly spiraling conflict. Investors in weapons stocks have enjoyed record gains over the past year.
The war has now spread to Lebanon, which Israel invaded last week, and Iran, where Israel assassinated leaders of Hezbollah and Hamas, actions that Iran retaliated against with massive strikes against targets inside Israel.
Lockheed Martin, the world’s largest weapons firm and the manufacturer of the F-35 aircraft that Israel uses in its regular bombings of Gaza, at the close of trading on October 4, has produced a 54.86% percent total return in the one year following the October 7th attacks, outperforming the S&P 500 by about 18%.
After a year of genocide it has dawned on Israel that there would not be another nakba. Palestinians are now wiser. They are not leaving their land. They can run from northern Gaza to Rafah and back, but they would not leave Gaza, they would not leave their land like it happened in 1948, when Israel refused to allow émigrés to return till today.
Secondly, Israel must come to the realization it is not invincible any longer. The so-called missiles of Hama’s and Hezbollah are finding their targets inside Israel, despite its Iron Dome. Therefore, Israel can no longer sleep with two eyes closed. The chicken is coming home to roost.
However, both Israel and Hamas need to face some home truths. Sooner rather than later, Palestinians will come to resent Hamas’s brutal recklessness, which has led to more Palestinian bloodshed even than the catastrophe of 1948. Israeli leaders, too, could reap the whirlwind if the war should escalate into a wider conflagration.
Military might alone cannot change the politics of the Middle East. In the past, even hawkish Israeli leaders have been forced to choose diplomacy over conflict.
Israel’s ambitious goals—of destroying Hamas completely in Gaza and of incapacitating Hezbollah in southern Lebanon—likely ensure war will continue.
As Dalia Dassa Kaye, of Foreign Affairs wrote, Israel’s battlefield success, “appears uncoupled from any serious momentum toward peace with the Palestinians—Israel’s most serious existential challenge. After a year of war, there is a real possibility of no better ‘day after’ in Gaza or the rest of the region. … Without a change in the current Israeli government, Israel and its neighbors could be moving toward a very different day after: Israeli reoccupation of Gaza and potentially even of southern Lebanon, as well as reinforced control over, if not annexation of, the West Bank. This is a recipe not for victory but for perpetual war.”
Barka Juma’at and a happy weekend
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Islam
Friday Sermon: Concept of Giving and Receiving
Published
6 days agoon
November 15, 2024By
EricGiving 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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Islam
Friday Sermon: Mysteries of Life and Death 4: Esoteric Beliefs
Published
2 weeks agoon
November 8, 2024By
Eric“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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Islam
Friday Sermon: Mysteries of Life and Death 3: The Soul
Published
3 weeks agoon
November 1, 2024By
EricBy 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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