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Greetings... May your life unfold with the consciousness of your true essence.
I am very happy to share these moments with you once again,
and I would like to take a moment to convey a topic of utmost importance.
The topic is one of the realities of life which is inexorable and will be experienced by absolutely every human being.
Death is a reality that will be savored and tasted by each and every one of us,
though it need not be feared. In fact we can enjoy its discovery.
Death is explained in the Koran as something to be savored or tasted...
We use the words savor and or taste knowingly as they describe, pleasant, blissful or delectable realities.
The Koran, apprised by Hz. Mohammed RasulAllah explained that every soul will taste of death.
So tonight, we will discuss the meaning of this tasteful, fine subject.
For even though death will be tasted, life will not disappear, it will go on.
Unfortunately, the concept of death is misunderstood.
Usually the common assumption is "Death is an end",
whereas; death ends nothing. Death is a transition from a material world to an existence beyond matter.
Death is a transformation. It is a dimensional shift. Just like moving from one house to another.
Postmortem, we leave our physical body behind and continue our existence in our holographic spiritual body; whether it be in or out of the grave.
So death is the end of life within the physical body and the continuation of existence in spiritual form.
As per the explanation of the fundamentals of Islam in the Koran,
it is stated that every soul will taste of death.
Death is clearly explained as leaving the biological/ physical body and transitioning into spiritual form in a wave realm.
The body's bioelectric energy will cut off as soon as the brain stops working.
Consequently, the body will lose its electromagnetism which enables it to attach itself to the soul.
In this way the soul will transit to a free existence, independent of the physical body. This is the explanation of death.
Throughout our lives, all the activities of our brain are uploaded as audio visual waves (like in a TV) to holographic bodies
Therefore, once we taste of death we will not even feel the difference and start to exist in spiritual form.
There is one critical difference.
Although we are very alive and conscious in that spiritual form we will no longer have access to our physical body.
It is like being in a vegetative state but also remaining very conscious and alive.
One will perceive everything but will not be able to communicate with the outside world.
As a matter of fact, one of the Great Islamic philosophers; Ibrahim Hakki, of Erzurum explains the Death with the words of Hz. RasulAllah as:
The deceased knows and perceives each and every step of the obsequies and also the people around it.
Lamenting, crying out and exclaiming will cause the deceased to be tortured as the deceased will see, perceive and remorse.
Man who tastes of death has no control over his physical body though he is alive,
conscious and vigorous in spiritual form in the grave. This enables him to perceive everything about the outside world.
A true life story told by Talha Radiallahu in one of the Hadith's Books called Buhari will help us to expand this topic.
Three days after the end of the Bedir War, Hz. RasulAllah ordered that 24 Kureys casualties be buried in a ditch in Bedir.
It was the custom of the Hz RasulAllah to stay three days in the territory of the enemy after defeating them.
On the third day he asked for his Camel to start his journey back
In the meantime, he starts to walk towards to ditch where the Kureys are buried and where he is followed by his companions.
They follow him with the knowledge that there is always a good reason for his actions.
The RasulAllah stops in front of the ditch
and starts addressing the casualties one by one using not only their names but also the names of their fathers
He states: "Would you not be pleased, had you believed and complied with Allah and his Rasul.
You, the slain, we have truly found the victory promised by our Rab. Have you also experienced that which you have been promised?"
Surprised, Hz. Omar asks: "Hz. RasulAllah; are you not speaking with the deceased, the dead?"
Hz. RasulAllah: "I swear that you do not hear me better than the deceased"
As in Hadiths of Buhari, it is clear that, Hz. RasulAllah has corrected a grave misunderstanding.
It is believed by most that we are buried at death and we will be resurrected on dooms day.
Hz. Rasullah has clearly explained that this belief is not the reality and there is no better example of this than the Hadith that was previously cited.
Furthermore, in the verses of Amantu, we must pay close attention to this specific sentence:
"Wal baa'th u bad'al MAWT" NOT "Wal baa'th u bad'al KIYAMAT" Baas: regenerate Mawt: taste of death. Kiyamat: doomsday
The Amantu verses state the regeneration occurs on tasting of death
The verse clearly states that the regeneration takes place after death not after doomsday! Namely, death is the transition to a new form of existence.
On earth; we live within our physical body all the meanwhile there is also a spiritual body attached to and produced by this physical body.
Again one of the important philosophers of Islam; Imam Gazali explains death in his book called Esma-ul Husna:
Man has deceptions about death and also tries to find explanations for it.
They say death is nihility (non-existence), and they claim regeneration after doomsday,
precisely as it was depicted in genesis.
Not only is defining death as nihility wrong but also regeneration is not at all the same as genesis.
Defining death as nihility is groundless.
Hz.RasulAllah says: "the grave is either one of the pits of Hell fire, or a garden out of the gardens of Paradise."
The wise and sage who are cognizant of the real story will understand that man's presence is for eternity.
Man will never vanish and become nihility.
From time to time, man may lose connection with the physical body and be considered death.
He may at times also be revived and assumed to be.
Those who believe that regeneration is exactly as the same as creation would be wrong.
In fact regeneration is the creation of a new form which is totally different than the first one.
Man is regenerated many times; either in his current life or in the future. Regeneration occurs continuously not only twice.
These are basically Gazali's words.
Once the taste of death occurs, the physical body is disengaged.
Our life will continue in the grave with our regenerated soul form until doomsday.
Man is once more revived (baa'th) based on his current characteristics on doomsday;
the day when the earth is engulfed by the Sun.
And ultimately those soul forms are regenerated for the last time in accordance with the environment in which they exist,
whether it be a state of heaven or hell.
Will we have our current consciousness, perception and comprehension in the grave, as well?
Here is how Abdullah bin Omar reflected on this point:
During a talk with RasulAllah about two angels known as Munker and Nakir who examine people in their graves, Hz. Omar asked:
"Oh RasulAllah! Are we going to be conscious in the grave?" "Ofcourse. The same as you are now!"
What happens to the person who has tasted of death? Does he remain lucid, conscious but without a connection to a physical body?
In conclusion: Man NEVER DIES, BUT TASTES of DEATH; he shifts dimension.
Therefore, all men are conscious when they are put into the grave...
And they keep on living there in an aware and conscious state until Dooms Day,
when each person takes over a new form compatible to the conditions of that environment.
Now, as I mentioned before, death is an experience to be tasted.
It is the transformation of human consciousness and spirit into bodiless form.
Death has been described exactly like this in the Koran.
The word "taste" must be used to indicate its specific meaning.
In Arabic "Zaika" means "Discovering the pleasure", "Enjoying".
Therefore we can conclude that the separation of the soul from the physical body is a pleasurable experience.
All men will experience this dimensional shift due to one reason or another.
The Koran has already defined this dimensional shift as a Taste of Death,
that this event is actually joyful and pleasant.
Because the shift will liberate the spiritual form from being bound to and restricted by the physical body.
During this process, the data base which had been formed while alive
will start to perceive this new dimension and also start to question to be able to understand the new dimension.
This new dimension will appear to be very bright, radiant, fascinating and dazzling.
He will encounter beings which he has never seen before,
and these beings species will try to persuade him of the nonexistence of a creator by affirming the existence of each and every being in autonomy.
Consequently, they will push him to deny Allah.
Though they tell the truth about the nonexistence of a God head,
those that never understood Allah as explained by Hz. Mohammed RasulAllah
and believed in a God head, are likely to shift too far and deny Allah instead of denying a God head.
Right at this moment, the values of faith developed during his life time are crucial.
If he has not properly understood the declarations of the Hz. RasulAllah
and he has not grasped what is indicated by the name of Allah,
it will be easy for him to lose faith. The novelty of the new dimension and
the beckoning of the beings present in this dimension will see to that.
There will be no foundation which can help and support him.
He will be not capable of activating the powers inherent in him that are compatible to that specific dimension.
He might not even be aware of the existence of such powers.
Thus he will become miserable amongst the beings of that dimension.
On the contrary, had he believed in the RasulAllah and understood clearly his declarations
and grasped that which is meant by the name of Allah,
then he would comprehend that those beings are there with the purpose of misleading him
and that he in fact possesses the powers of Allah within his essence
and that he can activate these powers to overcome the negative impact imposed by those beings.
This is a consequence of faith to Allah.
It is at this point where he will benefit from not having believed a God head beyond, outside of his own presence.
With the arrival of antichrist those who are still alive and living in the belief of a God head will have no choice but to follow the antichrist.
The antichrist will be an extreme test of the will
and faith of humanity in the word of the RasulAllah: "Humanity will have never encounter such an imposter".
The antichrist will do everything in his power to persuade humanity that he is their god head.
When confronted with the antichrist, if you are armed with the faith of Allah
you will know that all that is referred by the name of Allah exists within your essence
and could never manifest itself in the form of another being.
When you are confronted with the same claim after having tasted of death,
you will again not be swayed by such imposters.
Thanks to your understanding of that this is referred to by the name of Allah.
This is the first test that you will encounter once you have tasted of death.
The second test is what is referred to as the questioning by the angels named Munker and Nekir.
This is in fact the unveiling of traits inherent within you in the form of angels after having tasted of death.
And this carried in the meaning of Hasib one of the names of Allah.
Hasib refers to the power of questioning inherent within your essence
This mechanism will dawn the questions: "Who is your lord (Rab)",
"Who is the purveyor of the word of your lord (nabi)", "What is the book where your lord's word is purveyed"
This mechanism of questioning will not manifest itself through words.
It is a way of life. This is a very profound subject and unfortunately our time today is limited.
In fact there is so much I could share with you but even if we spend an hour a day for a whole year, we still would not be able to cover the full subject matter.
There are infinite topics and endless connections describing an integrated universal system.
Religion cannot be explained in parts. It must be explained and understood within its entirety.
We cannot interpret the religion by dividing into parts of fikih, hadith and so on... That will be impertinent.
Trying to understand the religion by parts will have a resemblance of blinds trying to understand and visualize the elephant
One will say the elephant is a column while holding elephant's leg; on the other hand,
the other blind will say elephant is a whip while holding its trunk.
Perception and grasping of religion will be very difficult, unless the religion is assed and conceived as a whole.
Segregating religion into parts will only deviate our understanding from the truth and we will lose sight of the global picture
It is for this reason that you must understand that life is not limited to your current physical body existence.
An understanding of religion in its integrity is the only tool that can prepare you for what lies beyond the grave
Regardless of our status on earth, we will all taste of death and we will all leave our possessions behind.
It is bestowed upon us to question and research our undeniable destiny.