Wahdat Ul Wujood Wahdat Ul Shuhud and My

Wahdat-ul-Wujood, Wahdat-ul-Shuhud,
and Mysticism– A Scientific Analysis

Mahmood Jawaid
January 20, 2018
Abstract:
Waḥdat al-Wujūd literally means the "unity of existence," "unity of Being," or Monotheism of
Existence. Wujud (i.e. existence) here refers to the existence of Allah ST – the implication is
the unity of the existence of AllahST. On the other hand, Waḥdat asḥ-Shuhūd (or wah-dat-ul-
shuhud, wahdat-ul-shuhud, or wahdatulshuhud) literally means the "unity of witness", "unity
of perception", "unity of appearance" or "oneness of manifestation" – meaning "Apparentism"
or "Monotheism of Witness." It holds that God and his creation are entirely separate.1 The
author has explored this subject and mysticism in general from the scientific and the Quranic
perspectives.
Copyright 2018 by Mahmood N. A. Jawaid 1

Wahdat-ul-Wujood, Wahdat-ul-Shuhud, and Mysticism– A Scientific Analysis
Introduction:
Waḥdat al-Wujūd literally means the "unity of existence," "unity of Being," or Monotheism of
Existence. Wujud (i.e. existence) here refers to the existence of AllahST – the implication is
the unity of the existence of AllahST. On the other hand, Waḥdat asḥ-Shuhūd (or wah-dat-ul-
shuhud, wahdat-ul-shuhud, or wahdatulshuhud) literally means the "unity of witness", "unity
of perception", "unity of appearance" or "oneness of manifestation" – meaning "Apparentism"
or "Monotheism of Witness." It holds that God and his creation are entirely separate. 2 In this
paper we will explore this subject from a scientific and the Quranic perspectives to enhance
our understanding of this subject.
The concept of Waḥdat al-Wujūd is not unique to Islam. It was first presented by Heraclitus
in (500 B.C. who proclaimed that “(a)ll things come out of the One and the One out of all
things. ... I see nothing but Becoming. Be not deceived! It is the fault of your limited outlook
and not the fault of the essence of things if you believe that you see firm land anywhere in
the ocean of Becoming and Passing. You need names for things, just as if they had a rigid
permanence, but the very river in which you bathe a second time is no longer the same one
which you entered before.”3 Although the concept of the unity of existence started very early
in Islam, but the Sufi saint who is most characterized in discussing this ideology in deepest
details is Ibn Arabi (1165 – 1240 C.E.) in late twelfth century.4
Waḥdat al-Wujūd and Waḥdat asḥ-Shuhūd are parts of mystical experiences, which ‘are
generally regarded as the mechanism by which a human being can enter into the realm of
God or ultimate reality, depending on the particular religion.’5 . It entails an altered state of
consciousness which has a religious or spiritual meaning. 6 It is an “interior illumination of
reality that results in ultimate freedom.” 7 It is a state of mind, achieved commonly through
some sort of self-cultivation. Its objective is to attain "union with the Absolute, the Infinite,
or God" by focusing mind on some thought or object of attention, or to reach a state of
“nothingness” by clearing mind of all conscious thoughts, emotions, and perceptions.8
Irrespective of the method employed, the purpose of the exercise is ‘to silence the conscious
mind and free the mind’s awareness from the limiting grips of ego.’9 This results in “an
intuitive understanding and realization of the meaning of existence” 10 and “allows an
understanding of ultimate truth.”11 It usually results in personal transformation.12
There exists a spectrum in mystical experiences. Taking off from baseline reality, it progresses
through a varying degree of unitary experiences giving the mystic a subjective sensation of
awe, peace, tranquility, or ecstasy. As the mystic passes through these stages, the boundary
between the subject and the rest seems to fade away.13 For example, the mystic may pass
through an aesthetic experience (appreciation of a sunset or a symphony), intense feeling of
romantic love, a dream or vision of a divine being, cosmic consciousness (a profound sense
of a deep unity underlying discrete reality without losing the perception of individuality),
various intense trance states, eventually ending up in a state where there is no spatial or
temporal boundaries accompanied by the experience of absolute unity, devoid of content, and
where self-other boundary is obliterated. 14 The last state is characterized ‘by a sense of
attaining absolute reality, union with God or the Absolute, a sense of either bliss or utter
tranquility.’15
The following are some of the salient features of the final stages of mysticism:
 A feeling of oneness or unity, variously defined.
Copyright © 2018 Mahmood N. A. Jawaid 2

 A strong confidence in the “reality” or “objectivity” of the experience, i.e. a conviction

that it is somehow revelatory of “the truth.”
 A sense of the final inapplicability to the experience conventional language, i.e. a
sense that the experience is ineffable.
 A cessation of normal intellectual operations (e.g. deduction, discrimination,
ratiocination, speculation, etc.) or the substitution for them of some “higher” or
qualitatively different mode of intellect (e.g. intuition).
 A sense of the coincidence of opposites, of various kinds (paradoxically).
 An extraordinary strong affective tone, again of various kinds (e.g. sublime joy, utter
serenity, great fear, incomparable pleasure, etc. – often an unusual combination of
such as these).16
Walter Terence Stace, distinguishes two types of mystical experience: extrovertive

mysticism and introvertive mysticism17 probably referring to Waḥdat asḥ-Shuhūd and
Waḥdat al-Wujūd, respectively:
Extrovertive mysticism is an experience of the unity of the external world. The unity
is with the totality of objects of perception. While perception stays continuous, “unity
shines through the same world.”
Introvertive mysticism is "an experience of unity devoid of perceptual objects; it is

literally an experience of 'no-thing-ness'."18 The unity is with a pure consciousness,
devoid of objects of perception,19 “pure unitary consciousness, wherein awareness of
the world and of multiplicity is completely obliterated.”20
According to Stace such experiences are nonsensous and nonintellectual, under a total
“suppression of the whole empirical content.” 21 Stace argues that mysticism is part of the
process of perception, not interpretation that is to say that the unity of mystical experiences
is perceived, and only afterwards interpreted according to the perceiver’s background. This
may result in different accounts of the same phenomenon. While an atheist describes the
unity as “freed from empirical filling”, a religious person might describe it as “God” or “the
Divine”22.’ 23
The Neurological Basis for Mystical Experiences:

Mystical experience is an experience of the mind by mystics. Apparently, as a result of
cultivating certain discipline, the mystics observe certain things, which we do not observe in
our normal life. When we see a clear drop of water through our naked eye, we do not see
anything, but when we put the same drop under a microscope, we see quite a few organisms
in it. When we look at the planets with our naked eyes, all we see is a bright star, but when
we see the same through a telescope, we can see even moons around some of the planets.
Thus when we use an appropriate instrument, we can observe more than what beholds the
eye. The universality of mystical experiences suggest that it is a real phenomenon. This
phenomenon can be observed by tweaking the brain through certain disciplined exercise. The
brain is thus a multifaceted instrument. It is normally used to observe the external world to
maximize our existence, but can also be used to have mystical experience. We will explore
what kind of changes in brain causes us to have such experiences.
Our brain is a representational system. 24 It does so by orientation which ‘is defined as the
tuning between the subject and the internal representation he forms of the corresponding --
-- external world.’ --- Orientation is a fundamental mental function that processes the

relations between the behaving self to space (places), time (events), and person (people). 25
Its job is to constantly update the two representations and take proper action to preserve the
self as represented in the human brain from any external threats.
The structure of the brain is such that all parts of the brain are interconnected. Therefore,
every part of the brain is affected by the actions of other parts. A pioneering study done by
d’Aquili and Newberg26 suggests that mystical experiences arise out of a physiological process
called deafferentation in which the incoming information (or afferents) into the brain structure
are “cut off.” Deafferentation, whether total or partial, can be caused by either physical
interruption or functional interruption. When “deafferentation of certain structure occurs to a
significant degree, the neurons within that structure are no longer under the influence of any
other part of the brain and they begin to fire on their own. These deafferented neurons either
fire randomly, or, more likely, function according to their own ‘internal logic’.” 27 The following
is a simplified adaptation of d’Aquili and Newberg’s work based on Attention Association Area,
Orientation Association Area, Verbal-Conceptual Area, and Visual Association Area of the brain
as shown in Figure 1:
Figure 1
Attention Association Area, Orientation Association Area, Verbal-Conceptual Area, and Visual
Association Area circled in the Side View of the Brain.28
Absence of Space and Time (Non-spatial, Non-temporal (No Space and No Time) :
In our brain, the orientation association area (see Figure 1) is the part of the brain that
receives touch and body position information from the body, input from the visual receiving
areas, from motor and non-motor areas, auditory areas, and the verbal conceptual association
areas.29 Based on the information it receives from the sensory area, it (right hemisphere)
generates a sense of space and time. “It does so by integrating the senses of touch, sight,
and hearing, and creates an overall concept of space.” When this structure is totally cut off
from the rest of the brain (deafferented), it is blocked from receiving any input from the
outside world. It thus cannot form a sense of space and time abstracted from sensory input.

It now resorts to its internal logic and creates a sense of absence of time and space. Mystics
described a stage in their mystical endeavor where they experience no space and no time.
What seems to be happening with them is that in this stage of no space and no time, their
orientation association area is almost totally cut off from the rest of the brain (deafferented).30
A Feeling of Oneness or Unity (Dissolution of the Self, ‘Fana fillah’):

During our normal state, another part of our orientation association areas constantly receive
signals from our skin (sense of touch) which defines to our brain our boundary, a sense of
the physical self. These signals tell us that everything under the skin is the self and everything
outside the skin is other than the self. It is the self we must defend at any expense, no matter
what happens to the outside world. It is a matter of life and death. However, when this
sensory input is blocked from reaching the orientation association area, the boundary between
the self and the “other” is obliterated. There is no sense of the self at all. The mystic in this
state loses his self-identity and considers him to be completely dissolved in the limitless
“other”. If we have an acre of land in the middle of a desert surrounded by four walls, our
vision inside that acre of land will be limited to the wall. This also defines our territorial
boundary. However, if we demolish the walls, our vision will extend far beyond the wall and
will almost become limitless. This will also obliterate the place we call home. That is what
happens to mystics when the sense of separation between the self and “other” is obliterated.
The self and the ‘other’ become juxtaposed. The mystic feels ‘an absolute sense of unity (with
the other (God))’ without thought, without words, and without sensation.’ 31 The mystics of
East (Buddhists) call this state the Void Consciousness. This is probably the same state which
the Sufis call the state of ‘fana fillah’ i.e. they feel completely obliterated in God. This is
probably also the state of Waḥdat ul-Wujud.
Paradoxicality (Simultaneous Appearance of the Opposites):

Most of the mystics feel a sense of the integration of the opposites. They observe the conflicting
opposites appearing simultaneously during advanced states. For example, one may see a
vase, the object of his focus, filling all of his visual field and a few minutes later not that full.
For them a landscape may seem agitating and few minutes later, it may seem pleasurable. 32
It has been observed that during meditative/mystical state ‘logical paradoxes or the
awareness of polar opposites may appear simultaneously, both as antinomies and as unified
wholes. During intense meditative (/mystical) experiences, the experiences of the union of
opposites are expanded to the experiences of the total union of self and other.’ 33 The
comparison and ordering of the opposites is performed by the verbal-conceptual area.
However, when the attention association area which generates thoughts is cut off from verbal-
conceptual area, the distinction between the opposites will vanish. The thoughts may be there,
but without a distinction between the opposites.
A Sense of Awe:
Paradoxicality also results in a feeling of awe, at a lesser mystical state. Awe is a state where
both fear and exaltation (the opposites) are present at the same time. This usually happens
when the mystic is intensely focused on some object (a candle, a dot, a word), an image, or
a thought. The attention association area (see Figure 1), which is the seat of the will and
intention34, drives the orientation association area to focus intensely on the object, image, or
thought. This focused attention blocks the rest of the external inputs from entering the
orientation association area resulting in filling the whole space in mystics mind with the object
of his focus (even a thought is accompanied by an image). This for the mystic becomes the
only reality throughout the space represented by the orientation association area. This is a
state where some self still remains intact giving the mystic a feeling that he is observing the

whole space filled with the object of his focus. This produces a feeling of awe. 35 This is
probably also the state of Waḥdat asḥ-Shuhūd.
Ineffability:
Most of the mystics say that the mystical experience is indescribable. The attention association area
generates conceptual thoughts that is based on abstract concepts generated by the verbal-
conceptual area. It is the verbal-conceptual area that is involved in naming of objects, and
higher-order grammatical and logical operations. However, when the attention association
area is cut off (deafferented) from the verbal-conceptual area, the thoughts will become
inexpressible. It is the words that allows us to express our feelings and observation. Without
words, our observations will become indescribable.
Suspension of Normal Intellectual Operation:

Most of the mystics have observed that during the mystical state their normal intellectual
operations for example deduction, discrimination, ratiocination, speculation, etc. cease to
exist. These are replaced by intuition or a similar mode of intellect. Most of our everyday
learnings are based on deduction, discrimination, ratiocination, speculation, etc. We start
learning things from early childhood and continue to build upon those learning at every stage
of our growth. The knowledge gained in the mystical state is obvious. It does not require any
proof, evidence, or conscious reasoning. Unfortunately, by the very nature of this knowledge,
it cannot be explained to others. What is obvious to the mystic cannot be explained to a
novice. Since the verbal-conceptual area is also involved in logical operations, when the
attention association area is cut off (deafferented) from it, this will also cause the suspension
of all the logical operations the brain needs. All the mystic is left with is the direct observation
of his object of attention. The mindfulness training demands a non-judgmental observation.
Only then the practitioner can reach the pure consciousness state.
The Quranic Basis for Mystical Experiences:

When the mystics reach the highest state, time and space cease to exist. The existence of
time is tied to the past and the future. The absence to time in the highest mystical state
therefore implies that there is no past and no future in that state, the only thing that exists
is the present. The crux of mindfulness training is to live in the present. Eckhart Tolle, the
most popular spiritual author in the United States and the author of “The Power of Now,” states “Being
(God) is the eternal, ever-present One Life beyond the myriad forms of life that are subject to birth and
death. However, Being is not only beyond, but also deep within every form as its innermost invisible
and indestructible essence. --- You can know it only when the mind is still. When you are present,
when your attention is fully and intensely in the Now (present), Being can be felt, but it can never be
understood mentally.”36 When we face a life threatening situation (see below), we involuntarily
find ourselves living in the present, forgetting about the past and the future, living in the
nearness of AllahST.
The author in his book titled “Secrets of Angels, Demons, Satan and Jinns – Decoding their Nature
through Quran and Science”37 has shown that the angels in their original state live in the present.
This is possible because they are made from mass less particle (photon), which travels at the
speed of light. Since they live in the present, they are always in the presence of AllahST.
According to Einstein’s theory of relativity, the only way to reach the speed of light (and
therefore live in the present), is to shed the mass.38 Human body made from earthly matter
can never reach that state because they can never shed their mass. The mystics, however,

find themselves existing in the present in their elated state. This can only be possible if soul,
which is non-material and imperceptible, dominates the self in this state.
Human being, according to the Quran and the Bible, is composed of a soul and an organic
body. All the souls have been in existence even before the creation of Adam AS (see Appendix
A) and will exist after death. The soul is more like an imaginary umbilical cord extending from
AllahST to the human brain. This cord is first connected (nafakha) with the human brain39
when the fetus is 120 days (seventeen weeks) old.40 By this time, the brain structure required
for the interaction of the consciousness with its environment is already in place. 41 It is
permanently detached (yatawaffa) at the time of death.42 In between, almost every day, this
imaginary umbilical cord detaches from the human brain when we fall asleep and reattached
when we wake up (ba’tha).43 Thus, as shown in Figure 2a, the brain is bound to the external
world through sensory signals and to AllahST through soul.
Body/
God Soul Brain Sensory World
Signals
Figure 2a. The Interaction of Mind during Normal State
During normal state, the brain does its best to preserve and enhance the existence of the
human body. It does so by analyzing the incoming sensory information to the brain, which
constantly updates the representation of the self and the external world and responds
appropriately to any changes in the external world. During this state, the brain is focused on
responding to the external world. As such the attention to AllahST gets diluted. The degree of
this dilution depends upon how deeply we are focused on the external world. However, as we
travel on the mystical path, the pendulum starts swinging towards AllahST. When the sensory
signals from the external world are cut off (deafferented), the only signal that the brain is
receiving is from AllahST through the imaginary umbilical cord of soul (Figure 2b). Just like
mind sees the external world through sensory signals, it now sees the true face (wajh) of
AllahST through the imaginary umbilical cord of soul.44 It has been reported that when mystics
reach the final state, they call it a state of Void Consciousness. This is the state when all the
thoughts and the external sensory signals are completely blocked. Since AllahST is beyond the
bounds of time and space45, when mystics enter the ultimate mystical state, they find
themselves in a state where there is no time and no space. Since AllahST is imperceptible,
they find themselves in a state where all the perceptibility is lost, all there is left is void:
absence of everything, not even space, not even time.
Body/
God Soul Brain Sensory World
Signals
Figure 2b. The Interaction of Mind during Mystical State

This approaches what the Quran calls absolute certainty of mind (‘ayn-al-yaqeen’).46 The
reality of this experience is so certain for the mystics that they consider it to be more real
than the certainty they feel about the external world during the normal state. Some of them
even end up denying the certainty of the external world. It has universally been reported that
the mystics who reach the final two stages (Waḥdat al-Wujūd and Waḥdat asḥ-Shuhūd) of this
path alsolose the fear of death.47
When we turn the radio or television on and if there are too many stations around the same
band width, the signal from the station we want to tune into gets blurred. Sometimes other
signals tend to dominate so much that we cannot even listen or watch anything from the
station of our choice. This is the state we spent most of our waking hours. When we enter
into the mystical state, we basically jam all the signals except that from AllahST.
When a speaker is giving a speech in a crowd, if the rest of the crowd is busy in mutual
conversation, the speaker’s voice gets drowned out in the conversation. But when the crowd
quiets down, it becomes much easier to listen to the speaker. The mystical practice is an
exercise in quieting or tuning down all the external voices, to listen to the voice of AllahST.
Salah:
Prayer (salah) is a special form of dhikr.48 Whereas other forms of dhikr are multitasking
activities, salah is a unit-tasking activity. It is performed with total concentration, without any
distraction. For example once Friday prayer is performed, we can revert back to general dhikr
while engaging in other activities.49 Dhikr can be done in any posture50 at any time. Salah
must be offered at certain prescribed times51 and requires proper posture, proper format and
certain state of purity.52 Since salah is different from general dhikr, the Quran mentions them
as two separate activities.53
The intent of salah is to seek nearness to AllahST. If Waḥdat al-Wujūd and Waḥdat asḥ-Shuhūd
are the final two stages of connecting with AllahST, salah is a stairs towards that path. It thus
requires laser focus attention, since only by laser focus attention can the final two stages be
reached. The ProphetSAW has hinted towards this when he stated that “the closest that a
servant is to his Lord is when he is in prostration.”54 Prostration probably promotes blocking
of sensory signals from reaching the orientation association area.55
Life Threatening Situations:

The Quran has very often stated that when we find ourselves in a life threatening situation,
we tend to gravitate towards AllahST. However when the threat is over, this gravitational pull
wakens.56 During life threatening situation, we focus all of our attention towards one single
thing or event. We are thus forced to have a laser focus attention which the mystics inculcate
by a disciplined exercise. As mentioned earlier, it is the focused attention which cuts off
(deafferentation) the visual association area (with assistance from the attention association
area) from the rest of the sensory information resulting in a state of Waḥdat asḥ-Shuhūd. The
approach to this state will depend upon how sever the life threatening situation is. In any
event, the person will gravitate towards that state.
The Visiting Angel at the Time of Death:

Whereas Waḥdat al-Wujūd is the peak of spiritual state where the mystics lose their self, the
other end of this state is where the person is at the peak of egotistical state, where he is
driven by nothing but serving his self. As stated earlier, mystics who taste the states of
Waḥdat al-Wujūd and Waḥdat asḥ-Shuhūd lose the fear of death. Death is the time when the

link with the external world is permanently cut off. The mystical practice calls for almost
severing this link, though temporarily. Since they have tasted the fruit of this delinking, they
are not afraid to die; as such they welcome the angel of death with an open arm. Their state
is akin to the satisfied being (Nafs-e-Mutmainnah).57 On the other end of this pole, people
who have spent their whole life strengthening the link with the external world find it hard to
break this link when they are visited by the angel of death. Their state is akin to the desire
fulfilling being (Nafs-e-Ammarah).58 In between are people whose state is akin to being
remorseful being (Nafs-e-Lawwamah).59 The degree of death pain will depend upon the
degree to which we have strengthened the link with the external world. Conversely, people
who have worked to weaken this link will find it easy to give up the soul.60
About the Author:
The author is a chemical engineer by profession and a writer and a poet by avocation.
He is the published author of:
1. “Secrets of Angels, Demons, Satan, and Jinns – Decoding their Nature through Quran and Science,”
2. “Atom to Adam – How, When and Where in the Light of Quran, Bible and Science (A Study of
Human Origin),”
3. “Hunting to Cloning – Unearthing Civilizations through Quran,”
4. “Lessons from the Qur’an,”
5. “Lessons from the Qur’an Volume II,”
6. “Quranic Knowledge - Basic Information about the Holy Quran with Questions and Answers,”
7. ”A Scientific Approach to the Quran,”
8. “The Qur’an – What’s in it for me? An Action Driven Commentary,” and
9. “Divided We Prosper – A Humorous Reflection on Muslim Cultural Practices.”
He has published quite a few papers on Islamic issues in Academia.edu, the Charleston Gazette,
Charleston, West Virginia, and Houston Chronicle, Houston, Texas. He possesses Master of Science
degrees in Chemical Engineering and has Professional Engineers license from the State of Texas. His web
address is MahmoodJawaid.com and e-mail address is mnajawaid@yahoo.com.

Appendix A
Creation of the Soul
Human being, according to science is, like many other organisms is also an organism, but
more complex than others. However, from the Quranic and the Biblical perspective, he is
composed of a soul and a human body. The relationship between the soul and human body,
according to the Quran, is like rain and vegetation, respectively.61 When rain falls on dry
vegetation, it makes it lush green and bears fruit. But soon the vegetation becomes dry. It
crumbles and scatters with the wind. The soul, like water, gives the human body life. When
soul departs, the human body turns into dust.
The Quran uses two terms for the creation of human being, ‘khalaqa’ and ‘fatara’. Whereas
the term ‘khalaqa’ usually refers to creation from something, term ‘fatara’ stands for creation
out of nothing.62. According to the Quran, only heaven and the earth63 and the human being64
are created out of nothing. The Quran also states that human being is created from clay,
water, and dust. This refers to the creation of human body. When the Quran uses the term
‘khalaqa’65, it probably refers to the creation of human body and when it uses the term ‘fatara’
it probably refers to the creation of soul. Thus when the Quran states: “From the (earth) did
We create you, and into it shall We return you, and from it shall We bring you out once
again,”66 it is referring to the human body and when it states “To AllahST we belong, and to
Him is our return”67 it is referring to the soul.
The creation of the human body, according to the Quran, involves many stages and
processes.68 It starts with pregnancy, which after birth, passes through the stages of infancy,
childhood, puberty, adolescence to become a fully functional adult. It takes about eighteen
to twenty one years for a person to reach the age of adulthood. 69 The soul, being an order70
of AllahST, is breathed (nafakha) into the human body during pregnancy while it is being
fashioned inside the womb.71 It happens instantaneously.72 Since it is only through the
medium of brain that soul interacts, breathing of soul can only take place after the brain is
ready to interact. The development of human brain suggests that the brain structure required
for the interaction of the consciousness with its environment is in place at the end of eighth
week. Around the same time, the neuromuscular mechanism attains a degree of perfection
that permits some response to delicate stimulation. The limb movement also starts around
the same time.73 A photo74 of a 21-week old fetus shot during inutero surgery has shown that
the penny-sized fist grasping at a doctor's finger, which seems to be an indication of the
presence of soul. The soul is thus breathed sometimes between eight weeks and twenty one
weeks of pregnancy. According to one of the statements of the Prophet SAW, the soul is
breathed into the fetus when it is 120 days (seventeen weeks) old.75
When was the Soul Created?

According to Khan76, the souls of all the humans could have been created at once and much
before the creation of AdamAS’s body. According to him, the statement of Prophet
MuhammadSAW suggests that the natural affinity and animosity among people is a reflection
of the relationship that existed in that state.77 The Quranic statement suggests that all the
humans accepted a trust (amanah) from AllahST even before they started their life on the
earth.78 This can only happen if all the souls were in existence before that event, much before
the creation of AdamAS’s body. Chittick79states: “(o)riginally man’s spirit dwelt with God in a
state of oneness with all other spirits and the angels. Having accepted the Trust, man’s spirit
was given a body in this world.” Maudoodi explains: “it is quite possible that before this

present life, God might have given another kind of existence to mankind and summoned it
before Himself, and it might have willingly undertaken to accept the delegated power and
authority.”80
Another Quranic verse suggests that right after the creation of AdamAS, AllahST took a
cove ant, called the Covenant of Alast,81 from all the human beings. This also means that all
the souls were already in existence when they made the covenant (to worship only God).
Mufti Shafi82 suggests that the offer of the Trust probably took place before the Covenant of
Alast, which was made right after the creation of AdamAS. This event, according to Chittick83,
“took place before the man entered into this world when he existed as a disembodied spirit
in proximity of God.” The Covenant of Alast was thus a follow up to the Trust.
The soul, according to the Quran, has two states: life and death. The soul is in the state of
death when it is without a human body and is in a state of life when it joins and resides in a
human body.84 The soul, during its existence, goes or will go through four stages:
Stage 1: Pre-life (without life)
(the soul without a human body)  Birth
Stage 2: The Present Life
(the soul with a human body)  Death
Stage 3: Post-death or the life of Barzakh (without life)
(the soul without a human body)  Resurrection
Stage 4: The Hereafter
(the soul with a human body)
Whereas in Stages 1 and 3 (pre-life and post-death) the soul exists without a human body in
a state of death, it exists/will exist with a human body in Stages 2 and 4 (the present life and
the Hereafter).85
The first stage (pre-life) of all the souls began when they were created to accept the
Trust. The also made the Covenant of Alast in this stage. When the soul is breathed into the
fetus,86 it marks the end of the first stage and the beginning of the second stage (the worldly
life). The soul in this stage resides in human body. The worldly life (second stage) lasts until
death when the soul permanently departs from the human body. 87 It then enters the World
of Barzakh (the third stage).88 The human body is left behind in this world and decays with
time. While decaying, it turns into dust and is returned back to earth. 89 The stage of death or
barzakh for all the souls will last until the Day of Resurrection. The fourth stage will begin on
the Day of Resurrection when all the souls will be rejoined with their body. 90 The soul in the
resurrected stage will exist until God wills.91

References:
1
https://en.wikipedia.org/wiki/Sufi_metaphysics.
2
3
http://www.spaceandmotion.com/philosophy-metaphysics-heraclitus.htm
4
5
Aquili, E., and Newberg, A., “The Mystical Mind – Probing the Biology of Religious Experience,” Fortress Press,
Minneapolis, 1999, p. 14.
6
https://en.wikipedia.org/wiki/Mysticism
7
Streng, F., “Language and Mystical Awareness,” in Mysticism and Philosophical Analysis, p. 142.
8
Dan Merkur, Mysticism, Encyclopædia Britannica
Newberg, A., Aquili, E., and Rause, V. “Why God Won’t Go Away – Brain, Science, & the Biology of Belief,” Ballantine
Books, 2002, pp. 117, 120.
9
Books, 2002, p. 117.
10
Lidke, Jeffrey S. (2005), Interpreting across Mystical Boundaries: An Analysis of Samadhi in the Trika-Kaula
Tradition. In: Jacobson (2005), "Theory And Practice of Yoga: Essays in Honour of Gerald James Larson", pp 143–180.
11
James McClenon, Mysticism, Encyclopedia of Religion and Society
12
Gellman, Jerome, "Mysticism", The Stanford Encyclopedia of Philosophy (Summer 2011 Edition), Edward N. Zalta
(ed.)". Plato.stanford.edu. Retrieved 2013-11-06.
McGinn, Bernard (2005), "Mystical Union in Judaism, Christianity and Islam", in Jones, Lindsay, MacMillan
Encyclopdia of Religion, MacMillan
McGinn, Bernard (2006), The Essential Writings of Christian Mysticism, New York: Modern Library
13

14
Minneapolis, 1999, pp. 97-98.

15

16
Gimello, R., “Mysticism and Meditation,” in Mysticism and Philosophical Analysis, Katz S. (ed.), Oxford University
Press, 1978, p. 178.Aquili, E., and Newberg, A., “The Mystical Mind – Probing the Biology of Religious Experience,”
Fortress Press, Minneapolis, 1999, p. 157.
17
Stace, W.T., “Mysticism and Philosophy,” Macmillan, London, 1961.
18
Hood, Ralph W. (2003), Mysticism. In: Hood e.a., "The Psychology of Religion. An Empirical Approach", pp 290–
340, New York: The Guilford Press, p. 291.

19
Hood, Ralph W. (2003), Mysticism. In: Hood e.a., "The Psychology of Religion. An Empirical Approach", pp 290–
340, New York: The Guilford Press, p. 292.
20
Stace, Walter (1960). The Teachings of the Mystics. New York: The New American Library. pp. 20–21. ISBN 0-451-
60306-0
21
Stace, Walter (1960). The Teachings of the Mystics. New York: The New American Library. pp. 15–18. ISBN 0-451-
60306-0
22
Stace, Walter (1960). Mysticism and Philosophy. MacMillan. pp. 44–80./26
23
https://en.wikipedia.org/wiki/Mysticism
24
Dretske, F., “Naturalizing the Mind,” MIT Press, London, 1995.
25
http://www.pnas.org/content/112/35/11072.full
‘Orientation is defined as the “tuning between the subject and the internal representation he forms of the
corresponding ---- external world.’ --- ‘(It) is a fundamental mental function that processes the relations between
the behaving self to space (places), time (events), and person (people). --- cortical activation related to orientation
in space, time, and person (is) in a precisely localized set of structures in the precuneus, inferior parietal, and medial
frontal cortex. --- (There is) a consistent order of cortical activity inside the precuneus and inferior parietal lobes,
with space orientation activating posterior regions, followed anteriorly by person and then time. --- (There is) also
common processing for orientation across domains. The medial prefrontal cortex showed a posterior activation for
time and anterior for person. --- (The) mental orientation in space, time, and person is managed by a specific brain
system with a highly ordered internal organization, closely related to the default-mode network. (DMN)
26
Minneapolis, 1999.
27
Joseph, Neuropsychology, Neuropsychiatry, and Behavioral Neurology, pp. 116-20.
28
29
30

31
Books, 2002, p. 119.
32

33

34
Minneapolis, 1999, p. 34-37.

35
Minneapolis, 1999, p. 102-103.

Books, 2002, pp. 121-123.

Tolle, E., “The Power of Now – A Guide to Spiritual Enlightenment,” Namaste Publishing and New World Library,
36
Novato, California, 1999, p. 13.

37
Jawaid, M., “Secrets of Angels, Demons, Satan and Jinns – Decoding their Nature through Quran and Science,”
InstantPublisher.com, 2006.
38
Special relativity indicates that, for an observer in an inertial frame of reference, a clock that is moving relative to
him will be measured to tick slower than a clock that is at rest in his frame of reference. This case is sometimes called
special relativistic time dilation. The faster the relative velocity, the greater the time dilation between one another,
with the rate of time reaching zero as one approaches the speed of light (299,792,458 m/s). This causes massless
particles that travel at the speed of light to be unaffected by the passage of time.
(https://en.wikipedia.org/wiki/Time_dilation)
39
He fashioned (sawwa) him in due proportion, and (wa) breathed (nafakha) into him something of His spirit (rooh).
And He gave you (the faculties of) hearing and sight and feeling (and understanding). Little thank do you give. HQ
(32:9)
And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life; and man
became a living soul. Genesis (2:7)
40
Allah’s Messenger (฀), the true and truly inspired said, “(The matter of the Creation of) a human being is put
together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period,
and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is
ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be
blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till
there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he
starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil)
deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his
behavior, and he starts doing deeds characteristic of the people of Paradise.” Sahih al-Bukhari 3208
41
Moore, K. and Persaud, T.V.N., "The Developing Human - Clinically Oriented Embryology," W. B. Saunders and Co.,
A Division of Harcourt Brace and Co., Philadelphia, 6th Ed., 1998, p.112.
42
At length, when death (mawt) approaches one of you, Our angels take (tawaffa) his soul, and they never fail in
their duty. (6:61)
Say: "The angel of Death (mawt), put in charge of you, will (duly) take (yatawaffa) your souls. Then shall you be
brought back to your Lord." (32:11)
When (the soul) reaches to the collarbone (i.e. up to the throat in its exit). And it will be said, "Who can cure him
and save him from death?" And leg will be joined with another leg. The drive will be, on that Day, to your Lord.
(75:26-30) NQ
Then why do you not (intervene) when (the soul of the dying man) reaches the throat. And you the while (sit) looking
on. But We are nearer to him than you, and yet see not. Then why do you not - if you are exempt from (future)
account - call back the soul, if you are true (in your claim of independence)? (56:83-87)
And when the souls shall be joined (zuwwejut) with their bodies. (81:7) NQ
43
It is He who does take (yatawaffa) your souls by night, and has knowledge of all that you have done by day. By
day does He raise (baa'tha) you up again, that a term appointed be fulfilled. In the end unto Him will be your
return. Then He will show you the truth of all that you did. (6:60)
It is Allah that takes (yatawaffa) the souls (nafs) at death (mawt). And those that die not, (He takes) during their
sleep. Those on whom He has passed the decree of death (mawt), He keeps back (from returning to life). But the
rest He sends (to their bodies) (rasala) for a term appointed. Verily in this are Signs for those who reflect. (39:42)
44
055.026 All that is on earth will perish:
055.027 But will abide (forever) the Face (wajh) of thy Lord,- full of Majesty, Bounty and Honour.
45
Since time and space are the creation of AllahST, He cannot be constrained within His creation.
46
102.001 The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things),
102.002 Until ye visit the graves.
102.003 But nay, ye soon shall know (the reality).
102.004 Again, ye soon shall know!
102.005 Nay, were ye to know with certainty of mind, (ye would beware!)
102.006 Ye shall certainly see Hell-Fire!
102.007 Again, ye shall see it with certainty of sight!
102.008 Then, shall ye be questioned that Day about the joy (ye indulged in!).
47

48
020.014 "Verily, I am God: There is no god but I: So serve thou Me (only), and establish regular prayer (salah) for
celebrating (dhikr) My praise.
49
062.009 O ye who believe! When the call is proclaimed to prayer (salah) on Friday (the Day of Assembly), hasten
earnestly to the Remembrance (dhikr) of God, and leave off business (and traffic): That is best for you if ye but knew!
062.010 And when the Prayer (salah) is finished, then may ye disperse through the land, and seek of the Bounty of
God: and celebrate the Praises (dhikr) of God often (and without stint): that ye may prosper.
50
004.103 When ye pass (Congregational) prayers (salah), celebrate (dhikr) God's praises, standing, sitting down, or
lying down on your sides; but when ye are free from danger, set up Regular Prayers (salah): For such prayers (salah)
are enjoined on believers at stated (prescribed) times.
51
004.103 When ye pass (Congregational) prayers (salah), celebrate (dhikr) God's praises, standing, sitting down, or
lying down on your sides; but when ye are free from danger, set up Regular Prayers (salah): For such prayers (salah)
are enjoined on believers at stated (prescribed) times.
52
005.006 O ye who believe! When ye prepare (qumtum) for prayer, wash your faces, and your hands (and arms) to
the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial
impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye
have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub
therewith your faces and hands, God doth not wish to place you in a difficulty, but to make you clean, and to
complete his favor to you, that ye may be grateful.
53
005.091 Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder
you from the remembrance (dhikr) of God, and from prayer (salah): will ye not then abstain?
024.037 By men whom neither traffic nor merchandise can divert from the Remembrance (dhikr) of God, nor from
regular Prayer (salah), nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes
will be transformed (in a world wholly new),-
54
Muslim 482
55
Minneapolis, 1999.
56
006.040 Say: "Think ye to yourselves, if there come upon you the Wrath of God, or the Hour (that ye dread), would
ye then call upon other than God?- (reply) if ye are truthful! 006.041 "Nay,- On Him would ye call, and if it be His

will, He would remove (the distress) which occasioned your call upon Him, and ye would forget (the false gods) which
ye join with Him!"
006.063 Say: "Who is it that delivereth you from the dark recesses of land and sea, when ye call upon Him in humility
and silent terror: 'If He only delivers us from these (dangers), (we vow) we shall truly show our gratitude'.?" 006.064
Say "It is God that delivereth you from these and all (other) distresses: and yet ye worship false gods!"
010.012 When trouble toucheth a man, He crieth unto Us (in all postures)- lying down on his side, or sitting, or
standing. But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble
that touched him! thus do the deeds of transgressors seem fair in their eyes!
010.022 He it is Who enableth you to traverse through land and sea; so that ye even board ships;- they sail with
them with a favourable wind, and they rejoice thereat; then comes a stormy wind and the waves come to them from
all sides, and they think they are being overwhelmed: they cry unto God, sincerely offering (their) duty unto Him
saying, "If thou dost deliver us from this, we shall truly show our gratitude!" 010.023 But when he delivereth them,
behold! they transgress insolently through the earth in defiance of right! O mankind! your insolence is against your
own souls ,- an enjoyment of the life of the present: in the end, to Us is your return, and We shall show you the truth
of all that ye did.
016.053 And ye have no good thing but is from God: and moreover, when ye are touched by distress, unto Him ye
cry with groans; 016.054 Yet, when He removes the distress from you, behold! some of you turn to other gods to
join with their Lord- 016.055 (As if) to show their ingratitude for the favours we have bestowed on them! then enjoy
(your brief day): but soon will ye know (your folly)!
017.067 When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when
He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!
029.065 Now, if they embark on a boat, they call on God, making their devotion sincerely (and exclusively) to Him;
but when He has delivered them safely to (dry) land, behold, they give a share (of their worship to others)!- 029.066
Disdaining ungratefully Our gifts, and giving themselves up to (worldly) enjoyment! But soon will they know.
030.033 When trouble touches men, they cry to their Lord, turning back to Him in repentance: but when He gives
them a taste of Mercy as from Himself, behold, some of them pay part-worship to other god's besides their Lord,-
030.034 (As if) to show their ingratitude for the (favours) We have bestowed on them! Then enjoy (your brief day);
but soon will ye know (your folly).
031.032 When a wave covers them like the canopy (of clouds), they call to God, offering Him sincere devotion. But
when He has delivered them safely to land, there are among them those that halt between (right and wrong). But
none reject Our Signs except only a perfidious ungrateful (wretch)!
039.008 When some trouble toucheth man, he crieth unto his Lord, turning to Him in repentance: but when He
bestoweth a favour upon him as from Himself, (man) doth forget what he cried and prayed for before, and he doth
set up rivals unto God, thus misleading others from God's Path. Say, "Enjoy thy blasphemy for a little while: verily
thou art (one) of the Companions of the Fire!"
039.049 Now, when trouble touches man, he cries to Us: But when We bestow a favour upon him as from Ourselves,
he says, "This has been given to me because of a certain knowledge (I have)!" Nay, but this is but a trial, but most of
them understand not! 039.050 Thus did the (generations) before them say! But all that they did was of no profit to
them.
57
089.027 (To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction (Nafs-e-
Mutmainnah)! 089.028 "Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!
089.029 "Enter thou, then, among My devotees! 089.030 "Yea, enter thou My Heaven!
58
012.052 "This (say I, (Yusuf)), in order that He may know that I have never been false to him in his absence, and
that God will never guide the snare of the false ones. 012.053 "Nor do I absolve my own self (of blame): the
(human) soul is certainly prone to evil (Nafs-e-Ammarah), unless my Lord do bestow His Mercy: but surely my Lord
is Oft-Forgiving, Most Merciful."
59
075.002 And I do call to witness the self-reproaching spirit: (Eschew Evil) (Nafs-e-Lawwamah).
60
008.050 If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) they smite their
faces and their backs, (saying): "Taste the penalty of the blazing Fire- 008.051 "Because of (the deeds) which your
(own) hands sent forth; for Allah is never unjust to His servants:
047.027 But how (will it be) when the angels take their souls at death, and smite their faces and their backs? 047.028
This because they followed that which called forth the Wrath of God, and they hated God's good pleasure; so He
made their deeds of no effect.
047.027 But how (will it be) when the angels take their souls at death, and smite their faces and their backs? 047.028
This because they followed that which called forth the Wrath of God, and they hated God's good pleasure; so He
made their deeds of no effect.
016.028 "(Namely) those whose lives the angels take in a state of wrong-doing to their own souls." Then would they
offer submission (with the pretence), "We did no evil (knowingly)." (The angels will reply), "Nay, but verily God
knoweth all that ye did; 016.029 "So enter the gates of Hell, to dwell therein. Thus evil indeed is the abode of the
arrogant."
016.030 To the righteous (when) it is said, "What is it that your Lord has revealed?" they say, "All that is good." To
those who do good, there is good in this world, and the Home of the Hereafter is even better and excellent indeed
is the Home of the righteous,- 016.031 Gardens of Eternity which they will enter: beneath them flow (pleasant)
rivers: they will have therein all that they wish: thus doth God reward the righteous,- 016.032 (Namely) those whose
lives the angels take in a state of purity, saying (to them), "Peace be on you; enter ye the Garden, because of (the
good) which ye did (in the world)."
61
018:045 Set forth to them the similitude of the life of this world: It is like the rain which We (God) send down from
the skies. The earth’s vegetation absorbs it. But soon it becomes dry stubble, which the wind do scatter.
62
Siddiqui, M. I., “Ninety Nine Names of Allah,” Kazi Publications, Lahore, Pakistan, 1993, p. 147.
63
The Holy Quran: (6:14, 6:79, 12:101, 14:10, 21:56, 35:1, 39:46, and 42:11).
64
The Holy Quran: (11:51, 17:51, 20:72, 30:30, 36:22, and 43:27).
65
He began (badaa) the creation (khalaqa) of man with (nothing more than) clay, HQ (32:7)
Behold, your Lord said to the angels: "I am about to create (Khalaqa) man (bashar) from clay (teen). "When I have
fashioned him (sawwa) (in due proportion) and breathed (nafakha) into him of My spirit (roohi), (fa) fall you down
in obeisance unto him. HQ (38:71-72)
Behold! Your Lord said to the angels: " I am about to create (khalaqa) man (bashar), from sounding clay from mud
molded into shape (salsaal min hama-im-masnoon). When I have fashioned (sawwa) him (in due proportion) and
(wa) breathed into him (nafakha) of My spirit (roohi), fall you down in obeisance unto him." HQ 15:28-29)
The similitude of Jesus before Allah is as that of Adam; He created (khalaqahoo) him from dust (turaab), then
(thumma) said to him "Be: and he was." HQ (3:59)
From the (earth) did we create (khalaqa) you, and into it shall We return you, and from it shall We bring you out
(kharaja) once again. HQ (20:55)
It is He who has created (khalaqa) man (bashar) from water (al-maa). Then has He established relationship of
lineage and marriage, for your Lord has power (over all things). HQ (25:54)
66
The Holy Quran: (20:55)
67
The Holy Quran: (2:156)

68
Jawaid, M., “Atom to Adam – How, When, and Where? – In the Light of Quran, Bible and Science,”
InstantPublisher.com, 2007, Appendices A and B.
69
A Division of Harcourt Brace and Co., Philadelphia, 6th Ed., 1998, p. 8.
70
They ask you about the soul (rooh). Say: The Soul is one of the commands (amr) of my Lord. And you are not given
aught of knowledge, but a little. (17:85) MHS
71
He fashioned (sawwa) him in due proportion, and (wa) breathed (nafakha) into him something of His spirit (rooh).
And He gave you (the faculties of) hearing and sight and feeling (and understanding). Little thank do you give. HQ
(32:9)
And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life; and man
became a living soul. Genesis (2:7)
72
When He decrees a thing, He only says to it, "Be" and it is. (19:35 and 40:68)
73
A Division of Harcourt Brace and Co., Philadelphia, 6th Ed., 1998, p.112.
74
Houston Chronicle, "Photo of Fetus Fuels Debate on Abortion," April 24, 2000, p. 6A.
75
Allah’s Messenger (฀), the true and truly inspired said, “(The matter of the Creation of) a human being is put
together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period,
and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is
ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be
blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till
there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he
starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil)
deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his
behavior, and he starts doing deeds characteristic of the people of Paradise.” Sahih al-Bukhari 3208
76
Khan, M. M., “Sahih Al-Bukhari,” Volume IV, Dar-ul-Fikr, Saudi Arabia, Footnote No. 1 on p. 348.
77
“Souls are like recruited troops. Those who are of like qualities are inclined to each other, but those who have
dissimilar qualities, differ. (Khan, M. M., “Sahih Al-Bukhari,” Volume IV, The Book of the Prophets, Chapter 2, Dar-ul-
Fikr, Saudi Arabia, p. 348.)
78
We did indeed offer the Trust (amanah) to the heavens and the earth and the mountains, but they refused to
undertake it, being afraid thereof. But man (insan) undertook it – he was indeed unjust and foolish. HQ (33:72)
79
Chittick, W. C., "The Sufi Path of Love – The Spiritual Teachings of Rumi," State University of New York Press,
Albany, 1983, p. 69.
80
Maududi, S. A. A., “The Meaning of the Quran, Volume X,” Islamic Publications, Lahore, Pakistan, 1986, p. 156.
(Under Explanatory Note No. 120 for Surah Al-Ahzab, Verse 72).
81
“when your Lord drew forth from the Children of Adam from their loins - their descendants, and made them testify
concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?" They said: "Yea! We do
testify!" (This), lest you should say on the Day of Judgment: "Of this we were never mindful," HQ (7:172)
82
Shafi, M., “Maarif-ul-Quran, Volume 7,” Idarah Al-Maarif, Karachi, Pakistan, Urdu Edition, 1988, p. 243.
83
Shafi, M., “Maarif-ul-Quran, Volume 7,” Idarah Al-Maarif, Karachi, Pakistan, Urdu Edition, 1988, p. 243.
84
At length, when death approaches one of you, Our angels take his soul, and they never fail in their duty. HQ (6:61)
Say: "The Angel of Death, put in charge of you, will (duly) take your souls. Then shall you be brought back to your
Lord." HQ (32:11)

It is Allah that takes (yatawaffa) the souls (nafs) at death (mawt). HQ (39:42)
HQ (75:26-30) NQ
Then why do you not (intervene) when (the soul of the dying man) reaches the throat. And you the while (sit)
looking on. But We are nearer to him than you, and yet see not. Then why do you not - if you are exempt from
(future) account - call back the soul, if you are true (in your claim of independence)? HQ (56:83-87)
And when (on the Day of Judgment) the souls shall be joined with their bodies. HQ (81:7) NQ
85
They will say: "Our Lord! twice have You made us without life, and twice have You given us life! --- HQ
(40:11)
-- You were without life, and He gave you life, then He will cause you to die, and will again bring you to life, and
again to Him will you return. HQ (2:28)
It is He who gave you life, will cause you to die, and will again give you life. HQ (22:66)
Say: "It is Allah who gives you life, then gives you death, then He will gather you for the Day of Judgment about
which there is no doubt." HQ (45:26)
It is Allah who has created you; further He has provided you for sustenance; then He will cause you to die; and
again He will give you life. HQ (30:40)
86
He who has made (khalaqa) everything which He has created most Good. He began (badaa) the creation (khalaqa)
of man with (nothing more than) clay, and made his progeny from a quintessence of the nature of a fluid despised.
But (thumma) He fashioned (sawwa) him in due proportion, and (wa) breathed (nafakha) into him something of
His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding). Little thank do you
give. HQ (32:7-9)
Every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for
another forty days, and then a piece of flesh for another forty days. Then Allah sends an angel to write four words:
He writes his deeds, time of his death, means of his lively hood, and whether he will be wretched or blessed (in
the Hereafter). Then the soul is breathed into his body. (Khan, M. M., “Sahih Al-Bukhari,” Volume IV, The Book of
the Prophets, Chapter 1, No. 549, Dar-ul-Fikr, Saudi Arabia )
87
At length, when death approaches one of you, Our angels take his soul, and they never fail in their duty. HQ (6:61)
Say: "The Angel of Death, put in charge of you, will (duly) take your souls. Then shall you be brought back to your
Lord." HQ (32:11)
It is Allah that takes (yatawaffa) the souls (nafs) at death (mawt). HQ (39:42)
HQ 75 (26-30) NQ
Then why do you not (intervene) when (the soul of the dying man) reaches the throat. And you the while (sit)
looking on. But We are nearer to him than you, and yet see not. Then why do you not - if you are exempt from
(future) account - call back the soul, if you are true (in your claim of independence)? HQ (56:83-87)
88
(In falsehood will they be) until, when death comes to one of them, he says: "O my Lord! Send me back (to life) -
in order that I may work righteousness in the things I neglected." "By no means! it is but a word he says". Before
them is a Partition (barzakh) till the Day they are raised up (baa'tha). HQ (23:99-100)

89
From the (earth) did we create (khalaqa) you, and into it shall We return you, and from it shall We bring you out
(kharaja) once again. HQ (20:55)
He said: "Therein (earth) shall you live, and therein shall you die; but from it shall you be taken out (at last). HQ
(7:25)
And Allah has produced you from the earth, growing (gradually), And in the End, He will return you into the (earth),
and raise you forth (again at the Resurrection). HQ (71:17-18)
90
It is He who gave you life, will cause you to die, and will again give you life. HQ (22:66)
Allah will raise up all who are in the grave. HQ (22:7)
And when the graves are turned upside down (and they bring out their content). HQ (82:4) NQ
And when the souls shall be joined with their bodies. HQ (81:7) NQ
And the Trumpet will be blown (i.e. the second blowing) and behold! From the graves they will come out quickly
to their Lord. They will say: "Woe to us! Who has raised (baa'tha) us up from our place of sleep." (It will be said to
them): "This is what the most Beneficent had promised, and the Messenger spoke the truth! HQ (36:51-52) NQ
The Day whereon they will issue from their sepulchers in sudden haste as if they were rushing to a goal post (fixed
for them). HQ (70:43)
91
Those who are wretched shall be in the Fire. There will be for them therein (nothing but) the heaving of sighs and
sobs.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills, for your
Lord is the (sure) Accomplisher of what He plans.
And those who are blessed shall be in the Garden. They will dwell therein for all the time that the heavens and the
earth endure, except as your Lord wills, a gift without break. HQ (11:106-108)
Nor will they there taste death, except the first death ---- HQ (44:56)

Wahdat Ul Wujood Wahdat Ul Shuhud and My

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Wahdat Ul Wujood Wahdat Ul Shuhud and My

Uploaded by

Copyright:

Available Formats

Wahdat-ul-Wujood, Wahdat-ul-Shuhud,

and Mysticism– A Scientific Analysis

Copyright 2018 by Mahmood N. A. Jawaid 1

 A feeling of oneness or unity, variously defined.

Copyright © 2018 Mahmood N. A. Jawaid 2

 A strong confidence in the “reality” or “objectivity” of the experience, i.e. a conviction

Walter Terence Stace, distinguishes two types of mystical experience: extrovertive

Introvertive mysticism is "an experience of unity devoid of perceptual objects; it is

The Neurological Basis for Mystical Experiences:

Copyright © 2018 Mahmood N. A. Jawaid 3

Copyright © 2018 Mahmood N. A. Jawaid 4

A Feeling of Oneness or Unity (Dissolution of the Self, ‘Fana fillah’):

Paradoxicality (Simultaneous Appearance of the Opposites):

Copyright © 2018 Mahmood N. A. Jawaid 5

Suspension of Normal Intellectual Operation:

The Quranic Basis for Mystical Experiences:

Copyright © 2018 Mahmood N. A. Jawaid 6

Figure 2a. The Interaction of Mind during Normal State

Figure 2b. The Interaction of Mind during Mystical State

Copyright © 2018 Mahmood N. A. Jawaid 7

Life Threatening Situations:

The Visiting Angel at the Time of Death:

Copyright © 2018 Mahmood N. A. Jawaid 8

About the Author:

Copyright © 2018 Mahmood N. A. Jawaid 9

When was the Soul Created?

Copyright © 2018 Mahmood N. A. Jawaid 10

Stage 1: Pre-life (without life)

(the soul without a human body)  Birth

Stage 2: The Present Life

(the soul with a human body)  Death

Stage 3: Post-death or the life of Barzakh (without life)

(the soul without a human body)  Resurrection

Stage 4: The Hereafter

(the soul with a human body)

Copyright © 2018 Mahmood N. A. Jawaid 11

Minneapolis, 1999, p. 14.

Minneapolis, 1999, pp. 97-98.

Minneapolis, 1999, pp. 159-160.

Copyright © 2018 Mahmood N. A. Jawaid 12

Minneapolis, 1999, pp. 41-42.

Minneapolis, 1999, pp. 91-92.

Minneapolis, 1999, pp. 91-92.

Minneapolis, 1999, p. 34-37.

Minneapolis, 1999, p. 102-103.

Copyright © 2018 Mahmood N. A. Jawaid 13

Novato, California, 1999, p. 13.

Minneapolis, 1999, p. 160.

Copyright © 2018 Mahmood N. A. Jawaid 15

Copyright © 2018 Mahmood N. A. Jawaid 17

Copyright © 2018 Mahmood N. A. Jawaid 18

Copyright © 2018 Mahmood N. A. Jawaid 19

Copyright © 2018 Mahmood N. A. Jawaid 20

You might also like