A Call to Resurrection
Experiencing a resurrection as we live our worldly lives offers a new beginning for both individuals and society.
Such a resurrection is about leaving behind laziness, lethargy, inaction, apathy, and insensitivity.
It is about waking up to a new awareness and beginning a new life.
Human beings are travelers journeying towards eternity as they have come from Allah and will return to Him. This world is but a stop on this journey. The Messenger of Allah (sallallahu alayhi wa sallam) advised Abdullah bin Omar, in particular, and all of us, in general, to be “In this world like a stranger, or one who is passing through.” (Sunan, Ibn Majah). He warned us against being attached to this world and pointed out that there is a beginning and an end to this world. If we don’t know where we come from and where we are eventually going, how can we maintain the attitude of a traveler in this world? The Holy Qur’an quotes the disbelievers as saying, “There is nothing but our worldly life. We die and we live, and we are not to be raised again, ” (Al-Muminun, 37) because of their lack of understanding and ignorance.
As Muslims, we can sometimes forget that we are only travelers that temporarily live in this world. While we confirm that we believe in resurrection after death, the Day of Judgment, and the Hereafter, we can sometimes take up behavior similar to those who do not believe. Allah Almighty warns us, “Do not let the life of this world deceive you!” (Fatir, 5). Nevertheless, sometimes we are deceived by this world due to ghaflah. Ghaflah is a state of unawareness, a type of “death.” It is the abandonment of Allah in one’s immediate thoughts in favor of lesser things and keeping one’s heart occupied with what is irrelevant to one’s relationship with the Almighty Creator, triggering a spiraling course towards the death of the heart. To escape such a deception, our hearts must be resurrected, and for our hearts to be revived, we must heed all the commands of Allah Almighty and His Messenger (sallallahu alayhi wa sallam).
Before and After This World
The truth is that this mortal life is not the only life. Besides the many verses of the Holy Qur’an and hadiths concerning this fact, the word “world” (dunya), which we typically use to refer to this earth, is an adjective used in the Holy Qur’an to mean “closest, lowest.” As such, it refers to our current life. That is to say, whether it is used in a phrase like “hayatu’d-dunya” or simply as “dunya,” it always alludes to the “lowest form of life” or “the stage of life that is closest to the eternal life.” This suggests there are other forms or stages of life that are different and higher than the life of this world.
In fact, we first had a life in the spiritual world when Allah Almighty asked us, “Am I not your Rabb?” (Lord) and we answered “Bala” (yes, You are our Lord without a doubt) and promised Him that we would worship Him in any situation. Before we came to our current life, called the “Realm of Witnessing,” we lived a life of “barzakh” in the “Realm of Ideas.” “Barzakh” refers to a gap, a liminal state that both separates and connects two forms of existence.
Then we had another life, for nine months, in our mothers’ wombs. Finally, we were born from a mother and came into this world. When our life is over, we will die and be placed in a grave. There, we will have another “barzakh” life that will continue until the Day of Judgment. When the horn (sur) is blown for the second time, we will be resurrected to stand in the Great Court and enter the Hereafter, the realm of eternity.
Since every stage of life begins with a birth and ends with death, our birth into this world is not our only birth, and the death that we reach at the end of our time in this world is not our only death.
Death that kills and death that gives life
When Islamic scholars explained the verse, “How can you deny Allah? You were lifeless and He gave you life, then He will cause you to die and again bring you to life, and then to Him you will (all) be returned,” (Al-Baqarah, 28) they said that the two stages of life begin when we are given life and end when it is taken away. The scholars share concurring views that death is a door to a new life, and therefore, there is no conflict between life and death, but rather a succession between them. Many Sufis describe death in this world as a birth into the next, effectively equating it to a new beginning. To highlight the same notion, Rumi said, “Die so you may be reborn.”
But not all death can lead to a resurrection. The Holy Qur’an describes the life of the pious believers who fear Allah in the Hereafter as follows, “There they will never taste death, beyond the first death. And He will protect them from the punishment of the Hellfire” (Ad-Dukhan, 56). Islamic scholars have interpreted the “first death” as the death preceding the Hereafter. The believers will not experience death again as they are protected from the torment of the Hellfire. At the same time, the disbelievers will suffer an eternal punishment which can be viewed as a form of death and an immeasurable, disastrous loss because this type of death is not a door to a new birth.
When the disbelievers are judged, “They will plead, ‘Our Lord! You made us lifeless twice, and gave us life twice. Now we confess our sins. So is there any way out?’” (Al-Mu’min, 11) Here the disbelievers are asking for a new birth and life to rectify their sins, but this is a futile attempt because the Hereafter is the last stage from which there is no return. They try to escape the Hellfire through a new birth, but Hell is an eternal punishment for them and an everlasting death.
Who is dead and who is alive?
People can earn either death in Hell or life in Heaven during their time in this world. Allah Almighty has shown His servants ways to avoid Hellfire in this world so that they do not wallow in despair in Hell. He grants them an opportunity for a new birth and a new resurrection so that they receive countless gifts and an eternal life. This means that there is no way out or a possibility of salvation in the Hereafter once a person is consigned to their ultimate destination, but there is a way out in this world.
A direct but superficial line of thinking might produce the following argument: It is not in our power to choose to be born or not, and we do not normally decide when we die. We have already been born into this world, and we are alive. Since we have not yet died, can we really speak of resurrection and a new life?
To entertain this possibility, we should reconsider our understanding of birth, death, resurrection, and life. For example, death is not simply the termination of bodily functions; it’s not a concept restricted to the body’s state. The Holy Qur'an describes the disbelievers, those who shut their ears to the message of the Prophet (sallallahu alayhi wa sallam), as dead. The verse, “(Oh my Messenger!) You certainly cannot make the dead hear (the truth). Nor can you make the deaf hear the call when they turn their backs and walk away” (An-Naml, 80), refers to the disbelievers as dead since they are not receptive to the divine warnings and truths.
The 70th verse of surahYasin says, “(this Qur’an) is to warn whoever is (truly) alive and fulfill the decree (of torment) against the disbelievers”, and describes those who listen to the revelation as “alive” and those who refuse to hear the divine truths as “dead.” Also, Allah says in the 122nd ayah of surah Al-An’am, “Can those who had been dead, to whom We gave life and a light with which they can walk among people, be compared to those in complete darkness from which they can never emerge?” thus describing a person’s state of kufr and denial as a state of death.
Finding new life in that message
In the 60th verse of surah Al-An’am, which says, “He is the One Who calls back your souls by night (in your sleep) and knows what you do by day, then revives you daily to complete your appointed term. To Him is your (ultimate) return, then He will inform you of what you used to do,” sleep is likened to death with the use of a verb derived from the word “wafah.” Similarly, the comparison between waking up and being resurrected can be realized by recognizing that a verb derived from the word “ba’th” is employed to indicate the return of consciousness to the body. Indeed, sleep is sometimes called “the minor death.” The word “ba’th” (resurrection) comes from the same root as the word “bi’thah,” which refers to Allah Almighty choosing one of His servants as a messenger and sending him to people to spread the message of His revelations.
This suggests that rejecting, ignoring, or discounting the invitation of the Messenger of Allah (sallallahu alayhi wa sallam) is to die, while accepting his invitation is a form of resurrection. The 24th verse of surah Al-Anfal expresses this truth as follows: “O believers! Respond to Allah and His Messenger when he calls you to that which gives you life. And know that Allah stands between a person and their heart, and that to Him you will all be gathered.”
Experiencing a resurrection as we live our worldly lives offers a new beginning for both the individual and society. Such a resurrection is about leaving behind laziness, lethargy, inaction, apathy, and insensitivity. It is about waking up to a new awareness and beginning a new life.
But as the verses of the Holy Qur'an emphasize, for this new beginning, awakening, and resurrection to be deemed valid for a Muslim, it must be in line with the divine revelations and the divine guidance, as well as adhere to the path of the Messenger of Allah (sallallahu alayhi wa sallam). The new life must be sustained in this manner, in this world.
While there is still a chance
A person earns the rewards of the Afterlife by their deeds in this world. Allah Almighty has shown us the good and the bad. To test us, He left us free to choose between the two. On the one hand, there is the path of Allah Almighty and His Messenger (sallallahu alayhi wa sallam), and on the other hand, there is the path of the nafs (self) and the Shaytan. One of them leads to salvation, and the other to damnation. We are all human and are liable to forget. Sometimes, we can forget our promise of “bazm-i alast” or the Hereafter. Our human nature can mislead us, and we can get lost in worldly matters, the whims of our nafs, and the Shaytan’s deception.
Resurrection is about leaving the states of heedlessness, confusion, deception, and misguidance rampant during this worldly life and turning to Allah Almighty and His Messenger (sallallahu alayhi wa sallam) while we still have a chance before death comes. In the Holy Qur’an, Allah Almighty says, “And donate from what We have provided for you before death comes to one of you, and you cry, ‘My Lord! If only You delayed me for a short while, I would give in charity and be one of the righteous’” (Al-Munafiqun, 10), and reminds us that every moment that we live in this world and every breath that we take is a gift and an opportunity for us to get on the straight path. Not only this, but Allah Almighty gives us holy days on which He forgives many of His servants as a sign of His infinite mercy.
We are in a momentous period of time. It is currently the spring season, which the Holy Qur’an likens to resurrection, along with the three holy months, which give us another opportunity to escape from our sins, straighten our ways and start a new, more pious life. People of old used to describe such a collection or concurrence of good things by referencing the phrase “light upon light” in the 35th ayah of surah An-Nur. It is, therefore, useful to remember the conditions and opportunities of resurrection that will open the doors for us to eternal bliss, and the higher and superior life that can be lived after that resurrection, so that we may stir ourselves into action and take advantage of these blessed times radiating with an effusion of His benevolence.
Resurrection of the heart
Every birth brings new energy, vigor, and enthusiasm. According to Muslims, true life is beyond the material world. It happens when the heart receives a reflection of the divine name “Al-Hayy.” Its continuity depends on the clarity of the heart that can reflect this ever-recurring sparkle. As a connection point to Allah Almighty, the heart is clear by nature. It is the device for reasoning, a spiritual eye and ear, through which we see and hear the truth.
However, it can lose clarity due to a person’s sins. Just like rust forming on a mirror reduces its ability to reflect light, such a heart loses its ability to receive divine manifestations. When a heart becomes dark and rusted, losing its clarity, the owner of the heart loses his connection to Allah Almighty and, in the process, his essential identity. As a human being created to be responsible towards Allah and His creations, he forgets who he is, why he was created, and what his responsibilities are. He is deceived by the temporary pleasures of this world, ignores the Afterlife, and pursues his desires. Since he cannot reason properly and see or hear the truth, he may fall into disbelief and denial.
The Holy Qur’an describes such people as “dead” even though they maintain their human lives. Therefore, a resurrection refers to saving the heart from spiritual darkness and diseases, returning it to its original nature, and making it pure and clear again. Such a rebirth is possible when we remember that true life is not our temporary existence in this world and rise to the honorable place that we have as humans, in the esteem of our Creator. Then it is like a new life has been breathed into one’s material body. This can only happen with the sensitive, compassionate care of a friend of Allah who carries this essence in his heart.
Returning to our original nature
The Messenger of Allah (sallallahu alayhi wa sallam) said, “The mother of every person gives him birth according to his true nature (fitrah). It is subsequently his parents who make him a Jew, or a Christian, or a Magian (fire-worshipper)” (Sahih Muslim). Fitrah refers to an inherent predisposition to accepting and receiving certain things. The Holy Qur'an describes our original nature as “ahsan-i taqwim” (the most beautiful composition). Fitrah is our initial truth on which our covenant in the realm of spirits is written.
The second sentence of the above hadith implies that our original nature is amenable to remembering our original covenant, accepting the belief in one god, knowing our Rabb, and embracing Islam. For this reason, the above hadith is often translated as “every child is born with a nature suited for Islam.”
Additionally, the hadith above tells us that, under the negative influence of immediate family or incorrect education, one can go astray, losing their innate ability to believe in Allah the Almighty and lead a life that is pleasing to Him. They forget their initial covenant and the purpose of their creation, falling into a life of disbelief, denial, polytheism, disobedience, and sin.
With the situation being so, we must return to our original nature in order to save ourselves from a disastrous outcome, find deliverance from a dreadful fate, attain salvation, and prevent anything that holds us back from worshipping Allah. Returning to one’s original state is similar to being a newborn and attaining that level of purity. This is a resurrection that allows us to achieve the beautiful, pristine composition in our initial creation. It is to escape the bonds of one’s ego and arrogance and say no to all beliefs, ideas, and philosophies that are incompatible with what has been revealed by Allah the Almighty through His Messenger (sallallahu alayhi wa sallam).
The statement of faith in Islam begins with “la” meaning “no” as in “No God but Allah.” This is the first prerequisite of entering Islam and living an Islamic life. Every time we utter these words, we attest that we return to our newborn state with a determination to live a life prescribed by Islam.
The first step of resurrection
Repentance is defined as a person regretting their behavior that goes against that which pleases Allah the Almighty, asking Him for forgiveness, and turning, with sincerity and determination, to a direction with which He is pleased. The dictionary meaning of “tawbah” (repentance) is to return. For this reason, some have described repentance as a rejuvenation of the covenant made between Allah Almighty and His servants during “bazm-i alast” or a return to one’s original nature and an ensurement of its preservation.
When the Messenger of Allah (sallallahu alayhi wa sallam) refers to the state of purity achieved through repentance and asking for forgiveness, both in the hadith about an accepted pilgrimage and in the one about reciting blessings on the Prophet while shaking each other's hands, he describes such purity as “like that of a newborn.” In many Friday khutbahs, we hear the hadith that says, “The one who repents from sin is like one who did not sin” (Ibn Majah). This also indicates the pure innocence of a newborn baby and bears the connotation that receiving forgiveness through repentance is like a new birth.
One should not forget that the purification of the heart and the resurrection through repentance, or return to one’s original state, are meaningful and significant because they allow one to leave a life of evil, vice, and sins behind, starting a new life on the straight path. In other words, the steadfastness of a new and different life that is founded in one’s original nature is crucial. This life that needs to be maintained is not like the life we observe in other living things, which is only sustained by eating, drinking, breathing, and moving.
Since Allah the Almighty created humans as the most honorable of all creation, they are expected to lead a superior, more honorable life that is appropriate of their worth as His vicegerent on the face of the earth. There are certain signs of such a noble life that must be observed in one’s behavior.
Life is sustained with the remembrance of Allah
Being born again and finding a new life is to preserve oneself in a constant state of awareness. Being deceived by this worldly life that will eventually end runs counter to the very essence of discovering this new life. Being reborn means always keeping death in mind and preparing for the aftermath of death. It is to know that we will be held to account for the smallest good or bad deed that we have done in this world. It means not to forget Allah Almighty.
We mentioned that “the life of this world” in the Holy Qur'an refers to the lowest level of life. A person can advance to a superior, higher level of life by going from the levels of iman, Islam, and “ihsan” as mentioned in the Jibril hadith. As the stages of life advance with the increase of iman, Islam, and ihsan, a person’s awareness of the truth reaches new heights. A life lived at the level of “ihsan,” which is described as worshipping Allah Almighty as if one would see Him and being aware of the fact that He sees us all the time even if we cannot see Him, should be the goal that every Muslim should aspire to achieve through resurrection. This is because the best and most honorable life that can be lived in this world is one that is lived at the level of “ihsan.” In other words, a Muslim should understand “life” to mean a life lived at the “ihsan” level.
The phrase “worshipping Allah as if one is seeing Him” is generally construed as being in a state of constant awareness and remembering Him at all times, everywhere, and in every breath. Constant awareness and remembrance of Allah is the only path to an immortal life. Even if we are not aware of it, every breath that we take contains an instance of a remembrance of Allah. Each breath that we take contains the sound “hu” which is a pronoun that refers to Allah Almighty. Not realizing this fact is equivalent to not remembering Allah Almighty or renouncing His remembrance. Severing one’s connection with the remembrance of Allah is like the spirit ceasing to breathe, which leads to spiritual death. In fact, everything that leads us to evil, irresponsibility, or disbelief is a result of abandoning the remembrance of Allah Almighty.
The three holy months as a source of new life
As the Turkish poet Yunus used to say, living with a constant remembrance is being reborn every moment, not getting old or weary, constantly advancing, and never having two identical days. A life lived by always remembering that we are in the presence of Allah the Almighty is a life that is lived in moderation, order, serious dedication, and good manners. The words “haya” (modesty) and “hayat” (life) share the same root word. This means that in life, one should maintain their modesty, manners, and seriousness.
Constant remembrance of Allah means that one’s life is lived with passion, sincerity, and heartfelt worship. For this reason, the calls to prayer invite us to a rebirth and a new life five times a day.
We are in the season of new births, resurrections, and wakings to the truth. We are in blessed times that inspire us to clean our hearts of sins and return to the purity of our original state through repentance. We may not have another opportunity like this. Let us take advantage of the holy months’ rejuvenating properties in order to be born again, to renew our faith and our promise, and be faithful to that promise.
Ahmet Nafiz Yaşar
