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Allah wills in His holy and wise Purpose and Plan. But the prophet of Allah is not to worry or feel disheartened by such
men's attitude. He must go on tilling the soil that is open to him. For Allah's Plan may work in all sorts of unexpected
ways, as in the allegory in the next verse. (35.8)
36:54 - Then on that Day not a soul will be wronged in the least and ye shall but be repaid the
meeds of your past Deeds. 4000
4000 The Judgment will be on the highest standard of Justice and Grace. Not the least merit will go unrewarded, though the
reward will be for the righteous far more than their deserts. No penalty will be exacted but that which the doer himself
by his past deeds brought on himself. Cf. xxviii. 84. (36.54)
39:41 - Verily We have revealed the Book to thee in Truth for (instructing) mankind. He then that
receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou
set over them to dispose of their affairs. 43044305
4304 Revelation is sent by Allah through His messenger, but it is for all. It is given in order that men and women may be
taught Righteousness. It is given in Truth: there is no pretence about it. It is for their own good. If they reject it and
follow Evil, the loss is their own. (39.41)
4305 Allah's messengers do all they can to teach mankind. But they cannot force men's wills. If men reject their teaching,
the account of the rejecters is with Allah Cf. vi. 107 and n. 935. (39.41)
39:42 - It is Allah that takes the souls (of men) at death: and those that die not (He takes) during
their sleep: those on whom He has passed the decree of death He keeps back (from returning
to life) but the rest He sends (to their bodies) for a term appointed. Verily in this are Signs for
those who reflect. 4306430743084309
4306 The mystery of life and death, sleep and dreams, is a fascinating enigma, of which the solution is perhaps beyond the
ken of man. A vast mass of superstition as well as imaginative and psychological literature has grown up about it. But
the simplest and truest religious doctrine is laid down here in a few words. In death we surrender our physical life, but
our soul does not die; it goes back to a plane of existence in which it is more conscious of the realities of the spiritual
world: "Allah takes the soul". (39.42)
4307 Cf. vi. 60. What is sleep? As far as animal life is concerned, it is the cessation of the working of the nervous system,
though other animal functions, such as digestion, growth, and the circulation of the blood, continue, possibly at a
different pace. It is the repose of the nervous system, and in this respect it is common to man and animals, and
perhaps even to plants, if, as is probable, plants have a nervous system. The mental processes (and certainly volition)
are also suspended in sleep, except that in ordinary dreams there is a medley of recollections, which often present
vividly to our consciousness things that do not or cannot happen in nature as we know it in our coordinated minds. But
there is another kind of dream which is rarer-one in which the dreamer sees things as they actually happen,
backwards or forwards in time, or in which gifted individuals see spiritual truths otherwise imperceptible to them. How
can we explain this? It is suggested that our soul or personality,-that something which is above our animal life-is then
in a plane of spiritual existence akin to physical death (see last note), when we are nearer to Allah. In poetic imagery,
Sleep is "twin-brother to Death". (39.42)
4308 Sleep being twin-brother to Death, our souls are for the time being released from the bondage of the flesh. Allah takes
them for the time being. If, as some do, we are to die peacefully in sleep, our soul does not come back to the physical
body, and the latter decays and die. If we have still some period of life to fulfil according to Allah's decree, our soul
comes back to the body, and we resume our functions in this life. (39.42)
4309 If we contemplate these things, we can see more clearly many spiritual truths: e.g. (1) that our bodily life and death
are not the whole story of our existence; (2) that in our bodily life we may be dead to the spiritual world, and in our
bodily death, may be our awakening to the spiritual world; (3) that our nightly Sleep, besides performing the function of
rest to our physical life, gives us a foretaste of what we call death, which does not end our personality; and (4) that the
Resurrection is not more wonderful than our daily rising from Sleep, "twin-brother to Death". (39.42)
40:77 - So persevere in patience! For the Promise of Allah is true: and whether We show thee (in
this life) some part of what We promise them or We take thy soul (to Our Mercy) (Before that)
(in any case) it is to Us that they shall (all) return. 4453
4453 Cf. x. 46, and n. 1438. As the eventual justice and readjustment of values must take place, when every soul retums to
the Judgment-Seat of Allah, it makes no difference if good and evil meet their deserts in this very life or not. Cf. also
xiii. 40. (40.77)
41:46 - Whoever works righteousness benefits his own soul; whoever works evil it is against his
own soul: nor is thy Lord ever unjust (in the least) to His servants.
43:68 - My devotees! no fear shall be on you that Day nor shall ye grieve 4667
4667 The devotion and service to Allah result in the soul being made free from all fear and sorrow, as regards the past,
present, and future, if we may take an anology from Time for a timeless state. Such devotion and service are shown
by (1) believing in Allah's Signs, which means understanding and accepting His Will, and (2) by merging our will
completely in His universal Will, which means being in tune with the Infinite, and acting in all things to further His
Kingdom. (43.68)
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