Matalibul Furqan 5

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the world: that everything will pass away which had its authorized place
only in a transitory phase of the world's course.” (1)
Lotze's position is substantially the same as our own. The self
which, through the acquisition of absolute values has vitally related
itself to the meaning and purpose of the universe, will find death a
transition to a higher place.


II. Life After Death

The Qur'an emphatically asserts that death is not the final end
but a gateway to a different kind of life:
We mete out death among you .... that We may transfigure you and
make you what you know not. And verily you know the first creation.
Why then do you not reflect? (56:61-63).
The real self, not being a part of the body, is not subject to
physical laws. It is dependent on the body for functioning in the
physical world, but it may continue to exist after the destruction of
the body, its instrument:
And they say, what! When we have become bones and dust shall we
indeed be raised up a new creation. Say thou: Be ye stones or iron or a
substance still more improbable in your hearts (to be restored to life).
But they will say: Who shall bring us back? Say thou: He Who brought
you into being for the first time (17:49-51).
We interpret this verse as meaning that the self is not the product
of physical forces and is not subject to natural laws. It owes its
existence to and is directed by the Divine Amr. In the Hereafter, as
in this life, it is sustained and guided by Amr, as it guides the
evolutionary process. It may, therefore, be fit or unfit to exist and
function on the plane to which it has been carried by evolution.
It is no doubt true that many philosophers and scientists refuse
to believe that the self can survive the dissolution of the body. Their
argument may be summarised in this way. The identity of the ego
depends on memory and memory is a function of the nervous
tissue. When the nervous tissue is destroyed, memory ceases to exist
and the ego too disappears. We urge that life after death becomes
intelligible when it is viewed in relation to the evolutionary progress
of the self. The ego takes its origin in and develops dependent on
the body. It may, however, attain that stage of development where it
can carry on by itself. So too does the imago discard the chrysalis in


Islam: A Challenge to Religion 170
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