Prove of Existence of Soul

In order to prove Spirit, the religious scholars have presented a very good, appealing and a cogent reason. They maintain that matter has many characteristics of which one is that the organs or the parts of the body are made of matter that can only function at one time, perform only one work, for example, we can see by eye, the function of the eye is to see but it cannot speak nor hear.  With hands we can touch things but we cannot speak with them. 

We can smell with nose but we cannot speak with it. This is the limitation of matter, and also the organs made of it. 

Let us analyze dream, to see what actually happens in the dream? During a dream one experiences that one does not use tongue but he speaks, in the dream, he can see things but without eyes and without ears he hears everything and his hands are lying rigid and are not active but in the dream he uses his hands. In the dream, these entire things one sees, hears, and touches and so on, without using material organs, having said that, the dream itself can be used as an argument that the Spirit of the man can see without eyes, can smell without nose, and can hear without ear. The Spirit works and performs all those actions together with the physical organs. This is impossible for the organs made of matter to perform all these actions at a time. Experiencing the dream, everybody knows, it is the Spirit of the man which sees, hears, touches, smells and performs every kind of functions, which are performed by all the five channels of sense fission (splitting) organs.   

So, it is proved that there is an entity called soul. Certainly, it does not emanate (originate) from matter means it is not made of matter. By this argument we can understand the reality of the Soul or Spirit.  In addition to this, there are many other arguments, which have been presented by the religious scholars, and so many experiments have been carried out in these days on Spirit. Thus the point has been covenanted (compacted) that no one can deny the existence of Spirit. 

Of those experimentations there is one experiment, which is true and real. Once someone saw a deceased, late or departed person in his dream the person told him, ‘on a certain place there is a security, trust is lying down in some place, or is put down somewhere and it belongs to so and so person. Please take it and hand it to the man concerned’. As the man rose from his dream, he curiously (strangely) went to and explored the place mentioned. To his astonishment, he found the surety and went to the man concerned to deliver it to him. The man also accepted that it was his surety. 

After having experienced such things, no one can deny the effect that Spirit does not exist in the world, and no one can believe death as end of life. But death is virtually (in reality) end of physical being of the person. Death is like altering or changing of the dress or clothing of the Soul. The Spirit or the Soul departs from the body at the time of death. However, the effects of all those actions or deeds performed by the person in his/her life are preserved in the Spirit or the Soul. Spirit has a creative power, therefore, when the Spirit or the Soul throws away the material body then it creates another body from those effects, which is an immaterial kind of a body then the soul, enters into it forever. 

Therefore, no Religion of God, natural religion, does consider that death is the end of human life; rather there are connections available between the world and the Hereafter (Alam-e-Barzakh).  According to the given example the soul of the dead person comes down from the Alam-e-Barzakh for help. Such a way, difficulties can be removed by performing good deeds on behalf of the deceased person in order to help and comfort him/her. 

The Wahabis believe that any noble work or deed performed after the death of a person is useless or it does not give any advantage to the dead. This belief is the concomitant (accompanying) result of their stone heartiness (unemotionalness). 

Because, according to many traditions of the Holy Prophet (peace be upon him and his progeny), which are duly recorded so that if someone dies you can fast for him/her, you can offer prayers and you can give alms (charity) in the name of the deceased persons. The Prophet of God (peace be upon him and his progeny) said, ‘the person who dies and he has missed Fasting and Prayers then it is imperative (necessary) upon the eldest son of the deceased soul to offer fasts and prayers on behave of his father. This is present in 

‘Sahih Muslim’ in the Chapter (babae) of Qaza Al siyam annil Mayyat this kind of verdict is available. 

In the second Tradition, the Holy Prophet (peace be upon him and his progeny) has said that if a person is in debt (arrears) and dies before paying it back then his/her relatives can pay the debt this way the departed person will be forgiven and rewarded. This tradition is narrated by Ibne Abbass that a lady came to the Prophet (peace be upon him and his progeny) and told him that her mother had died and she had missed her Fasts. The Holy Prophet (peace be upon him and his progeny) asked the lady whether her mother was in debt (owing money to someone). And would she be in a position to discharge or pay the debt of her mother, the woman replied in affirmation.  The Holy Prophet (peace be upon him and his progeny) told her that, in the similar fashion, she had discharged her debt to God (meaning her missed Fast). Upon this, the woman, then and there, said, ‘I free this female servant’. Then the Holy Prophet (peace be upon him and his progeny) told her that a reward or a merit is given to your mother on this account. This tradition is available in the book ‘Sahih Muslim’.  There is another tradition narrated by Hazrat Aisha that a person came to the Holy Prophet (peace be upon him and his progeny) and told him that his mother had died without any will, however, he thought to give some charity (Sadaka) in his mother's name, ‘will she be in position to receive some kind of reward or merit’. The Prophet of God (peace be upon him and his progeny) said, ‘why not? She will get some benefits’.  In the book ‘Sahih Muslim’, Chapter (Babae) Wasool Sawab Sadaka ila Al-Mayyat, this Tradition is available. The other Tradition is in the book ‘Sunnan Abi Dawood’, which is narrated by Saad ibni Abbada, who is a companion of the Holy Prophet (peace be upon him and his progeny). He says when his mother died he came to the Holy Prophet (peace be upon him and his progeny) and asked what kind of Sadaka (charity) would be beneficial for his deceased mother so that he should offer. The Holy Prophet (peace be upon him and his progeny) said, ‘the best Sadaka is water’. So, Saad dug a well and made it public for all to drink from the well in his mother's name.  The volume of such Traditions that we have so far narrated. It comes to limelight that from our good deeds our deceased can benefit after death. Therefore, death is not the name of end of life but the life continues in new form after death. And there is a link and connection between these two: life of Barsakh and life of the material world.