This page clarifies a truth long veiled by literalist dogma: the Resurrection revealed in Surah 75, and echoed in the six Surahs of Rebirth, is not about bones rising from shattered graves but about the soul being reborn to take part in Al-Qiyamah. When Allah asks, “Does man think We will not assemble his bones?” and answers, “Yes, We are able even to proportion his fingertips,” the meaning is not physical reconstruction. It is the Qur’an’s way of affirming the precision and certainty of spiritual rebirth, where every human being is called by their unique identity and held accountable. The Resurrection is the awakening of the soul from forgetfulness, its rising to consciousness, and its recognition of the Sure Signs of Allah. The six Surahs of Rebirth testify repeatedly that the Last Hour is about humans themselves being raised in awareness—souls reborn to witness and participate in the unfolding of Al-Qiyamah, not corpses emerging from dust.

Surah Al-Qiyamah (The Resurrection) 75:3-4

Does man think that We cannot assemble his bones? Nay, We are able to put together in perfect order, the very tip of his fingers.

1. Introduction

The concept of life after death is a cornerstone of the Abrahamic faiths, yet the mechanics of this process have been a subject of intense debate for centuries. Within Islam, the doctrine of Al-Qiyamah, or the Resurrection, is a fundamental article of faith. The mainstream interpretation holds that on the Day of Judgment, Allah (SWT) will physically resurrect all of humanity from their graves to face final judgment. This belief is largely based on literal interpretations of verses such as Surah 75:3-4: "Does man think that We cannot assemble his bones? Nay, We are able to put together in perfect order, the very tip of his fingers."[1]

For centuries, this verse has been presented as a definitive statement of God's power to overcome physical decay. However, this paper argues that such a literal interpretation is a simplification intended for a pre-scientific audience and that a deeper, more profound meaning is embedded in the text: the doctrine of rebirth or reincarnation. This interpretation suggests that the "assembling of bones" is a metaphor for the intricate process of creating a new physical form for the soul in a subsequent life, not the reanimation of a corpse.

This paper will explore the compelling argument that the Qur'an, far from endorsing a single-life doctrine, contains numerous references to a cyclical process of birth, death, and rebirth. We will analyze six key surahs that, when viewed through an esoteric lens, confirm this doctrine. Furthermore, we will address the profound scientific and logical challenges to the traditional view of bodily resurrection, drawing on modern understandings of decomposition and molecular biology. Finally, we will argue that the reincarnationist perspective offers a more just, merciful, and intellectually satisfying theological framework, resolving long-standing questions about divine justice and the ultimate fate of humanity.

2. Al-Qiyamah and the Great News of the Resurrection

The traditional Islamic belief in the resurrection of the dead, or Al-Qiyamah, is largely based on a literal interpretation of Quranic verses that speak of the dead rising from their graves. However, a closer examination of these verses, particularly Surah 75:3-4, reveals a deeper, more profound meaning that aligns with the concept of reincarnation.

The traditional interpretation of this verse is that it is a testament to Allah's power to physically resurrect the body, even to the point of perfectly restoring the unique fingerprints of each individual. However, this literal interpretation presents a number of scientific and logical challenges. The molecules that make up a human body are dispersed and recycled into the ecosystem after death, making a literal reassembly of the original body a scientific impossibility. Furthermore, the idea of bodies rising from graves is a crude and materialistic image that does not do justice to the spiritual nature of the resurrection.

A more esoteric interpretation of this verse suggests that the "assembling of bones" is a metaphor for the creation of a new body for the soul in a subsequent life. The "fingertips" represent the unique identity of the soul, which is preserved across different lifetimes. The verse is not about the resurrection of a corpse, but about the rebirth of the soul in a new form, with its own unique destiny and purpose.

This interpretation is supported by the fact that the Quran repeatedly emphasizes the spiritual, rather than the physical, nature of the resurrection. The "Great News" (An-Naba) of the resurrection is not about the reanimation of dead bodies, but about the awakening of the soul to its true nature and its ultimate destiny. Without the rebirth of souls to take part in Al-Qiyamah, it is impossible to meet the precision of the Quran regarding An Naba, the Great News of the Resurrection.

3. The six Verses of Rebirth

The Quran, when read with an esoteric understanding, contains numerous references to the cycle of rebirth. This section will analyze six key verses that provide a foundation for the doctrine of reincarnation in Islam.

3.1. Surah 2.28 Al Baqarah (The Heifer)

This verse is central to the argument for reincarnation in the Quran. The phrase "you were lifeless" (kuntum amwatan) is interpreted as referring to a state of existence prior to the current life, not mere non-existence. The subsequent bringing to life, death, and bringing to life again is seen as a cycle of rebirth. The final return to Allah is interpreted as the ultimate liberation from this cycle, or moksha.

3.2. Surah 22:5 Al Hajj (The Pilgrimage)

This verse is a powerful argument for the Resurrection, drawing a parallel between the creation of a human being from seemingly lifeless matter and the revival of the dead earth by rain. The reincarnationist interpretation extends this analogy to the cycle of rebirth. The stages of human development, from a sperm-drop to old age, are seen as a microcosm of the soul's journey through multiple lifetimes.

3.3. Surah 23:12-15 Al-Mu'minum (The True Believers)

This passage, similar to Surah 22:5, details the stages of human embryonic development. The reincarnationist perspective sees this as another affirmation of the cyclical nature of life. The detailed process of creation from clay to a fully formed human is not just a one-time event but a recurring miracle that happens with each new birth. The phrase "then We brought it into being as a new creation" is particularly significant. It is interpreted as the soul's entry into a new body, a "new creation" for that soul's continuing journey.

3.4. Surah 39:42 Al Zumar (Crowds)

This verse is a cornerstone of the reincarnationist argument in the Quran. It draws a parallel between the temporary departure of the soul during sleep and the permanent departure at death. The verse states that Allah "takes the souls" (yatawaffa al-anfus) both at death and during sleep. He then "keeps" the souls of those who have died and "releases the others for a specified term." The reincarnationist interpretation focuses on the word "releases" (yursilu). It is argued that this release is not just the waking up from sleep but the sending back of the soul to a new life, a new "specified term."

3.5. Surah 56:60-61 Al Waqi'h (The Inevitable)

This verse is one of the most direct and powerful in supporting the concept of reincarnation. The phrase "transforming and recreating you in forms unknown to you" (nubaddila amthalakum wa nunshi'akum fee ma la ta'lamoon) is interpreted as a clear reference to rebirth in new bodies and circumstances. The idea of being recreated in "forms unknown to you" suggests a process that goes beyond a simple resurrection of the same body.

3.6. Surah 71:13-14 Nuh (Noah)

This verse, from the Surah of Noah, is a rhetorical question to those who disbelieve. The phrase "He has created you in stages" (khalaqakum atwaran) is the key to the reincarnationist interpretation. While on the surface it may seem to refer to the stages of life from infancy to old age, the esoteric reading suggests a much grander scope: the stages of the soul's evolution through multiple lifetimes.

4. The Theological Necessity of Reincarnation

The doctrine of a single life, followed by an eternal judgment, presents a number of theological and logical challenges that are difficult to reconcile with the concept of a just and merciful God. If each soul has only one chance to know and worship Allah, what is the fate of the vast majority of humanity who, through no fault of their own, are denied this opportunity? This section will explore the various categories of individuals for whom a single life would seem to render a just judgment impossible.

4.1. Those Who Die in Infancy

What is the fate of a child who dies in infancy, before reaching the age of reason and accountability? The child has had no opportunity to learn about Allah, to make a conscious choice to believe or disbelieve, or to perform any good or bad deeds. To consign such a soul to an eternity in Hell seems cruel and unjust, while to grant it a place in Heaven without any merit seems arbitrary. Reincarnation offers a solution to this dilemma by proposing that the soul of the infant will be reborn into a new life, where it will have the opportunity to mature, learn, and make its own choices.

4.2. Those Who Never Knew Islam

Throughout history, and even today, there are vast populations of people who have never heard of Islam. They are born into different cultures, religions, and philosophical traditions. They live and die without ever being exposed to the message of the Quran. To condemn these individuals to eternal damnation for not following a path they never knew existed seems to contradict the very idea of a just and merciful God. Reincarnation suggests that these souls will be given the opportunity to be reborn into circumstances where they can encounter the message of Islam and make a conscious choice.

4.3. Those Born in Non-Islamic Societies

Similar to the previous point, what about those who are born and raised in societies where Islam is not the dominant religion? They are surrounded by different beliefs and values, and the message of Islam may be distorted or presented in a negative light. To expect them to overcome their cultural and social conditioning in a single lifetime is a tall order. Reincarnation allows for the possibility that these souls will be reborn into different environments, giving them a broader perspective and a better chance to recognize the truth.

4.4. Those Born Before Islam

What about the countless generations of people who lived and died before the advent of Islam? Were they all condemned to eternal damnation? The Quran itself acknowledges the existence of prophets and messengers before Muhammad (PBUH), but their messages have been lost or corrupted over time. Reincarnation provides a framework for understanding the spiritual journey of these souls, suggesting that they too are part of the same cycle of birth, death, and rebirth, and will eventually have the opportunity to encounter the final and complete message of Islam.

4.5. The Modern Mind and the One-Life Doctrine

The one-life doctrine "makes no sense to the modern mind." In an age of scientific discovery and a growing understanding of the vastness of time and space, the idea of a single, short life determining an eternal destiny seems increasingly arbitrary and unjust. The modern mind, accustomed to thinking in terms of processes, evolution, and second chances, finds the concept of reincarnation to be a more logical and compassionate explanation for the human condition.

5. Conclusion

This paper has argued that the concept of reincarnation is not only compatible with Islam but is also supported by a number of Quranic verses. By adopting an esoteric interpretation of the Quran, we have shown that the six verses discussed in this paper provide a strong foundation for a reincarnationist understanding of Islamic soteriology. We have also argued that the doctrine of reincarnation offers a more just, merciful, and intellectually satisfying framework for understanding the human condition than the traditional one-life doctrine.

The reincarnationist perspective resolves the theological paradoxes of the one-life doctrine, such as the fate of those who die in infancy or without knowledge of Islam. It also provides a more coherent and meaningful interpretation of Al-Qiyamah, the Great News of the Resurrection. The resurrection is not about the crude and materialistic reanimation of dead bodies, but about the spiritual rebirth of the soul in a new form, with a new opportunity for growth and development.

In conclusion, the doctrine of reincarnation is not a foreign or heretical concept that has been imposed on Islam from the outside. It is a doctrine that is rooted in the Quran itself, and it offers a more profound and compassionate understanding of the divine plan. It is a doctrine that is worthy of serious consideration by all Muslims who are seeking a deeper and more meaningful understanding of their faith.

References

Reincarnation in Islam

"The Hindu belief in reincarnation is well known. But it is not known that the Koran refers as kafir (deviant) anyone who doesn't believe in the possibility of rebirth. Not many in India have perhaps come across the verses of the great mystic, Hazrat Jalal-ud-Deen Rumi, describing the process of evolution through reincarnation - from mineral and plant to animal and man and then to angelhood and beyond. Take the verses from the world famous Masnawi by Hazrat:

Another great mystic, Mansur al-Hallaj, famous for his formulation, Anal Haq (I am the truth: Aham Brahmo Asmi) wrote:

The Koran itself seems quite clear: And you were dead, and He brought you back to life. And He shall cause you to die, and shall bring you back to life, and in the end shall gather you unto Himself. (2:28). The words you were dead can only mean that they had lived before becoming dead. And the words in the end shall gather you unto Himself could very well mean the attainment of moksha (release) rather than an eternal life in heaven or hell. Those who disagree, however, contend that dead is very commonly used for non-living things. It does not necessarily mean that you were alive before being a non-living thing or dead. (S Abdullah Tariq in Islamic Voice, February 2002)

Responding to my published view that the concept of reincarnation may be a part of Islamic teaching as well, Tariq also quotes the following verses in support of his contention that reincarnation is not an aspect of Islamic teaching:

Every living being shall taste death, then unto us you will be returned. (29:57)

Until when death comes to a wrongdoer, he will say: 'Lord let me go back, that I may do good works in the world I have left behind'. Never! It is only a word which he will speak. Behind them, there shall stand a barrier till the day of resurrection. (23:99-100)

And spend of that with which we have provided you before death befalls any of you and he says: 'Reprieve me my Lord a while that I may give in charity and be among righteous'. But Allah reprieves no soul when its term expires and Allah has knowledge of all your actions. (63:10-11)

They [the unbelievers] will say: "Our Lord! Twice you have caused us death and twice you have given us life. We now confess our sins. Is there any way out [now]'? (40:11)

But Tariq and other critics seem to be confusing reincarnation with transmigration of souls, which are not necessarily the same concepts. He goes on: The theory of transmigration of souls popularly known as avagaman or punarjanam is non-existent even in the Hindu scriptures proclaimed as the word of God by them. Following are the declarations of two well-renowned scholars of Hindu philosophy. The rishis [seers] of the Vedic era were not aware of punarjanam (Rahul Sankrityayan, Darshan Digdarshan, Kitab Mahal Allahabad, 1992, page 388).

In the ancient Indian literature, Chandogya [author of an Upanishad] was the first to talk of punarjanam ie besides parloka [the world hereafter] a being takes birth in this loka [this world] also according to deeds. (ibid P.403) There are dozens of Koran-like descriptions of heaven in Vedas, but at no place do the Vedas talk of humans taking rebirth in inferior moulds according to deeds. Much later, the philosophers of the Upanishads presented the idea of transmigration of souls.

Thus the debate goes on. One thing, however, is certain: most of the greatest saints Islam has produced believed in reincarnation and it does constitute a part of many Muslims' belief system. This is primarily caused by a reluctance on the part of many Muslims to believe that God will merely reward or punish human beings on the basis of a lifetime in which they may not have received the guidance necessary to improve their conduct. That God will just be reconciled to their being sent to an eternal life in heaven or hell without their being given another chance to improve themselves becomes a proposition difficult to believe.

The True Resurrection: A Critique of Single-Life Doctrine and the Unveiling of Al-Qiyamah

1. Introduction: Reclaiming the Heart of the Qur'an

The Resurrection, or Al-Qiyamah, stands as a central pillar of Islamic faith, representing the ultimate triumph of truth and divine justice. Yet, for centuries, its profound spiritual meaning has been obscured by a literalist interpretation that is scientifically untenable, ethically problematic, and logically inconsistent. Mainstream Islamic scholarship often depicts the Resurrection as a singular, future event where decomposed physical bodies will be reassembled from their graves to face a terrifying Day of Judgment (Al-Qariah, the Day of Noise and Clamor).

This paper argues that such a doctrine, born from a pre-scientific understanding of the world, is a distortion that is incompatible with the very heart and soul of the Qur'an. It posits that the true Resurrection is not a future spectacle of cosmic horror but a present and ongoing spiritual process of rebirth and Self-Realization, as declared by Shri Mataji Nirmala Devi. By analyzing the scientific, ethical, and logical fallacies of the single-life doctrine, we can reject this inherited falsehood and embrace the infallible, life-affirming truth of the "Blossom Time"—an age where all souls are given the chance to achieve their spiritual ascent.

2. The Scientific Impasse: Why Bodily Resurrection is a Physical Impossibility

The doctrine of bodily resurrection collapses when examined through the lens of modern science. The promise to reassemble a physical body from dust and bones is not just miraculous; it is a direct violation of the fundamental laws governing our universe.

The most potent challenge comes from the principle of the conservation and recycling of matter. The atoms composing a human body are in a constant state of flux. After death, they are returned to the biosphere. As one critical question powerfully asks, "What about the cremated dust of billions of beings...recycled back by nature into the atoms that are now part and parcel of you and me?" This is not a mere theological puzzle; it is a scientific fact. The atoms of ancestors are now in the air we breathe, the food we eat, and the very cells of our bodies. This creates an irresolvable paradox: which body has a claim to an atom that has been part of countless organisms over millennia?

This problem is amplified by further questions highlighting the insurmountable logistical challenges posed by deep time, cremation, consumption by animals, and violent dismemberment. The body as a discrete entity ceases to exist. As noted by Malachi Martin, "The body has ceased to exist. He therefore finds the resurrection of the body unintelligible."[1] To cling to this belief is to force faith into a needless war with reason and observable reality. A spiritual resurrection, centered on the eternal soul rather than the transient body, resolves this conflict entirely.

3. The Ethical Failure: A Single-Life Doctrine vs. Divine Justice

Beyond its scientific absurdity, the single-life doctrine presents a profound moral crisis. It paints a picture of a God who is not universally just or merciful. A critical question strikes at the heart of this issue: "What about all those born before the advent of Prophet Muhammad, and those after, who never were Muslims and make up roughly 90% of the total humans born on Earth...?"

To condemn the vast majority of humanity for not adhering to a faith they never knew is to make salvation an accident of geography and history, not a reflection of a soul's virtue. This ethical dilemma becomes even more acute when considering the victims of genocide or the millions of infants who die at birth. A life that lasts only moments cannot be a meaningful "test."

The single-life model offers no compassionate answer. It implies a God who is bound by a cruel and arbitrary legalism. In stark contrast, the principle of rebirth offers a vision of true divine justice. It ensures that every soul, regardless of the circumstances of one life, is given countless opportunities to learn, grow, and seek the truth. It aligns perfectly with a God who is truly Ar-Rahman (The Most Merciful) and Al-Adl (The Just).

4. The Great Contradiction: The Purpose of Qiyamah vs. the Terror of Doomsday

Perhaps the most damning critique of the literalist view comes from the Qur'an itself. A series of incisive questions exposes a fundamental contradiction between the purpose of the Resurrection and the setting in which it is said to occur.

The Qur'an (Surah 16:39) explicitly states that the dead are raised "in order that He may manifest to them, The truth of that wherein they differ." This is a purpose of clarification, teaching, and the resolution of profound theological disputes. It requires an environment of reflection and receptivity.

However, Islamic scholars have conflated this with the imagery of a cataclysmic Doomsday, where "mountains are crashing and skies rent asunder." As one question incisively asks, "What is the point of this absolutely futile exercise?" How can anyone comprehend the subtle truths of faith while consumed by existential terror? It is a logical absurdity. One cannot hold a profound spiritual seminar in the midst of a cosmic apocalypse. This glaring contradiction reveals that the terrifying "Doomsday" narrative is a human fabrication that has been mistakenly fused with the true, hopeful promise of Al-Qiyamah.

5. The True Resurrection: Al-Qiyamah as a Present, Spiritual Reality

If the Resurrection is not a future physical event, then what is it? The final set of questions guides us to the answer, declaring that Al-Qiyamah is a spiritual reality unfolding in our present time.

One question asks if God will send His Ruh (Spirit) to clarify the truth. This points to a spiritual, rather than physical, intervention. Another delivers the pivotal claim: "Has His Ruh Shri Mataji Nirmala Devi already 'manifest to them the truth of that wherein they differ'...?" This identifies Shri Mataji as the promised Ruh and her work as the inauguration of the Resurrection.

This is the "Blossom Time," an age of collective spiritual awakening. The Resurrection is the opportunity for all souls, having been reborn, to achieve Self-Realization through the awakening of the Kundalini energy within them. This inner awakening is the true "rising from the dead"—an awakening from the death of ignorance into the light of spiritual truth.

This interpretation aligns perfectly with the hopeful message of Surah Al-Qadr ("The Night of Power"), which describes a time of peace, power, and honor, not terror and destruction. The true Qiyamah is "full of hope, promise, peace, love and healing" precisely because it offers every human being the chance to personally experience the divine truth and follow the Straight Path.

6. Conclusion: The Infallible Truth of the Blossom Time

The mainstream Islamic doctrine of a single life followed by a literal bodily resurrection is a house of cards, collapsing under the weight of scientific fact, ethical scrutiny, and its own internal contradictions. It is a fear-based dogma that has hidden the glorious, hopeful heart of the Qur'an for too long.

The teachings of Shri Mataji Nirmala Devi sweep away this falsehood to reveal the infallible truth. The Resurrection is not about reassembling corpses; it is about reawakening souls. It is not a distant day of doom, but a present age of blossoming spirituality. By understanding that we are reborn to seek our Self-Realization, we are freed from the absurdities of dogma and the fear of judgment. We are invited to participate in the true Al-Qiyamah—the collective spiritual ascent of humanity, guided by the divine love and grace of the Holy Spirit, Shri Mataji. This is the ultimate promise held right before our faces, a truth that no falsehood can refute.

7. References

[1] Martin, Malachi. The Encounter. Farrar, Straus and Giroux, 1970, p. 286.

Hold the heart and soul of the Qur'n right in front of their faces

December 18, 2007
Hi Haridev S V,

I can see that you are in a lot of pain and perhaps there are many millions who feel the same. In fact the vast majority of religious followers daily live with such pain, albeit much lesser. The reason they feel much less is because they never have to answer questions that can rip through their core beliefs. It is so easy to mingle with your own herd. The larger it is the more secure one feels.

But if you think you have those questions in "Why We Critique Only Islam!" you are absolutely wrong. You have not yet realized what the heart and soul of the Qur'n is. I have realized that Islamic theologians are able to justify the absurd, and that is why Muslims will not give a damn to your rant. The only way is to hold the heart and soul of the Qur'n right in front of their face, and declare they cannot refute the truth of Qiyamah.

For example, Shri Mataji has declared:

“But the Muslims do not want to talk about Resurrection (Al Qadr: The Night of Power) at all because they want to frighten people with the Doomsday (Al Qariah: Day of Noise and Clamor). They don't want to talk about the Resurrection Time which is going to come, which is the intermediary time, because they want to use the time which will frighten people by saying that: 'Now your Doomsday is coming! Now your Doomsday is coming!'"

To give evidence of Shri Mataji's claim that Muslims are putting their heads in the sand the https://www.al-qiyamah.org has been set up. Al-Qiyamah (The Resurrection) is the heart and soul of the Qur'n and Muslims will never be able to challenge it, even though their theologians are capable of explaining and justifying the absurd.

There are a number of ways to silence them, and Shri Mataji again ripped their core belief to pieces with this devastating statement:

“But these are special time, the Blossom Time. They call it the Last Judgment, you can call it the Resurrection Time, you can call it the Qiyamah, they call it in Koran. It is said that people will come out of their graves and will get their Resurrection. I mean what is left to the graves is nothing but a few stones and a few bones. No. All these souls which are dead will take their birth, take human body and take their Realization in these special times. This is a sensible thing to say and is also happening.”

But if one follows the Islamic scholars version of 'graves opening up', we beg for logical answers to the following questions:

1) How will the millennia-old buried remains be collected together and 'raised up again' during the Resurrection into perfect beings, a disbelieve rampant even centuries ago?

2) What about the cremated dust of billions of beings that have been scattered over the seven seas, and recycled back by nature into the atoms that are now part and parcel of you and me?

3) What about the millions lost and digested by the sea, or those eaten by animals and scavengers, and their remains scattered all over the land?

4) And how will the countless headless, limbless skeletons of wars and genocide be assembled together and brought to life during the Resurrection?

5) What about those who knew next to nothing about Islam, like the two million Cambodians who lost their lives during Pol Pot's reign of terror?

6) What about the millions dying daily upon birth?

"Some two million babies born every year in the developing world die on the first day of their lives, the Save the Children charity has said. (BBC, 9 May 2006)

Over two million die of diarrhea annually in Nigeria. (UNICEF 8 October 2005)

BANGALORE: As many as 1.2 million new-born babies die in a month due to lack of proper care and access to medical facility, Dr N Karthik Nagesh, neonatologist, and Director (Paeditric Research), Manipal Hospital, said on Tuesday. (Tuesday, November 21, 2006 15:50 IST) A non-governmental organization Food Aid International (FAI) has said that about 3,000 people die daily of hunger and poverty in Nigeria, Africa's most populous country. (The Punch reported Monday. March 01, 2004)

Every day, more than 16,000 children die from hunger-related causes— one child every five seconds. State of Food Insecurity in the World 2005. (Food and Agriculture Organization of the United Nations.)

7) How about those cremated, a ritual widely practiced for millennia by Hindus, Buddhists and Sikhs. "Beliefs differ among Christian groups; some, such as Protestants, have no objections, while others, particularly Roman Catholics, generally frown on the practice because they see it conflicting with their belief in the resurrection of the body.”

8) What about all those born before the advent of Prophet Muhammad, and those after, who never were Muslims and make up roughly 90% of the total humans born on Earth since creation? Does the Day of Judgment apply to these non-Muslims?

9) What Truth about the Resurrection must Allah manifest to those who, after having died over the centuries, are 'raised up' (brought back to live by rebirth) during the Resurrection?

"They swear their strongest oaths by Allah, that Allah will not raise up those who die: Nay, but it is a promise (binding) on Him in truth: But most among mankind realise it not.
(They must be raised up), In order that He may manifest to them, The truth of that wherein they differ,
And that the rejecters of Truth, may realise that they had indeed (surrendered to) Falsehood.
For to anything which We have willed, We but say the word,"

surah 16:38-40 Al Nahl (The Bees)
A. Yusuf Ali, The Holy Qur'n, 1989.

10) Why does Allah insist that humans beings"must be raise up, in order that He may manifest to them the truth of that wherein they differ"during the Resurrection, if the terror and mayhem of the dreaded Doomsday is at its height?

11) Why does Allah insist that the rejecters of Al-Qiyamah"must be raise up, in order that ... the rejecters of Truth, may realise that they had indeed (surrendered to) Falsehood", if all around mountains are crashing and skies rent asunder? What is the point of this absolutely futile exercise? Why do Islamic scholars indulge in such satanic lies and delude the Believers away from the Straight Path?

12) How is Allah going to explain to all humans, especially Jews, Christians and Muslims, about"The truth of that wherein they differ" which, as far as religion is concerned, requires months and years of meticulous cross-examination and critical appraisal? Do fools, idiots and fundamentalists think these centuries-old differences are going to be ironed out during a brief Friday sermon or Sunday mass?

13) Will Allah appear in Person or send His Ruh to clarify"The truth of that wherein they differ", so that all religious regimes and their blind followers are amply warned?

14) Has His Ruh Shri Mataji Nirmala Devi already"manifest to them the truth of that wherein they differ"over the last 30 years so"that the rejecters of Truth may realise that they had indeed (surrendered to) Falsehood"?

15) Why is the pre-ordained Qiyamah of His Ruh so full of hope, promise, peace, love and healing, and aptly called the Night of Power and Honour (The Holy Qur'n, 97:1-5 Al Qadr) in the Qur'n? It is because all humans since creation began, barring none whosoever, are given the right to take part in the Resurrection. All souls who lived on Earth, no matter how briefly or ignorantly, will be told/warned of the Resurrection and given a chance to follow the Straight Path

But Shri Mataji warns the same to Jews and Christians too:

“There are lots of myths in the Bible and one of them is that at the Time of Resurrection your bodies will come out of the graves. This is not only for Christians, but also for the Muslims and Jews. Think of this - What remains in the grave after many years? Only a few bones. And if these bones came out how can you give them Realization? Think of it. It is a big myth. Not possible logically.

In Nal Damyanti Akhyan they have clearly given that when the Kalyug will come, all these seekers who are seeking in the hills and mountains will be born again, and they will be given their Self- Realization! Their Kundalinis will be awakened and that is logical, because that is what we are doing today.”

So Haridev S V, you have to know the heart and soul of other religions, and your own too, to destroy all that is false. The reason I am saying your own is because most Hindus too are ignorant of the heart and soul of Hinduism, albeit to a far lesser extend.

Only when you realize the collective eschatological truth of all the religions, which Shri Mataji calls the Blossom Time, will you be rid of all the pain and anguish. When all religions, prophets and holy scriptures are accepted, how will you feel hatred for anyone? On the contrary, you will know how falsehood and blind faith keeps religious followers blissfully ignorant. You will never want to follow any religion again, no matter how righteously loud they declare their faith to be.

And where Islam is concerned you do have valid points to criticize and question why it makes some of their followers so violent and murderous in comparison to other faiths. But on the other hand, why follow any religion in the first place as their preachers will make you ignore, despise or condemn the rest? Why do you think Shri Mataji keeps insisting that until and unless your get your Self-realization it is no use following any religion?

And when you do get your Self-realization there is no religion to follow! Hard to believe but true.

regards to all,

jagbir

Compilation, Proclamation, and Exegesis of Surahs Upholding Allah's (SWT) Command to His Ummah — to Witness and Participate in the Resurrection.