The Halo of Light

Question: You have stated that physical bodies are encompassed by a halo of light, while the connection of bodies is traditionally linked to the soul. Could you clarify this distinction further?

Answer: What exactly is the soul? As per the guidance of the Holy Qur'an, Allah the Almighty addresses His Messenger (P.B.U.H.), stating: “They ask you about the soul. Say, 'The soul is of my Lord's command, and you have been given of knowledge only a little.'" This verse clarifies that while knowledge has indeed been imparted, it remains minimal in comparison to the infinite knowledge of Allah. The essence of the matter lies in this: Allah the Almighty transcends all limitations, and His knowledge is boundless, infinite, and beyond comprehension. Even the smallest portion of this infinite knowledge is still part of its infinite nature. Hence, the concept of infinitude encompasses all aspects of creation, where even the smallest fraction of divine knowledge is inherently infinite. This passage does not suggest that knowledge of the soul has not been granted. Contrary to certain theological interpretations, it has indeed been imparted to the Prophet (P.B.U.H.) and subsequently to the Auliya (Friends of Allah). However, the precise depth, form, and scope of this knowledge remain unfathomable because it is intrinsically infinite and transcends human comprehension. It is crucial to understand that even a fragment of the infinite is, in itself, infinite. Furthermore, the notion that the soul departs the body upon death is a limited understanding. It is not accurate to assert that the deceased’s soul reunites with those of their loved ones. In spiritual terms, it can be explained that the celestial body (jism-e-misali) disengages and detaches itself from the physical body formed of soil particles. Upon severing this connection, it transitions into another realm, where it reorganizes particles in accordance with the conditions and environment of that realm to create a new form for itself. This process reflects the reality of Aalam-e-Araf, an expansive intermediary realm where countless souls reside—from Adam (P.B.U.H.) to the present and continuing until the Day of Judgment. This realm continually receives souls transitioning from the physical world, forming a continuous flow of beings into this metaphysical realm. Essentially, this transition represents the migration of the celestial body from one realm to another. In Arabic, this transition is aptly termed intiqaal, signifying a shift from one state of existence to another. It underscores the passage of an individual’s essence from the physical plane to a higher spiritual dimension, shaped and sustained by the nature of that transcendent reality.

The celestial body remains perpetually active and dynamic during life. Among its inherent attributes is its unwavering commitment to safeguarding its physical vessel until it fully severs its connection with it. This phenomenon is exemplified in the experience of dreams: consider an individual deeply asleep in Karachi, while their consciousness roams through the markets of America. If this sleeping individual is pricked with a needle, the celestial body instantaneously returns from America to protect its physical form. This return occurs in such an infinitesimal fraction of time that it defies any conceivable measure—one might describe it as a trillionth of a moment, yet even this descriptor fails to fall within measurable parameters. The underlying truth is that for the celestial body, Time and Space are irrelevant constructs. However, when it engages with the material particles bound by Time and Space to manifest a physical form, it commits entirely to safeguarding that form within these boundaries. This illustrates the celestial body’s transcendence over spatial and temporal limitations, even as it meticulously protects and sustains the physical body it momentarily inhabits. Upon transitioning from one existential realm to another, the particles constituting the new "dress"—formed from the air and soil of the subsequent realm—are enveloped by a luminous halo. However, this halo surrounding the particles in the new domain is less intense compared to the halo in the preceding realm. This diminution in luminosity manifests as what is perceived as gravitational force. The realm entered after physical death is identified as the Realm of A'rafan intermediary dimension. Beyond the Realm of A'raf lies a further existential plane, known as the Realm of Resurrection and Dispersion (Hashr Nashr).

The laws governing this transition remain consistent with those observed in previous realms: just as the celestial body (Jism Misali) severs its connection with the material realm (Aalam Nasoot) and relinquishes its earthly "dress" to assume a new one in the intermediary realm (Aalam Araf), it similarly abandons its attire from that domain upon its entry into the realm of resurrection (Aalam Hashr o Nashr). The atmospheric conditions of this latter realm are strikingly distinct from those of the earthly and intermediary realms, characterized by an exponentially more potent luminous aura. Within this realm, the mental faculties operate at an accelerated pace, such that the entire continuum of the celestial body's existence, as recorded in the material realm, is brought into full clarity. This concept resonates with the divine proclamation that every individual will bear their own record of deeds. Following the realm of resurrection comes the Day of Judgement (Yom  al-Mizan), during which a divine radiance envelops the luminous body. It is through this transcendent light that the soul is granted the capacity to behold the manifestation of Allah the Almighty. Allah the Almighty has stated in the Qur'an: "No eye can perceive Allah, for Allah becomes the perceiver." The interpretation of this holy verse is that when a devotee perceives Allah, their first vision rests upon the Day of Judgment. After the Day of Judgment, the realms of Heaven or Hell follow. Both Heaven and Hell contain various levels, and there is a subtle point here that requires deep reflection. The mention of Heaven and Hell signifies that a person experiences torment in Hell and pleasure in Heaven. If it is understood that this comfort and ease are experienced by the soul, and the soul benefits from this comfort, it would also imply that the torment of Hell is likewise experienced by the soul after death. However, it is not appropriate to say that the soul is indeed a part of Allah, an infinite part, something beyond all limits, something that cannot be separated from Allah. What connection does the part of Allah have with suffering? The reality is that just as the body feels pain and pleasure in this material world, similarly, the devotee feels pain in Hell and comfort in Heaven.