By Ahmad Shuaibu Isa
Does existence genuinely commence at birth and conclude at death? Or do the profound insights gleaned from science, spirituality, and mythology suggest a richer, uninterrupted continuum of the soul? For countless generations, humanity has grappled with these existential questions. To grasp their essence, we must delve beyond the tangible—into realms preceding conception, the miraculous unfolding within the womb, the intricate labyrinth of our external lives, and the profound metamorphosis we call death. Might the combined perspectives of physics, astronomy, theology, and mysticism illuminate a more complete vision of existence?
Quantum physics reveals that what we perceive as “nothing” is, in fact, brimming with energy and potential. The vacuum of space is far from empty, challenging conventional notions and offering a metaphor for creation from the unseen. Mystical traditions echo this, teaching that the soul exists prior to embodiment, dwelling in a realm of pure potential before entering the material world. Al-Ghazali, the great Islamic theologian, similarly argued that the soul belongs to the unseen realm (al-ghayb) and is only temporarily tied to the body, which is itself a vessel for moral and spiritual growth.
The Qur’an affirms that Allah created the universe from nothing—ex nihilo—by His sovereign will: “Be!” and it is (Qur’an 2:117). Scholars from both Sunni and Shia traditions uphold this doctrine, emphasising God’s absolute authority in bringing forth creation without reliance on pre-existing matter. Allama Tabataba’i, a renowned Shia philosopher and Quranic commentator, saw the created world as a dependent reality—one that continuously draws its existence from God’s sustaining will. Sufi interpretations expand this view, seeing all creation as a manifestation of the Divine, where the infinite reveals itself through the finite. These perspectives remind us that all beings are rooted in divine intention, calling us to humility and deeper awareness.
Within this framework, the pre-existence of the soul emerges not merely as possibility, but as metaphysical truth. Many Islamic scholars maintain that the soul (rūḥ) is created before the body and resides in a transcendent state. The Qur’anic verse (Surah Al-A‘rāf 7:172), which recounts the “Day of the Covenant” when all souls bore witness to their Creator, affirms this reality. Sufi thinkers expand on this with the concept that the soul emerges from the divine breath—“I breathed into him from My spirit” (Qur’an 15:29)—and resides temporarily in the body as a traveler on an earthly journey. Murtada Mutahhari, the influential Iranian philosopher, wrote that the human soul originates in a higher realm and gradually actualises its potential through worldly experience and moral striving.
Thus, the womb becomes a cosmic sanctuary—where divine intention merges with a genetic blueprint. A single fertilised cell unfolds into a full human being, mirroring the evolution of the cosmos from elemental simplicity to stars, galaxies, and life. Hindu cosmology captures this with the “Golden Womb” (Hiranyagarbha), a symbol of sacred origin and universal intelligence. Across traditions, birth is more than biology—it is the manifestation of the transcendent.
At birth, the soul enters the world like a star igniting in the cosmos. Life unfolds as a theatre of experience—learning, suffering, joy, and awakening—shaping our identity and moral direction. Just as the universe expands, so too does consciousness, reaching toward understanding and meaning in a complex world.
Death is often misconstrued as an end. Yet science teaches that energy is never lost—only transformed. Spiritually, death is not extinction but transition: the soul, released from its physical frame, returns to its divine source. From Chinese mythology to the Abrahamic faiths, death is seen not as a terminus, but as a sacred homecoming.
St. Augustine, one of the foundational voices in Christian theology, believed the soul’s deepest longing was to return to God. “You have made us for Yourself, O Lord, and our hearts are restless until they rest in You.” This aligns deeply with the Islamic and mystical notion of return (rujūʿ ilā-llāh), where death is the soul’s journey back to its eternal home.
Viewed through this lens, life and death are not opposites but stages in a sacred continuum. Science offers method, theology gives meaning, and mysticism reveals depth. Together, they speak of a unified, compassionate order underpinning all existence.
Islam and Christianity—especially in their Sufi and Catholic traditions—affirm this cycle. In Islamic thought, particularly among scholars in Qom and Kufa, death is an unveiling of truth rather than an endpoint. Catholic theology teaches that the soul, divinely crafted, is destined for eternal communion with God. Both traditions hold that life is a moral preparation for this sacred return.
Yet how do those entrusted with authority respond to these truths? How can rulers and elites—sworn to serve—justify betraying the sacred trust bestowed upon them by their people and by God? How can they stand before the Divine or the records of history after serving selfish ambitions and foreign interests, while their nations endure poverty, ignorance, and cultural decline?
When leaders abandon truth, silence justice, and exploit their people, they fracture this sacred harmony. They break the covenant between power and responsibility, between the soul and its purpose. What, then, shall be their return? What legacy will they leave in the scrolls of eternity?
As we reflect on life, death, and the journey of the soul, we are called not only to seek truth but to demand accountability. Leadership is not a privilege—it is a sacred duty. Recognising our divine origin and destined return, we must live with humility, moral clarity, and compassion—ensuring that we and those who govern are answerable before the Eternal.