Alhassanain(p) Network for Heritage and Islamic Thought

LESSON FORTY-ONE: THE IMPORTANCE OF UNDERSTANDING DAY OF JUDGEMENT

Introduction

In the beginning of this book we have already discussed the importance of investigation into religion and have charted out the fundamentals of belief (tawhīd, nubuwwah, and ma’ād).

We have also explained that in order for a person’s life to be truly human, it must correctly resolve these issues. Theology, Prophethood and Imāmah have all so far been discussed. Now the important issue of Resurrection will be covered under the title of ‘Understanding the Day of Judgement’.

Firstly, we will discuss the importance and the effects of this fundamental belief upon the actions of individuals and upon human society. We will explain the correct understanding of Resurrection (ma’ād), which is dependent upon accepting the spirit as being immaterial and eternal in the same manner as ontology necessitates acceptance of the Oneness of Being. In the like manner knowing the nature of the human being is also incomplete without the belief of the spirit being eternal. Finally the issues of Resurrection will be appropriately investigated in this section of the book.

The significance of believing in the Resurrection

The incentive for activity in man’s life is to fulfil his needs and necessities, accomplish different desires, and eventually arrive at pure felicity (sa’ādah) and ultimate perfection (kamāl). The limited work that he does is based upon that goal he is trying to achieve in life. Therefore knowing the ultimate goal has a major influence in giving direction to human activity and preferences. In reality it is the true factor that gives direction and vision to man to realize his own reality towards perfection and felicity. Those who believe that they are only a composite of matter and accept that life is limited to only the material plane, do not give importance to the acquisition of fruits of perfection and felicity in this life, and they consequently direct their life in a way, which will reap benefit in this world alone. However those who believe that their reality is more than just a material phenomenon and believe that death is not the end of life but rather a means of transformation for arriving at eternal felicity and perfection due their action, direct their lives in an entirely different direction. Their aim is to acquire the most out of this life, through their actions for their eternal life.

As well, they do not despair with the difficulties of this life, and they are thus not hindered from carrying out their responsibilities towards achieving felicity and perfection.

The effects of these two differing perspectives on life are not limited to only a few individuals, but to the whole society and the behaviour of humans with respect to each other. Believing in life after death has a major effect upon fulfilling the rights of the other. A society with this outlook is less likely to foster oppression and needs to exert less effort to execute justice. Furthermore if this belief becomes universal and extends to different societies, the enigmas of the world would eventually be solved.

While focusing upon these points the importance of investigating the principle of Resurrection will be clearly understood. Even the effect of the belief in the Unity of God, by itself, is not sufficient for attaining a prosperous life. It is for this reason that the Divine religions especially Islam, have centred upon this fundamental principle.

All the different prophets of God have struggled to imprint the accurate reflection of this principle on to the hearts of the people.

Belief in the Hereafter will only give benefit and direction to mans life, if there is a causational (’illiyyah) relationship between the actions of man and the felicities of the Hereafter. Furthermore the rewards and punishments of the Hereafter must be recognized as the result of the good and bad actions of this world. Consequently, if it were believed that such bounties could be achieved in this very world, then belief in the next and eternal life would not set out for us a path in this life. If this belief were maintained, it would result in one aiming for the bounties of this life in this world and the bounties of the next life in the next world!

Hence, it is thus imperative that while establishing the principle of Resurrection, we prove the causational relationship between this life and the next and that the actions of this life have a direct influence on the next life.

The importance given by the Qur’an to the issue of Resurrection

More than one fourth of Qur’anic verses mention the life of the Hereafter. They can be divided into groups as follows:

1. The first group emphasises the necessity of faith in the Hereafter.

2. The second group of verses are associated with the denial of faith and the Hereafter.

3. The third group classify the eternal bounties.

4. The fourth group refer to the everlasting chastisements.

Likewise in several verses, the relationship between the good and bad actions and their results as well as the necessity of Resurrection through different methods have been emphasised upon and explained. The doubts concerning the Hereafter are explained and answered and it is shown that denial of the Hereafter is the very reason for the corruption and deterioration of societies and civilisations.

When focusing on the Qur’anic verses it becomes clear that most of the debates and discussions of the prophets with the people were over the issue of Resurrection.

Moreover, their struggle for establishing the principle of Resurrection was greater than that for the establishment of the reality of the Unity of the Creator, because of the fact that the majority of people exhibited reluctance in accepting this principle. The reasons for this reluctance can be epitomised in two factors:

Firstly, denial of the Unseen and the unknown, and secondly denial of the Resurrection itself. This results in mankind inclining towards irresponsibility, perversion and immorality. As it has earlier been indicated, believing in Resurrection and giving account of the actions performed in this life is the absolute factor for the recognition of responsibilities,

acceptance of behavioural limitations and protection against corruption and oppression. By denying this principle, the way for lust, desire, and egotism will be open.

The Noble Qur’an while indicating this factor mentions:

“Does man suppose that We shall not put together his bones? Yes indeed, We are able to proportion [even] his fingertips! Rather man desires to go on living viciously.” (al- Qiyāmah:3-5) This very characteristic of denial and refusal of Resurrection in the real sense can be found in the sayings and writings of those who interpret the Qur’anic terminology of Resurrection and the Hereafter, to be a phenomenon of this material world. The reason for this interpretation is to institutionalise a classless society and to construct a society that is heaven on earth, and to make the Hereafter and its concepts appear to be imaginary.

The Noble Qur’an has termed such individuals as evil human beings (shayātīn al- ins), and enemies of the prophets, who by their deceptive talks destroy the faith of the people, resulting in their irresponsible behaviour towards the Divine rules.

“That is how for every prophet We appointed as enemy the devils from among humans and jinn, who inspire each other with flashy words, deceptively. Had your Lord wished they would not have done it. So leave them with what they fabricate so that toward it may incline the hearts of those who do not believe in the Hereafter, and so that they may be pleased with it and commit what they commit” (al-An’ām:112- 113).

Conclusion

In order to achieve and arrive at the eternal felicity and perfection, man must contemplate upon the following:

1. Does the life of man terminate with his death or is there a life after death?

2. Does the transformation of man from this life to the other life resemble travelling from one city to another in this life, whereby one can obtain the goods required in the city travelled to? Or does the other life depend on the groundwork set forth in this life?

Unless these issues are solved, the chance for organising and directing ones life towards a goal will not arrive, because if one does not know his destination one will never recognise the path for arriving at it.

While concluding we would like to make the point, that no matter how weak the possibility of the other life may be, it is sufficient enough for an intellectual and sensible individual to investigate the issue of Resurrection.

Questions

1. Explain the differences between the actions of man and his direction of life with the understanding of believing and not believing in Resurrection.

2. What important role does belief in the eternal life play in man’s life?

3. Explain the importance given by the Noble Qur’an to the issue of Resurrection.

4. Explain the reasons for the denial of Resurrection.

5. Give the example used in the Noble Qur’an for those who deceive people over the concepts and realities of Resurrection.

6. What is the need for investigating the issue of Resurrection?

LESSON FORTY-TWO: THE DEPENDENCE OF THE ISSUES OF RESSURRECTION UPON THE ISSUES OF THE SPIRIT

The criteria of unity in a living existent

Man like other animals is made-up of numerous cells. Each cell is in a continual state of transformation and deterioration. The number of cells in a human being since his birth is constantly fluctuating and, one will never find an individual whose composing elements of the body have remained the same and have not transformed or fluctuated.

If we focus upon these transformations and mutations, which occur in animals and within man, the question arises as to why do we refer to this ‘transforming assemblage’ as one existent, is it not possible that through its course of life it has in fact changed several times?

The simple answer that can be given to this question is that the criteria of unity which is in every living existent, is the timely correlation between the cells and not an inappropriate replacement of them. Every cell gradually dies and a new cell takes its place. This happens throughout the course of time and this new ‘transformed assemblage’ is still known as one or the same existent. However, this answer is not satisfying because; if we take the example of a building which has gradually had all its old bricks replaced by new bricks, whilst still maintaining the same outward form, it would not be called the same building. In particular those who are aware of the replacement would not consider the building to be the same as the old previous structure.

Nevertheless, it is possible for the answer given, to be modified in this way; the gradual replacement in a living existent is due to the natural factors within an organism as compared to that of a building, which is due to unnatural and outward factors. Hence, the true and internal replacement of cells cannot be related to that of bricks. This answer is based upon the acceptance of a unity in the natural elements and factors that transforms the cells while maintaining the unity of an organism.

Therefore the question will be directed in regard to the criteria of unity in the natural element or factor itself and the reality of this natural element.

According to a famous philosophical view, the criteria of unity being in every natural or living existent is an abstract decree (which is the equivalent to it being not compound) and imperceptive by the name of ‘nature’ or (genus) ‘form’ and does not change due to the transformation or replacement of matter. The natural factor in these living existents, which is comprised of different actions such as growth, digestion, reproduction, etc is called the soul (nafs).

Previous philosophers have regarded the mineral and animal soul as materialistic and the human soul as immaterial. Many of the Islamic philosophers such as Sadruddin Shirazi regarded the animal soul as having different levels of immateriality and recognized perceptiveness, and will (irādah) as the signs of immaterial existents.

However the previous and present materialistic philosophers (positivist) have limited the existent to matter and denied the immateriality of the spirit and the latter have completely denied the basis of anything imperceptible. The positivists do not accept the ‘form’ (genus) or nature of any existent as it is immaterial and will not produce a correct answer for representing the criteria of unity in the living existent.

On the basis that it is the unity in minerals, which is the soul of the mineral, the mineral kingdom is categorized by a special form or soul, which is substantially susceptible and when this potentiality or susceptibility is destroyed, the soul and the form of it is also destroyed. But, if the same substance accepts life or a new form, then a new mineral soul is allotted to it and a new plant after the old one has been destroyed (even if perfect in resemblance) will not be considered as the same old plant.

However for the animal and human soul, the soul is immaterial and can remain even after the body has been completely destroyed. Likewise, the new replaced or transformed cells preserve the unity in a person, and s/he is known as that very previous and same individual. Even before death the unity of the spirit in a particular body is the criteria of the unity.

Those who regard the existence (wujūd) of humans and animals as being limited to this material realm and their spirit as being imperceptible and as a component of their physical body and thus destroyed along with the material destruction of the body, will not grasp the correct understanding of Resurrection.

While concluding one must say that the only way one will form the correct understanding of life after death, is when one understands that the spirit is other than but essential to the material body. Therefore, the existence of the spirit must be accepted and it must be regarded as an essential substance of the body and not an accidental occurrence of the body. Thirdly it must be understood that the spirit is independent and eternal even after the destruction of the body, unlike those transformed material matters which become destroyed after the outward and bodily destruction.

The role of the spirit in the existence of man

Another noteworthy point that needs to be remembered is that the composition of man i.e. of spirit and body, is not similar to that of the compositions found in chemistry. In chemistry two or more elements are proportioned to form a compound element, such as the composition of oxygen and hydrogen, which if separated from each other, the existent of water as an element is destroyed.

The spirit is an essential substance of the human being. It forms and preserves the humanity and personality of man, and it is due to this very reason that the transformation and replacement of cells cannot destroy the unity of man. Hence the true criterion of unity in man is the very spirit of man.

The Noble Qur’an while indicating the reality of the spirit answers those who deny the truth of Resurrection and says:

“Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord.’” (al-Sajdah:11) Hence the perpetuity of personality and humanness is due to that

entity which the angel of death seizes, and not due to the thing that becomes scattered or dispersed in the earth.

Questions

1- Is the timely transformation of cells in a unit considered as the criteria for unity? Why?

2- What is the criterion of unity in organisms?

3- Explain the famous philosophical viewpoint on the criteria of unity in living existents.

4- What are the differences between the natural ‘form’ and the soul?

5- What is the difference between the mineral soul and the animal soul? What is the effect of this difference upon the issue of Resurrection?

6- What does the correct understanding of Resurrection require?

LESSON FORTY-THREE: THE IMMATERIALITY OF THE SOUL

Introduction

We know by now that the issues relating to the Resurrection are dependent upon the issues relating to the soul (rūh). It is only possible to state that the resurrected person is the same being as before he died, if his soul remained after the annihilation of his body. In other words every man, besides his material body and form, contains an immaterial substance, which is independent from the body and his personality is dependent upon it. Therefore the presumption of life after death for that particular individual cannot be considered as logical.

Hence before we establish the principle of resurrection, we must first explain and intellectually prove the issues relating to it.

Intellectual reasoning upon the immateriality of the soul

For centuries, philosophers and intellectuals have discussed the subject of the soul (known in philosophical terminology the nafs). Islamic philosophers in particular have given this topic special attention, and as opposed to devoting just a chapter in their books to it, have in turn written independent books. They have rejected the concept of the soul being an outward form of the body, or a form of matter, on several intellectual reasons.

It is apparent that this is indeed a vast subject and beyond the scope of this book to cover, we will therefore suffice ourselves with a small discussion and give a clear explanation, which will satisfy the establishment of our thought. This explanation is based upon a few intellectual arguments and a premise, which begins as follows:

We observe the colour of our skin and the structure of our body with our own eyes; we feel its softness and firmness with our sense perception and understand the inner configuration indirectly. However, our fear, anger, will, thought, and emotions can also be sensed without the means of senses and we are also aware of different psychological states and realize the ‘I’ ness, which is enclosed with likes and dislikes.

Hence, universally man is bestowed with two types of perception, the first can be considered as those perceptions that can be perceived or sensed through the senses and the second type of perceptions are those that do not require the sensual organs.

Another point to be noted is that the first form of perception which is derived from the senses has the possibility of fault and this is contrary to the second type of perception where there is no intrusion of fault. For example it is possible that someone might doubt that the colour of the skin he has is the same as he perceives or it is different to what he perceives. On the other hand no-one would ever doubt whether he has decided or not, he has a thought or not, or he has a doubt or not.

This is the very subject that has been explained in philosophy in the following way:

Intuitive knowledge (‘ilm hudūri) is directly related to the reality and due to this it is considered as faultless, but knowledge by perception (‘ilm husūli) is formed from the conclusions of different outward forms, therefore the possibility of fault and suspicion exist.

The intuitive knowledge and awareness, which is the most certain of all, is the knowledge attained by presence and spiritual witnessing. Such knowledge contains the knowledge of the psyche, emotions, and other psychological states. Therefore the existence of ‘I’ or the ‘self’ can never be doubted and likewise the existence of fear, emotions and mercy, or thought and will are also certain.

The question arises as to whether this ‘I’ is the same as the material body, or whether it is a psychological state extended from the body, or whether its existence is other than that of matter, but has a strong relationship with the body, and several of its works are conducted through the body, which result in the two having effect upon each other.

While focusing upon the issues discussed in our premise the answer to the above question are as follows:

1. The ‘I’ (spirit) must be perceived through intuitive knowledge (by presence), but the body must be perceived through the senses, therefore the ‘I’ is other than the body.

2. The ‘I’ is a type of existence that throughout the course of the life of an individual remains the same. This can be understood through intuitive knowledge but the body changes its form and shape several times and does not have a true unifying criteria.

3. The ‘I’ is abstract and indivisible and it cannot be divided into two even by example, but the body can be divided into several parts.

4. The psychological elements such as emotions, will etc are indivisible and cannot be regarded to be the extensions of matter, therefore the substance of these elements has to be immaterial.

5. Likewise those reasons that satisfy the heart with regards to this subject are the ‘true witnessing’ of people who after death disclose the true information through dreams to specified individuals. Similarly calling spirits and certain acts of the saints or of yogis can also establish the immateriality of the soul. However this subject requires an independent book.

Proofs from the Qur’an

From the Qur’anic point of view, there is no doubt in the existence of the soul, and that it is pure and to be associated with God: “and breathed into him of His Spirit” (al-Sajdah:9).

In regards to the creation of Adam (as), the Qur’an says:“and breathed into him of My spirt” (al-Hijr:29, Sād:72) Likewise we understand from other noble verses of the Qur’an, that the soul is other than the body and has the capability of perpetuating after the body has died:

“They say, ‘When we have been lost in the dust, shall we indeed be created anew?’ Rather they disbelieve in the encounter with their Lord. Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord.’” (al-Sajdah:10,11).

Therefore the criteria for the reality of man is the soul, which by the means of the angel of death is taken away and protected, leaving the body which is scattered and left to decompose in the earth.

In another verse we find that:

“Allah takes the souls at the time of their death, and those that have not died in their sleep. Then He retains those for whom He has ordained death and releases the others back until a specific time. There are indeed signs in that for people who reflect.” (al- Zumar:42) In regard to the death of a tyrant the Qur’an says:

“Were you to see when the wrongdoers are in the throes of death, and the angels extend their hands [saying]:

‘Give up your souls!” (al-An’ām:93) From these verses and several other verses that we have not quoted, one can conclude that the personality and the reality of man is the soul, which through the means of death and decomposition of the body, is eternal.

Thus the result that we can arrive at is that first of all there exists an ‘existence’ in man, which is called the ‘soul’. Secondly this spirit is perpetual and independent from the body, and any form of decomposition of the body does not affect it. Thirdly the reality of each individual is dependent upon the soul and the body acts as an instrument for the soul.

Questions

1. Explain the differences between knowledge by presence and knowledge by acquaintance. What are these differences?

2. What are the intellectual reasons for the immateriality of the soul?

3. Is there any other way for proving the immateriality of the soul?

4. Quote the noble verses of the Qur’an relating to the immateriality of the soul.

5. What conclusions can be drawn from these verses?

LESSON FORTY-FOUR: PROVING RESSURRECTION

Introduction

It was indicated in the beginning of this book that belief in Resurrection for every individual on the Day of Judgment is the most fundamental belief of the Divine religions. The prophets (a) and saints have emphasized upon this fundamental principle, endeavouring at lengths to establish it. The Qur’an regards this belief as being as important as belief in Divine Unity. In various Qur’anic verses the words ‘Allah’ and ‘Day of Judgement’ have been used together.

In the beginning the importance of investigating the issue of resurrection was discussed. We have already explained how a true understanding of resurrection is dependent upon the acknowledgement of the spirit, which is the criterion for the reality of man. This reality is eternal in such a way that when he is raised on the Day of Judgment one would say that it is the same individual who had died and is raised back to life.

We then established the proofs for this kind of spirit from the Qur’an, and presented an intellectual view so that the grounds for understanding the eternity of life for man are understood. Now we have reached the point where it is time to establish the most important fundamental principle of belief, which will be proved in the similar manner utilized for proving the spirit. First we will discuss the intellectual reasons for resurrection and then we will convey the Qur’anic explanation in regard to it.

Proving Resurrection through Wisdom

In the section on theology we have explained that the creation of man is not meaningless or without aim. God is essentially perfect and good, and His creation receives such goodness. We then recognised that God has the quality of Wisdom and we understood that the purpose of this was to recognize the purpose of creation, which was that creation would reach its own ultimate perfection. Although the material world acts as an impediment and the goodness and perfection of the material existents conflict with each other, the requirement of Divine wisdom is that the achievement of perfection and goodness must surpass such imperfections. In other words:

The circle of nature has been created in such a way so as to promote life. The action and the reaction have been organized in such a manner that the earth encourages the growth of the plant, animal, and human (who are the most perfect of all) kingdoms. If this was not the case and the material world was created in such a way that it did not promote life, it would have been against such Wisdom.

Now we will intensify our argument. We know that man has an eternal spirit and the ability to acquire eternal perfection, but if it was assumed that man was here only to achieve material perfections which are limited only to the material world, then this is not then in resonance with Divine Wisdom. This is especially so, when we consider how the material world is full of pain and where in order to achieve limited pleasure one has to endure much suffering. Furthermore the suffering and pain that one goes through is not

usually worth the limited pleasure that one achieves. Due to this very limited calculation, many people became hedonistic, or certain individuals committed suicide despite the love that they had for life and eternity.

If life consisted only of going through social, financial, and physical difficulties with the result of momentary pleasure followed by the aftermath of exhaustion, which requires rest in order to regain strength for yet again the same repetition, a vicious circle is formed, which is unacceptable to the intellect. An example of this pattern would be like a driver who fills up the petrol tank of his car, only in order to arrive at another petrol station, this then continues until the car breaks down or another obstacle brings an end to it.

It is apparent from a logical analysis that such a life is absurd, also to reinforce the argument, is the fact that man has within him the intrinsic love to be eternal, which has been placed within him by the Creator. He has also been endowed with the energy to accomplish this eternal goal, which encourages and motivates him towards its accomplishment. If we suppose that this human being during his ultimate development towards his Creator is going to fail whatever the case, then there is no wisdom in motivating and encouraging him towards a doomed destination. Therefore the placement of such a tendency within man is not at all compatible with the Divine wisdom of God.

The result that can be discerned from these two premises - of Divine wisdom and the possibility of eternal life for man - is that there must exist another life for man, which must be different from this life where he experiences trouble and limited pleasure.

Furthermore the intrinsic tendency for the love of eternal life can also be considered as another premise, which can be combined with the principle of Divine wisdom and utilised as an argument for proving resurrection.

Hence, it becomes clear that eternal life must be very different when compared to this life, which is comprised of pain and sorrow. If this is not the case and even if this very life is eternal, it would not be harmonious with the Divine wisdom of God.

Proving Resurrection through Justice

In this world man is free to choose between the good and the bad. From one side one will find people who have served their life worshiping God and serving human beings and from another side one will see tyrants and oppressors who for achieving their desires, oppress people and commit crime. The purpose for the creation of man, whilst providing him with all the necessary mechanisms and productive grounds for developing, is that he independently chooses truth over falsehood. By doing so, he arrives at the fruit of his action for which he has wrought much pain. In reality man’s life is solely for arriving at the reality of his nature, which he does through the means of different tests. Even until the last moment of his life he is accountable for even the smallest of his responsibilities.

However we see in this world that the tyrants, oppressors and corrupt do not arrive at the fruit of their action and on the other hand they possess a higher share of the bounties (luxuries) of this world. For example: a criminal who commits several murders and numerous acts of crime may only be

prosecuted once and executed. This is against the Justice of God. The reason for this is that the requirement of justice is that there should be a different punishment for every crime committed, whether that crime is minor or major. Therefore, as this world is filled with tests and responsibilities, there must be another world where the result of these tests and responsibilities is received, so that the Justice of God is manifested. Therefore it becomes clear that that the next world is not a place of choice or responsibility. We will discuss this in future lessons.

Questions

1. Explain the relationship between Divine Wisdom and creation.

2. Explain the proving of Resurrection through wisdom with two premises.

3. What other points can be understood from the premises used for the proof of the principle Resurrection?

4. What is the purpose of creation?

5. Explain the argument for Justice.

6. What key points can be derived from the argument for Justice?

LESSON FORTY-FIVE: RESSURECTION IN THE QUR’AN

Introduction

The noble verses of the Qur’an in regard to the argumentation with the infidels in order to establish Resurrection can be divided into five different groups:

1. The verses that emphasise that there is no evidence for the denial of the existence of Resurrection. These verses nullify the arguments of the infidels.

2. The verses that indicate the resembling phenomena of Resurrection in order to distinguish it as a principle.

3. The verses that eliminate the confusions of the infidels in regard to Resurrection, establishing its possibility.

4. The verses that prove Resurrection through the authentic traditions and consider it as a Divine inevitable covenant that will take place.

5. The verse, which indicates the intellectual arguments for the necessity of Resurrection.

The first three groups are in reality indicating the possibility of Resurrection and the last two points to the occurrence and necessitation of it.

Denial of Resurrection is baseless

One of the Qur’anic ways of rejecting the false beliefs of the infidels is by citing their assumptions in order to highlight them as being baseless, illogical and absurd. It is mentioned in the Qur’an:

“Say, ‘Produce your evidence, should you be truthful’”(al- Baqarah:111, al-Naml:64) In a similar manner the Qur’an says that those who have false belief have no intellectual basis, but rather only a hypothetical belief.

“They say, ‘There is nothing but the life of this world: we live and we die, and nothing but time destroys us’ But they do not have any knowledge of that, and they only make conjectures.” (al-Jāthiyah: 24) Likewise in other verses this type of emphasis has been made, denying Resurrection is absurd but it is possible that it can be based upon hypothetical arguments due to low desires of the soul. This in the course of time might manifest itself as a belief and one could persist in believing it.

“They swear by Allah with solemn oaths that Allah will not resurrect those who die.

Yes indeed, it is a promise binding upon Him, but most people do not know” (Al- Nahl:38) The Noble Qur’an mentions the allegations of those who disregard the Resurrection and indicates certain weak arguments, which are based on doubt and perplexity.

“It is He who created the heavens and the earth in six days -and His Throne was [then] upon the waters- that He may test you [to see] which of you is best in conduct.

Yet if you say, ‘You will indeed be raised up after death,’ the faithless will surely say, ‘This is nothing but plain magic’” (Hūd:7) Due to this very reason the Qur’an reminds the disbelievers of resembling phenomena, in

order that they do not distance themselves from the reality of Resurrection. On the other hand it also answers the arguments raised to eliminate any doubt. The Qur’an does not stop here, but also brings the intellectual arguments to prove this covenant of God and its necessity in the following lessons.

Phenomena resembling Resurrection

a. Plant life

The coming back to life of a human being after death is similar to the sprouting of plants from the earth after a dry winter. Contemplation on this phenomenon, which occurs in front of all human beings, is sufficient enough to believe in the possibility of life after death. In reality this phenomenon is no different from that of life after death but due to man’s forgetfulness and in his being accustomed to or immune to this phenomenon, man has neglected to remember its uniqueness.

The Noble Qur’an in order to lift this veil repeatedly reminds man of this phenomenon and compares it with the coming back to life of humans. The Qur’an mentions in one of its noble verses: “So observe the effects of Allah’s mercy: how He revives the earth after its death! Indeed He is the reviver of the dead, and He has power over all things” (al-Rūm:50)

b. The sleep of the people of cave

After mentioning the mysterious story of the people of the cave, which has many lessons, the Qur’an says:

“So it was that We let them come upon them, that they might know that Allah’s promise is true, and that there is no doubt in the Hour.” (al- Kahf:21) It is without doubt that the fact of this incident whereby a few men awaken after three hundred or so of sleep can have a significant import on dealing with the spurious arguments with regards to Resurrection. Nevertheless, every sleep of a man resembles death and every awakening is a coming back to life. However in our regular sleep the physiological mechanism continues to function and the return of the spirit when we wake-up does not astonish us. But for someone who slept for three hundred years without utilizing any (form of) food according to the biological make-up must die and deteriorate without allowing the spirit to return.

Therefore, the incident of the people of the cave is incredible and influences man to focus upon the metaphysical realm and realise that the return of the spirit to the body is not only dependent upon the outward and natural conditions but rather it’s a metaphysical reality. Hence the life after death may be irrelevant for the outward natural system of life and death in this world but it is not impossible, as it is a Divine covenant that will take place.

c. The coming back to life of certain animals

The Noble Qur’an indicates the coming back to life of certain animals, such as that of four birds in the hands of the Prophet Abraham (a), and the donkey of a Prophet, whose story will follow. However the verse mentioned in the Qur’an is: “And when Abraham said, ‘My Lord! Show me how You revived the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but

in order that my heart may be at rest.’ He said, ‘Take four of the birds. Then cut them into pieces, and place a part of them on every mountain then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’” (al-Baqarah:260)

d. The coming back to life of certain humans

The most important issue of all is the coming back to life of human beings in this world. The Qur’an refers to the story of one of the prophets of the Israelites who was known as Uzair. The noble verse that narrates his story is as follows: “Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long have you remained?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘Rather you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your ass!

[This was done] that We may make you a sign for mankind. And look at the bones, how We arrange them and then clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’” (al-Baqarah:259)

Likewise, another incident is mentioned by the Qur’an whereby a man - who was killed during the time of the Prophet Moses (a) - comes back to life due to the striking of his dead body with the part of a sacrificed cow.

“We said, ‘Strike him with a piece of it:’ thus does Allah revive the dead, and He shows you His signs so that you may apply reason.” (al-Baqarah:73)

Furthermore, the Qur’an informs us of the miracles of Prophet Jesus (as) whereby humans were brought back to life, “And I heal the blind and the leper and I revive the dead by Allah’s leave” (Āl-‘Imrān:49)

Questions

1. How does the Noble Qur’an answer those who deny the Resurrection?

2. What resemblance does plant life have with the raising-up of humans?

3. What lesson can be taken from the story of the people of the cave in regard to Resurrection?

4. What relationship does the story of the four birds that were brought back to life by the Prophet Abraham (a) have with Resurrection?

5. Who was brought back to life in the narrations of the Holy Qur’an?

LESSON FORTY-SIX: THE QUR’ANIC RESPONSE RESSURRECTION TO THE DOUBTHS CONCERNING

The argumentation that the Qur’an establishes for those who deny Resurrection can be outlined in the following manner.

The argument for the return from non-existence

As indicated earlier, the Qur’an has answered those who deny Resurrection in the following way:

“The say, ‘When we have been lost in the dust, shall we indeed be created anew?’ Rather they disbelieve in the encounter with their Lord. Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord.’” (al-Sajdah:10-11) From this verse we can learn that the reasoning of the infidels is of the argument, which is know in philosophy as ‘the impossibility of the return from non-existence (muhāl). They believe that the human being with its material body which has died and deteriorated returns back to life with its same material body. This is considered as impossible because the return of something that has been destroyed and become non- existent returns to existence from non-existence, and this is essentially impossible.

The Qur’an’s reply to this argument is that the reality of every individual is dependent upon his spirit and Resurrection means the return of the spirit.

The argument for the material body having the ability of new life

The previous argument was with respect to the essential possibility of Resurrection; this argument is in regard to its external existence. The return of the spirit to the body is not intellectually impossible, but does this material body to which the spirit is returning have the ability to come to life again? As we know that coming into existence requires certain conditions. Furthermore these conditions must be created gradually, as the foetus, which is in the womb of a woman, requires the proper conditions for its nourishment and growth, so that it becomes a human being. How can a body that has decomposed have the ability to regain life?

The answer to this question is that the appeared order of this universe is not the only possible order or sequence, and the cause and conditions that are found in this, based on experience are not limited causes. The evidence for this is that there are exceptional phenomena in this universe, such as the coming to life of certain animals and human beings, which have taken place. Hence this could be the answer taken from the Noble Qur’an for the above argument.

The argument with respect to the strength of a creator

Another of the spurious arguments raised is the establishment of a phenomenon apart from being essentially and outwardly possible, the strength of a creator is also necessary and from where does God obtain such strength so as to raise the dead?

Those who have no knowledge of the infinite strength of God raise this argument. The answer to this is that Divine strength is limitless and God can actualize everything that has the ‘possibility of existence’, as God has created this universe with all its greatness and wonderment.

“Do they not see that Allah, who created the heavens and the earth and [who] was not exhausted by their creation, is able to revive the dead? Yes, indeed he has power over all things.” (al-Ahqāf:33) Moreover the bringing of a creation back to life is not more difficult than that of a new creation, which requires more power and strength as compared to the case of returning to life:

“They say, ‘What, when we have become bones and dust, shall we really be raised in anew creation? Say, ‘Should you be stones or iron, or a creature more fantastic to your minds!’ they will say, ‘Who will bring us back?’ Say, ‘He who originated you the first time.’ They will nod their heads at you and say, ‘When will that be?’ Say, ‘Maybe it is near!’”(al-Isrā’:49-51) And in another of its noble verses:

“It is He who originates the creation, and then He will bring it back -and that is more simple for Him” (al-Rūm:27) The argument with respect to the knowledge of a creator If God wanted to return all the spirits to their respective bodies and give them the reward and punishment for the actions committed, then ‘He’ must have knowledge of the countless bodies. How is it possible for the body after it has decomposed to be recognised and brought back together? How is it possible to record all the different actions of all human being for millions and millions of years?

This doubt is also raised by some of those who do not have enough awareness of God’s infinite knowledge. The answer to this doubt is that Divine Knowledge does not have any limits or bounds and it encompasses all things, and God never forgets anything. The Noble Qur’an quotes Pharaoh addressing the Prophet Moses (as):

“He said, ‘Who is your Lord, Moses?’ He said, ‘Our Lord is He who gave everything its creation and then guided it.’ He said, ‘What about the former generations?’ He said, ‘Their knowledge is with my Lord in a Book. My Lord neither makes any error nor forgets” (Tāha:49-52) In another of its noble verses the Qur’an, says: “Say, ‘he will revive them who produced them the first time, and He has knowledge of all creation” (Yāsīn:79)

Questions

1. Explain the spurious argument for the ‘impossibility of return from non- existence’!

2. Give the explanation in regard to the ability of the material body to regain new life!

3. What is the answer given in regard to the doubt of the strength of the creator?

4. How can the doubt concerning the limitless knowledge of God be answered?