Resurrection After Death (part 12)

Author: Abu Ayesha

Resurrection After Death (part 12)

Samples showing that Allah (SWT) brought the dead to life in specific states and under various circumstances, and that they remained before people for long periods; as we read in the Noble Qur’an: [continued])

The story of Prophet Ibrahim (PBUH), who asked his Lord to show him how the dead are brought to life, so that his heart might be reassured.

(وَإِذۡ قَالَ إِبۡرَٰهِيمُ رَبِّ أَرِنِي كَيۡفَ تُحۡيِ ٱلۡمَوۡتَىٰۖ قَالَ أَوَلَمۡ تُؤۡمِنۡۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطۡمَئِنَّ قَلۡبِيۖ قَالَ فَخُذۡ أَرۡبَعَةٗ مِّنَ ٱلطَّيۡرِ فَصُرۡهُنَّ إِلَيۡكَ ثُمَّ ٱجۡعَلۡ عَلَىٰ كُلِّ جَبَلٖ مِّنۡهُنَّ جُزۡءٗا ثُمَّ ٱدۡعُهُنَّ يَأۡتِينَكَ سَعۡيٗاۚ وَٱعۡلَمۡ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ﴾ [1] Translation: And [remember] when Ibrahim said, “My Lord, show me how You give life to the dead.” He said, “Have you not believed?” He said, “Yes, but so that my heart may be reassured.” He said, “Then take four birds and draw them close to yourself, then place on each mountain a portion of them; then call them, they will come to you swiftly. And know that Allah is Almighty, All-Wise.”

Imam Fakhr al-Din al-Razi (RA) wrote in his Tafsir under this verse: “This verse is evidence for the validity of resurrection after death.” [2]

According to the Qur’an, the Companions of the Cave slept in a cave for three hundred years, and after awakening, when they went to the city to obtain provisions and food, they found everything changed, and the people thus became aware of that astonishing event. Allah (SWT) says in the Quran: We made the people aware of this event so that they might know and be certain that the divine promise is true, and that resurrection and the Hereafter are a reality.

(وَكَذَٰلِكَ أَعۡثَرۡنَا عَلَيۡهِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ فِيهَا﴾ [3] Translation: And thus, We made them known, so that they might know that the promise of Allah is true and that the Hour, there is no doubt about it.

The story of the people of Musa (PBUH) is mentioned in detail in the Qur’an, and here is a brief summary:

In the time of Musa (PBUH), a murder occurred and the killer was unknown. In order to identify the killer, Musa (PBUH) commanded his people to slaughter a cow so that Allah would show them the solution. At first, the people expressed astonishment and treated the command with mockery and jest, but Musa (PBUH) warned them against such behavior and clarified the matter seriously. They repeatedly asked about the color and other characteristics of the cow until finally it was specified and slaughtered. Allah (SWT) then says: (وَإِذۡ قَتَلۡتُمۡ نَفۡسٗا فَٱدَّٰرَٰٔۡتُمۡ فِيهَاۖ وَٱللَّهُ مُخۡرِجٞ مَّا كُنتُمۡ تَكۡتُمُونَ * فَقُلۡنَا ٱضۡرِبُوهُ بِبَعۡضِهَاۚ كَذَٰلِكَ يُحۡيِ ٱللَّهُ ٱلۡمَوۡتَىٰ وَيُرِيكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ﴾ [4] Translation: And [remember] when you killed a soul and disputed over it, and Allah was to bring forth what you were concealing. So, We said, “Strike him with part of it.” Thus, Allah gives life to the dead and shows you His signs, so that you may understand. [5]

Bringing Fire Out of a Green Tree

One of the pieces of evidence by which many Qur’anic commentators have proven resurrection after death is this verse of the Noble Qur’an, in which Allah (SWT) says: «ٱلَّذِي جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلأَخْضَرِ نَارٗا فَإِذَآ أَنتُم مِّنْهُ تُوقِدُونَ[6] » Translation: “He who made for you fire from the green tree, and behold, from it you kindle.”

Imam Al-Tabari (RA) writes in his commentary on this verse: “The One who is able to produce for you fire that burns from a tree, then it is not impossible for Him to do whatever He wills. Nothing renders Him incapable of bringing bones back to life after they have decayed and disintegrated. He is able to recreate from those bones a sound human being and a new creation, just as He created them the first time.” [7]

“The One who, despite the opposition between fire and a tree, is capable of extracting fire from a tree, is also capable of bringing servants back to life again.” [8]

The method of reasoning from this verse is as follows: if resurrection after death were rationally impossible, while in fact it is not impossible, rather its occurrence is necessary, then it would not be possible for Allah (SWT); yet Allah has created a possible thing from what is seemingly impossible, namely fire from water. For the green tree is originally water, and water flows within its branches, yet fire emerges from it. Thus, this is a rational proof accepted by people of intellect, with no dispute regarding its validity. [9]

Allah (SWT) informs of bringing forth an element that is extreme in heat and dryness from a green tree full of moisture and coldness. Therefore, the One who brings something forth from its opposite, and whose created materials and elements are obedient to Him and do not disobey Him, is the same One who brings decayed and worn bones back to life, something the atheist denies. [10]

Reminder: It should be known that what has been mentioned here as proofs and evidence for affirming resurrection and life after death represents only a portion of the many arguments cited for affirming resurrection and being raised after death. Research shows that the evidence in this regard is extremely numerous and abundant.

To be continued…

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References:

1. Surah Al-Baqarah: 260.
2. Al-Razi, Abu Abdullah Muhammad ibn Umar, Mafatih al-Ghayb (Al-Tafsir al-Kabir), 1420 AH, vol. 7, p. 34.
3. Surah Al-Kahf: 21.
4. Surah Al-Baqarah: 72–73.
5. Summary of the story taken from the book: A Comprehensive Collection of Sunni Beliefs, authored by Makki, Dr. Majd, translated by Faiz Muhammad Baloch, 1394 AH (Solar), vol. 2, p. 649.
6. Surah Ya-Sin: 80.
7. Al-Tabari, Muhammad ibn Jarir, Jami‘ al-Bayan fi Ta’wil al-Qur’an, edited by Ahmad Muhammad Shakir, 1420 AH / 2000 CE, vol. 20, p. 556.
8. Sultan al-‘Ulama’, Abu Muhammad ‘Izz al-Din ‘Abd al-‘Aziz ibn ‘Abd al-Salam, Tafsir al-Qur’an, edited by Dr. ‘Abdullah ibn Ibrahim al-Wahbi, 1416 AH / 1996 CE, vol. 3, p. 46.
9. Al-Jaza’iri, Jabir ibn Musa ibn ‘Abd al-Qadir, Aysar al-Tafasir li Kalam al-‘Ali al-Kabir, 1424 AH / 2003 CE, vol. 4, p. 394.
10. Al-Dimashqi, ‘Ali ibn ‘Ala’ al-Din, Sharh al-‘Aqidah al-Tahawiyyah, edited by ‘Abdullah ibn ‘Abd al-Muhsin and Shu‘ayb al-Arna’ut, translated by Ishaq Dabiri, vol. 2, p. 821.