Author: Abu Ayesha
Resurrection after Death (part 21)
The View of Ahl al-Sunnah wa al-Jamā‘ah Regarding Physical and Spiritual Resurrection (Continued)
Allamah Majd Makki, in his book ‘Aqā’id Ahl al-Sunnah, presents a detailed discussion regarding whether resurrection is physical, spiritual, or both, as well as addressing the claim attributed to some that Ahl al-Sunnah believe only in bodily resurrection. The discussion is summarized below:
What is meant by bodily resurrection is not that only the body will return in the Hereafter; rather, the intended meaning is that both the soul and the body will be resurrected together. In other words, the return of the soul is undisputed, while the discussion concerns the return of the body. Some earlier philosophers believed only in spiritual resurrection and considered the body merely a vehicle that accompanies a person in this worldly life. According to them, after death, the soul no longer needs the body, abandons it, and hastens to the world of spirits.
However, the correct belief is that resurrection will occur in both spiritual and bodily forms. Some scholars are not strict in asserting the return of the exact previous body, and they say that Allah will provide the soul with another body; since a person’s identity is connected to the soul, that body would still be regarded as his body.
Nevertheless, the majority of investigators hold that the very same body that decayed and turned to dust will, by the command of Allah, be gathered again and clothed with a new life. This belief is derived directly from the texts of the Noble Qur’an. The evidences for bodily resurrection in the Qur’an are so numerous that one may confidently say that those who restrict resurrection to the spiritual realm alone have hardly reflected upon the many Qur’anic verses concerning resurrection. Otherwise, the bodily nature of resurrection is so explicit in the Qur’an that there remains no room for doubt.
The verses found at the end of Surah Ya-Sin clearly express this reality. The amazement of the Bedouin Arab was centered on the question of who could revive the decayed bones he held in his hand.
The Qur’an explicitly replies (قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ) translation: “Say: He will revive them who produced them the first time, and He is knowing of every creation.” [1]
All the astonishment and denial of the polytheists regarding resurrection revolved around this very issue: how could they be brought back to life after becoming dust and disappearing into the earth?
(وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُم بِلِقَاءِ رَبِّهِمْ كَافِرُونَ) translation: “And they say: ‘When we are lost within the earth, shall we indeed be created anew?’ Rather, they disbelieve in the meeting with their Lord.” [2]
They also said: (أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًا وَعِظَامًا أَنَّكُم مُّخْرَجُونَ) translation: “Does he promise you that when you have died and become dust and bones, you will indeed be brought forth?” [3]
Their amazement over this matter was so great that they considered such statements either madness or a fabrication against Allah.
(وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ) translation: “And those who disbelieve say: ‘Shall we direct you to a man who informs you that when you are completely torn apart, you will indeed be in a new creation?’” [4]
For this reason, the Qur’an’s arguments regarding the possibility of resurrection generally revolve around bodily resurrection. Moreover, the Qur’an repeatedly reminds people that they will emerge from their graves on the Day of Judgment, and graves are directly connected to bodily resurrection. [5]
The story of the four birds of Prophet Ibrahim, the story of Uzair being brought back to life after death, and the account of the murdered man among the Children of Israel all explicitly speak about bodily resurrection.
The many descriptions in the Noble Qur’an concerning both the material and spiritual blessings of Paradise likewise indicate that resurrection will occur in both bodily and spiritual dimensions. Otherwise, the mention of heavenly maidens, palaces, various foods, and physical delights alongside spiritual rewards would have no meaning. [6]
In any case, it is impossible for a person who possesses even the slightest familiarity with the logic and teachings of the Qur’an to deny bodily resurrection. In other words, according to the Qur’an, denying bodily resurrection is equivalent to denying resurrection itself. In addition to these textual proofs, there is also rational evidence supporting this belief. [7]
Sheikh Abdul Rahman Hasan Habannakah, in his book Al- ‘Aqīdah al-Islāmiyyah wa Ususuha, states the following: “There are many explicit and definitive texts in the Qur’an and Sunnah which indicate the second life—a life in which both soul and body are together. These pieces of evidence leave no room for doubt for anyone who examines their authenticity and indication with insight and understanding.” [8]
Allamah al-Baghdadi (RA) states, “The fifth issue concerns the bodies and souls that will be restored. There is disagreement on this matter: Muslims, Jews, and Samaritans believe in the restoration of both bodies and souls, and they hold that each soul will return specifically to the body in which it previously existed. The Hululiyyah and most Christians believe that bodies will not be restored; rather, all reward and punishment pertain only to the soul. [9]
To be continued…
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References:
- Makki, Dr. Majd. A Complete Collection of the Beliefs of Ahl al-Sunnah. Translated by Fayz Muhammad Balouch. 1394H Solar (2015 CE), vol. 2, pp. 693–694.
- Surah The Quran Yā-Sīn, verse 79.
- Surah Al-Sajdah, verse 10.
- Surah Al-Mu’minūn, verse 35.
- Surah Saba’, verse 7.
- Surah Yā-Sīn, verse 51; and Surah Al-Qamar, verse 7.
- Makki, Dr. Majd, A Complete Collection of the Beliefs of Ahl al-Sunnah, translated by Fayz Muhammad , 1394 Balouch A.H. Solar (2015 CE), vol. 2, pp. 694–695.
- Al-Maydani, Abdul Rahman Hasan Habannakah, Al-‘Aqīdah al-Islāmiyyah wa Ususuha, 14th edition, 1430 A.H./2009 CE, p. 561.
- Al-Baghdadi, Abu Mansur Abd al-Qahir ibn Tahir, Usul al-Din, edited and annotated by Ahmad Shams al-Din, 1423 A.H./2002 CE, p. 260.
