Author: Abu Ayesha
Resurrection After Death (part two)
The lexical meaning of Baʿth (Resurrection)
In Arabic usage, baʿth is used in two meanings:
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Sending and dispatching. Allah the Exalted says:
“ثم بعثنا من بعدهم موسی بآیاتنا إلی فرعون وملئه [1] ” Translation: Then after them We sent Moses with Our signs to Pharaoh and his chiefs.
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Raising and stirring. The Arabs say:
“بعثت البعیر فانبعث” It means: I urged the camel to rise, so it rose.
Raising and bringing to life after death and bringing them out of the graves also has this meaning. Allah the Exalted says: “ثم بعثناکم من بعد موتکم لعلکم تشکرون [2]” Translation: Then We raised you after your death so that you might give thanks. [3]
The technical meaning of Baʿth
Baʿth in technical terminology means reviving and bringing the dead out of their graves by Allah the Exalted. [4]
Baʿth and Nashr mean the emergence of the dead from their graves in a living state and the revival of all the dead, even those who were burned, drowned and swallowed by fish, or eaten by beasts, because nothing renders the Lord helpless or incapable. [5]
The importance and necessity of discussing the Hereafter
Human beings are naturally inclined toward perfection and are inherently oriented toward attaining their ultimate perfection and final growth. Therefore, in order to reach this goal, they are compelled to make a free and conscious choice to adopt a truly human life rather than an animal one. They must not act merely according to animal instincts and desires like other animals; rather, they should employ their power of reason and reflection which distinguishes them from other animals; and make a conscious selection among the numerous and diverse inclinations and attractions that constantly pull them in different directions and invite them toward various paths, so that all their actions and behaviors are carried out with knowledge and awareness, accompanied by choice and complete freedom.
The true and final perfection of the human being is never the complete satisfaction of instincts, desires, and lusts, and unlike other animals, the human being is never condemned to be ruled entirely by instincts and inclinations in such a way that choice and freedom of path are taken away from him and he blindly follows his impulses and desires.
The necessary condition for employing this faculty of choice and free will along the path of life is sufficient knowledge and awareness in choosing the way. A human being who, throughout life, is constantly caught in the struggle of desires and inclinations and stands at crossroads must benefit from the element of awareness and knowledge in order to choose and select the correct path; otherwise, he may fall into an ignorant choice and not only fail to attain his true perfection and real happiness, but rather move farther away from them day by day. [6]
One of the issues that throughout history people have always discussed, debated, and sought to negate or affirm is the matter of Baʿth baʿda al-mawt (resurrection after death), that is, coming back to life after death. If we confine ourselves only to the short-lived worldly life and do not believe in the Hereafter and its reckoning, then we have truly suffered loss; because in this world many states befall human beings: sometimes some are subjected to oppression and injustice without any crime or wrongdoing, their rights are violated, their sanctities are transgressed, and if their rights are not taken back from the oppressors and everything comes to an end, then there would be no justice at all. Whereas the Lord of the worlds calls His servants to account for every atom of their deeds, questions them, and by His justice and fairness gives the right to its rightful owner. Allah the Exalted says most beautifully: “فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ [7] ” Translation: So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.
If there is no Hereafter, then where will this reckoning take place? Therefore, this is a sensitive and essential subject that must be addressed.
If we examine and explore this topic from the perspective of the Noble Qurʾān, the Sunnah of the Prophet (PBUH), and the statements of the scholars, we find that these sources have given great importance to this matter and have discussed it very comprehensively and extensively. In this section of the article, we attempt to discuss and examine this topic from the perspective of the Qurʾān.
To be continued…
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References:
- Surah al-A‘raf, verse 103.
- Surah al-Baqarah, verse 56.
- Al-Zabidi, Muhammad ibn Muhammad, Taj al-‘Arus min Jawahir al-Qamus, edited by a group of researchers, vol. 5, p. 169.
- Kitab Usul al-Iman fi Daw’ al-Kitab wa al-Sunnah, authored by a group of scholars, 1421 AH, p. 307.
- Al-‘Arifi, Dr. Muhammad, The World of the Hereafter, p. 126, translated by Husayn Zayi Muhammad Hanif, 1394 SH, 1437 AH.
- Makki, Dr. Majd, A Complete Collection of the Beliefs of Ahl al-Sunnah, translated by Fayz Muhammad Bluch, vol. 2, p. 632, 1394 SH.
- Surah al-Zalzalah, verses 6–7.
