Author: Abu Ayesha
Resurrection After Death (part 13)
Introduction
The issue of resurrection after death is an extremely sensitive and critical matter, because it is directly connected to a person’s destiny in this world before the Hereafter—where one will end up and what rank one will attain; whether one can successfully pass through these stages and achieve eternal felicity, or whether one will fail on this path and face eternal misery. Owing to this extraordinary sensitivity and importance, it is necessary to understand what factors have led some people to forget or deny this vital issue and what the solutions are. In this section of the research, we attempt to address the most important factors behind the denial of resurrection after death; however, before that, we continue with the rational proofs:
From Where Are Human Goals and Desires Fulfilled?
One of the clearest reasons and arguments for proving resurrection is the existence of our inherent, innate characteristics and qualities. Human beings naturally possess inclinations, some of which are never fully satisfied in this world, nor can we attain them here. One of the most important of these inclinations is our desire for absolute comfort and pleasure. By nature, we are comfort-seeking and do not enjoy enduring hardships, suffering, and difficulties. We constantly wish to live in ease, abundance, and a life full of pleasure and happiness, free from worry or trouble, and we always desire to live without harm, pain, or distress.
However, we must realize that the laws of this world are in conflict with our desires and wishes, because in this world there is no lasting or permanent pleasure that can bring continuous satisfaction to human beings. If we wish to attain pleasure in this world, we must endure hardship and suffering in return. When we examine this law governing desires and wishes, we arrive at an important point: as long as something does not exist, no attraction or inclination toward it can arise in the human heart. When our desires are not fulfilled in this world, there must necessarily be another world in which they are fulfilled—and this is what our innate nature demands. Therefore, those who possess sound innate nature and healthy intellects come to realize this truth.
The Argument from Innate Nature (Fitrah)
Within the innate nature of every human being there exists love and attachment to eternal life. In other words, everlasting life and distancing oneself from death and annihilation are innate matters and among the intrinsic aims of human beings. Yet, permanent life in this world is not possible. On the other hand, if a person does not reach this goal and objective in the Hereafter, then the existence of such an innate disposition—one that has no value—would be like printing banknotes without any backing, rendering them worthless. Such a notion is not befitting of the essence of the Wise, the All-Powerful, and the Ever Bountiful.[1]
Dr. Muhammad ‘Ali al-Salabi writes in this regard: “A sound innate nature indicates resurrection and guides toward it. What the misguided claim—that intellects deem the occurrence of resurrection after death and revival to be impossible—is far from reality, because intellects never consider such a matter impossible. This is because the prophets, peace be upon them, do not bring anything that the intellect deems impossible, even though there are aspects of the Qur’an’s moderation, wisdom, and steadfastness upon the straight path whose comprehension leaves intellects in amazement. There are numerous proofs concerning resurrection after death, presented in diverse and varied ways, which address sound innate nature and healthy intellect and leave a deep impact upon hearts.”[2]
Belief in resurrection is among the matters to which the Noble Qur’an, the Sunnah of the Prophet (PBUH), sound intellect, and upright innate nature all testify.[3]
If we examine the condition of those who deny resurrection after death—especially today, given the diversity of nations, sects, and intellectual, social, and cultural classes—we clearly realize that such individuals are those who have disabled their intellects, which Allah the Exalted made a means for attaining knowledge. Allah the Exalted does not will for such people to have any share in the Hereafter, because they have immersed themselves in materialism and become infatuated with modern civilization. All their efforts are directed toward perfecting worldly goods and pleasures, believing that this world alone is all that exists. The faith of these individuals is limited to the scope of their own thoughts—a faith that has driven them to lose the foundations of sound reason, which accepts judgments concerning things, whether in negation or affirmation, existence or non-existence.[4]
The issue of life after death in human life is an extremely important and destiny-shaping matter. Its beginning dates back to the time when Allah the Exalted created human beings on earth, and it continues until the Day of Resurrection is established—so much so that some have said: belief in resurrection after death is among the instincts and innate dispositions upon which Allah the Exalted created human beings. The deviations found among the deniers of resurrection after death, as well as the strange and erroneous beliefs observed among them, are undoubtedly all the result of ignorance, the passage of time, and the corruption of innate nature. Over time, these factors erase the belief in resurrection after death that the prophets, peace be upon them, informed of, until nothing remains except a faint glimmer of its light.[5]
Many scholars have emphasized in their books that belief in resurrection after death—after the verses of the Noble Qur’an, the hadiths of the Prophet (PBUH), and rational proofs—is also established through sound intellect and upright innate nature. This is among the matters about which there is no doubt or hesitation.
Continues…
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References:
[1]. Qaramalaki, Muhammad Hasan, Arabic translation by Musa Ahmad Qasir, Al-Ma‘ad: Answers to Theological Doubts, vol. 5, 1440 AH, p. 37.
[2]. Dr. Muhammad ‘Ali al-Salabi, “Evidence of Resurrection and Revival,” Episode Thirty-Eight, published in 1442 AH / 2020 CE, the Shaykh’s official website.
[3]. The Doctrinal Encyclopedia, Collective Authors, n.d., p. 1360.
[4]. Ramadan, Manzur ibn Muhammad ibn Muhammad, The Method of the Noble Qur’an in Establishing the Belief in Resurrection After Death, n.d., p. 129.
[5]. ‘Awaji, Dr. Ghalib ibn ‘Ali, The Hereafter: From Resurrection to Entering Paradise or Hell, 1421 AH / 2000 CE, vol. 1, p. 96.
