Author: Abu Ayesha
Resurrection after Death (part 20)
Different Views on the Resurrection (Ma‘ād)
To establish the viewpoint of Ahl al-Sunnah wa al-Jamā‘ah regarding both bodily and spiritual resurrection, we will present some evidence below. However, before discussing the Muslim perspective—especially that of Ahl al-Sunnah—it is appropriate to briefly examine the concept of resurrection in Judaism and Christianity as mentioned in the Noble Qur’an.
The Affirmation of Resurrection in Judaism and Christianity
Judaism
The Judaism brought by Prophet Moses (peace be upon him) from Allah was filled with references to the obligation of believing in the Hereafter, resurrection after death, and accountability. Allah the Exalted has conveyed this belief in the Qur’an as attributed to them.
Allah the Exalted, quoting Prophet Joseph (peace be upon him), says: «إنی ترکت ملة قوم لا یؤمنون بالله وهم بالآخره هم کافرون» Translation: “Indeed, I have abandoned the religion of a people who do not believe in Allah (SWT) and who deny the Hereafter.” [1]
In another verse, He says: «رب قد آتیتني من الملك وعلمتنی من تأویل الأحادیث فاطر السموات والأرض أنت وليي في الدنيا والآخرة توفني مسلما وألحقني بالصالحين» Translation: “My Lord, You have granted me authority and taught me the interpretation of dreams. Creator of the heavens and the earth, You are my Protector in this world and the Hereafter. Cause me to die as a Muslim and join me with the righteous.” [2]
Christianity
Resurrection after death is also affirmed in Christianity. By Christianity here, we mean the original religion revealed to Prophet Jesus (peace be upon him). Undoubtedly, before distortion and alteration, this religion like the other divine religions affirmed resurrection after death.
Allah (SWT) the Exalted, quoting Prophet Jesus (peace be upon him), says: «والسلام عليّ یومَ ولدتُ ویوم أموت ویوم أبعث حیا» Translation: “Peace be upon me the day I was born, the day I die, and the day I am raised alive.” [3]
Studies show that even with the distortions and changes in the Gospels, they still contain explicit references to both bodily and spiritual resurrection, as this is a fundamental principle in Christianity. For example, in the Gospels of Matthew, Luke, John, and Mark, there are numerous references to the concept of resurrection in both bodily and spiritual forms.[4]
It should be noted that the original belief of Judaism and Christianity regarding resurrection refers to the period before distortion and alteration. However, today, such beliefs are largely absent, and many works consider contemporary Judaism and Christianity among those who deny resurrection.
The View of Ahl al-Sunnah wa al-Jamā‘ah on Bodily and Spiritual Resurrection
In Sharh al-Aqa’id al-Nasafiyyah, it is stated regarding resurrection: “Resurrection is true, and it means that Allah the Exalted will raise the dead from their graves by gathering their essential components and returning the soul to them.” [5]
Al-‘Allahmah Abdul Ghani al-Ghunaymi al-Hanafi (may Allah have mercy on him), in his commentary on al-‘Aqīdah al-Ṭaḥāwiyyah, while explaining the statement of Imam al-Ṭaḥāwī (may Allah have mercy on him), “We believe in resurrection after death,” writes:
“Allah the Exalted will revive all His servants and return them with all their essential components—those that remain from the beginning of life to its end—and He will return the souls to them, and gather them all for judgment and settlement among them.” [6]
Continues…
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References:
[1]. Surah Yusuf, verse 37.
[2]. Surah Yusuf, verse 101.
[3]. Surah Maryam, verse 33.
[4]. Al-‘Awāji, Dr. Ghalib ibn ‘Ali, The Hereafter: From Resurrection to Entry into Paradise or Hell, 1421 AH / 2000 CE, Vol. 1, pp. 120–121. For more information regarding resurrection—both spiritual and bodily—in Christianity and its mention in the Gospels, refer to the same book, where it is discussed in detail.
[5]. Al-Taftazani, Sa‘d al-Din, Sharh al-‘Aqa’id al-Nasafiyyah, 1st edition, 1394 SH, Publisher: Shaykh al-Islam Ahmad Jam, p. 260.
[6]. Al-Ghunaymi al-Dimashqi al-Hanafi, ‘Abd al-Ghani, Sharh al-‘Aqidah al-Tahawiyyah, edited by Muhammad Muti‘ al-Hafiz and Muhammad Riyad al-Malih, 1412 AH / 1992 CE, p. 117.
