Physical Resurrection: A Religious and Philosophical Truth

Physical Resurrection: A Religious and Philosophical Truth

Bibliographic Information:

ISBN: 978-600-7347-52-2
National Bibliography Number: 3672736
Title and Author: Physical Resurrection: A Religious and Philosophical Truth by Nikounam
Publisher: Islamshahr: Sobh Farda Publishing, 2014
Physical Description: 96 pages
Note: Previous edition: Zohour Shafaq, 2006
Note: Second Edition
Subjects:

• Sadr al-Din Shirazi, Muhammad ibn Ibrahim (979-1050 AH) – views on resurrection
• Resurrection
• Resurrection – Quranic aspects
  Dewey Classification: 297.44
  Library of Congress Classification: BP222/1/N8M6 1393
  Author: Nikounam, Mohammad Reza (b. 1948)
  Cataloging Status: FIPA

Preface

Resurrection is one of the most important religious and philosophical truths, whose understanding in many of its aspects humbles intellect and reason. However, its general principle, like the understanding of the origin of existence, is within the capacity of thought and sound reason. The present text provides a general reference to this truth, aiming to prove both physical and spiritual resurrection. In this context, it examines the views of theologians, philosophers, and mystics, with a particular focus on the viewpoint of Mulla Sadra, analyzing, critiquing, and discussing it. Subsequently, by rejecting all presented theories in this regard, it first presents the perspective of the Holy Quran and then introduces its own distinctive and unique theory.

(11)

The truth of existence, being, and the discovery of the Creator of the world are revealed through the movement of thought and the innermost nature of humanity; so that no wise person can escape this, and any denial of it stems from a deficiency or inadequacy in the conceptual understanding of this matter, and therefore does not contradict its innate self-evidence.

The issue of resurrection, like the issue of the origin of existence, does not pose a problem for sound reasoning and intellect, and multiple scientific and philosophical arguments are provided to support it. In fact, a sound human intellect cannot avoid accepting its general principle, and any denial in this regard stems from a deficiency in understanding or a mistake in applying it to specific instances, as the denier, due to a form of ignorance regarding the resurrection, believes they are denying its entirety.

Therefore, with the strong and well-supported reasons that exist in various scientific and practical wisdom fields, there is no doubt or illusion in accepting its general principle. It can be considered one of the “self-evident truths” of reason; although it requires very precise conceptualizations, this matter is clear and is not the subject of further discussion here.

What is being discussed here, which is very important, is whether the details of resurrection and other specific matters of the afterlife and its rulings, as proposed by religious law, are themselves self-evident truths of reason, and whether they can be logically proven, or whether one must rely on religious texts for belief and follow them?

Is belief in such matters subject to rational argument, or does it require submission to religious teachings? Here, for example, we introduce the concept of physical resurrection to clarify other related issues.

In this context, the question arises whether physical resurrection—as derived from the words of the religious texts, the Quran, and the sayings of the infallible Imams (peace be upon them)—is possible? Or should such a matter in the afterlife be accepted solely through belief and faith in the religious texts, not as something subject to rational understanding and intellect?

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Reason never considers resurrection as impossible, as this judgment requires an understanding of the surrounding aspects of the topic, and reason does not have such an understanding, only acknowledging its own inability regarding it. Thus, any matter definitively conveyed by religious texts is considered provable, and its possibility is acknowledged in truth, and no judgment is deferred on it.

Therefore, the lack of a definitive judgment from reason does not negate its possibility, and the lack of obligation does not contradict its possibility.

And the final words are: Praise be to Allah, the Lord of the worlds.

(14)

Chapter One: Resurrection and Different Perspectives

An Overview of Viewpoints

This section briefly lists the various opinions and viewpoints on resurrection to show that scholars have differing views on the subject.

Deniers of the Origin and Resurrection

Some deny the general principle of resurrection, just as they deny the independent origin of existence and the absolute reality. These individuals reject any belief in a divine religion and are outside the scope of this discussion because they lack the concept of divine thought and philosophical understanding.

Reincarnation

Many throughout history, despite accepting the origin, the divine justice, and the general law of retribution in existence, have rejected resurrection as one of the principles and, instead, found satisfaction with the ongoing, cyclical, and natural process of creation in this world, believing in reincarnation in various forms—reformation, alteration, transformation, or replacement—as a means to achieve universal justice. They see no need for an afterlife, claiming that the cyclical system of creation, with transformations in various creatures, ensures justice in this world, negating the necessity of an afterlife.

This group, in reality, cannot comprehend the possibility of such a cyclical movement; although they have accepted some of the reasons for the need for the afterlife, they attempt to solve the problem through reincarnation.

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Among those who accept the afterlife and resurrection, there are numerous disagreements, which have led to many different opinions and sayings about resurrection, and we will address them in this regard.

Physical Resurrection Only

Many theologians and hadith scholars assert that resurrection is purely physical, and that there is no spirit in the afterlife for humans, just as there is no separate spirit in this world. They claim that the spirit is a material entity, though one that is subtle in nature. They argue that the human spirit is like the moisture in a flower or the oil in an almond, with the only difference being that the human spirit is more refined.

Hence, they assert that the human spirit is not immaterial, and that only the Divine Being is truly immaterial. They argue that all possible beings are material, albeit in varying degrees.

(19)

Therefore, these individuals have accepted religion but have not delved deeply into philosophical concepts or the understanding of scientific truths. They have chosen a simplistic, layman’s approach to understanding, neglecting the higher intellectual truths, and their error lies in their failure to understand the difference between possible and necessary existence.

Incompatibility with Reason and Thought:

This matter is incompatible because a definitive argument based on reason and intellect does not support the claim of delegation in this issue and only highlights its own incapacity. Accordingly, there is no place for interpretation or rejection of the apparent meaning here, and one must pursue the truth in this matter because, in this context, the apparent meaning will prevail. Thus, one can never reinterpret or justify the apparent meaning by resorting to argumentation, nor can models like smoke, vapour, or celestial forms be presented to preserve the apparent meaning of the Shariah. This is because reason does not align with any of these models, and the apparent meaning of the Qur’an also does not accept them. Furthermore, those who believe in the eternity of the universe, the invention of physical bodies, or the actualisation of true individuality have not found a solution, because their primary concern is reconciling reason with the Qur’an. However, as previously mentioned, this incompatibility remains unresolved.

Mulla Sadra’s Viewpoint:

In this discussion, the most articulate and profound statement comes from the late Mulla Sadra Shirazi, who approaches the issue through the concept of ontological unity. According to his philosophical principles, the human essence is consistent across all realms, and he harmonises the two worlds (the material and the spiritual) with the specific attributes of each.

For instance, hunger, satiety, cold, heat, and experiences such as youth, old age, happiness, and sorrow are all effects of human essence, and the essence of a human remains unchanged despite these varying states. Thus, a hungry person is the same as a satiated one, although hunger is distinct from satiety, and a person in the cold is the same as in the heat, though coldness differs from heat. Similarly, other experiences are distinct from one another, yet the human essence remains the same. Consequently, a person in this world with worldly effects and in the Hereafter with otherworldly effects remains the same individual, even though their circumstances are different.

Mulla Sadra, with the extensive foundational principles he provides, preserves the unity of human essence and individuality across all realms, never acknowledging a deficiency in this regard.

According to him, in the Hereafter, a person is united with their true essence, although they no longer possess the worldly effects and primary and secondary substantial forms, as these are specific to the material world and do not apply to the believer in the Hereafter. Therefore, the individual retains ontological unity while being free from the physical and material attributes that characterise the body in this world. The body in the Hereafter, according to Sadra, is not subject to decay and dissolution, as the material body is in this world. It is instead luminous and eternal, existing without corruption, and this does not contradict the notion that the material body in this world may decompose, while the body in the Hereafter remains luminous and eternal for the inhabitants of Paradise.

At this point, it must be stated explicitly that there is no problem with the premises of Mulla Sadra, and his profound philosophical statements are of considerable significance and merit. However, the discussion and critique arise in the application of these results. In this case, it is clear that the Afterlife as depicted by Mulla Sadra does not align with the apparent meanings in the Qur’an and the traditions of the infallible Imams (peace be upon them). The apparent meanings of the Qur’an never affirm the type of ontological unity that Mulla Sadra describes, as they only point towards a form of spiritual and exemplary existence, not a physical or material one. Furthermore, the various stations of the Hereafter and the levels of the Day of Judgment are not uniform, and there are significant differences between them. All beings do not have a uniform manifestation; each has its own appropriate reality and manifestation.

Thus, his efforts to reconcile the two represent a clear contradiction of his original purpose. Furthermore, it is impossible to speak of a “luminous material” that lacks weight, density, or change and movement, with no material properties, and label it as ontologically identical to the material body. It is only an appearance of conformity with religious texts, but in essence, it is no more than an exemplary form (Haurqalīyah).

The Thinkers of the Apparent Meaning:

Some thinkers who focus on the apparent meaning of religious texts claim that in the Hereafter, humans will be reunited with their worldly material bodies, though these bodies in the Hereafter will be free from the material afflictions of this world, given that the Hereafter is an eternal and everlasting realm.

In response to this view, it must be stated that such a claim is unworthy of consideration, for how can matter possess two distinct natures in two different realms, with contradictory effects in each? If material substance exists, material attributes must accompany it, unless the very existence of matter in the Hereafter is rejected. Otherwise, this claim is inconsistent with rational thought.

The Matter of the Hereafter:

Some distinguished scholars of Islamic jurisprudence and Hadith have proposed that the material of the Hereafter is a “luminous substance” that is free from the physical afflictions of worldly matter. This idea is also found in Mulla Sadra’s works, where he connects it to ancient views.

Critiquing this perspective, one might argue that this idea lacks clarity. If the substance of the Hereafter is to be regarded as material, it is not inherently clear that this would align with the traditional notion of material substance. The claim that the material of the Hereafter is luminous may be a convenient metaphor, but it raises issues that require further clarification, especially if this material exists independently of worldly matter.

The Revival of the Deceased:

Many theologians maintain that all beings perish and then, by the perfect power of God, are resurrected. The very components of those who have perished are revived and take on their previous forms in the Hereafter. This is an easy task for God, and numerous Qur’anic verses, including those narrating the stories of Prophet Ibrahim, the birds, Uzair, his donkey, and the companions of the cave, provide strong evidence for this. Nothing is impossible for God, and everything that is seen as impossible is, in fact, possible in His power.

Scientific and Philosophical Perspectives:

Some modern thinkers and intellectuals attempt to resolve the issue of bodily resurrection in the Hereafter using contemporary natural sciences and empirical knowledge. They claim that philosophical explanations are insufficient to solve this problem, and only scientific and empirical principles can provide clarity. However, historical perspectives reveal that many scholars once believed in the inevitable corruption of the material world, while others, especially in Islamic thought, viewed the transformations of material beings as part of a process of continuous growth and perfection.

Ibn Sina and the Expression of Inability

In this discussion, several prominent Shiite scholars, such as Ibn Sina and Shaheed Thani, have explicitly believed that we do not possess a sufficiently accurate or complete understanding of the nature of the resurrection (Ma’ad). These great scholars regard faith in the teachings of religious law (Shari’a) as sufficient. They do not see a clear, firm, and philosophical path before them, and they find themselves unable to grasp the reality of this matter. Instead, they merely adhere to the expressions of the divine law and the infallible (Imams).

They argue that the bodily resurrection is not a concept derived from rational principles, and no philosophical argument can be presented for it. One must merely have complete faith in the religious texts and believe in them without requiring further rational justification, as human reason cannot go beyond this point.

When great thinkers encounter a problem and fail to attain a complete understanding, they do not panic. Instead, they completely submit themselves to religious law, courageously accepting the expressions of the lawgiver. They do not consider their own thoughts as worthy of debate compared to the religious teachings. For them, the words of religion and the infallible are their guiding principles, and they avoid getting lost in the numerous doubts and misconceptions that others may entertain, even though they may not fall short in offering rational arguments.

Such a person, who occupies the attention of every thinker, demonstrates the perfection of thought, strength of soul, and deep belief in the religion of the prophets and divine revelation. When religion and the prophets guide a person, and when the Qur’an becomes a guide for the faithful, the believer will never deceive himself, nor will he feel weak or alone. He will never place his faith or beliefs in the realm of subjective opinions. Rather, he will place his trust in the infinite, absolute, and unwavering truth.

This phenomenon—how human weakness can align with strength and how human incapacity can be the source of all power—reveals a truth that is not easily accessible to everyone. For when someone like Avicenna, who is the pinnacle of thought and intellect, bows in humility before the truth and acknowledges his need for faith and revelation in his search for the truths of creation and existence, it becomes clear how others—who have not yet reached such a realization—are lacking in understanding and depth.

The Mystics and Resurrection

At this point, it is essential to reflect on the views of mystics regarding the afterlife and resurrection.

Islamic mystics and those who are deeply connected to the truth have presented profound principles and lofty expressions concerning humanity and its return to its true source. They perceive human intellect as insufficient to comprehend the ultimate truths they witness, and they regard every rational thought and idea in this field as constrained and limited.

The mystic views the issues of resurrection in relation to the ultimate truth, which encompasses all, and considers all the stages of resurrection and the afterlife as manifestations of this ultimate truth. To the mystic, resurrection is nothing other than the concealment and revelation of existence. They do not search for anything outside of this, as they do not see the need for such an inquiry.

The mystic perceives the entirety of existence and all its dimensions as manifestations of a singular, absolute truth, and sees resurrection, return, and resurrection as the unfolding and appearance of that truth. The mystic regards the return as a movement toward the Divine and sees the Divine as the hidden truth upon which all existence depends.

In the view of the mystic, the origin (Mabda) and the resurrection (Ma’ad) are not separate or distinct from each other but are expressions of a single truth. Though the mystic believes firmly in the principles of faith and the Qur’an, they see the resurrection as an unfolding of the Absolute, and for them, the return encompasses both spiritual and material aspects. They maintain that the origin and the resurrection are interrelated and that one leads to the other.

However, the mystical explanation is not readily comprehensible to ordinary intellects, and in this context, we do not aim for a detailed exposition of such a view. The mystical path, though deserving of great respect and honor, presents a perspective that is not directly aligned with the conventional understanding of physical resurrection in Shari’a and Qur’anic texts. Instead, the mystic often interprets the resurrection in terms of spiritual rather than bodily matters, with a multiplicity and infinity of possible interpretations.

The Difference Between the Jurist and the Mystic

The jurist (faqih) bases their reasoning on the apparent meaning of the Qur’an and offers evidence in support of this. Among these evidences is the practice of rational beings, who regard the outward meaning of the text as obligatory and never deviate from it when extracting legal rulings. While the jurist does not deny the inner meanings of the Qur’an, they do not engage with them directly but work solely with the apparent meanings, whether they are explicit or ambiguous.

On the other hand, the mystic, when reading the Qur’an, sets aside the apparent meanings and focuses entirely on uncovering the inner meanings. The mystic is concerned not with the legal implications of the Qur’an but with its deeper, hidden truths. The mystic seeks to uncover the hidden face of reality and to journey deeper into the inner depths of the Qur’anic message.

While the jurist and the mystic both respect the Qur’an and its inner meanings, they approach it from different angles. The jurist engages with the Qur’an in terms of its outward legal rulings, while the mystic seeks to understand its deeper, esoteric truths.

Summary of the Views on Resurrection

After discussing the general perspectives of earlier thinkers on the nature of resurrection, it must be noted that some have denied the possibility of resurrection altogether, while others have spoken of reincarnation or denied the spiritual essence of the soul. Some have rejected bodily resurrection and material resurrection, while others have accepted both the spiritual and bodily aspects of resurrection. Those who accept both types of resurrection have different approaches, ranging from an experimental or naturalistic approach to the afterlife, to speaking of the celestial vapor or the ideal form and the world of imagination.

However, none of these perspectives entirely match the apparent meanings of the Qur’an and the teachings of the infallible Imams. Even though the philosophical interpretation of Mulla Sadra’s doctrine of the unity of existence is one of the most comprehensive, it still falls short of providing a complete explanation for the nature of bodily resurrection.

In conclusion, any thinker or researcher must either adopt one of the accepted views on resurrection or remain silent, as many of the great scholars have done, and give priority to the religious beliefs over any rational or philosophical proof. Alternatively, they must present a clear and reasoned argument that can reconcile the reality of bodily resurrection with the Qur’an and the teachings of the Shari’a.

The Good Tidings of the Angels

“And the angels will meet them, [saying], ‘This is your Day, which you have been promised.'” (1)

Here, the reference is no longer merely to sight, but to the meeting of the believers with the angels, who are present in full capacity. The angels, on that Day, proclaim the fulfilment of God’s promises and convey felicitations to the believers. This indicates a deep, direct connection and presence, differing from the mere vision that the disbelievers experience, whereas the believers engage in a true meeting with the angels.

The Position of Address and Revelation

“And We removed your cover, so your sight today is sharp.” (2)

From this verse, which is one of the overarching and fundamental themes under discussion, it is evident that the lifting of every veil and misconception is articulated. The state of revelation, address, and the presence of God, along with the words “Day” and “sharp,” signifies the complete manifestation and unfolding of the truth. Notably, terms such as “the Day of secrets revealed,” “the Day of Eternity,” “the Day of encounter,” “the Day of truth,” “the Day of mutual loss,” and “the Day of gathering,” as well as other titles and attributes of the afterlife, clearly express the clarity and transparency of this reality.

Thus, the Day marked by immediate and profound unveiling and clarity, represented by the “Day” as a manifestation of light, holds a particular significance in terms of transparency. The Qur’an relentlessly emphasises this reality, leaving no room for doubt or confusion. This topic is of such paramount importance that over a third of the Qur’an, with more than 1,700 verses, addresses the concept of resurrection and the afterlife.

The Day When the Earth Will Be Changed

“The Day when the earth will be changed to another earth, and the heavens as well…” (1)

This verse speaks of the transformation of the earth and the heavens, symbolising a profound and beautiful change in reality. The transformation is not merely a shift but a complete alteration of the essence of existence itself.

Consciousness and Sensation

“Whenever their skins are scorched, We replace them with other skins so that they may taste the punishment.” (2)

This verse points to various aspects of the afterlife, particularly the nature of punishment and its ultimate outcome. It describes the sensation of pain and torment through the imagery of skin being replaced, reflecting the profound sense of suffering and deprivation that defines the nature of punishment in the afterlife.

Eternal Life and Complete Sensation

“For them will be gardens of perpetual bliss; beneath them rivers will flow, and they will remain therein forever. Never will they desire to be removed from it.” (1)

The qualities described in this verse reflect an eternal life filled with consciousness. The gardens of paradise, their permanence, and the absence of any change convey an existence marked by eternal life and complete awareness. The Qur’an repeatedly mentions such verses to describe the permanence and unchanging nature of paradise and the eternal sensation that accompanies it.

In light of all these verses and the various expressions describing the afterlife, one can discern the nature of existence in the Hereafter. It is a realm where there is no ambiguity, confusion, or concealment. It is entirely characterised by life and awareness, with all creatures, from the highest of the high to the lowest of the low, immersed in their own unique consciousness, each resonating with their own melody: some will sing the tune of “your sight today is sharp,” others will cry out from the moment when “We removed your cover,” and still others will sing from the secret: “We have made it possible for everything to speak.” Together, they will all join in unison, proclaiming that “Indeed, the afterlife is the true life.”

The End of the Present World and Natural Progression

“He it is who made the sun and the moon, each running its course for an appointed term…” (1)

This verse explicitly acknowledges that the current cosmic system is not eternal. It will eventually disintegrate, which is alluded to as an “appointed term.” Until that designated time, the earth and its systems will continue to follow their natural course without hindrance.

The Earth and the Heavens

“God created the heavens and the earth and everything between them in truth and for an appointed term.” (1)

This verse expands on the previous one, going beyond just the sun and the moon to refer to the entire earth and heavens, continuing to reference the “appointed term” for the eventual disintegration of the world.

The Collapse of the Physical Realm

The Qur’an speaks explicitly of the catastrophic and overwhelming collapse of the world, such as when “the sun will be darkened, the stars will fall, the mountains will be moved, the pregnant camels will be abandoned, the wild beasts will be gathered, the seas will be set on fire, the sky will be torn open, … and Hell will be kindled.” (2) Similarly, in other verses, it describes the earth shaking and the heavens being scattered.

These verses signify a complete physical collapse and disintegration of the world, ultimately leading to the end of all created things, as illustrated by the following:

“When the sky splits open, when the stars fall, when the seas burst forth, when the graves are overturned…” (1)

The clear, explicit nature of these verses demonstrates the final dissolution of the physical world, along with the utter annihilation of everything in it.

Survival of Form

A key aspect to note here is that these descriptions relate to the first blow of the trumpet: “And the trumpet will be blown, and all who are in the heavens and on the earth will fall down unconscious, except those whom God wills.” The phrase “except those whom God wills” implies that not all beings will undergo a physical dissolution. Some noble and elevated creatures, by God’s will, will remain intact, awaiting the subsequent blow: “Then the trumpet will be blown again, and at once they will rise and look around.” This second blast marks the end of all physical existence, as we understand it, and signifies the fulfillment of the divine proclamation: “Everything upon it is perishing, and the face of your Lord will remain, full of majesty and honour.” (2)

They ask, “When is the Day of Judgment?” (It will be) the Day they are tormented over the Fire, [and it will be said to them], “Taste your punishment. This is what you used to hasten.” (1)

From this verse, the limitation in questioning is understood, especially for those who lack results and actions.

The Essence of Questioning

“So ask the people of knowledge if you do not know.” (2)

These two verses are the only instances in the Qur’an where asking and inquiring from the knowledgeable are mentioned. Although the scope and type of questioning are not defined, and considering the preceding verses, it cannot be concluded that these two verses apply universally or generally to all types of questions. Rather, they generally depict the act of asking from those who possess knowledge.

From these verses, it is clear that the Qur’anic method of education focuses more on belief and conviction rather than abstract, theoretical discussions without practical benefits. Additionally, the Qur’an limits the act of questioning and emphasizes the competence of the one asking.

Otherworldly Qualities

Another essential topic to address is the attributes of the afterlife. The Qur’an describes the afterlife, its inhabitants, the believers, the disbelievers, and all those involved in reward, compensation, and retribution, with qualities that cannot be attained by the general populace or other beings in this world. The believers in the afterlife will possess great willpower and complete knowledge among both the righteous and the corrupt, enjoying pleasures and qualities that may seem contradictory at first glance. However, upon deeper reflection, it is clear that these apparent contradictions are not real, and some of these qualities may even be attainable by a few select believers in this world. The full explication of these attributes is beyond the scope of this discussion, but their general nature will be referenced.

Verses such as: “For them therein is whatever they wish” (1), “They will recognise one another” (2), and “And some of them will turn to others, questioning” (3), along with many others, reflect this reality. Understanding and comprehending this requires great effort, and one should strive to cultivate these qualities in this world, pushing beyond mere words and theories to seek the truth.

Philosophical Perspective on the Afterlife

The Philosopher’s Dilemma Regarding the Physical Resurrection

A dilemma that philosophers face concerning the physical resurrection is that the Qur’an establishes the afterlife as purely physical and substantial, without any corruption or flaws. This poses a challenge for any philosopher, as it is perplexing to understand how matter can exist without its inherent flaws, such as decay and deterioration.

Relative and True Stability

In response to this challenge, it must be stated that not all the attributes of matter are essential to matter itself. While matter has the potential for various states, whether those include decay or stability, these characteristics are contingent on specific external and internal factors. For example, decay and deterioration are a result of external conditions, not necessarily inherent in the nature of matter. Similarly, matter, although it can undergo decay under certain conditions, is capable of enduring relative stability in the world, and this can translate into true, lasting stability in the afterlife under special conditions.

Internal and External Effects on Matter

The decay and deterioration of matter in this world arise from external factors and conditions. It is not the case that all properties of matter are intrinsic to it; rather, these properties result from internal and external factors that enable decay. Therefore, the potential for stability in the afterlife, though distinct from the transient stability seen in the world, lies within the inherent potential of matter.

The Removal of Obstructions

This understanding helps address various issues related to religious teachings and divine realities. For instance, when inquiring about the youth of the Imam (may Allah hasten his reappearance), despite more than a thousand years having passed, or the preservation of the body of a deceased believer, the philosophical objections can be resolved. The aforementioned explanation clarifies that decay and deterioration are not intrinsic to matter but occur under certain specific conditions.

Matter and Existence

It is important to note that matter itself has no inherent essence but rather serves as a concept or manifestation of a deeper truth. Under specific conditions, it can display unique properties, and its inherent potential allows for various transformations. Similarly, the afterlife will manifest stability under particular conditions, just as matter in the world exists under its own specific circumstances.

Conclusion and Summary

The preceding discussions lead to a clear conclusion about the nature of the afterlife and the physical resurrection, aligning with both Qur’anic teachings and philosophical reasoning.

First Premise: The true essence of anything lies in its existence, and its attributes or boundaries have no inherent reality apart from the existence itself.

Second Premise: In the afterlife, all beings will fully manifest their hidden realities, and the entire afterlife is a domain of manifestation and revelation.

Third Premise: Matter does not have inherent significance, and its properties are not always permanent. Under specific conditions, matter manifests different characteristics, including relative stability in the world and true stability in the afterlife.

Matter and Existence

With these premises and insights from the Qur’an, there is no longer any doubt or issue regarding the physical resurrection. The afterlife and bodily resurrection can be understood as fully material realities, although each realm has its own distinct characteristics. As the hadith narrates, the believer and the disbeliever experience different states; the believer’s body in paradise is illuminated, while the disbeliever’s body in hell undergoes corruption. The believer’s will prevails in paradise, while the disbeliever has no will in hell.

The reality of the afterlife and the physical resurrection, as portrayed in the Qur’an and the teachings of the infallible Imams, aligns with rational and philosophical reasoning. There is no ambiguity in this understanding. However, without reference to the firm religious and rational sources, such clarity would not be attainable. The truth illuminated in the Qur’an serves as an irrefutable argument that does not require reinterpretation or deviation.

The author has presented a concise overview of the concept of bodily resurrection in this book, with a more detailed examination in another work titled “Bodily Resurrection.” Those interested in further exploration may refer to this text.