Proofs of Resurrection and Its Commencement

[ابوالوليد المسلم]

Proofs of Resurrection and Its Commencement (1/4)

Shawna A. Aziz


In the initial verses of Soorah an-Naba, Allah cited four proofs we witness in this worldly life that testify to the Great Power and Ability of Allah to resurrect.
Imam Shanqitee (rahimahullah) enumerates these four proofs in his famous Tafseer, ‘Adwaul-Bayan,’ he writes, ‘It is known that the proofs of resurrection are four…’


Creation of The Earth And The Heavens
Allah informed us about them in the following verses of Soorah an-Naba, “Have We not made the earth as a bed,” and His Saying, “And We have built above you seven strong (heavens), And have made (therein) a shining lamp (sun).” [Soorah an-Naba (78): 6-7 and 12-13]
These verses speak about cosmology (a scientific study of the origin and structure of the universe) and testify to the Ability of Allah to recreate mankind as He says (in Soorah al-Ghafir (40): 57), “The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of the people do not know... Verily, the Hour is surely coming, there is no doubt about it, yet most men believe not.”


Additional Note
Imam Ibn Katheer writes in the Tafseer of the above-mentioned verse (40): 57, “Allah tells us that He will bring back His creation on the Day of Resurrection. That is very easy for Him, because He created the heavens and the earth... He, Who is able to do that (i.e., create heavens and earth), is able to do anything that is less than that (for example, resurrect his creation).
Allah says, “Do they not see that Allah, Who created the heavens and the earth, was not wearied (tired) by their creation, is Able to give life to the dead. Yes, He surely is able to do all things.” [Soorah al-Ahqaf (46): 33]
“…Many of the (pagan) Arabs affirmed that Allah created the heavens and the earth, but they denied and rejected the idea of resurrection; they acknowledged something which was greater than that which they denied.” [end quote]


Revival of The Earth Through Vegetation
Concerning revival of the earth through vegetation, Allah says in Soorah an-Naba, verses 14-16, “And have sent down from the rainy clouds abundant water. That We may produce therewith corn and vegetation, And gardens of thick growth.” and His Saying, “And among His Signs (is this), that you see the earth barren (and lifeless with no growth), but when We send down water (rain) to it, it is stirred to life and growth (of vegetation). Verily, He Who gives it life, surely, (He) is Able to give life to the dead. Indeed!HeisAbletodoall things.” [Soorah Fussilat (41): 39]


Additional Note
In Soorah al-A’raf (7): 57, Allah explains that revival of the earth by sending down rain is a Sign of Resurrection, He says, “And it is He Who sends the winds as heralds of glad tidings, going before His mercy (i.e., rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.” meaning, just as We bring life to the dead land after rainfall, We shall raise up the dead on the Day of Resurrection.


After Allah sends down rain from the sky, the corpses will grow in their graves, just as the seeds grow in the ground on receiving rain, Abu Hurayrah related from the Prophet,
“…Allah will send down rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it, the creation will be assembled on the Day of Judgement.” [Quoted from Tafseer Ibn Katheer]


Hence, Allah often mentions the similarity between bringing life to dead land through the sprouting of green plants/vegetation and the raising up of the dead on the Day of Judgement. “Allah is He Who sends the winds, so they raise clouds, and spreads them along the sky as He wills, and then breaks them into fragments, until you see rain drops come forth from their midst! Then when He has made them fall on whom of His slaves as He wills, lo! they rejoice! And verily before that (rain), just before it was sent down upon them, they were in despair! Look then at the effects (results) of Allah’s Mercy, how He revives the earth after its death. Verily! That (Allah) Who revived the earth after its death shall indeed raise the dead (on the Day of Resurrection), and He is Able to do all things.” [Soorah ar-Rum (30): 48-50]


Origination of Man from ‘Adam’ (non-existence)
Regarding this Allah says in Soorah an-Naba, “And We have created youin pairs.” i.e., in categories as Allah says in Soorah Ya-Sin, “Does not man see that We have created him from Nutfah. Yet behold, he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says, “Who will give life to these bones after they are rotten and have become dust.” Say, “He will give life to them Who created them for the first time!” [Soorah Ya-Sin (36): 77-79]



Additional Note
Repeating The Creation Is Even Easier
“And He it is Who originates the creation, then He will repeat it; and this is easier for Him.” [Soorah ar-Rum (30):27]
Mujahid said, “Repeating it is easier for Him than originating it, and originating it is (also) easy for Him.”
The Prophet said, “Allah says, “The son of Aadam denied Me, and he had no right to do so. And he reviled Me, and he had no right to do so. As for his denying Me, it is his saying, “He will not remake me as He originated me” - while originating the creation is not easier for Me than re-creating him. As for his reviling Me, it is his saying, “Allah has taken to Himself a son,” while I am the One, the Self-Sufficient Master; I beget not, nor was I begotten, and there is none comparable to Me.” [Reported by Saheeh al-Bukharee]

(Continued)

[ابوالوليد المسلم]

Proofs of Resurrection and Its Commencement (2/4)

Shawna A. Aziz


Observed Phenomenon: Reviving the Dead in Truth in this Worldly Life
Concerning this Allah says, “And have made your sleep as (Subata) a thing for rest.” [Soorah an-Naba (78): 9] (Subata comes from the word,) Subath: (meaning) discontinuation/interruption of activity/movement.
It is said that this (i.e., discontinuity of movement) is death, so it (sleep) is a minor death, and Allah called it (sleep) death in His Saying, “It is Allah Who Yatawaffa (lit. causes to die) the souls at the time of their death, and those that die not during their sleep.” [Soorah Az-Zumar (39): 42]
And His Saying, “It is He, Who Yatawaffakum (lit; causes you to die) by night (when you are asleep), and has knowledge of all that you have done by day, then he raises you up again (i.e.; wakes you up) (so) that a term appointed (your life period) be fulfilled…” [Soorah al-An’aam (6): 60] [End quote from Adwaul-Bayaan]
After mentioning the four proofs of resurrection, Allah describes how Resurrection will commence; the atmosphere of the earth and condition of its people on the Day of Judgement.
“Verily, the Day of Decision is a fixed time. The Day when the Sur will be blown and you shall come forth in crowds (groups);” [Soorah an-Naba (78): 17-18]
It is the Day of Judgment that Allah calls, the Day of Decision. It is called such because on that day Allah will decide between the people of truth and the people of falsehood, the disbelievers and the people of Iman, and He will decide between the people of Paradise and the people of Hell-Fire.
Allah will also decide between His slaves who disagreed. He will decide between the oppressors and the oppressed to the extent that, “The animal who lost a horn will settle the score with the one that has horns on the Day of Resurrection.” [Hadeeth quoted from Tafseer Ibn Katheer]
If it is asked, how can scores be settled among the animals that are not accountable? Then it will be said:
Firstly, Allah does as He wills, and He cannot be questioned as to what He does.
Secondly, the purpose of settling the scores even amongst the animals is to demonstrate that on the Day of Judgement nobody’s rights will be neglected. “The rights of the oppressed will be settled, and the oppressor will be held accountable. This is the Perfect Justice of Allah be gathered together.” [Soorah at-Takweer (81): 5]
Imam an-Nawawi writes in Sharh Muslim, under the hadeeth of Tarjumah, “This clearly indicates that the animals will be gathered on the Day of Resurrection and that they will be are whom Allah says, “And when the wild beasts shall resurrected. There is also evidence in the accountable. Children, resurrected on the Day of Resurrection like humans who the insane and those the call did not reach will also be Qur’an and Sunnah to support that. If there is a phrase in a text of sharee'ah whose apparent meaning is not impossible whether according to sharee’ah or reason, then it must be interpreted according to its apparent meaning. The scholars said that reward and punishment are not essential features of the gathering and the resurrection. The settling of scores between the hornless and horned animals is not based on accountability, because they are not held accountable, rather it is retaliation in kind for the sake of justice. And Allah knows best.”
If this is the situation with regard to animals who are not accountable, then how about us who are accountable for our actions and also have the ability to reason and logic?
Imam Ahmad recorded that Abdullah Ibn Muhammad Ibn Aqil heard Jabir Ibn Abdullah say, “I was told about a Hadeeth which a man heard from the Prophet, so I bought a camel and put my saddle on it, then I traveled on it for a month until I came to Sham, where Abdullah Ibn Unays was. I said to the doorkeeper, “Tell him that Jabir is at the door.” He said, “Jabir bin Abdullah?” I said, “Yes.” So he came out, still putting his garment on, and embraced me, and I embraced him, and said, “I heard a Hadeeth narrated by you, that you heard from the Messenger of Allah about reciprocal punishments. I was afraid that you or I would die before I could hear it.” He said, “I heard the Messenger of Allah say, “Allah will gather the people -- or His servants -- on the Day of Resurrection, naked, uncircumcised and Buhman.” I asked, “What is Buhman?”
He said, “They will have nothing with them. Then a voice will call out to them that will be heard by those far away just as easily as it will be heard by those near, ‘I am the Sovereign, I am the Judge. None of the people of Hell should enter Hell if he is owed something by one of the people of Paradise, until I have settled the matter, and none of the people of Paradise should enter Paradise if he is owed something by one of the people of Hell, until I settle the matter - even if it is only the case of a slap.’ We said, “How will that be, when we have come before Allah barefooted, naked, uncircumcised and having nothing with us.” He said, “By good deeds and by evil deeds.”” [Quoted from Tafseer Ibn Katheer]
Imam Ahmad recorded that Aa’'isha said that one of the Companions of the Messenger of Allah sat down before him and said,
“O Messenger of Allah, I have two slaves who lie to me, betray me and disobey me, and I hit them and insult them. How do I stand with regard to them?”
The Messenger of Allah said, “The extent to which they betrayed you, disobeyed you and lied to you will be measured against the punishment you meted out to them. If your punishment was commensurate with their misconduct, then you will be equal and you will not have anything counted for you or against you. If your punishment of them was less than what they deserved for their misconduct, then this will count in your favor. If your punishment of them was more than what they deserved for their misconduct, then Allah will take what is due to them from you.” Then the man started to weep before the Messenger of Allah, and he asked, “What is the matter with him. Has he not read the words of Allah, ‘And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.” The man said, “O Messenger of Allah, I think there is nothing better than keeping away from these people -- meaning his slaves -- I call upon you to bear witness that they are all free.” [Quoted from Ibn Katheer]
The exact time of the Hour is hidden from the creation including the Prophets, Messengers and Angels. Even the best of the Messengers.

(Continued)

[ابوالوليد المسلم]

Proofs of Resurrection and Its Commencement (3/4)

Shawna A. Aziz

The Knowledge of the Onset of the Hour is a Matter of Ghayab (unseen) due to Great Wisdom
Our Prophet Muhammad did not know when the Hour will begin.
“They ask you (O Muhammad) about the Hour — when will be its appointed time? You have no knowledge to say anything about it. To your Lord belongs (the knowledge of) the term thereof. You (O Muhammad) are only a warner for those who fear it.” [Soorah An-Naz’iaat (79): 42-45]


Allah has not only concealed the time of the as-Saa'ah al-Kubraa (the major Hour; i.e., the Day of Resurrection), but He has also kept hidden the time of as-Saa'ah as-Sughra (the minor Hour i.e., the time of death for each person) because the Prophet was sent with glad tidings of Paradise in the afterlife for those who obey Allah, and with warnings of Hell for those who disobey Him. The purpose of this can only be achieved if the time of one’s death and the time of the Hour is concealed, so that the people fear that they might be caught unprepared.


Shaikh as-Sa’di writes, ‘(the exact time of the hour is concealed) because knowing the time of the Hour serves no spiritual or worldly purpose for the people. Rather their interest lies in its being concealed from them, the knowledge of that has been kept hidden from all of creation and Allah has kept it to Himself. “To your Lord belongs (knowledge of) the term thereof.” [end quote]


Allamah al-Aloosi (rahimahullah) writes, “Allah has concealed the knowledge of the Hour because Sharee’ah wisdom and reason dictate that it should be so, because this is more effective in calling people to obey Him and discouraging them from disobeying Him. Similarly, he has also concealed the lifespan of each person. The (Qur’anic) verses indicate that (even) the Prophet did not know when the Hour would begin. Yes, he knew that it was close in general terms, and he informed us of that.” [end quote]


It is due to Allah’s Mercy towards His creation that He has informed us about the signs which indicate that the onset of the Hour is approaching. Every time we see one of its signs, our fear of the Hour and its horrors will increase, as will our certainty that it is at hand; and we might prepare for it by doing more righteous deeds.


Allah says, “Do they then await (anything) other than the Hour that it should come upon them suddenly? But some of its portents (indications and signs) have already come.” [Soorah Muhammad (47): 18]


The Prophet said, “Hasten to perform good deeds before six matters come to pass: the rising of the sun from the west, the smoke, the Dajjal, the Beast, and that which will come to each one of you alone (i.e., death), and that which will affect everyone (i.e., Resurrection).” This means: try to beat the six signs of the Hour and hasten to perform righteous deeds before they come to pass. Because good deeds that are performed after the six signs have appeared will neither be accepted nor rewarded.


The Prophet warned us, “This world is nearly finished... and there is nothing left of it but a little, like the little bit of water at the bottom of a vessel, which will soon be drunk...” [Reported by Saheeh Muslim]


“What do you think of something which has a fixed time and you see it passing by day after day until it reaches its end and it reaches its last stage. The same is true for the world, everyday it approaches closer to its end until it will reach its final stage, and this is why Allah says, “And We delay it only for a term (already) fixed.” [Soorah Hud (11): 104]


[See, Tafseer al-Qur’an al-Adheem by Shaikh Salih al-Uthaimeen]
“The Day when the Sur will be blown,”
When a Bedouin came to the Messenger of Allah and asked about the Sur, he replied, “It is a horn that will be blown into.” [See, Silsilah al-Ahaadeeth as-Saheehah]


It has also been related in a Hadeeth on the authority of Abu Hurayrah that the Sur (horn/trumpet) has a circumference as large as the heavens and the earth. [See, Tafseer Ibn Katheer]


Numerous Ahadeeth relate that Israfeel is responsible for blowing the Sur, and he is ever ready to blow it since the time Allah appointed him with the Sur. The Prophet said, “Since the time when the one who will blow the Sur was appointed, his eyes are ever ready, looking towards the Throne, fearing lest the Command be issued before he blinks, as if his eyes are two brilliant stars.” [See Silsilah al-Ahaadeeth as-Saheehah]


The Sur will be blown twice; the first will cause all creatures to fall unconscious and the second will bring about the resurrection; these blasts are called Rajifah and Radifah respectively in Soorah an-Nazi'aat (79): 6-7.


Allah describes these blasts in Soorah az-Zumar (39): 68,
“And the Sur will be blown (for the first time) and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills.”
Allah’s Messenger described how quickly people will die upon the blowing of the Sur; he said, “The Hour will certainly come, whilst two men will be spreading out a garment between them, but they will not be able to sell it or fold it up.
The Hour will come when the man will milk his she-camel and will take the milk away, but he will not be able to drink it.
The Hour will come before a man who will repair his trough (a long, narrow container, open on top, for feeding or watering animals) and will not be able to bring his animals to drink it.
The Hour will come when a man will raise a morsel of food to his mouth but he will not be able to eat it.” [Reported by Saheeh al-Bukharee]
“The souls of all the creatures will be taken until the last one to die will be the Angel of death. None will remain except the Ever-Living, Eternal One, Who was there in the beginning and will be at the end, forever. He will say thrice, “Whose is the kingdom this day”, then He will answer Himself, “It is Allah’s, the One, the Irresistible!” [Soorah Ghafir (40): 16]


Then the first one to be brought back to life will be Israfeel, and Allah will command him to blow the Sur again... Allah says further in, Soorah az-Zumar (39): 68, “Then it will be blown another time, and behold they will be standing, looking on.” meaning after they have been bones and dust, they will come alive, looking at the terrors of the Day of Resurrection. [See, Tafseer Ibn Katheer]


Abu Hurayrah related that the Messenger of Allah said, “That which is between the two blowing are forty.” Someone asked, “Is it forty days, O Abu Hurayrah.” But he (Abu Hurayrah) refused to reply, saying, “no comment.”


They then asked, “Is it forty months?” But he (Abu Hurayrah) refused to reply, saying, “no comment.” They asked again, “Is it forty years.” But he refused to reply, saying, “no comment.”


Abu Hurayrah added, “The Prophet said, “Then Allah will send down rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it, the creation will be assembled on the Day of Judgment.” [Quoted from Tafseer Ibn Katheer]
Imam an-Nawawi (rahimahullah) writes, “What is meant is that he refused to specify whether it would be forty days, or years, or months. Rather what he was sure of was that it would be just forty. It is explained in another report narrated by someone other than Muslim, which says that it will be forty years.


The phrase, ‘the little bone at the end of the coccyx,’ refers to the small bone at the base of the spine, which is the end of the coccyx. This is the first part of a person that is created, and it is what will be left of him so that he will be created anew from it.” [See Sharh Muslim (18/92)]

(Continued)

[ابوالوليد المسلم]

Proofs of Resurrection and Its Commencement (4/4)

Shawna A. Aziz


Some scholars said that the trumpet will be blown three times,
(i) The blast which will terrify all people [mentioned in the verse quoted below Soorah Naml (27): 87],


(ii) The blast which will cause all people to faint [mentioned in the verse, Soorah Zumar (39): 68)] and


(iii) The blast upon which all creatures will be resurrected.


They base this on the verse in which Allah says, “And (remember) the Day on which the Trumpet will be blown, and all who are in the heavens and all who are on the earth, will be terrified except him whom Allah will (exempt). And all shall come to Him, humbled.” [Soorah Naml (27): 87]


Although swooning is mentioned in one verse and terror is mentioned in another, it does not imply that there will be a third blast. Rather, they will happen at the blowing of the Sur for the first time, so when the Trumpet is blown, the people will be terrified, and will swoon as a result and die as Ibn Hajr (rahimahullah) explained in Fath al-Baree (11/36), “The fact that these are two concepts does not mean that they cannot happen as a result of the first Trumpet blast.”


A lengthy hadeeth which mentions that the Sur will be blown thrice is also quoted as evidence. A l-Hafiz ibn Hajar al-Asqalani (rahimahullah) explained that this is a da'eef (weak) hadeeth in Fath al-Baree (11/369).


From what has preceded, it may be understood that when Allah decrees that all living beings should die, He will command the Angel to blow the Trumpet, which will terrify all creatures and as a result of which they will faint and die. Then they will stay like that for as long as Allah decrees and their bodies will decay within this period until there is nothing left except the bone from the base of the coccyx, which is a round bone at the base of the spine. Then Allah will send rain, and when the water reaches this bone, the body will grow from it like a plant grows and people will be recreated just as Allah created them the first time.


Ibn Taymiyah (rahimahullah) says about the initial creation and the re-creation on the Day of Judgment, “The two creations are two things of the same category; they are similar in one way and different in another.” [See Majmoo al-Fatawa]


What this means is that although Allah will restore the souls of His slaves, their bodies will possess additional abilities. For example, they will not die no matter what ordeal befalls it, they will be given the ability to see Angels and Jinn, etc.


However, it will not be a new creation as Shaikh Muhammad ibn Salih al-Uthaimeen (rahimahullah) explains, “If it were a new creation, it would mean that the body which performed the sins in the world would be safe from any punishment. To be resurrected in a new body and bear punishment in the new body is against justice.” [See Ibn Uthaimeen, Majmoo (3/174)]


“So, after the Sur is blown for the second time, the souls will return to their bodies and people will come forth from their graves and hasten to the place of gathering. “They will say, “Woe to us! Who has raised us up from our place of sleep.” (It will be said to them), “This is what the Most Beneficent (Allah) had promised, and the Messengers spoke truth!” It will be but a single Saihah (shout, etc.), so behold! They will all be brought up before Us!” [Soorah Ya-Sin (36): 51-53]


All creation will be brought together in one place, “That is a Day whereon mankind will be gathered together, and that is a Day when all will be present.” [Soorah Hud (11): 103-4] The angels will be present, the Messengers will gather and all of creation will be gathered mankind, Jinn, birds, wild beasts and domestic riding animals.


It is recorded in the two Saheeh from Ibn Abbas, who reported the Messenger saying concerning mankind, “You will be gathered barefooted, naked and un-circumcised.” Aa’isha (radhi allahu anha) remarked upon hearing this, “O Messenger of Allah, men and women together, looking at one another!!?” He replied, “O Aa'isha, it will be too distressing for them to be looking at one another.” [Mishkat al-Masaabeh]


It will be such because every man, that Day, will have enough to make him careless of others. In fact, “That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children. Every man, that Day, will have enough to make him careless of others.” [Soorah Abasa (80): 34-37] Qatadah said, “The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin - due to the terror of that Day.” [See, Tafseer Ibn Katheer]


“And no friend will ask a friend (about his condition), though they shall be made to see one another.” [Soorah Maarij (70): 10]