In this section, it is necessary to mention a few introductory points: We should know that whatever is mentioned in the Holy Qur’an and authentic traditions regarding Judgment Day and its prefaces, and distinctive qualities, and the matters that is the end of the creatures after Judgment Day; we should accept all of them. It is obligatory and one should not interpret them in any other way as it will lead to heresy and deviation.

To believe in them without any doubt is a good result of faith, as mentioned in many traditions from the Holy Imams (‘a) that you should accept whatever you receive from us and if you cannot understand it, you must accept its apparent meaning and you should not deny it. Perhaps we have said so, and it would imply that rejecting the related statement is fact rejecting the statement of the Almighty Allah.

At this juncture, we begin with the proofs of resurrection as it is the best and most fundamental, and most circumstances of death and the grave are based on it. We should know that there are three dictionary meanings of Ma’ad (Resurrection): First is return to that place or condition that one is transferred from. Second, Place of return and Third, Time of return.

In this instance, it implies the return of the soul to the body to receive the recompense of good and bad deeds one has committed throughout his life in the world. Or place and time of return; all three of them return to the same thing. Return is of two types: spiritual and physical.

Spiritual resurrection means the soul should endure after leaving the body. Thus, if it is successful, it will remain pleased and content because of the knowledge and perfections that it has gained in this world. And if it is from the unfortunate and ignorant ones, it will be punished and be aggrieved because of the evil traits that it has obtained from this world. The philosophers only believe in this type of resurrection, and they interpret Paradise and Hell and reward and punishment on these conditions.

Physical resurrection is that this body and organs would be resurrected on the Judgment Day, and the souls will enter it a second time; thus, if they are believers and righteous, they will enter the physical Paradise and if they are evil and sinful people, they would enter Hell and be subjected to physical punishment of the fire of Hell, and this is among the fundamental principles of Islam.

On the contrary, all schools of thought have agreed on this. Even Jews and Christians accept this and most of heavenly scriptures inform about this. The verses of the Holy Qur’an are especially clear about this and cannot be interpreted otherwise.

The Sunnis and Shi’a have narrated that Ubayy Ibn Khalaf brought a decayed bone to the Holy Prophet (S) and powdered it; then said: You say that Allah will bring these bones back to life in Qiyamah. His Eminence said: Yes, and He will also bring you back to life and cast you into Hell. The following verse was revealed at that time:

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ…

“And he strikes out a likeness for Us and forgets his own creation…” (36:78).

The interpretation of this verse, God willing, will be mentioned in the coming pages. There is no doubt that denial of physical resurrection is unbelief and tantamount to denial of the Holy Qur’an, the Holy Prophet (S) and the Holy Imams (‘a).

As Fakhr ar-Razi has said: Justice demands that belief in whatever the Holy Prophet (S) has brought from the Almighty Allah cannot be accompanied with denial of physical resurrection. Philosophers have denied physical resurrection on the supposition that they consider the return of the absent as impossible and in this matter, they have relied on some conjectures that even one with the slightest understanding becomes certain that this is mere doubt and a deception of Iblis.

That is why some of them, after becoming helpless by this claim in such a difficult problem, which is the topic of discussion of all intelligent beings, they claimed that it is inevitable. And one, who due to such doubts, abandons the definite evidence of Qur’an and Sunnah, the Almighty Allah and all prophets and the Holy Imams (‘a), then it is obvious that he has gone out of the pale of Islamic faith and certainty.

Even though belief in physical resurrection does not depend on the justification of the return of the inexistent (as we will, God willing, explain after this) many Sunni and Shi’a scholastic theologians believe in both physical and spiritual resurrection. That is, after leaving the body, the human soul is still in existence, and it can perceive both physical and spiritual pleasures and pains.

On Judgment Day, when the souls are returned to the body; they either go to Paradise or to Hell. Those who are successful and righteous, will get both physical as well as spiritual pleasures in Paradise and the unfortunate ones in Hell also will be subjected to both physical as well as spiritual pains.

Muhaqqiq Dawani has written in Sharh Aqaid that we should know that physical resurrection is a fundamental issue of faith, and it is incumbent to believe in it. A person that denies this type of resurrection is an unbeliever.

Under the spiritual (only) resurrection, after separating from the body the pleasure and pain of the soul is only mental. And it is not an obligation to believe such, and its denial does not make one an unbeliever or impious, according to Islamic law and intelligence.

Fakhruddin Razi has said in some of his writings that those who believed in both physical and spiritual resurrections, they decided to reconcile philosophy with Islamic law. They said: Reason proves that the success of souls lies in love and recognition of Almighty Allah and success of physical bodies lies in perceptions.

To reconcile these two successes is not possible in the life of this world, because when a person is immersed in the realizations of the illuminated spheres of the divine world, it is not possible that he should become inclined to any of the physical pleasures; but when he remains involved in physical pleasures, it is possible that he may become inclined to spiritual pleasures, because in this world, the human souls are weak and when it is separated from the body due to death, it seeks the help of divine sphere and purity. It gets such a power that it can reconcile both these aspects. And there is no doubt that this is the pinnacle of perfection and the last stage.

Dawani says: To believe in both spiritual and physical resurrections is reconciling the two paths since proofs are established on both. Shaykh Abu ‘Ali has written in Kitab Shafa wa Najat: although in the book of Ma’ad, he has denied bodily resurrection.

The author says: This school is more robust than others, and there is no contradiction between physical and spiritual pleasures. On the contrary, even traditions prove this point as Ayyashi etc have narrated from Imam Zayn al-’Abidin (‘a) that when the folks of Paradise will enter Paradise and the friends of Allah settle in their palaces and houses, each believer from them would be reclining on his throne and servants would surround him.

Fruits would be hanging from above his head. Springs would flow around him, and stream will be slowing below his palace. Carpets will be spread out for him, and numerous pillows would be placed there. Whatever he wishes, will be given to him, before can ask for it. Black-eyed Hoories will emerge from the gardens and join him. He will remain in those blessings as long as Allah wills. That is for a long time.

After that the Almighty Allah will call to them: My friends, My obedient ones, My neighbours in Paradise; do you want Me to inform you about something better than all that in which you are at present? They will reply: O our Lord, what is the best of the things that we have access to? Whatever ourselves may desire is ready for us. Our eyes are delighted by the pleasures we are having. We are in the neighbourhood of the mercy of our Lord.

When the same call will be given to them, they will say: Yes, Our Lord, please bestow us what is better than all these that we are in. The Almighty Allah will reply: My pleasure with you and My love for you is better than all you have. They will say: Yes, our Lord, our being pleased with you and Your love for us is better for us and we are extremely elated at it.

Then the Imam recited the following verse:

وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

“Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah’s goodly pleasure- that is the grand achievement” (9:72).

Al-Kulayni has narrated from Imam Ja’far as-Sadiq (‘a) that the Almighty Allah says: O My truthful servants, live with My worship in the world, as indeed, you will live in the hereafter also with it. The apparent meaning is that they will enjoy the real worship, but not through obligation; instead, because their pleasure is greater in the worship of Allah and to supplicate him and achieving proximity to Him.

Ibn Babawayh has narrated from Amir al-Mu’minin (‘a) in Amali that whoever remains awake the whole night in worship of Allah, the Almighty grants him a hundred thousand cities in the Firdaus Paradise; each of it will have whatever a soul may desire and whatever is pleasing to the eye; and it will have what no mind has ever imagined, in addition to the nobility and proximity prepared for him.

Many traditions in Majma’ al-Bayan are narrated from the Holy Prophet (S) that this blessing is better than all the blessings of Paradise that the Hoories of Paradise sing in such a melodious voice not heard from among the jinns and humans; but not implying the fashion of Shaitan; instead, with divine glorification and praise.

According to another tradition, he said: It is a tree in Paradise. The Almighty Allah will inspire that tree: Sing for this servant of mine as he was always engrossed in worship, and he had abstained from music. Thus, it will issue a melody in praise of the Almighty Allah, the like of which the creatures would have never heard before. Ibn Babawayh has said in I’tiqad al-Imamiyyah1 that there are many kinds of folks of Paradise:

Our belief concerning Paradise is that it is a permanent abode (dar al-baqa) and an abode of safety. There is in it neither death, nor old age, nor disease, nor calamity, nor decline, nor palsy, nor care, nor sorrow, nor need, nor poverty. It is an abode of plenty, of happiness, of quiet and of nobility. Affliction shall not touch its inmates, nor weariness. In it, there will be things, for which the souls of men yearn, and which give delight to their eyes, and they shall reside therein forever.

It is an abode the inmates whereof are the neighbours of Allah, and His friends (Awliya), loved ones and the recipients of His generosity. They are of different kinds and ranks. Among them will be some who, like angels, will receive their favours by sanctifying and glorifying Allah and declaring His greatness. There will be others, who will find pleasure in different kinds of foods, drinks, fruits, comfortable couches, fair women with beautiful, big, black eyes, and in being served by young pages endowed with perpetual youth, and in sitting on cushions and rich carpets and in dresses of silk brocade. All of them will be able to enjoy what they like and desire, in accordance with their own aspirations, which shall be granted to them by Allah.

Imam Ja’far as-Sadiq said: Verily mankind worships Allah in three different ways. Some worship Him in greed of His Paradise and in hope of His reward – this is the worship of servants. Some worship Him for fear of His Fire – and this is the worship of slaves. Yet another group worships Him out of love for Him – and this is the worship of the noble. These, indeed, are the trusted ones (amin, pl. umana). And this (follows from) the saying of Allah, the Glorious and Mighty:

وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ

“And they shall be secure from terror on the day” (27:89).

Shaykh al-Mufid has said in the explanation of this statement that the reward of the folks of Paradise is in eatables and in seeing beautiful faces, in marrying, and in gaining pleasure from what their senses can perceive, and these are under their control. They have desire for them, and they get their wish fulfilled by gaining command over them.

There is no person in Paradise, who will receive anything short of this. And to say that in Paradise there are also those people who gain pleasure from divine glorification and praise without eating, this view is rare in the religion of Islam.

On the contrary, that is derived from Christians, because they say that those who have obeyed Almighty Allah, become angels in Paradise. They neither eat, nor drink or have sex; but the Almighty Allah has falsified them that the doers of good are promised food, drinks and sex; then this statement is not acceptable when the Book of Allah testifies to the opposite, and the consensus is also established contrary to it, except that they should have emulated one, whose emulation is not allowed or they have acted on a fabricated tradition.

The author says: The statement of Shaykh al-Mufid is absolutely right, and it is nowhere mentioned in any authentic traditions that there are some people in Paradise, who will not enjoy any food and drinks, and who would be like angels. And the tradition that Ibn Babawayh has narrated, by way of evidence, does not prove his claim.

If one group - at the time of worship - does not aim for Paradise or Hell, it does not necessitate that they will not enjoy the pleasures of Paradise, just as their aim of worship in the world was not to gain worldly blessings; but in spite of that they gain pleasure from those blessings. Yes, it is possible that one group may gain both physical as well as spiritual pleasure, as we have explained.

Despite that, it is possible that besides enjoying physical pleasure, one may experience spiritual pleasure as well because different people will have different levels of enjoyment, depending on their ranks. Some would graze in the gardens of Paradise like quadrupeds and use the bounties of Paradise like animals as they enjoyed in the world; without getting any share of proximity, love, and perfection. Some are desirous of Paradise, because it is the place of nobility of Almighty Allah and an abode of the friends of Allah; and they enjoy the pleasure of Paradise because it is a sign of divine grace, which their beloved has prepared for them.

Thus, they perceive the fragrance of the grace of the Almighty Allah from every blossom and taste His unlimited mercy from each fruit and in the same way from all the bounties. On the contrary, they gain pleasure in the world as well. Thus, Paradise is spiritual and physical. And the physical Paradise is like the spiritual Paradise. As the form of worship is a form of love and recognition and sincerity, and all those matters, which complete worships; thus, one, who worshipped in the world, in which he remained content with soul-less worship, in physical Paradise also, he does not gain any pleasure other than physical pleasure.

And one, who in the world has become aware of the soul of worship; and by obtaining the pleasure of worship; has become a lover of worship, he has gained awareness of the secret of servitude and has performed all worship acts with sincerity and humility. In physical Paradise also, he will not gain anything other than spiritual pleasure. I have explained this in ‘Ain al-Hayat and Bihar al-Anwar.

It is from the graces of Allah bestowed on us and He is the giver of every Tawfiq (good sense)

I am content with only one verse in proof of physical resurrection, which is clearer than all the verses presented by wrong-thinking theologians. The Almighty Allah says:

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

“And he strikes out a likeness for Us and forgets his own creation. Says he:’ Who will give life to the bones when they are rotten?’” (36:78).

The context of the revelation of this verse was mentioned before.

Fakhr ar-Razi says that there are many extraordinary points in this verse; we shall mention as much as we can, and say that among the deniers of resurrection, some have absolutely not presented any proof and not even a conjecture; they only suffice on improbability and claim of need; such is the condition of majority of people; and many verses also prove this. For example, the following:

قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

“Says he: ‘Who will give life to the bones when they are rotten?’” (36:78).

Thus, this denial was only because of improbability and the Almighty Allah has initiated the refutation of their improbability and said:

وَنَسِيَ خَلْقَهُ

“And forgets his own creation” (36:78).

That We created him from dust and sperm seed, whose parts were similar to each other and We shaped all the parts of his body from the head to the toe in different forms; and He did not remain content with this; instead further placed some conditions in those organs, which are not their original qualities; like the power speech and intellect; that is to understand the absolute matters, which has made man higher to other animals. If they only remain content with improbability, why do they resort to probability in their logic and intellect, whereas this is a strange matter?

Those people with bones were mentioned, because it is very remote from life, and it is described as decayed and powdered. It is from the aspect that being decayed and in the form of dispersed parts is cause of more improbability. Thus, Allah, who has perfect knowledge and power, who brings them back, has removed their improbability and said: He compares his power to Our power, while forgetting his initial creation, so you tell him:

قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

“Say: ‘He will give life to them Who brought them into existence at first, and He is cognizant of all creation’” (36:79).

Nothing is concealed from Him.

Those who deny resurrection have mentioned one more objection, even though it also ultimately resorts to improbability. It is based on two causes:

First: After being annihilated, there does not remain anything else; so how it can be right to talk of its existence after its non-existence? The Almighty Allah has replied to this objection in the following way: In the initial stage of creation also, he was nothing and non-existent and Allah created him. In the same way, He will bring him back even if he has become non-existent.

Second: They say that whoever’s organs have dispersed in the east and the west of the world and some of those parts have entered the bodies of wild animals; how will all these organs come together? Also, when some parts are converted into things like brick, cups etc; how will they come together? And more improbable is that if a person devours another, and the organs of the eaten one become part of the body of the eater; if both arrive on the plains of gathering, the parts of the eaten one, which have entered the body of the eater, from what will they be created? And if they are in the body of the eaten one, how will the body of the eater be created? That is why, the Almighty Allah has, in order to invalidate this doubt, said:

وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

“And He is cognizant of all creation” (36:79).

It is because in the body of the eater there are original parts created with semen, and additional parts created from food; and these two types are present in the eaten one also. Thus, if one man eats up another; the original parts of the eaten one, would be the additional parts of the eater and the original parts of the eater are only those parts of his body before eating. The Almighty Allah is aware of everything and is cognizant of their original and additional parts.

Thus, He will gather the original parts of the eater and inserts the soul in it. In the same way, he gathers the original parts of the eaten one and inserts the soul in it. Almighty Allah, through his perfect wisdom and complete power gathers all the organs, which have dispersed in the east and the west of the earth. After that the Almighty Allah has removed their doubt in another way and said:

الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ

“He Who has made for you the fire (to burn) from the green tree, so that with it you kindle (fire)” (36:80).

This is a hint that there are two types of trees in wilderness: one known as Marakh and the other Aqaar. When people want fire, they rub the branch of one tree on the branch of another and it produces fire. On the contrary, fire is also produced from trees other than the berry tree, but it is easier to produce fire from these trees.

فَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ

“So that with it you kindle (fire)” (36:80).

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ

“Is not He Who created the heavens and the earth able to create the like of them? Yea! And He is the Creator (of all), the Knower” (36:81).

Fakhr ar-Razi says: The reason of mentioning a green tree is that a man is compound of a body, which is visible and a life, which flows in his organs, for which, powerful heat is required, which is flowing through the body. If you think that it is unlikely for heat and life to come together in the body of man; you must not do so, because the presence of fire in a tree, from which moisture drips, is stranger than this. And if you think that it is unlikely for the creation of his body; then the creation of the heavens and the earth is greater than creation of your bodies.

وَهُوَ الْخَلَّاقُ الْعَلِيمُ

“And He is the Creator (of all), the Knower” (36:81).

It is a hint that His power is complete.

الْعَلِيمُ

“The Knower” (36:81).

It is a hint that His knowledge is all inclusive.

The author says: Among verses proving resurrection through logical reasoning, whether it is physical or spiritual; is the following:

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

“What! Did you then think that We had created you in vain and that you shall not be returned to Us?” (23:115).

The fact is that this verse is a statement of Allah and there is no doubt in it. It is a definite proof of resurrection because it is established by specific proofs and the consensus of the intelligent ones that Almighty Allah is wise and He does not commit an irrational action.

On the contrary, all his acts are based on wisdom and exigency. Thus, it is necessary in the heavens and the earth, and there is an exigency in creation of all the animals and duty-bound beings; and it is proved that that exigency is not any benefit that may turn to the Almighty Allah, because He is Himself needless and is complete in all aspects. Being needful of others is a necessary requirement of the creation. Thus, it is necessary that that benefit should accrue to those creatures.

And if there is no next world, and that benefit is restricted to this world only, then the exigencies of this world, with the physical and spiritual evils many times more than the benefits - and diseases, hardships, mischiefs, destruction of wealth, sickness and death of children and relatives, and many other evils as well - it is not worthy that He should create the creatures for them.

It resembles the situation whereby a generous person should entertain another in a house full of wild beasts and poisonous insects like lions, snakes, scorpions, and honeybees. When that person enters, the food should be placed before him; but at every morsel he picks, his hand and tongue is stung by thousands of honeybees, and sword wielding men stand before him, continuously attacking and finally killing him before he can gain what he expected and hoped for.

Thus, no wise man accepts such an invitation and neither does he appreciate it. As opposed to this, if he orders that person hard work, and promises him that when you bear those pains, you will be bestowed with great ranks and nice rewards. You will have to suffer pain only for a few days and after that you will remain in comfort and prosperity for a long time. Thus, all the intellectuals would praise him, especially when the hardship is limited and a little, while the comfort is bigger and of unlimited duration.

• 1. English Translation is titled A Shiite Creed. Online at: https://al-islam.org/shiite-creed-al-saduq