The expression: “…this is how Allah resurrects the dead” is important. The man cannot be brought back to life with the strike of a piece of meat. Maybe a sleeping person can be woken up that way. Then, the resurrection of the dead might be similar to the waking of a sleeping person. Because according to the verses death is like a long sleep, grave like a sleeping place, and resurrection after death like waking up. A verse says: “And He it is Who takes your souls at night (in sleep), and He knows what you acquire in the day, then He raises you up therein that an appointed term may be fulfilled; then to Him is your return, then He will inform you of what you were doing” (Al-An’am/ The Livestock 6/60).

 

The meaning of pandemonium is awaking. The resurrection from death is a rise from bed, and the playing of Surah is like the awaking trumpet. The previous verse relates about a person who has just died and whose body has been decomposed. The Glorified Allah with His endless power has repaired the damaged body and has sent his spirit back to it. This is how the resurrection of humans will be accomplished; first the person’s body will be brought back to a vital state, than his spirit will be sent to the body and he will be back to life as if he would be waking up.

 

Human has been created out of wet soil (tiyn). The Glorified Allah commands: “Who made good everything that He has created, and He began the creation of man from dust.
[32.8] Then He made his progeny of an extract, of water held in light estimation.” (As-Sajda/The Prostration 32/7-8)

Tiyn is the mixture of water and soil[1]. If water is not mixed with soil then there is no life. All the nutritions are produced this way. Thus, not only Adam but all human beings are created out of soil. The human seed is obtained from the core of the nourishment. The seed is placed in the mother’s womb and develops with the nutritives that come from soil. The body is fed by soil and water till the moment it dies. Everything leaving the body becomes soil. The recreation will be from soil, too, and it will be like human beings vegetating out of earth. The Glorified Allah commands: “From it We created you and into it We shall send you back and from it will We raise you a second time” (Ta-Ha 20/55)

 

 

After the body reaches a stage in the mother’s womb, Allah blows him a spirit. The previous verses continue this way: “Then He made him complete and breathed into him of His spirit, and made for you the ears and the eyes and the hearts; little is it that you give thanks.” (As-Sajda/The Prostration 32/9)

 

 

Body is a home for the spirit. The spirit departs at sleep and returns when it is time to get up. A dead body is like a collapsed house. The spirit does not come back to it, till the moment it is recreated. This is what this verse demonstrates: “Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back for an appointed term; most surely there are signs in this for people who reflect.” (Az-Zumar/ The Throngs 39/42)

Both the words ‘mawt’ and ‘wafaat’ are mentioned in this verse. The word ‘anfus (sing.nafs)’ in this case is both the subject of the verb ___= yatawaffa, the accomplisher and the object of the verbs ___=mawt and ____=manam, the one affected by sleep. Regarding this, there are two anfus in a person; the one that is made wafaat and the one that sleeps and dies when the time comes. With a careful study of the relation between the verses, it is noticed that sleeping and dying one is the body, while the one that is made wafaat is the spirit.

The root of ‘wafaat is wafa=__. The Arabic word wafa stands for the accomplishment of a task. The obligation to accomplish a task is ___=tawaffi. As there is nothing left to do in the sleeping or dying body, Allah makes it retreat.

___=mawt is the loss of vitality; death.

 

The one that sleeps and dies is the body, while the spirit neither sleeps nor dies. The human is the merger of the body with the spirit and both of them are called nafs. The Qur’an demonstrates the speech of a spirit departing his dying body. “Until death overtakes one of them, he says: Send me back, my Lord, send me back;
[23.100] Haply I may do good in that which I have left. By no means! It is but a (mere) word he speaks; and before them is a barrier until the day they are raised.” (Al-Mumeoon 23/99-100)

The first unification of spirit and body occurs in the mother’s womb. The Glorified Allah commands: “] And Allah created you of dust, then of the life-germ, then He made you pairs; and no female bears, nor does she bring forth, except with His knowledge; and no one whose life is lengthened has his life lengthened, nor is aught diminished of one’s life, but it is all in a book; surely this is easy to Allah.” (Fatir/Initiator 35/11)

When the body is recreated in hereafter, the second unification occurs. Then, human feels as just awaken from sleep. The Glorified Allah commands: “] And the trumpet shall be blown, when lo ! from their graves they shall hasten on to their Lord.
[36.52] They shall say: O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent God promised and the apostles told the truth.” (Ya-Seen 36/51-52)

From the human’s point of view, death is the same as sleep. This is what the mentioned verses show.

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