The expression: “…this is how Allah resurrects the dead” is important. The human won’t 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, the grave like a sleeping place, and the resurrection after death like waking. 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 died freshly and whose body has been decomposed. The Glorified Allah with His endless power has mended his damaged organ and has sent his spirit back to his body. 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 he had been waking up.

 

The human has been created from wet soil (tin). 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)

Tin is the mixture of water and soil[1]. If water isn’t mixed to the soil then there is no life. All nutritive are produced this way. Thus, not only Adam but all humans are created from 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 nutrition that comes from the soil. The body is fed with soil and water till the moment he dies. Everything separated from the body becomes soil. The recreation will be from soil, too, and it will be like the human will come out from earth like the plants do. 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)

 

 

The body is a home for the spirit. At sleep the spirit goes out and comes when it is time to get up. A dying body is like a collapsing house. The spirit doesn’t come back to 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 till an appointed term; most surely there are signs in this for a people who reflect.” (Az-Zumar/ The Throngs 39/42)

Both the words ‘mevt’ and ‘vefat’ are mentioned in this verse. The word ‘nefisler’ in this case is both the subject of the verb ___= yeteveffa; the accomplisher and the object of the verbs ___=mevt and ____=menam; the effected of sleep. According to this there are two nefis in a person; the one that is made vefat and the one that sleeps and when time comes dies. With a careful observation of the link between the verses it is noticed that the sleeping and dying one is the body, while the one that is made vefat is the spirit.

The root of ‘vefat is vefa=__. The Arabic word vefa stands for the accomplishing of a task to the end. The obligation of accomplishing a task to the end is ___=teveffi. As there is nothing for it left to do in the sleeping or dying body, Allah makes it retreat.

___=mevt is the loss of vitality; death.

 

The one that sleeps and dies is the body while the spirit nor sleeps neither dies. The human is the merger of the body with the spirit and both of them are called nefs. The Qur’an demonstrates the speech of a spirit separated from his dying body. “Until when 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 a (mere) word that he speaks; and before them is a barrier until the day they are raised.” (Al-Mumeoon 23/99-100)

The first unification between the spirit and the 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 the person feels himself 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-Sin 36/51-52)

From the person’s point of view death is equal to death. This is what the mentioned verses show.

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