Scientific Indications of Resurrection

Scientific Indications of Resurrection

One of the valuable benefits that have been derived from the ceaseless progress of experimental science is that it has proven the possibility of the man's restoration to life.
The advancement of human knowledge has, in fact, opened up a very interesting area of exploration in this respect, placing the matter in a new light and making it possible to examine it with precision for the very first time.
This achievement contributes significantly to an improved understanding of the topic, and it appears, moreover, that scientific investigations of the matter are advancing toward still more highly developed theories.
The broader the scope of science becomes, the fewer ambiguities and obscurities will remain in this area.
When early materialist scholars discussed the question of resurrection, they regarded a return to life as impossible, and were therefore unable to treat resurrection as a topic worthy of scientific discussion.
The first change that occurred as a result of continuing scientific investigations of the matter was brought about by Lavoisier, the celebrated French scholar and founder of modern chemistry. He refuted previous theories and brought their dominance to an end, because in the course of the researches to which he devoted the major part of his life he reached the conclusion that the total quantity and mass of matter in the world are stable, subject to neither decrease nor increase.
The discovery of radioactivity and the transformation of matter into energy, the second important advance that was achieved in this area, caused Lavoisier's law to be modified, but it has retained its validity as far as the permanence of matter and energy is concerned.
Despite the chemical action and reaction which take place in the matter of which the world is composed, causing it to change its form and shape, no element of matter is ever buried in the cemetery of annihilation.
What we see and perceive is a collection of various beings possessing mutable qualities. Thus the theory of the indestructibility of being came to replace the previous law and to explain fully all the changes and transformations that take place in matter.
A drop of water that falls on the ground and is absorbed; the smoke of a cigarette that rises in the air; the various fuels that are consumed by industrial machinery; the flame that arises from burning dry wood; the candle that burns, scattering its particles in the air none of this is utterly lost and destroyed.
If we had the means of reassembling their component parts we would obtain the same original materials, without the slightest decrease. It is only our superficial way of viewing things, our limited and inadequate way of thinking, that makes us imagine all these things disappear.
Man's body is formed of clay, and after passing beneath the wheels of change and transformation it changes back into clay; i.e., it returns to its original form.
This is because the body carries within it receptivity to change within it, but its existential core never tends to non-being as a result of these changes. It loses only the particular nature of its composition, like all other bodies, without ever sacrificing anything of its essence.
Similarly, the dead and lifeless form of man is transformed into clay, through the working of internal and external factors; it turns this way and that, each time assuming a new form. For example, in the course of time, a plant may grow from the soil where a person is buried and be eaten by an animal, contributing to its growth.
Thus variety has been introduced into the matter of which man's body is composed, but the substance and content of his body remain firm and indestructible throughout all the changes that may occur.
The different forms taken on by our energy, good and bad deeds are likewise imbued with stability and permanence; they are preserved in the archives of the universe as the determining factor in our ultimate fate, whether it be good or evil, eternal happiness or permanent torment. We are obliged to submit to the consequences of our deeds.
The efforts of researchers to capture the sound waves emitted by men of the past have enjoyed some success; to a limited degree and with the aid of special equipment they have been able to recapture the sound waves emitted by the makers of tools, imprinted on the surface of those tools by the radiation of their hands.

These scientific accomplishments are in themselves an indication of the reality of resurrection; they provide a method which joined together with reflection may permit us to understand resurrection and prove it scientifically.

Quite apart from all the foregoing, we may ask why God should not be able to recreate the form of man which came into being out of scattered particles of clay and was then again turned into earth. The Qur'an makes repeated reference to this matter, saying for example:
“We created you from earth and return you to earth, and then bring you forth from it once more” (20:55).
In this verse, our attention is drawn to the creative power of the Maker. Through the presentation of the past and future of man in this world and the hereafter in a single panorama, solace and assurance are given to man's unquiet and skeptical soul. The thought of man being swallowed up in death is shown to be irrational, and to speak of the changes and transformations that man undergoes as aimless is demonstrated to be absurd.
Life in the narrow sphere of this world is too petty to represent the ultimate aim of creation. If we take into consideration the total picture of creation, we will see that this petty realm taken in isolation is unworthy of the lofty origins from which it sprang.
Addressing those incredulous people who imagine that the body of man dissolves and disappears as a result of chemical actions and reactions within the soil and that it cannot be restored to life, the Qur'an says:
“The unbelievers say: `Is this not a strange thing that we should be brought back after dying and turning to dust? Such a return is impossible.' But We are fully aware of what the earth takes from them, and it is We Who possess the Preserved Tablet” (50:2-4).
This verse refers, then, to a group of unbelievers who deny the resurrection of the dead. It reminds them that God knows full well where the elements are that once made up their bodies before being dispersed and returned to the storehouse of nature. He will reassemble those elements on the plain of resurrection, thus reconstructing the body in a way the unbelievers thought impossible. This reconstruction will follow entirely the structure and contents of the body as it previously existed and be based entirely upon it.

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