Hadith 1

refused to be a body, so it as well evidence’s upon that he refuses to be an expression of this body, and I shall be coming with statements of these evidence(s). The fifth is that the human being may be alive for as long as the body is dead, so it obligates the human being to be different to this body, and the evidence upon the correctness of what we are mentioned are Words of the Exalted: And do not reckon those who are killed in Allah’s Way as dead; but they are alive being sustained in the Presence of their Lord [3: 169]. So this is an explicit text that those killed are alive, and the sense would evidence upon that this body is dead. The sixth is that Words of the Exalted: The Fire – they would be presented to it morning and evening; [40: 46]. And His-azwj Words: they drowned, so they would be entering Fire, [71: 25], evidence’s upon that the human being is alive after the death. And like that are his-asws words: ‘The Prophets-as are not dying, but they-as are being transferred from a house to a house’’. And like that are his-asws words: ‘The grave is a garden from gardens of Paradise or a pit from the pits of Hell’’. And like that are his-asws words: ‘One who dies, so his Qiyamah has been established’’. And all these texts evidence upon that the human being is alive, remaining after death of the body, and by the intuition of the intellect and the reason, are both witnessed that this body is dead, and if we were to allow his being alive, the likes of this would have to be allowed regarding entirety of the inanimate objects, and that is the eye of Sophistry. And when it is proven that the human being is alive for as long as the body is dead, it necessitates that the human being is a thing other than this body. The seventh are his-saww words in a lengthy sermon of his-saww: ‘Until when the deceased is carried upon his coffin, his soul flutters above the coffin and he says, ‘O my family, and O my children! Do not let the world with you all just as it had played with me! I collected the wealth from its Permissible and from non-Permissible. The riches are for others (now) and the exhaustion is upon me. Therefore, be cautions like what has been released with me! ’’
An aspect of inference is that the Prophet-saww was explicit of the state of the body being carried upon the coffin, over there remains a thing calling out and saying, ‘O my family and O my children! I amassed the wealth from its Permissible and non-Permissible’, and the known is that which, the family was his family, and the children were his children, and amassing of the weal is from the Prohibited and the Permissible, and the one remaining with a scourge on his neck isn’t except that human being. So this is explicit that during the time in which the body was dead, being carried upon the coffin, that human being was alive, remaining, understanding, and that is explicit that the human being is a thing other that this body and the structure. The eighth are Words of the Exalted: O you the contented soul! [89: 27] Return to your Lord, being well-pleased, He being Well-Pleased [89: 28]. And the Address by His-azwj Word: Return [89: 28], is rather heading to it at the state of death. So, this evidence’s upon that the thing which returns to Allah-azwj after death is the body being pleased, pleased with in the Presence of Allah-azwj, and that the one who is pleased, Pleased with isn’t except the human being. So this evidence’s upon that the human being remains alive after death of the body, and the living is other than the dead. Thus, the human being is other than this body. The ninth are Words of the Exalted: until when the death comes to one of you, Our messengers cause him to die, and they are not neglectful [6: 61] Then they are returned to Allah, their True Master; [6: 62], proves their being returned to Allah-azwj Who is their True Master during the body happening to have died. It obliges that which is returning to Allah‑azwj is different to that dead body