The Resurrection of the Human Body: A Quranic and Scientific Perspective

By V.A. Mohamad Ashrof, New Age Islam 29 May 2025 Abstract The concept of bodily resurrection after death and decomposition stands as a cornerstone of Islamic eschatology and a subject of profound human contemplation. The Quran addresses the scepticism surrounding this idea by affirming God's omnipotence and the existence of a "retaining record" that preserves the essence of every individual. This paper undertakes a hermeneutical and scientific exploration of this doctrine. It meticulously examines Quranic verses, particularly 50:2-4, 36:77-79, 17:49-51, 75:3-4, and others, to understand the theological foundations of resurrection, emphasizing Divine knowledge, the initial act of creation as precedent, and the nature of the preserved "record." Concurrently, it delves into modern scientific advancements in genetics, biotechnology, information theory, and data storage. Concepts such as DNA sequencing, post-mortem DNA persistence, cloning, synthetic biology, cryopreservation, digital information storage, and even speculative ideas in quantum consciousness and technological resurrection are discussed as potential, albeit limited, analogies. The paper analyses how these scientific insights into information preservation and potential reconstruction might intersect with or illuminate the Quranic claims, while also highlighting the fundamental distinctions, particularly concerning consciousness, the soul, and the overarching Divine will that transcends current human comprehension and technological capability. It aims to demonstrate that while scientific paradigms offer fascinating lenses, the Quranic understanding of resurrection encompasses a holistic restoration—physical, spiritual, and conscious—rooted in God's absolute power and justice. The Enduring Question of Post-Mortem Existence The question of what happens after death, particularly the prospect of resurrection after the body has decomposed, has intrigued and challenged human thought for millennia. It is a focal point of theological discourse and an enduring enigma that touches upon the very nature of existence, identity, and the limits of material understanding. Scepticism often arises from the observable reality of physical decay: how can a body, reduced to dust and scattered elements, be brought back to life? The Islamic tradition, grounded in the Quran, offers a definitive affirmative answer, asserting not only the possibility but the certainty of bodily resurrection. The Quranic verses, notably 50:2-4, directly confront such scepticism. These verses highlight God's comprehensive knowledge and illimitable power, emphasizing that He is acutely aware of what happens to human bodies after death and that a "retaining record" meticulously preserves the essence of each individual. This "record" suggests a divine mechanism for the preservation of information necessary for recreation. From a scientific perspective, while direct resurrection remains beyond current capabilities, the underlying principles of recording, preserving, and even potentially reconstructing complex information are becoming increasingly plausible. Advancements in fields such as DNA sequencing offer the theoretical possibility of recording and, perhaps one day, recreating a person's genetic makeup. Modern technology facilitates the storage of vast amounts of data for extended periods, and disciplines like cryopreservation explore the potential for preserving biological entities at extremely low temperatures with the hope of future revival. This paper aims to explore the concept of the resurrection of the human body by weaving together Quranic exegesis and contemporary scientific perspectives. It will delve into the Quranic foundations for this belief, examining the divine response to scepticism and the theological implications of the "retaining record." Simultaneously, it will survey relevant scientific data and technological advancements concerning information preservation and biological reconstruction, considering how these might serve as analogies or offer insights into the mechanisms potentially underlying the divine promise. The central inquiry is whether a decomposed body can be resurrected, a question addressed with unwavering certainty in the Quran and explored with cautious curiosity by science. This synthesis will examine how these two distinct yet potentially complementary perspectives intersect, diverge, and ultimately enrich our understanding of one of humanity's most profound questions. Affirmation of Bodily Resurrection: Addressing Scepticism The Quran repeatedly and unequivocally affirms the reality of resurrection, directly addressing the doubts and incredulity of those who find the concept implausible. This scepticism, often rooted in a materialistic observation of decomposition, is met with divine assurance grounded in God's omnipotence and omniscience. The Quran candidly presents the arguments of disbelievers. In verses 50:2-3, their astonishment and doubt are articulated: "But they wonder that there has come to them a warner from among themselves, and the disbelievers say, ‘This is a strange thing. When we have died and have become dust, [we will return to life]? That is a far-fetched return!’" A similar sentiment is echoed in other passages, where the transformation of the body into "dust and bones" is cited as a primary reason for disbelief. They ask, "When we have died and have become dust—this is a strange return!" This perspective is entirely understandable from a purely observational standpoint, where the physical form ceases to exist in its integrated state after decomposition. Science describes this process vividly: organic matter breaks down, complex molecules revert to simpler compounds, and atoms are dispersed. To imagine this scattered dust reforming into a sentient being seems, indeed, a "distant return" or a "far-fetched" claim. The Quranic response to this scepticism is multifaceted, consistently emphasizing God's absolute knowledge and power. The immediate rebuttal in 50:4 is pivotal: "We know what the earth diminishes of them, and with Us is a retaining record (Kitabun Ḥafiẓ)." This verse offers two crucial assurances. Firstly, "We know what the earth diminishes of them" directly acknowledges the process of decomposition and decay. The Arabic word "Tanquṣu" (diminishes) implies a gradual reduction, a taking away piece by piece. God's knowledge is not general but precise, encompassing every particle, every atom, as it is separated and scattered from the body. This divine awareness transcends the limitations of human observation and understanding. Secondly, the assertion "...and with Us is a retaining record (Kitabun Ḥafiẓ)" is central to understanding the mechanism of resurrection. The term "Kitab" translates to book or record, while "Ḥafiẓ" signifies a guardian, preserver, or that which retains perfectly and protects from loss or oblivion. This "retaining record" or, as mentioned in another translation provided, "preserving record" or "preserving Book," is not merely a passive archive but an active preservation of all information necessary for the complete re-creation of an individual. This concept implies that identity, form, and the very essence of a being are not irretrievably lost to decomposition. A recurring Quranic argument against scepticism is the reminder of humanity's initial creation. If God could create humans from humble origins—from "a [mere] sperm-drop" (36:77), "dust," or "clay" (32:7, 23:12)—then re-creation after death poses no greater challenge. Verses 36:77-79 powerfully articulate this: "Does man not consider that We created him from a [mere] sperm-drop—then at once he is a clear adversary? And he presents for Us an example and forgets his [own] creation. He says, ‘Who will give life to bones while they are disintegrated?’ Say, ‘He will give them life who produced them the first time; He is Knowing of every creation’." This logic posits that the original act of bringing existence from non-existence, or from rudimentary materials, is a profound testament to God's creative power. Therefore, restoring life to decomposed matter is presented as a comparatively simpler task for the Originator. As stated in 17:51, when sceptics ask, "Who will restore us?", the answer is, "Say, ‘The One who created you the first time.’" And in 19:9, the Quran reminds, "We created you before when you had nothing." Further, verses 75:36-40 reason: "Does man think he will be left aimless? Was he not a drop of semen? Then he became a clot, then God created and proportioned him. Then He made of him two sexes... Is not He who did this able to raise the dead?" The argument hinges on Allah’s creative power—the same force that initiated life can restore it, regardless of decomposition. The Quran emphasizes that God's power is not limited by the state of the decomposed matter. Whether individuals become "stones or iron or [any] creation of that which is great within your breasts" (17:49-51), God is capable of restoring them. This highlights a power that transcends any conceivable material constraints. The precision of this re-creation is strikingly illustrated in 75:3-4: "Does man think that We will not assemble his bones? Yes! We are Able to reconstruct even his fingertips!" Fingertips, with their unique and intricate patterns, symbolize ultimate individuality. The ability to perfectly restore such fine details underscores the completeness of the promised resurrection, ensuring the restoration of individual identity. God’s power is such that, as stated in 40:68, "It is He who gives life and causes death, and when He decrees a matter, He only says to it, 'Be,' and it is." This concept of "Kun Fayakun" (Be, and it is) signifies an immediate, unhindered creative capacity. The certainty of this event is affirmed in 23:16: "Then, on the Day of Resurrection, you will be resurrected." The Nature of the "Retaining Record" The Quranic concept of a "retaining record" (Kitabun Ḥafiẓ in 50:4), also referred to as a "preserving record" or "preserving Book," is central to understanding the Islamic doctrine of resurrection. While the Quran does not provide a detailed scientific explanation of this record, its attributes and implications can be explored through hermeneutical analysis. Some interpretations suggest that the "retaining record" refers primarily to God's infinite knowledge and power, which inherently contain the blueprint of every creation. In this view, the record is not a physical ledger but God's perfect, eternal awareness that can reassemble and revive the decomposed body. His knowledge encompasses every atom and experience of a person’s existence. Other interpretations see it as a more specific, metaphysical archive where the complete "data" or essence of each individual is preserved. This divine registry holds the biological and existential blueprint of every person. It transcends physical remains, implying divine knowledge that surpasses material decay. This could encompass not only the physical design, akin to a genetic code, but also memories, consciousness, and the soul or spiritual essence. This aligns with the Islamic belief in God’s omniscience, where no detail of creation is lost. The Quran states that nothing escapes God's knowledge, "not a leaf falls but that He knows it, not a grain amid the darkness of the earth, nothing fresh or dry, but is [inscribed] in a clear Record" (6:59). Similarly, 10:61 affirms God’s awareness of every atom's weight. Thus, a comprehensive register of all entities, including their biochemical and spiritual identity, is always accessible to the Divine. The Quran also describes God as shaping humans "in whatever form He wills" (82:6-8), suggesting an inherent knowledge of the individual's unique form. The "Kitabun Ḥafiẓ" is therefore an infinitely more sophisticated and all-encompassing information system than any humanly conceivable database. It is a perfect preservation, ensuring that the individual who is resurrected is indeed the same individual who lived, not merely a copy. This record underpins the continuity of identity essential for moral accountability in the Hereafter. Scientific Perspectives on Information Preservation and Reconstruction While the Quranic concept of resurrection is fundamentally an act of divine will, modern science offers intriguing, albeit limited, parallels concerning the preservation and potential reconstruction of biological information. These scientific endeavours, while not equating to divine resurrection, can serve as intellectual aids, making the concept of re-creation from preserved information less abstract. Deoxyribonucleic acid (DNA) is the molecule that contains the genetic instructions used in the development, functioning, growth, and reproduction of all known living organisms. Discovered in its double-helix structure in 1953, DNA serves as the biological "blueprint" for forming all the proteins that build and operate the human body. Every cell (with few exceptions) holds this code, and it is unique to each individual (except for identical twins). The human genome consists of approximately 3 billion base pairs of DNA, and it's estimated that this entire sequence can be stored in a digital format of around 100-200 gigabytes. This highlights the dense information capacity of biological systems. When a person dies, their body decomposes, but DNA can persist for remarkable lengths of time under specific conditions. Post-mortem DNA breakdown is well-documented; DNA in soft tissues like the liver degrades rapidly (within 24–36 hours under typical conditions), while DNA in bone marrow can persist for longer, up to 14 days or more, depending on environmental factors like temperature and humidity. However, complete obliteration is not instantaneous. More strikingly, scientists have successfully extracted and sequenced ancient DNA (aDNA) from: Ancient Egyptian mummies dating back thousands of years (e.g., some studies suggest around 4,000 years). Neanderthal remains, some over 40,000 years old. A 700,000-year-old horse bone preserved in permafrost. Fossilized insects trapped in amber, potentially millions of years old. These successes demonstrate that genetic information, the biological blueprint, can endure long after physical decay, especially in cold, dry, or anaerobic environments. Advanced techniques like polymerase chain reaction (PCR) can amplify even fragmented DNA, enabling partial or substantial reconstruction of genetic sequences. The idea of recreating a living being from preserved DNA, once relegated to science fiction, has found some grounding in modern biotechnology: Cloning: The successful cloning of Dolly the sheep in 1996 from a somatic cell of an adult ewe proved that an organism could be replicated from its genetic material. Scientists have also cloned endangered animals using preserved genetic material. While human cloning remains ethically fraught and technically challenging, and importantly, would not replicate consciousness or memories, it demonstrates the principle of genetic reconstruction. Synthetic Biology and Genetic Engineering: Recent breakthroughs in genetic engineering, such as CRISPR-Cas9 technology, allow scientists to modify DNA sequences with remarkable precision. Synthetic biology has advanced to the point where scientists have successfully created synthetic yeast chromosomes and even a complete synthetic bacterial genome (e.g., by the J. Craig Venter Institute in 2010), inserting it into a cell to produce a living, self-replicating organism. (Gibson, p. 52-55) Artificial Womb Technology: While still in early stages, research into artificial wombs is advancing, potentially one day enabling the growth of organisms outside a natural body, which could be a component in a hypothetical full reconstruction scenario. (Romanis, p. 751–755) Digital DNA Storage: Scientists are now encoding digital data (including DNA sequences themselves) into synthetic DNA strands for long-term archival and can retrieve this information later. This mirrors, in a rudimentary way, the Quranic concept of a "preserving record." If humans can archive genetic data in this manner, it lends a certain analogical plausibility to God’s infinitely more precise preservation. (Church, p. 1628) Cryopreservation: Some scientists explore the possibility of preserving human bodies or cells (like embryos and organs) at very low temperatures (cryopreservation), with the speculative hope of future revival. While this is more about suspended animation than reconstruction from decomposed elements, it reflects the human aspiration to overcome death and preserve life. (Fahy, G. M., & Wowk, p. 21-82) Beyond genetics, other scientific and philosophical ideas touch upon information persistence and consciousness: Quantum Information and Consciousness: In the field of quantum physics, some scientists propose that information is never truly lost, even when physical forms change. The principle of conservation of information implies that data about a physical system could theoretically be preserved. Physicists like Sir Roger Penrose and Stuart Hameroff have hypothesized that consciousness may originate at the quantum level within microtubules in neurons, and they theorize that this quantum information constituting consciousness could, in theory, persist after bodily death, perhaps awaiting re-embodiment. While highly speculative, such models are strikingly suggestive when considering the Quran’s affirmation of soul preservation. (http://www.neurohumanitiestudies.eu/archivio/penrose_consciousness.pdf) Cellular Memory: A controversial but fascinating area is the anecdotal reporting of "cellular memory," where organ transplant recipients sometimes report acquiring traits, preferences, or even memories seemingly from the donor. While not widely accepted in mainstream medical circles and lacking robust empirical evidence, it opens speculative questions about whether memory and identity might have non-neurological, perhaps molecular or cellular, components. (Pearsall, p. 191–206) Technological Resurrection Hypotheses: Futurists like Ray Kurzweil, in works such as "The Singularity Is Near," speculate that humans may one day achieve a form of technological resurrection, perhaps by downloading their minds into computers or by re-growing bodies using advanced stem cell technology and DNA. Companies like Nectome have explored preserving brain connectomes (the neural map of memories and thoughts) with the hope of future revival. These ventures, though distant and ethically complex, rest on the premise that if identity is physically encoded, it could theoretically be resurrected. (Kurzweil, 2005) "Resurrection Approach" in Evolutionary Biology: Scientists sometimes revive dormant organisms, such as ancient seeds preserved for centuries or bacteria frozen in permafrost for millennia, to study evolutionary changes. This mirrors, in a very limited and naturalistic sense, the concept of revival from a preserved state. (Yashina, p. 4008–4013) These scientific endeavours illustrate that the idea of recording, preserving, and potentially re-instantiating complex biological information is not entirely far-fetched from a theoretical standpoint. If fallible humans, with their limited knowledge and technology, can conceive of and achieve rudimentary forms of these processes, it lends a degree of intellectual accessibility to the concept of a Divine Creator, with infinite knowledge and power, achieving a far more perfect and holistic resurrection. The Intersection and Divergence of Faith and Science Exploring the Quranic concept of resurrection alongside scientific advancements reveals both intriguing intersections and fundamental distinctions. While science can offer analogies that make the idea of re-creation from information more conceivable, it cannot fully encompass the theological depth and spiritual dimensions of the Quranic promise. The scientific parallels, particularly those involving DNA, provide a tangible, albeit imperfect, analogy for understanding how a "retaining record" might function. If humanity can map the human genome, store it digitally, and even clone organisms, it challenges the notion that dispersal into dust is an absolute end to the potential for a form to exist again. The notion that if your DNA code is recorded somewhere, someone with advanced technology could potentially recreate a human with the same DNA sequence is, from this purely theoretical standpoint, plausible. However, these analogies have crucial limitations: DNA is Not the Entirety of a Person: While DNA is a fundamental blueprint, a human being is far more than their genetic code. Epigenetics (heritable changes in gene expression that do not involve alterations to the underlying DNA sequence), environmental influences throughout life, unique experiences, accumulated memories, and the development of consciousness contribute significantly to an individual's identity. A clone, even if genetically identical, would be a new individual with the same genetic starting point, not the same person with the same consciousness, memories, or subjective experiences. Science has no framework for quantifying or reconstructing the soul, which the Quran describes as a divine mystery (17:85) and a defining, non-material essence of individuality. The Challenge of Consciousness and Identity: Reconstructing a human would require not only the DNA sequence but also the precise conditions of embryonic development and, critically, the restoration of consciousness, memories, and self-awareness. Neuroscientists are still grappling with the "hard problem" of consciousness—how subjective experience arises from physical matter. Current or foreseeable human technology has no mechanism to replicate or restore this. The Quran, however, implies a full restoration of the individual—mind, memory, and soul intact. For example, verses 36:51-52 describe the resurrected exclaiming, "Woe to us! Who has raised us from our resting place?", indicating a continuity of awareness. The "Ship of Theseus" and Material Continuity: The question of whether resurrection involves reassembling the exact same atoms that constituted the earthly body is a philosophical one. These atoms may have become part of other organisms or inanimate objects. The Quranic emphasis on a "new creation" (e.g., 14:19, 17:49-51) might imply that God recreates the individual's form, identity, and consciousness using His infinite capacity, drawing from the "retaining record," rather than painstakingly regathering every original particle. The identity is preserved in the "Kitabun Ḥafiẓ," irrespective of the specific atoms used in the re-manifestation. Quantum physics itself suggests that every particle has a unique history and could, in theory, be traced, but Divine Omnipotence means God transcends such physical constraints, able to recreate instantaneously. Divine Power vs. Human Technology: The "Recorder" and the Means The hypothesis relies on "someone with very advanced technology" and the DNA code being "recorded somewhere." This implicitly requires an agent with immense knowledge and capability. The Quranic framework provides this agent: God. The Quran emphasizes that God’s power is limitless and not constrained by the natural laws He Himself instituted. The creation of life from non-living matter (abiogenesis) remains one of science's most profound unsolved mysteries, with hypotheses like the RNA world theory still under investigation. If life's initial creation by naturalistic means defies full human explanation, then re-creation by a Divine Power with complete knowledge, who "produced them the first time" (36:79), becomes more intellectually tenable within a framework of faith. The power to command "Be, and it is" (Kun Fayakun) is the ultimate expression of this creative capacity, a power that does not rely on manipulating existing matter in the way humans do, but on commanding existence itself. A fundamental distinction lies in the questions each domain seeks to answer. Science, in its exploration of natural phenomena, primarily investigates the "how"—the mechanisms and processes underlying events. It explores the material reconstruction possibilities. The Quran, while sometimes alluding to processes, primarily addresses the "Who" (the Divine Agent, God) and the "why" (the purpose, often linked to divine justice and accountability). Resurrection in Islam is not a biochemical puzzle to be solved but a testament to Allah’s limitless power and a necessary component of a moral cosmos. The Holistic Nature of Quranic Resurrection: Beyond Mere Reanimation The Quranic concept of resurrection is far more comprehensive than simple biological reanimation or the creation of a genetic duplicate. It signifies a complete and holistic restoration of the individual in readiness for a new phase of existence. As previously discussed, the Quran implies the restoration of the entire person—body, soul, consciousness, and memories. The resurrected individual is the same self that lived and died, capable of recognizing their past life and facing the consequences of their actions. The precision mentioned in restoring "even his fingertips" (75:3-4) symbolizes this meticulous restoration of unique identity. Several Quranic passages refer to resurrection as a "new creation" (Khalqin Jadid). For example, 17:49-51 presents the query, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?" This might suggest that the resurrected body, while identifiable as the same individual, could possess different properties suited for the eternal realm, transcending some limitations of the earthly physical form. It is a reaffirmation by the Creator who initiated life from nothingness and can shape humans "in whatever form He wills" (82:8). Crucially, resurrection in Islam is inextricably linked to divine justice and accountability. It is not merely a biological marvel but a moral necessity. As verses 75:36-40 argue, after detailing human creation from a sperm-drop, the passage questions if God, who accomplished this, cannot raise the dead, implicitly linking creation and resurrection to a purposeful existence, not one "left aimless." The Day of Resurrection is also the Day of Judgment, where individuals will be held accountable for their deeds. "Then, on the Day of Resurrection, you will be resurrected" (23:16) to face this reckoning. The aim is not just revival but justice—to reward the righteous and hold the transgressors accountable. This moral dimension underscores the profound significance of resurrection in the Islamic worldview. Reconciling Faith and Science in the Face of the Ultimate Mystery The Quran’s assertion of bodily resurrection, particularly its response to sceptics through the concept of a "retaining record," finds intriguing, though limited, echoes in modern scientific advancements. While human science, with its understanding of DNA, information storage, and cloning, can only theorize about rudimentary forms of biological reconstruction, the Quran presents resurrection as a certainty, an act of God's limitless power and perfect knowledge. The disbelievers' scepticism, rooted in the observable decay of the body into dust (50:2-3), is countered by the divine assurance: "We know what the earth diminishes of them, and with Us is a retaining record" (50:4). This "record" (Kitabun Ḥafiẓ) is a divine archive, infinitely more comprehensive than any human system, preserving not just the genetic code but the entirety of an individual's being—their consciousness, memories, and soul. Scientific concepts like DNA as a "preserving record" (as suggested in one of the provided texts) or digital DNA storage can serve as analogies, making the divine preservation of information more intellectually accessible. If humans can conceive of storing the entirety of the human genome (estimated at 100-200 gigabytes) and can successfully clone organisms like Dolly the sheep from a single cell, or even create synthetic genomes, then the idea of a Creator, who designed DNA itself, reconstructing a human being from a divinely preserved blueprint is not a scientifically refutable impossibility but rather a matter of scale and capability far beyond human reach. The Quranic argument frequently points to the initial act of creation as a greater marvel: "Say, ‘He will give them life who produced them the first time; and He is, of all creation, Knowing’" (36:79). And again, "Say, ‘The One who created you the first time’" (17:51). If God created humanity from "nothing" (19:9) or from elemental matter, then re-creation from dispersed elements, all of which remain within His dominion and knowledge, is presented as an act well within His capacity, even to the precision of "fingertips" (75:4). While science explores the "how" of material processes and offers fascinating lenses through which to consider information preservation, it operates within the confines of observable phenomena and natural laws. The Quran addresses the "Who" and "Why," grounding resurrection in divine will and ultimate justice. The scientific community may approach this topic from a different perspective, but the concept of preserving and recording information is certainly within the realm of modern technology, even if the full reconstitution of a conscious individual, complete with soul and memories, remains firmly in the domain of faith and divine action ("He only says to it, 'Be,' and it is" - 40:68). Ultimately, the intersection of faith and science in this discussion highlights that belief in resurrection is not necessarily blind faith but can be seen as a rational conviction supported by scripture, which finds analogical resonance, rather than direct proof or disproof, in scientific discoveries. The "retaining record" remains a divine mystery, its full nature beyond our current comprehension, yet its conceptual possibility is illuminated by humanity's own burgeoning understanding of information's power and persistence. The Quran’s answer to sceptics is profound: resurrection is not a violation of nature’s laws but a reaffirmation of the Creator’s absolute authority over them and the very fabric of existence. Bibliography Church, George M., Yuan Gao, and Sriram Kosuri. "Next-Generation Digital Information Storage in DNA." Science, vol. 337, no. 6102, 2012. Fahy, Gregory M., and Brian Wowk. "Principles of Cryopreservation." Cryopreservation and Freeze-Drying Protocols, Humana Press, 2015. Gibson, Daniel G., John I. Glass, Carole Lartigue, et al. "Creation of a Bacterial Cell Controlled by a Chemically Synthesized Genome." Science, vol. 329, no. 5987, 2010. Kurzweil, Ray. The Singularity Is Near: When Humans Transcend Biology. Penguin Books, 2005. Pearsall, Paul, Gary E. Schwartz, and Linda G. Russek. "Changes in Heart Transplant Recipients That Parallel the Personalities of Their Donors." Journal of Near-Death Studies, vol. 20, no. 3, 2002. Romanis, Emily C. "Artificial Womb Technology and the Frontiers of Human Reproduction: Conceptual Differences and Potential Implications." Journal of Medical Ethics, vol. 44, 2020. Yashina, Svetlana, et al. "Regeneration of Whole Fertile Plants from 30,000-Y-Old Fruit Tissue Buried in Siberian Permafrost." Proceedings of the National Academy of Sciences, vol. 109, no. 10, 2012. ------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URl: https://www.newageislam.com/debating-islam/resurrection-human-quranic-scientific-perspective/d/135704 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism