The punishment of the grave or our suffering in Hell cannot be understood unless we believe in the existence of our bodies after death. How is it that the corpse which is dismembered, scattered and finally reduced to dust is restored to life in the grave or Hell? And it it is impossible to conceive of spiritual pain or pleasure independent from our bodies, how could you prove that a bald-headed serpent will devour the defaulter who does not pay the poor-tax or that ninety-nine snakes will bite an infidel in his grave, as laid down in the traditions, when it is an established fact that, after death, both imaginative power as well as spiritual perception are eliminated because of the death of the body? You should know that God’s power is mighty and He is the doer of whatever He wills. There seems little doubt that absolute truth is unattainable by the human mind. That is why God sent His Apostles and showed their veracity through explicit miracles, and they conveyed His commands and prohibitions as well as His promises and threats, so it became obligatory upon all creatures to believe in what they brought. Refrain from speculations on the decrees of God. To add to what the teacher set forth is disloyal and unfair. The Prophet (peace be upon him) is our teacher and our example, and we are his followers. This question disturbs the minds of those who deny Resurrection and believe that it is impossible for the soul to return to the old body, once it has severed its relations with the latter. They have no sound reasons to support their belief, and it seems they believe in the transmigration of soul, which is indivisible and which does not become incarnate or united with phenomena. A fact which is based upon the scriptural texts or upon the traditions should, therefore, be accepted. Some of the ancient philosophers have refuted the return of soul to body, but their arguments are not convincing and difficulties arise from their theories. On the contrary, the proofs of the soul’s return to body have been definitely mentioned in our religious books and we should believe in them. Some of the greatest philosophers have not denied the soul’s return to body. In the general histories of Islamic philosophy, one usually turns to Abu `Ali ibn Sina’ (Avicenna) as the most important figure. He has mentioned in his Peripatetic masterpiece al-Shifa’ (“The Book of the Remedy”) that it is possible that some of the heavenly bodies might have been created as abodes to which the souls will return after the death of the bodies. He has reported one of his ancestors to have said that some of the learned who are not irresponsible and do not lack reliable integrity do believe in the return of soul to body. Had he not himself contributed toSimilarly, the punishment of the grave or our suffering in Hell cannot be understood unless we believe in the existence of our bodies after death. How is it that the corpse which is dismembered, scattered and finally reduced to dust is restored to life in the grave or Hell? And it it is impossible to conceive of spiritual pain or pleasure independent from our bodies, how could you prove that a bald-headed serpent will devour the defaulter who does not pay the poor-tax or that ninety-nine snakes will bite an infidel in his grave, as laid down in the traditions, when it is an established fact that, after death, both imaginative power as well as spiritual perception are eliminated because of the death of the body? You should know that God’s power is mighty and He is the doer of whatever He wills. There seems little doubt that absolute truth is unattainable by the human mind. That is why God sent His Apostles and showed their veracity through explicit miracles, and they conveyed His commands and prohibitions as well as His promises and threats, so it became obligatory upon all creatures to believe in what they brought. Refrain from speculations on the decrees of God. To add to what the teacher set forth is disloyal and unfair. The Prophet (peace be upon him) is our teacher and our example, and we are his followers. This question disturbs the minds of those who deny Resurrection and believe that it is impossible for the soul to return to the old body, once it has severed its relations with the latter. They have no sound reasons to support their belief, and it seems they believe in the transmigration of soul, which is indivisible and which does not become incarnate or united with phenomena. A fact which is based upon the scriptural texts or upon the traditions should, therefore, be accepted. Some of the ancient philosophers have refuted the return of soul to body, but their arguments are not convincing and difficulties arise from their theories. On the contrary, the proofs of the soul’s return to body have been definitely mentioned in our religious books and we should believe in them. Some of the greatest philosophers have not denied the soul’s return to body. In the general histories of Islamic philosophy, one usually turns to Abu `Ali ibn Sina’ (Avicenna) as the most important figure. He has mentioned in his Peripatetic masterpiece al-Shifa’ (“The Book of the Remedy”) that it is possible that some of the heavenly bodies might have been created as abodes to which the souls will return after the death of the bodies. He has reported one of his ancestors to have said that some of the learned who are not irresponsible and do not lack reliable integrity do believe in the return of soul to body. Had he not himself contributed to