May this answer your question
The Qur'an which is the principal source for all such topics repeatedly states that resurrection will be bodily. It proclaims, clearly and unmistakably, that man will be resurrected with the body he has had in this world. The verses in question are indeed so explicit as to leave no room for symbolic interpretation. Consider, for example, these verses:
"God begins creation, then He renews it, and after that causes it to return to Him" (30:11).
"Does man imagine that We will not gather together his bones? We are able to recreate even the tips of his fingers" (75:3-4).
The second of these two verses states that those who imagine the body to be incapable of renewed life, after the dissolution and scattering of its particles, are, in reality, unaware of God's infinite power; they do not understand that the reconstruction of human life out of the scattered particles of the body, even to the extent of reproducing the minutiae of the fingertips, represents a small and insignificant task for the boundless power of the Creator.
"Say: `He will give life to the bones Who created them for the first time; certainly He is aware of all His creation." (36:79).
A Story from the Qur'an
The Noble Qur'an presents narratives concerning the prophets `Uzayr and Ibrahim, the Friend of God, each of which includes a living example of bodily resurrection. God clarifies the matter for each of these great prophets by placing before them a concrete example of dead forms being restored to life once the necessary circumstances come to obtain by divine order: the spirit becomes manifest anew in the body so that its life resumes.
We read in the story of `Uzayr that mounted on his donkey he once came across a ruin in the course of a journey. In that ruin he was confronted by the dreadful sight of the rotting bones of men who had long since died. He plunged deep into thought and asked himself, "How will God bring these back to life?"
At that very moment God took his soul, but one hundred years later He brought him back to life. He asked him, "How long have you been here?" He immediately answered, "One day or less."
`Uzayr was then informed that he had been in that place for a hundred years, lying lifeless on the ground exactly where he had fallen. He was instructed to look at his donkey, and saw that its body was thoroughly decomposed: then God brought it back life.
In the story of `Uzayr, we also see that in order to demonstrate the limitlessness of His power God preserved water and foodstuffs intact for a hundred years, objects that decay or vaporize more quickly than living beings on account of their exposure to natural factors such as heat, sunlight, wind and dust. He addressed `Uzayr as follows:
"Look at your food and drink; it has not changed and it shows no sign of age. Look too at your donkey, so that its story becomes apparent to you and We may make of you a proof for people so that they no longer deny resurrection. Look at the rotten bones, and see how We bring them together and make flesh grow on them. When all this was shown clearly to him (the verse continues), he said, `I know now for certain that God is empowered over all things'" (2:259).
The Qur'an depicts another concrete instance of bodily resurrection in one of the narratives concerning Ibrahim, upon whom be peace. It tells with the utmost clarity how Ibrahim witnessed with his own eyes the reassembling of the scattered particles of a body:
"When Ibrahim said: `O God, show me how you bring the dead back to life, ` God responded, `Do you not believe?' He said, `I do, but I wish my heart to be reassured.' So God said, `Choose four types of birds, and mix their flesh together, and place portions on the top of mountains. Then summon the birds, and they will come hastening to you. You will then know that God is empowered over all things and is aware of the truth of all things." (2:260).
Ibrahim was rationally and logically convinced of the truth of resurrection, but he wished also to witness it in sensory fashion. He posed the very wise question of how the dead are brought back to life.
One may believe in a variety of things without being aware of their precise nature, a simple example being that we believe in the reality of radio and television without knowing anything of how the sounds and images reach us.
Ibrahim believed in the principle of resurrection and the renewal of life, but he wished also to understand how the dead are brought back to life, to know it directly by means of a concrete example, and to satisfy his inner feelings by means of sensory experience.
After Ibrahim witnessed that remarkable scene, he was instructed to ponder upon it and to realize that God is capable of all things and that given His infinite knowledge and power it is a small matter for Him to identify and reassemble the scattered particles of the dead.
Imam al-Sajjad, upon whom be peace, said:
"At the time of resurrection men's bodies will grow out of the ground like plants. The particles that were transformed into earth will rejoin each other, through the will and the power of God, so that if even a thousand people should have been buried in the same grave and their flesh and their rotting bones intermingled, they will separate on the day of resurrection; the earthly remains of each dead person will be quite distinct." (Li'ali al-Akhbar, p. 456)
There are many clear verses in the Qur'an, additional to those we have cited, which point clearly to the nature of resurrection. They refute all restriction of renewed life to the spirit, Using such expressions such as "God will certainly resurrect the dead from their tombs" (22:6).
In another verse we read, "You will return to Him just as He created you" (7: 29).
In concise and eloquent fashion, this verse draws the attention of man to his original creation, reminding him how the form of his body was fashioned from the various solid elements of the earth and from water. The different elements which were compounded in him had first existed in the form of foodstuffs fruits and vegetables scattered over the face of the earth or drops of water taken from the depths of the ocean to be transformed into vapor and rain. Why then should man not believe that those same materials, separated from each other and scattered by wind and by storm, will be gathered together again and resume their previous shape and form? If the restoration of life is impossible, how is it that an exactly similar process took place at the beginning of creation?
From the moment that the spirit is connected to the human body, a special kind of union between the two comes into existence which becomes deeper and more complete with the passage of time. A precise and subtle affinity and harmony comes to prevail, as a result of which spirit and body fall under each other's influence; attributes of the spirit appear in the body, and attributes of the body appear in the spirit. Even the occurrence of death and the separation of the spirit from the body combined with its transfer to another world do not bring this affinity to an end. The various changes that the spirit and the particles of the body separately undergo also fail to affect this affinity, and although the earthly particles of the body exist in different material circumstances from before, they retain their links with the spirit.
Thus the material body and the non-material spirit are linked through the very circumstances of their origin; acquiring a whole series of shared characteristics that further join them together, they retain their affinity throughout the changes and motions they separately undergo.
A corollary of this is that hidden within every drop of sperm are both spiritual characteristics and physical properties.
The affinity between body and spirit causes each spirit to incline in the direction of the body and its particles, by means of the appropriate motions that have come to adhere to the spirit, and also attracts each body towards the spirit, in accordance with a particular set of circumstances and a series of divinely decreed norms. After passing through various stages of change the body leaves its earthly form behind and by an act of God is transformed into a more perfect form, in which it resumes its close link and union with the spirit.
It is worth mentioning that the changes mentioned above are also repeated in the world of being. The earthly particles of our present body are the result of transformations that have taken place because of a specific set of causes. Not only does the body take shape by means of those transformations; each body also is constantly renewed through the decay of the elements and particles that compose it and the replacement of those elements and particles by new ones.
The Noble Qur'an says the following about the comprehensive and all-embracing transformation by means of which the whole order of being will be changed into something other than itself:
"The day on which the heavens and earth will be changed into other than the heaven and earth, and all will be brought before God, the One and All-Powerful" (14:48).
The earthly particles of the human body follow therefore the general transformations that the whole order of being undergoes; they are transformed, in fact, in conjunction with the totality of that order, taking on a more complete aspect in which their true nature becomes apparent and man recovers his true being.
It must be remarked that although the body man will possess in the hereafter is fashioned from the particles of his present body and has the same shape, it will nonetheless have acquired new characteristics which are incompatible with the recognized criteria of this world and are inconceivable to our minds. Our body in the hereafter will be capable of new effects fully compatible with that realm, the comprehension of which, together its interrelations and the norms that govern it, requires a higher consciousness than we now possess.
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http://www.al-islam.org/resurrect/r13.htm
