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What is Barzakh and what evidence proves its existence? Barzakh, a fundamental concept in Islamic belief, is the intermediate stage between death and the Day of Judgment. This post-mortem period is where human souls reside, experiencing either torment or divine blessings until the Day of Judgment and final reckoning. Barzakh in the Quran Barzakh means a barrier or partition between two things.[1] Therefore, in religious terminology, it refers to the state after death and before the Day of Judgment. This concept is clearly stated in the Quran and the hadiths of the Ahl al-Bayt (AS). Numerous verses in the Quran mention Barzakh (the realm between worldly life and the Day of Judgment). For brevity, we will mention some of the most important ones: One verse referencing Barzakh is in Surah Al-Mu'minun, which states: "That I may act righteously in what I have left behind. By no means! These are mere words that he says. and ahead of them is a barrier until the day they will be resurrected." [2] This verse indicates that after death, humans enter a phase called Barzakh that lasts until the Day of Judgment. Another verse in the Quran states: "Those whom the angels take away while they are pure. They say (to them) Peace be to you enter paradise because of what you used to do." [3] This is also mentioned in verses: Surah An-Nisa, verse 97[4] - Surah Al-Anfal, verse 50[5] - Surah Al-An'am, verse 93[6] - Surah Nuh, verse 25[7], and others. The Quran, in many verses, compares worldly life and Barzakh life with the Hereafter, emphasizing the shortness of worldly and Barzakh life compared to the Hereafter. A verse states: "He will say, you only remained a little; if only you had known." [8] This meaning is repeated in several other verses. [9] Commentators also point to the brevity of worldly and Barzakh life compared to the endless Hereafter.[10] Therefore, from the Quranic perspective, life in the world and Barzakh constitute a small part of human life. It reminds us to focus our attention and ultimate goal on the Hereafter. Barzakh in the Narrations of the Ahl al-Bayt (AS) The Ahl al-Bayt (AS) have extensively addressed Barzakh in their hadiths and narrations. It is also noteworthy that the word "grave" in some cases refers to "the world of the intermediate state." For example, Imam Ali ibn Husayn (AS) said: The most difficult hours of the life of Adam's son are three: the hour when he sees the angel of death, the hour when he rises from his grave, and the hour when he stands before Allah (SWT). Then he will either go to Paradise or Hell. Then he said: O son of Adam, if you find salvation at the time of death, then you are saved, otherwise you are perished. And if you find salvation when you are laid in your grave, then you are saved, otherwise you are perished. And if you find salvation when people are carried across the Sirat, then you are saved, otherwise you are perished. And if you find salvation when people rise for the Lord of the Worlds, then you are saved, otherwise you are perished. Then he recited this verse: "And behind them is a barrier until the Day they are resurrected.” [11] And he said: That Barzakh is the grave, and for them, there will be a difficult life in it. By God, the grave is either a garden of the gardens of Paradise or a pit of the pits of Fire. Then he turned to a man from his companions and said to him: The Dweller of the heavens (Allah) knows who is a dweller of Paradise and who is a dweller of Fire, which of these two are you? And which of these two is your abode? [12] Imam al-Sajjad's (AS) explanations about the grave indicate the subtle point that whenever the term "grave" appears in the Qur'an and narrations, it means the Barzakh and not the material and earthly grave. This understanding of "grave" helps us better understand the concept of the Barzakh and related issues. Imam al-Sadiq (AS) also considered the Barzakh to be the grave[13] and, in response to the question of what the Barzakh is, said: The Barzakh is the grave from the time of death until the Day of Resurrection. [14] Other narrations that prove the Barzakh: The hadith of the well of Badr: The Prophet (SAW) before his departure to Medina, appeared at the well where the bodies of those killed at Badr were and called each of them by name and the name of his father and said: O Utbah ibn Rabiah, O Shaybah ibn Rabiah, O Abu Jahl ibn Hisham, O Abu al-Bakhtari, O Uqbah ibn Abi Mu'ayt, O Nadr ibn Harith, O Nawfal ibn Khuwaylid, O Rabiah ibn Aswad, what bad relatives and community you were to your Prophet! You denied me, while others confirmed me; you expelled me from the city, while others sheltered me; you fought against me, while others aided me." [15] They said: "O Prophet of God! Are you speaking to a group that is dead?" The Prophet said: "They know that what their Lord has promised them is true." In another narration, it is stated that the Prophet said: "You are not more listener to what I say than they are, but they cannot answer me." [16] Hadiths about the presentation of deeds to the Prophet (SAW): In an authentic hadith from the eighth Imam (AS), it is mentioned that all the deeds of the servants, both good and bad, are presented to the Messenger of Allah (SAW). [17] This indicates that the deeds of the Ummah are presented to the Prophet (SAW) in the Barzakh. Hadiths about the companionship of the deceased with those who visit them: Imam Sadiq (AS) narrated that the deceased feel companionship when people go to their graves, and they feel lonely when people leave. [18] Hadiths about visiting graves: Imam Ali (AS) said when passing by a cemetery: "Peace be upon you, O inhabitants of the graves, you are our predecessors and we are your followers, and God willing, we will join you; but the houses have been inhabited, and the women married, and the possessions divided; this is news from our side. I wish I knew what news you have?" Then he said: "If they could speak they would say: piety is the best provision." [19] Conclusion Barzakh, as a bridge between the world and the hereafter, has special importance in Islamic teachings; this stage shows humans that life after death does not stop, and even before the Day of Judgment, people will experience a kind of reward or punishment for their deeds; a correct understanding of Barzakh and its connection to the hereafter help Muslims to understand the importance of good deeds and avoiding sins in worldly life and prepare for their hereafter; belief in Barzakh and the Day of Judgment provides a strong motivation to follow divine commands and perform righteous deeds, guiding humans towards a sublime and virtuous life. [1] . Al-Nihaya fi Gharib al-Hadith wal-Athar: Ibn al-Athir, Majd al-Din, vol. 1, p. 118. [2] . Mu'minun: 100. " "لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ [3] . Nahl: 32. " الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ" [4] . Nisa: 97. "-( إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا" [5] . Anfal: 50. " "وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ [6] . AAn'am: 93. "(...وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ" [7] . Nuh: 25. " "مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا [8] . Mu'minun: 114. " "قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ [9] . Taha: 103-10 / Rum: 55 / Ahqaf: 35 / Yunus: 45 / Nazi'at: 46. [10] . Majma' al-Bayan fi Tafsir al-Qur'an: al-Shaykh al-Tabrisi, vol. 7, p. 192 / Ibid: vol. 6, p. 649. [11] . Mu'minun: 100. [12] . Al-Khisal: al-Shaykh al-Saduq, vol. 1, p. 119 / Bihar al-Anwar: al-'Allama al-Majlisi, vol. 6, p. 159. [13] . Tafsir Nur al-Thaqalayn: al-'Arusi al-Huwayzi, al-Shaykh 'Abd 'Ali, vol. 3, p. 553. [14] . Ibid: p. 554. [15] . Bihar al-Anwar: al-'Allama al-Majlisi, vol. 18, p. 188. [16] . Ibid: vol. 19, p. 346. [17] . Al-Kafi: al-Shaykh al-Kulayni, vol. 1, p. 220. [18] . Mir'at al-'Uqul fi Sharh Akhbar Al al-Rasul: al-'Allama al-Majlisi, vol. 14, p. 191. [19] . Bihar al-Anwar: al-'Allama al-Majlisi, vol. 75, p. 71

Which verses of the Quran address the topic of the Ma'ad? One of the fundamental principles in Islamic beliefs is faith in the Day of Judgment; the Holy Quran extensively and in detail addresses topics related to the Day of Judgment and clearly explains this principle of belief; In various verses of the Quran, multiple issues regarding the Day of Judgment have been discussed, each of which has special importance and contributes to a deeper understanding of this concept; These topics include the following: Resurrection and revival: The Holy Quran emphasizes the revival of humans on the Day of Judgment; For example, in Surah Yaseen it is stated: "وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ". And he set forth for Us a parable and forgot his own creation. He said: Who will give life to the bones when they are decayed? Say: He will give them life Who created them the first time, and He is Knower of every creation.[1] This emphasis on revival in this blessed verse indicates the importance of the Day of Judgment and its role in motivating the performance of good deeds and abstinence from sins; The belief that after death we will be resurrected again and will be accountable before God has a profound impact on the behavior and morals of people and guides them towards performing righteous deeds and following divine commands. Reckoning: One of the important topics in the Holy Quran is the accounting of people's deeds on the Day of Judgment; For example, in Surah Zilzal it is stated: "فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ". Then whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it. [2] Attention to the precise accounting of deeds on the Day of Judgment motivates people to always pay more attention to their actions and behavior and strive to create a brighter and better future for themselves in the hereafter by performing good deeds and avoiding sins; This belief that all our actions are recorded and will be calculated on the Day of Judgment leads us towards a more responsible and ethical life. Reward and Punishment: The Holy Quran describes Heaven and Hell, and explains the reward of the righteous and the punishment of the evildoers; for example, in the blessed Surah Baqarah it is stated: "وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا قَالُوا هَذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ وَأُتُوا بِهِ مُتَشَابِهًا وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ وَهُمْ فِيهَا خَالِدُونَ". And give good tidings to those who believe and do righteous deeds, that they shall have gardens beneath which rivers flow; every time they are provided with a fruit therefrom, they will say: This is what we were provided with before, and they shall be provided with similar things; and they shall have therein pure spouses, and they shall abide therein forever. [3] These descriptions show that on the Day of Judgment, each person will receive a reward or punishment based on their actions; belief in reward and punishment plays an essential role in guiding people towards doing good deeds and avoiding sins and provides a strong motivation for adherence to divine and ethical commands. Intercession: The Holy Quran refers to the intercession of the prophets and imams on the Day of Judgment; for example, in the blessed Surah Anbiya it is stated: "يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ". He knows what is before them and what is behind them, and they shall not intercede except for whom He is pleased with, and they are fearful of His Majesty.[4] In fact, intercession is one of the manifestations of God's mercy on the Day of Judgment, which provides another opportunity for sinful servants to be saved; this motivates believers in the hereafter to strive to benefit from the intercession of the prophets and imams and to take steps towards self-improvement; intercession not only means forgiveness of sins but also indicates the greatness and mercy of God on the Day of Judgment. Divine Justice: One of the most important topics related to the Day of Judgment in the Quran is divine justice; God will act justly on the Day of Judgment; for example, in another part of the blessed Surah Anbiya, it is stated: "وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ". And We will set up the scales of justice on the Day of Resurrection, so no soul will be wronged in anything, even if it is the weight of a mustard seed; We are sufficient as reckoners. [5] Divine justice on the Day of Judgment means that no one can escape the reckoning of their deeds, and everyone will be justly punished or rewarded based on their actions; this emphasis on divine justice assures believers that ultimately everyone will receive their due, and there will be no injustice in the Day of Judgment; this belief in divine justice guides people towards doing good deeds and avoiding evil, and encourages them to be responsible and committed to divine commandments. Life After Death: Numerous verses refer to life after death and the experiences thereafter; for example, in the blessed Surah Mu'minun it is stated: "لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ". Perhaps I may do righteous deeds for what I have left behind. (It will be said to him,) Never! That is a word that he himself will utter. And behind them is a barrier until the day they are resurrected. [6] The emphasis on life after death clearly shows that people's actions in this world have a significant impact on their hereafter; this belief in life after death encourages people to open a path to a better destiny in the other world by doing good deeds and avoiding sins in their worldly life and to always remember that their life will continue in another world. Stages of the Day of Judgment: The Holy Quran describes the different stages of the Day of Judgment; for example, in Surah Ta-Ha, it is stated: "وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا". And they will ask you about the mountains, so say, My Lord will level them to dust, and He will leave it as a smooth plain, you will see no unevenness or mound in it. [7] These descriptions show God's power and greatness in changing the world and establishing the Day of Judgment; the different stages of the Day of Judgment show that the world will return to its initial state and all-natural and geographical structures will undergo great changes; this belief in the occurrence of such transformations emphasizes the certainty and seriousness of the Day of Judgment and reminds people of the great day when everything will change under God's will and command. Signs of the Day of Judgment: The Quran refers to the signs and portents of the Day of Judgment; for example, in Surah Al-Zalzalah, it is stated: "إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا". When the earth is shaken with its greatest shaking, and the earth brings forth its burdens. [8] These kinds of earthquakes and great natural changes indicate the great and fundamental changes that will occur on the Day of Judgment; these signs remind us that the Day of Judgment is a certain and serious day and that people should prepare for it. Divine Proofs: God has pointed to signs and proofs of the existence of resurrection in the Quran; for example, in Surah Ar-Rum, it is stated: "يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ". He brings forth the living from the dead and brings forth the dead from the living, and He revives the earth after its death, and so will you be brought forth. [9] These proofs remind us that just as God can create life from death and death from life, He is also capable of resurrecting humans after death. The revival of the earth after its dryness and lifelessness is presented as an example of divine power in restoring life, demonstrating God's ability to bring humans back to life after death. Heavenly Blessings: The Quran describes the blessings of Paradise and the happiness of its inhabitants. For instance, in Surah Ar-Rahman, it is said: "وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ذَوَاتَا أَفْنَانٍ". And for those who fear the standing (before the might and majesty) of their Lord, there will be two gardens of Paradise. (O jinn and mankind) which of the favors of your Lord will you deny? In those two gardens are various kinds of fruits and blessings. [10] By describing these blessings, the Quran aims to guide humans toward a lofty and sublime goal, reminding them of God and His greatness so that they may heed Him and shape their lives according to divine commandments. Conclusion: The Holy Quran, through its diverse and numerous discussions related to the Hereafter, clearly illustrates the importance and role of this fundamental belief. Emphasizing resurrection, the reckoning of deeds, reward and punishment, intercession, divine justice, and the descriptions of Paradise and Hell all highlight the special place of the Hereafter in Islamic teachings. These verses remind us that our actions and behavior in this world profoundly impact our fate in the afterlife. It is this belief in the Hereafter that creates a strong motivation for doing good and avoiding evil in our lives. [1] . Ya Sin: 78-79. [2] . Az-Zalzalah: 7-8. [3] . Al-Baqarah: 25. [4] . Al-Anbiya: 28. [5] . Al-Anbiya: 47. [6] . Al-Mu’minun: 100. [7] . Ta-Ha: 105-107. [8] . Az-Zalzalah: 1-2. [9] . Ar-Rum: 19. [10] . Ar-Rahman: 46-48

What are the different religions' views on the Ma'ad, and what similarities and differences exist in this regard? Belief in the Day of Judgment, or life after death, is one of the fundamental principles of many divine religions; this belief includes the belief in the return of humans after death to life again and the audit of their actions in the hereafter. here are some examples of these common beliefs in different religions: Zoroastrians: Zoroastrians believe that after death, the human soul spends three days around the body taking care of its past life; after this time, the body is guided towards judgment; in this process, good thoughts, words, and deeds are weighed against bad thoughts, words, and deeds; another belief of Zoroastrians is the belief in the Chinvat Bridge; in this way, if a person is righteous, he will safely cross the bridge and enter heaven;[1] These beliefs of Zoroastrians show their deep belief in the Day of Judgment, divine justice, and accurate accounting in the hereafter. Judaism: In the Old Testament, one of the holy books of Judaism, it is written: "Many of those who sleep* in the dust of the earth shall awake; Some to everlasting life, others to reproach and everlasting disgrace."[2] The Talmud frequently speaks of the Day of Judgment; also, the Old Testament contains information about the prophets' promise of the Day of Judgment; prophets such as Isaiah, Jeremiah, Ezekiel, and Hosea warned the children of Israel with their eloquent statements and warned them of the consequences of their evil and wicked deeds; these prophets reminded the children of Israel that if they continued their wrongdoings, they would face humiliating captivity. [3] In the Old Testament, one of the holy books of Judaism, it is written: " But your dead shall live, their corpses shall rise!" [4] This statement shows the belief in the resurrection of the dead among Jews. Christianity: From the content of the Christian Bible regarding resurrection, it is clear that Christians also believe in the afterlife; they believe that after death, humans are judged in the hereafter and, based on their actions, they will find their way to heaven or hell; the Christian Bible clearly refers to this issue. [5] In the New Testament, one of the Christian holy books, it is written: " and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation";[6] this statement in the Christian book shows belief in the afterlife. Buddha: Buddhism's beliefs have been mentioned in this way: when a person dies, our mind, all the inclinations and abilities that it acquired during life, is re-established at the point of conception. When the fetus grows and matures, rebirth takes place, and a new individual is formed with the mental characteristics of the previous individual.[7] In their holy book, it is written: Samsara (meaning wandering), which refers to the ocean of life and death, meaning endless rebirths from which the follower cannot escape except by recognizing the true path that leads to Nirvana. [8] Hindu: In Hinduism, belief in reincarnation is similar to that of Buddhism and is considered an original and well-established faith. In their holy book, it is written: Just as a person sheds worn-out clothes and puts on new ones, the soul casts off worn-out bodies and takes on new ones. [9] In explaining reincarnation, they state that a person at the moment of death has three descriptions: either the person, by overcoming the description (Sat), dominates the description, in which case they understand God; or the person, by overcoming the description (Raj), dominates the description, in which case they appear in the bodies of people who are greedy for results; or the person at the time of death has the description (Tam) dominating them, so they appear in the form of insects and lowly animals like snakes and find new offspring. [10] Islam: In the Holy Quran, it is written: "Every soul shall taste death, and you will be returned to Us." [11] This statement indicates a deep Islamic belief in the Ma'ad and the return to God after death; based on this divine statement, death is only a transition, not annihilation; this is evidence that the Ma'ad is a proven matter in divine speech. Regarding Allah's court on Judgment Day, the Quran says: "By your Lord, We will surely call them to account for what they used to do." [12] These verses demonstrate divine justice and the necessity of accountability for actions on the Day of Judgment; therefore, according to the Islamic perspective, humans will be held accountable on the Day of Judgment; this belief highlights the necessity of accountability for actions and the importance of divine justice in Islam. In Islam, resurrection is physical; in the divine word, it is said: "He presented an example to us and forgot his own creation, and said: 'Who will give life to these bones when they are decayed?' Say: 'He who created them the first time will give them life, and He is Knowing of every creation.'"[13] This statement demonstrates the belief in the physical resurrection of the dead on the Day of Judgment in Islam; this verse answers the doubts of those who considered the resurrection of decaying and scattered bodies unlikely; because the doubt was about the resurrection of bodies, Allah gave them a clear answer. Therefore, this verse refers to a physical resurrection, because Allah will revive the bones, even if they are decayed and disintegrated, and this statement clearly shows the belief in the physical resurrection of the dead on Judgment Day. Differences: Life after death and resurrection are fundamental concepts that have been expressed in various religions with different interpretations; these differences in understanding and teachings sometimes lead to fundamental differences in the beliefs of the followers of these religions; in the following, we will discuss some of these differences and viewpoints to arrive at a more comprehensive picture of the diversity of beliefs in this area. Zoroastrians: In the Zoroastrian view, heaven and hell are not eternal; rather, the purpose of punishments seems to be the reform of individuals. Therefore, it is unlikely that hell is eternal because if hell were eternal, the reform of individuals would not make sense; [14] this Zoroastrian view is incompatible with the Islamic view, which considers heaven and hell to be eternal; in Islam, it is believed that heaven and hell are everlasting and unending. [15] Judaism: In Judaism, there are different views on the afterlife; Saʿadia ben Yosef Gaon, a Jewish scholar in the 9th century CE, believed that the belief in the resurrection is accepted by all Jews; however, some Jews believe that life after death and resurrection is only for the righteous, and the wicked will never rise from their graves and will be eternally dead; Moses Maimonides is among the Jewish thinkers who believe in this view. [16] In Islam, it is believed that every individual, whether righteous or sinful, will appear before the divine court of justice on the Day of Judgment. [17] Christianity: Regarding the Ma'ad, it should be noted that from the Christian perspective, Jesus is the separator and judge among people, who determines who will go to heaven and who will go to hell; [18] while among Muslims, this judgment is the responsibility of Allah, and it is He who judges His servants; [19] this belief shows the deep belief of Muslims in divine justice and judgment. Buddhism and Hinduism: In Buddhism and Hinduism, there is no belief in the Ma'ad, and they believe in reincarnation. Reincarnation is defined as the transfer of the soul from one body to another after death, meaning that heaven and hell are within these human bodies.[20] Conclusion Based on the information provided, it is understood that the divine religions share commonalities regarding the afterlife, however, there are differences in the details and interpretation of this belief; and most of them believe in the return of humans after death and the accounting of their actions on the Day of Judgment; Zoroastrians believe that heaven and hell are not eternal; some Jews believe that sinners will not attain eternal life; Christians believe in the final judgment by Jesus Christ, and Muslims believe in divine justice and the eternity of heaven and hell; in addition, non-divine religions such as Hinduism and Buddhism do not believe in the other world and the Ma'ad, and believe that the soul is transferred from one body to another. [1] . Ayyin-e Zardosht va Parsian (Zoroastrianism and the Persians): Jan Russell, Hinells, p. 68. [2] . Holy Bible, Old Testament, Book of Daniel, Chapter: 12, Verse: 2. [3] . Adyan-e Tohidi (Monotheistic Religions): Javad Baghbani, p. 51. [4] . Holy Book, Old Testament, Isaiah Chapter: 26 Verse: 19. [5] . Holy Bible, New Testament, Matthew Chapter 25, Verses 31-46. [6] . Holy Bible, New Testament, John chapter 5, verse 29. [7] . Amuzehaye Buda (Teachings of the Buda): translated to Persian by Arash Jabraiel, p. 24. [8] . Red Pine (trans.) (2004). The Heart Sutra: The Womb of Buddhas. Counterpoint. [9] . Bhagavad Gita: Chapter 2, In Verse 22. [10] . Ibid.: Chapter 14, In Verse 14.14-15. [11] . Ankabut: 57. «كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ثُمَّ إِلَيْنَا تُرْجَعُونَ» [12] . Hijr: 92-93. «فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ* عَمَّا كَانُوا يَعْمَلُونَ» [13] . Yasin: 78-79. «وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ* قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ» [14] . Ayyin-e Zardosht va Parsian (Zoroastrianism and the Persians): Jan Russell, Hinells, p. 68. [15] . Baqarah: 39. «وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ» / Ra’d: 35. «مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ أُكُلُهَا دَائِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى الَّذِينَ اتَّقَوْا وَعُقْبَى الْكَافِرِينَ النَّارُ» [16] . Rastakhiz dar Ahd-e Jadid va Ahd-e Atiq (Ma'ad in New and Old Testaments😞 Forough, Rahimpoor, p. 7. [17] . Yunus: 26-27. «لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ ۚ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ* وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ» [18] . The Holy Bible, New Testament, Matthew, Chapter 25, Verses 31-32. [19] . Hajj: 69. «اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ» [20] . Tanasokh (Reincarnation): Fatima, Minaei, Majalleh Naghd va Nazar, 1385 H, No. 43-44, p. 1.

What is the philosophy of belief in the resurrection (Ma'ad) and its effects on humanity? Belief in the Ma'ad, as one of the fundamental principles of Islam, has a profound impact on the individual and social life of humans. This belief in returning to the world after death leads people to reform their behavior and actions and provides a strong incentive to adhere to moral and religious values. The positive effects of faith in the Ma'ad on individual and social life are such that it not only deters individuals from disobeying Allah but also guides society toward justice and fairness. Therefore, without a doubt, someone who believes in such a world is very precise and strict in self-improvement and performing various actions, just as someone who is aware of the properties of healing medicines and deadly poisons is interested in healing medicines and is very afraid of deadly poisons. Such a person is under constant and precise self-care and is automatically controlled against crimes, vices, and corruption.[1] Faith in this clear truth brings a person to the point of saying: If all seven climes of the world and everything under the heavens were given to me to commit the slightest disobedience to Allah, even to the extent of taking the skin of a barleycorn from an ant, I would never accept it, and this world is lower and more insignificant to me than a leaf that a locust eats. [2] The late Dastghayb said about the effect of belief in the Ma'ad on human life: Someone who does not believe in the hereafter has no fear of encroaching on the lives, property, and honor of people, especially if they are involved with them in material interests; therefore, he will not hesitate to encroach on their rights as much as he can. [3] In another statement about the role of the Ma'ad in human life, it should be said that someone who believes in the resurrection plans and manages their life in a way that is beneficial for their afterlife; such a person does not become discouraged by the hardships and problems of life and does not stop striving for eternal happiness; in the social sphere, this belief causes people to respect each other's rights and help the needy with kindness and self-sacrifice. In such a society, the need for coercion and pressure is reduced. [4] Furthermore, it should be said that the worship of most servants is either to avoid the fire of hell or to achieve the eternal blessings of paradise; if there were no belief in the Ma'ad and life after death, the good tidings and warnings of the prophets would lose their original and true meaning, and the worship of Allah would be limited only to a few special divine saints. [5] Belief in the hereafter creates a kind of hope and dynamism in human life because man seeks to achieve perfection in his life so that he does not face any problem in the hereafter; it should be said that the world is connected to the hereafter, and if someone does not seek perfection in this world, he will not be rewarded with perfection in the hereafter and will face regret; [6] and since the individual has not been able to compensate for his shortcomings, he will face eternal problem and loss in the hereafter; for this reason, the Prophet (SAW) said: the world is the farm of the hereafter. [7] In other words, belief in the hereafter has many effects, such as: Spiritual and psychological peace; the believer, since he does not consider death to be the end and termination of life, has peace of mind and is always optimistic about the universe and does not worry about the future. [8] Giving meaning to life; one of the effects of belief in the hereafter in shaping human life is that if there is no life after death, the life of this world will be meaningless and futile. Controlling instincts; one of the important factors that can free the intellect from the captivity of carnal desires and, as a result, enable man to lead and control his instincts, is the remembrance of the hereafter, which prevents man from following whims and desires and controls the unruly instincts of man. Sense of responsibility; one of the blessed effects of belief in the Ma'ad is the awakening of a sense of responsibility in the depth of human beings. Immunity from sin; belief in the hereafter can be a strong deterrent against sin and a motivating factor for doing good deeds. Creating sincerity; one of the sweetest fruits of the Ma'ad is removing polytheism and hypocrisy from intentions. A believer considers only Allah's pleasure in his life and activities and is free from other attachments. A believer in the Ma'ad believes that attachment to the world keeps a man busy and prevents him from his main purpose. Therefore, a believer does not pay attention to anyone other than Allah in his actions and behavior, and the important point is that performing good deeds and having sincerity is the fruit of constant attention to the Ma'ad. Enduring hardships and difficulties is another educational effect of belief in the Ma'ad in the realm of individual life. Self-purification and self-building; another very important effect of belief in the Ma'ad is self-purification and self-building. [9] Conclusion Ultimately, belief in the Ma'ad not only helps in individual reform, but also lays the foundation for justice and fairness in society; this belief guides a person towards performing good deeds and abstaining from sins and strengthens ethics and spirituality in society; Faith in the Ma'ad encourages people to respect each other's rights and to be kind to the needy, and as a result, creates a just and sublime society; therefore, the Ma'ad, as one of the fundamental principles of religion, plays an unparalleled role in shaping the behaviors and beliefs of human beings. [1] . Ma’ad va Jahan Pas az Marg (Resurrection and the world after death): Nasser, Makarem Shirazi, vol. 1, p. 59. [2] . Nahjul-Balagha: Sayyid Razi, Sermon 224. [3] . Saraye Digar: Abd al-Hussein, Dastghaib, vol. 1, p. 5. [4] . Amuzesh-e Aqa’id (Teaching Beliefs): Mohammad Taqi, Misbah Yazdi, vol. 1, p. 339. [5] . Kholaseh-ye Dorus-e Aqa’id (Summary of Beliefs Lessons😞 Mohammad Biyabani Oskui, p. 46. [6] . Ma’ad: Morteza Motahari, vol. 1, p. 16. [7] . Awali al-Laali: Ibn Abi Jamhur, vol. 1, p. 267. [8] . Ma’ad va Asar-e E’teqad be An (Resurrection and the effects of belief in it): Hojjatollah Ardeshiri Lordajani, Omid Fallahi, First Edition, Qom: Zaer, p. 336. [9] . Asar-e E’teqad be Ma’ad dar Zendegi-ye Fardi az Didgah-e Ayat va Revayat (The effects of belief in resurrection in an individual’s life from the perspective of verses and narrations): Maryam Farahzad, Deputy for Research, Al-Zahra Institute of Higher Education (S), Gorgan

What is the Resurrection (Ma’ad) and what is the necessity of its existence? The Resurrection, as one of the important and fundamental concepts in Islamic beliefs, has not only been emphasized in the Quran and hadiths, but scholars have also discussed it in detail; The Resurrection refers to the eternal life of man after death and gives meaning to the court of divine justice in which human actions and behavior are measured; now we will examine it further: Ma’ad (the Resurrection) literally means return.[1] In another definition, Ma’ad is a noun that means return and points out that this word can be used as a place name or a time name. [2] The term refers to a return to a world beyond the natural world. [3] In another definition, it is stated that the presence and existence of bodies for the second time and the return after death is called Ma’ad. [4] In this way, Ma’ad refers to a world beyond this material world, where the court of divine justice is established, and belief in Ma’ad means belief in the divine court; [5] the late Misbah, in explaining the meaning of Ma’ad, stated that the belief in the resurrection of a person who has passed away in the hereafter means belief in the eternal life of man. [6] The existence of the Resurrection (Ma’ad) is proof that creation is not in vain; Allah says: "Did you think that We created you without purpose and that you would not return to Us?" [7] Based on this verse, the proof that creation is not in vain is the existence of the resurrection and return to Allah. Another reason for the necessity of the resurrection is divine justice; given that some of Allah's servants are obedient and some are disobedient, Allah's behavior towards them can be imagined in several ways: either He rewards both groups, or He punishes both, or He leaves both. Since all three of these cases are contrary to divine justice, the only remaining way is for Allah to punish the disobedient servants and reward the obedient servants. Therefore, there must be another world in which Allah, in His justice, rewards and punishes His servants. [8] The late Bahrani says in this regard: We observe that both obedient and disobedient individuals die without receiving the reward and punishment they deserve; therefore, if they do not return to the Day of Judgment to receive reward and punishment, this means completely ignoring the concept of reward and punishment. [9] This rational reason is expressed in the divine word as follows; “Shall We treat those who believe and do righteous deeds as those who cause mischief on earth, or the righteous as those who do evil?” [10] Another important reason for the necessity of the Resurrection is that the Resurrection is the manifestation of the fulfillment of the promises of Allah Almighty. Allah has promised rewards to obedient servants in many verses, and undoubtedly keeping a promise is good, and breaking a promise is undesirable. Therefore, keeping a promise requires that the Resurrection will occur. [11] Sheikh Al-Tusi says in this regard: The necessity of fidelity to the promise, as well as wisdom, require that the Resurrection be necessary. [12] This rational reason is expressed in the divine word as follows: “Our Lord! You will surely gather all mankind on a Day about which there is no doubt; surely Allah does not break His promise.” [13] Conclusion Finally, the concept of Resurrection (Ma’ad) as a return to a world beyond the natural world is not only important religiously and religiously, but also rationally and philosophically; The Resurrection is the manifestation of divine justice and the fulfillment of Allah's promises to His servants; This belief in return and eternal life gives people hope and motivation to take the right path in the world and to engage in good deeds, because they know that Allah's reward and punishment await them; Therefore, resurrection not only has a profound impact on individual life, but also helps to establish justice and morality in society. [1] . Lisan al-Arab: Ibn Manzur, Vol. 3, p. 317. [2] . Minhāj al-Rashād fī Ma‘rifat al-Ma‘ād: Muḥammad Na‘īm, al-Ṭālaqānī, Vol. 1, p. 63. [3] . Taqrīrāt Falsafah Imām Khomeinī: Rūḥ Allāh, Khomeinī, Vol. 3, p. 589. [4] . Al-Ma‘ād Yawm al-Qiyāmah: ‘Alī Mūsā, al-Ka‘bī,Vol. 1, p. 10. [5] . Al-Ma‘ād wa ‘Ālam al-Ākhirah: Nāṣir, Makāram Shīrāzī, Vol. 1, p. 6. [6] . Āmūzish ‘Aqā’id: Muḥammad Taqī, Miṣbāḥ Yazdī, Vol. 1, p. 363. [7] . Al-Mu’minūn: 115. «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» [8] . Muḥāḍarāt fī al-Ilāhiyyāt: Shaykh Ja‘far, Subḥānī, Vol. 1, p. 399. [9] . Qawā‘id al-Marām fī ‘Ilm al-Kalām: Ibn Maytham, al-Baḥrānī, Vol. 1, p. 146. [10] . Saad: 28. «أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ كَالْمُفْسِدِينَ فِى الأَرْضِ* أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ» [11] . Muḥāḍarāt fī al-Ilāhiyyāt: Shaykh Ja‘far, Subḥānī,Vol. 1, p. 400. [12] . Kashf al-Murād fī Sharḥ Tajrīd al-I‘tiqād: Abū Manṣūr Jamāl al-Dīn Ḥasan ibn Yūsuf ibn Muṭahhar, ‘Allāmah Ḥillī,Vol. 1, p. 405. [13] . Āl ‘Imrān: 9. «رَبَّنا إِنَّكَ جامِعُ النَّاسِ لِيَوْمٍ لا رَيْبَ فِيهِ إِنَّ اللَّهَ لا يُخْلِفُ الْمِيعادَ»