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How is it possible for decayed bones to be revived again? It should be noted that this doubt relates to the principle of denying resurrection. In the Quran, there are many verses that prove the possibility of resurrection, which explain the answer to this doubt with logical reasoning. Some great scholars have categorized these verses into six topics: 1- The first creation, 2- The absolute power of God, 3- Repeated death and life in the plant world, 4- Fetal development, 5- The return of energies, 6- Empirical examples of resurrection. In each of the above titles, they have mentioned several verses in the Quran, the study of which not only explains the issue of the possibility of resurrection but also clarifies the answer to the aforementioned doubt.[1] Here, we will only refer to the topics directly related to the stated doubt: Verses related to the first creation 1- He set forth an example for us and forgot His own creation, and said: "Who will revive these bones when they are decayed?!" Say: "He who created them for the first time, and He is knowing of every creation!" [2] A narration from Imam Sadiq (AS) is mentioned on the occasion of the revelation of this verse, in which he has said: Abi ibn Khalaf came to the Prophet (SAW) with a decayed bone that he had dug out of the wall and said: "O Muhammad! [Will we] have a new creation again when we become decayed and scattered bones?" This verse was revealed from Allah (SWT) in answer to him: "And who will revive the bones when they are decayed? Say: 'He will revive them who created them for the first time, and He is knowing of every creation.'"[3] 2- Have we been exhausted by the first creation? No, they are in doubt about a new creation. [4] 3- He is the one who initiates creation, then returns it, and this is easier for Him; and to Him belongs the best description in the heavens and the earth; and He is the Almighty and Wise! [5] 4- Did they not see how Allah initiates the creation, and then returns it?! This is easy for Allah! [6] 5- (And know) just as He created you in the beginning, (again in the resurrection) you will return! [7] These verses clearly show that the main reason for the denials of resurrection by opponents is their inattention and negligence to the first creation of this world and the first creation of humans, for if they had thought about it a little, they would have found their answer themselves. Is it possible that the creation of man at the beginning from dust is possible, but impossible later?! [8] Verses related to the absolute power of Allah (SWT) With the acceptance of Allah's absolute power, there is no room left for this objection: who can revive decayed bones, and how is it possible for scattered dust to be gathered and clothed in the garment of life?! This is mentioned in numerous verses of the Holy Quran: 1- Surely, the creation of the heavens and the earth is greater [and more magnificent] than the creation of mankind, but most people do not know. [9] 2- Do they not know that He who created the heavens and the earth is able to create the like of them [and return them to a new life]! And He has set for them a definite term–of which there is no doubt; but the wrongdoers refuse nothing but denial and rejection! [10] 3- Do they not know that He who created the heavens and the earth, and was not weary in creating them, is able to give life to the dead? Indeed, He is over all things competent! [11] 4- Does He who created the heavens and the earth not have the power to create the like of them [the dust-turned-humans]?! Yes, [He can] and He is the Knowing Creator! [12] 5- Say, "Travel through the earth and see how He began creation. Then Allah will bring forth the creation of the Hereafter; indeed, Allah is over all things competent!" [13] This section of the verses reminds those who deny the possibility of the resurrection of this truth: Have you accepted the absolute power of Allah or not? If you have not accepted it, take a look at the world of creation: the heavens and the fixed and wandering stars, galaxies, and systems, and look at the earth, with all its wonders and marvels, and with all the order and law that governs them all. Is it possible to observe all these signs of power, and still doubt Allah's absolute power?! And if you have faith in His absolute power, how do you allow doubt and hesitation in the matter of resurrection and the revival of the dead, and consider it strange, wonderful, and unacceptable?! [14] Verses related to death and repeated life in the plant world Have you seen the dead lands come alive? Resurrection is the same! 1- And We sent down from the sky blessed water, and by it We produced gardens and grains which are reaped, and tall palm trees with clustered dates, as sustenance for the servants, and by it We revived a dead land; even so is the resurrection of the dead! [15] 2- He brings forth the living from the dead, and the dead from the living, and He revives the earth after its death; and even so you will be brought forth! [16] The same meaning is expressed in verses: Rum: 50[17], Hajj: 5&6[18], Fussilat: 39[19], Fatir: 9[20], A'raf: 57. [21] These verses explicitly state the fact that the resurrection of humans originates from the same principles as the emergence of plants, flowers, food grains, and trees with their colorful fruits, which we witness every year. However, because we are accustomed to it, we consider it a simple matter, while because we have not seen the resurrection of humans with our eyes, some consider it complicated, and sometimes impossible, while the laws governing both are the same. [22] In a hadith from the Messenger of Allah (SAW), we read that one of his companions said: O Messenger of Allah! "How does Allah revive the dead, and what is the sign of that in His creation?" The Prophet (SAW) said: " Have you not passed by the land which was dry and barren, then you pass by it while it is shaking with greenness?" He said: Yes, O Messenger of Allah! He said: "So, thus does Allah revive the dead, and this is the sign of it in His creation?" [23] Empirical and historical examples of resurrection: In addition to what was mentioned in the previous discussions about the evidence of the possibility of resurrection, the Holy Quran refers to a series of empirical and historical examples of resurrection in various verses, all of which are precisely an example of life after death, and especially relies on them for the issue of the possibility of resurrection. They are: 1- The story of Prophet Uzair (AS), a prophet who died for a hundred years and then came back to life. [24] 2- The story of Prophet Ibrahim (AS) and reviving the birds. [25] 3- The story of the people of the cave. [26] 4- The story of the killing of a man from the Children of Israel and the cow. [27] Conclusion Belief in the resurrection of decayed bones on the Day of Judgment is one of the fundamental principles of Islam; the Holy Quran and the hadiths of the Ahl al-Bayt (AS) clearly explain this issue; reviving decayed bones by Allah is as possible as creating them in the first place, and this shows the absolute power of Allah; which is addressed in many verses. [1]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Pages: 118 to 144. [2]. Yasin: 78-79. «وَ ضَرَبَ لَنَا مَثَلًا وَ نَسِىَ خَلْقَهُ قالَ مَنْ يُحْيِىْ الْعِظامَ وَ هِىَ رَميمٌ قُلْ يُحييْها الَّذى انْشَأَها اوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَليمٌ» [3]. Tafsir al-‘Ayyashi: Al-‘Ayyashi, Muhammad ibn Mas‘ud, Volume: 2, Page: 296 / Bihar al-Anwar: Al-‘Allama al-Majlisi, Volume: 7, Page: 42. [4]. Qaaf: 15. «أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ» [5]. Rum: 27. «وَ هُوَ الَّذى يَبْدَأُ الْخَلْقَ ثُمَّ يُعيدُهُ وَ هُوَ اهْوَنُ عَلَيْهِ» [6]. Ankabut: 19. «اوَلَمْ يَرَوا كَيْفَ يُبْدِى‌ءُ اللَّهُ الْخَلْقَ ثُمَّ يُعيدُهُ انَّ ذلكَ عَلَى اللَّه يَسيرٌ» [7]. A‘raf: 29. «كَما بَدَأَكُمْ تَعُوْدُوْنَ» [8]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Page: 124. [9]. Ghafir: 57. «لَخَلْقُ السَّمواتِ وَ الْأَرْضِ اكْبَرُ مِنْ خَلْقِ النّاسِ وَلكِنَّ اكْثَرَ النّاسِ لا يَعْلَمُوْنَ» [10]. Isra: 99. «اوَلَمْ يَرَوا انَّ اللَّهَ الَّذى‌ خَلَقَ السَّمواتِ وَ الْارْضَ قادِرٌ عَلَى‌ انْ يَخْلُقَ‌ مِثْلَهُمْ وَ جَعَلَ لَهُمْ اجَلًا لا رَيْبَ فيه فَابَى الظّالِمُونَ الّا كُفُوراً» [11]. Ahqaf: 33. «اوَلَمْ يَرَوا انَّ اللَّهَ الَّذى‌ خَلَقَ السَّمواتِ وَ الْأَرْضَ وَ لَمْ يَعْىَ بِخَلْقِهِنَّ بِقادِرٍ عَلَى‌ انْ يُحْيِىَ الْمَوْتى‌ بَلى‌ انَّهُ عَلى‌ كُلِّ شَى‌ءٍ قَديرٌ» [12]. Yasin: 81. «اوَلَيْسَ الَّذى خَلَقَ السَّمواتِ وَ الْارْضَ بِقادِرٍ عَلَى‌ انْ يَخْلُقَ مِثْلَهُمْ بَلى‌ وَ هُوَ الْخَلّاقُ الْعَليمُ» [13]. Ankabut: 20. «قُلْ سِيْرُوا فِى الْأَرضِ فَانْظُرُوا كَيْفَ بَدأَ الْخَلْقَ ثُمَّ اللَّهُ يُنْشِى‌ءُ النَّشْأَةَ الْآخِرَةَ انَّ اللَّه عَلَى‌ كُلِّ شَى‌ءٍ قَديرٌ» [14]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Page: 133. [15]. Qaaf: 9-11. «وَ نَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً فَانْبَتْنا بهِ جَنّاتٍ وَ حَبَّ الْحَصيدِ* وَ النَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضيدٌ* رِزْقاً لِلْعِبادِ وَ احْيَيْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ الْخُرُوجُ» [16]. Rum: 19. «يُخْرِجُ الْحَىَّ مِنَ الْمَيّتِ وَ يُخْرِجُ المَيِّتَ مِنَ الْحَىِّ وَ يُحْيِى الْارْضَ بَعْدَ مَوْتِها وَ كَذلِكَ تُخْرَجُوْنَ» [17]. «فَانْظُرْ الى‌ آثارِ رَحْمَةِ اللَّهِ كَيْفَ يُحْيِى الْأَرْضَ بَعْدَ مَوْتِها انَّ ذلِكَ لَمُحْيِى الْمَوْتى‌ وَ هُوَ عَلى‌ كُلِّ شَى‌ءٍ قَديرٌ» [18]. «وَ تَرَى الْأَرْضَ هامِدَةً فَاذا انْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ وَ انْبَتَتْ مِنْ كلِّ زَوْجٍ بَهيجٍ- ذلِكَ بِانَّ اللَّهَ هُوَ الْحَقُّ وَ انَّهُ يُحْيِى الْمَوْتى‌ وَ انَّهُ عَلَى‌ كُلِّ شَى‌ءٍ قَديرٌ» [19]. «وَ مِنْ آياتِهِ انَّكَ نَرَى اْلَارْضَ خاشِعَةً فَاذا انْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ انَّ الَّذى احْياها لَمُحْيِى الْمَوْتى‌ انَّهُ عَلى‌ كُلِّ شَى‌ءٍ قَديرٍ» [20]. «وَ اللَّه الَّذى ارْسَلَ الرِّياحَ فُتُثيرُ سَحاباً فَسُقْناهُ الى‌ بَلَدٍ مَيِّتٍ فَاحْيَيْنا بِهِ الْأَرْضَ بَعْدَ مَوْتِها كَذلِكَ النُّشُورُ» [21]. «وَ هُوَ الَّذى يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَىْ رَحْمَتِهِ حَتّى‌ اذا اقَلَّتْ سَحاباً ثِقالًا سُقْناهُ لِبَلَدٍ مَيّتٍ فَانْزَلْنا بِهِ الْماءَ فَاخْرَجْنا بِهِ مِنْ كُلِّ الثَّمَراتِ كَذلِكَ نُخْرِجُ الْمَوْتى‌ لَعَلَّكُمْ تَذَكَّرُونَ» [22]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Pages: 137-144. [23]. Tafsir al-Zamakhshari (Al-Kashshaf ‘an Haqa’iq Ghawamid al-Tanzil😞 Al-Zamakhshari, Volume: 3, Page: 602. [24]. Baqarah: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [25]. Baqarah: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ » [26]. Kahf: 9-22. «أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا * إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا * فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا ......وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا» [27]. Baqarah: 72-73. «وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ * فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

If Allah (SWT) is forgiving and merciful, why did He create Hell? Understanding the reason for the existence of Hell requires a deeper examination of religious and philosophical concepts; in heavenly religions, Hell is a place created because of the wrongdoings and sins of humans and is considered a manifestation of divine justice; In the following, referring to the verses of the Holy Quran and the narrations of the Infallible Imams (AS), we will delve into more dimensions of this question and answer this question by stating some points: Free will and choice: Humans are beings with will and freedom, and this freedom has been granted to them in choosing the right or wrong path; The Holy Quran says in the blessed Surah Kahf: And say: "The true religion is that which came from your Lord, so whoever wants to believe and whoever wants to be a disbeliever"[1]; This verse indicates that God has given humans the freedom to choose the path of faith or disbelief themselves, and given that the person has done something with his own will, therefore, the Hereafter is a place where the person's actions will be rewarded or punished. Amir al-Mu'minin, Ali (AS) has also stated regarding the freedom and choice of humans to do things: If this were the case (man had no will of his own), then reward and punishment, command and prohibition, and punishment would be void, and promise and threat would be baseless, and the wrongdoer would have no rebuke and the doer of good would have no praise. [2] Divine justice and retribution for deeds: One of the basic principles of Islam is divine justice; Allah has repeatedly referred to this principle in the Holy Quran and emphasizes that every individual will receive a reward or punishment based on their actions; In the blessed Surah Zalzalah, it is stated: "Then whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it too".[3] Also, a narration from Imam Sajjad (AS) is narrated as follows: O son of Adam! Know that the later stages and (pressures of) the resurrection are higher, more terrifying, and more heartbreaking. It is a day when people will all gather and the day of presence (or seeing the reward of deeds) is, Allah will gather the first and the last, the “Sur” will be blown, and the graves will be turned upside down, that day is near. It is a day when hearts (from fear) come to the throat, and breath is held in the chests, it is a day when no slip will be overlooked, no “Fidyah” or substitute will be accepted, no excuse will be accepted from anyone, no one will be allowed to repent, nothing but the reward of good deeds and the punishment of sins will be; whoever has done an iota of good in this world will find it, and whoever has done an iota of evil will see it. [4] These verses and narrations show that no good deed goes without reward and no evil deed without punishment, and belief in the Day of Judgment as the place of bestowing reward and punishment does not conflict with the mercy and generosity of Allah Almighty. Divine Mercy and Wisdom: Allah is introduced in the Holy Qur'an as "Ar-Rahman" and "Ar-Rahim", but this mercy and divine love is also accompanied by justice and wisdom; in Surah Baqarah it is written: "Allah does not task anyone beyond their capacity; whoever does a good deed, it is to their benefit, and whoever commits an evil deed, it is to their detriment".[5] Following this blessed verse, a narration from Imam Sadiq (AS) is as follows: Servants have been commanded to something less than their capacity; and whatever people have been commanded to do, they have the ability to do it, and what they do not have the ability to do has been lifted from them; but there is no good in these people [who rebel]. [6] This blessed verse and the narration of Imam Sadiq (AS) indicate that Allah does not obligate anyone beyond their ability, and every punishment is also determined based on justice and the individual's ability. Punishment of Sinners: Hell is mentioned as a place for punishing sinners; in the blessed Surah Sajdah it is written: "And if We willed, We could have guided every soul [by compulsion], [but We created everyone free and with free will so that they themselves choose the path of guidance or misguidance]; but My command has been decreed upon the necessary and inevitable punishment, that indeed I will fill Hell with all jinn and mankind [who denied My verses]". [7] Imam Sadiq (AS) also, in answer to a person who asked him whether Allah compels people to good and bad deeds?, said thus: Allah is more just than to compel a servant to something and then punish him. [8] This verse and the narration of Imam Sadiq (AS) show that Allah gives people the opportunity to repent and return to the right path, and hell is a place for those who did not use this opportunity and did not return to Allah. Conclusion: Hell is presented not only as a place of punishment but also as a manifestation of divine justice, mercy, and wisdom; the existence of hell shows the importance of human choices in worldly life and their impact on the afterlife; Allah is great and merciful, but at the same time just and wise, and to maintain order and justice in the world, He has established laws; thus, hell is a place for the punishment of sins and wrongdoings of sinners, so that divine justice is fully achieved. [1] . Al-Kahf: 29 «وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ» [2] . Al-Tawhid: Al-Shaykh al-Saduq, p. 380. [3] . Al-Zalzalah: 7 – 8. «فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ» [4] . Al-Kafi: Al-Shaykh al-Kulayni, vol. 8, p. 73. [5] . Al-Baqarah: 286. «لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ» [6] . Al-Tawhid: Al-Shaykh al-Saduq, p. 347 / Bihar al-Anwar: Al-'Allamah al-Majlisi, vol. 5, p. 36. [7] . Al-Sajdah: 13. «وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ» [8] . Al-Tawhid: Al-Shaykh al-Saduq, vol. 1, p. 361.

Is the resurrection physical or spiritual? The issue of resurrection is one of the complex and important topics in Islamic philosophy, theology, and mysticism; there are four viewpoints regarding resurrection: Does life after death have only a "spiritual" aspect? That is, after death, man is forever separated from this body, the body decays and disintegrates, and the eternal life of the hereafter is only related to the soul? Or does life after death take place in both aspects, both this material body returns and the soul, and once again unite with each other? Or does it only have a physical aspect, meaning that only the body returns and the soul is nothing but the effects and properties of this body? Or that: Resurrection has a "spiritual" and "semi-physical" aspect, meaning that both soul and body return and unite, but not this material element, but a subtle body that is superior to this body and its essence? Each of the four theories above has supporters, but what is clearly used from the Holy Quran and the verses indicate is the spiritual and physical resurrection (with this same material body), and since the return of the soul is certain among scientists and philosophers, it is described as "physical resurrection" while the meaning is "spiritual and physical resurrection".[1] The famous philosopher, Mulla Sadra, also made this claim in the book "Asfar" as follows: Many of the great scholars and mystics and a group of theologians such as Ghazali, Ka'bi, Hilimi, Raqib Isfahani, and many of our companions from the Imamiyyah, such as Sheikh Mufid, Abu Ja'far Tusi, Sayyid Murtada, Allama Hilli, and Muhaqqiq Tusi (may God's mercy be upon them all) believed in physical and spiritual resurrection, [2] and this is the right opinion. [3] Taftazani, who was a jurist, literateur, theologian, and logician in the eighth century AH, also stated in this matter: Many scholars of Islam, including Imam Ghazali, Ka'bi, Hilimi, Raqib, and Qadi Abu Zayd Dabusi believe in both spiritual and physical resurrection. [4] Physical and spiritual resurrection from the viewpoint of the Holy Quran: A study of the verses of the Quran clearly shows that resurrection has both physical and spiritual dimensions; this means that on the Day of Judgment, both souls will be revived and bodies will return to their original state and receive souls. It has been said that physical resurrection is essential to the religion of Islam, and many verses indicate the possibility and occurrence of physical resurrection. [5] Some scholars[6] have classified the verses indicating bodily resurrection, due to their abundance, into nine groups: 1. Verses that respond to deniers by explaining how decayed bones are revived. [7] 2. Verses that say humans will rise from their graves on the Day of Judgment. [8] 3. Verses that indicate that humans are created from dust, return to dust, and then are resurrected from dust. [9] 4. Verses that liken the return of humans to renewed life to the life of the earth after death. [10] 5. Verses that show that deniers of resurrection ridiculed the claim of being revived after death. [11] 6. Verses that refer to the material blessings of paradise. [12] 7. Verses that speak of physical punishments and tortures. [13] 8. Verses that speak of human body parts such as hands, feet, eyes, and ears on the Day of Judgment. [14] 9. Verses that refer to examples of resurrection in this world, such as the story of Abraham and the four birds, [15] the revival of Uzair or Jeremiah the prophet, [16] the story of the people of the cave, [17] and the revival of a person from the Children of Israel. [18] Conclusion Given the points mentioned, there remains no doubt that the issue of bodily resurrection is among the certain and established matters. Given the clarity and extent of the verses, it must be said: that bodily resurrection is a necessity of the Glorious Quran. Islamic theologians and philosophers also considered resurrection to be both bodily and spiritual, and believe that in the hereafter, the soul will return to the body, and will either benefit from pleasures or be subjected to divine punishment. [1] . Payām-e Qur'ān: Makārem Shirāzī, Nāser, vol. 5, p. 244. / Ma'ād az Dīdgāh-e Qur'ān va Revāyāt: a group of writers, p. 88. [2] . Al-Ḥikmat al-Muta'āliyah fī al-Asfār al-'Aqliyyah al-Arba'ah: Mullā Ṣadrā, vol. 9, p. 165. [3] . Ibid.: vol. 9, p. 166. [4] . Sharḥ al-Maqāṣid: al-Taftāzānī, Sa'd al-Dīn, vol. 5, p. 90. [5] . Kashf al-Murād fī Sharḥ Tajrīd al-I'tiqād, Qism al-Ilāhiyyāt: al-'Allāmah al-Ḥillī, Taqrīr al-Shaykh Ja'far al-Subḥānī, vol. 1, p. 258. [6] . Payām-e Qur'ān: Makārem Shirāzī, Nāser, vol. 5, pp. 244-266. [7] . For example: Ya-seen: 78-79 «وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ * قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ»/ Qayamat: 3-4 «أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ * بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّيَ بَنَانَهُ» / Mu’minun: 35-36 «أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ * هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ». [8] . For example: Al-Hajj: 7 «وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ» / Ya-Seen: 51-52«وَنُفِخَ فِي الصُّورِ فَإِذَا هُمْ مِنَ الْأَجْدَاثِ إِلَى رَبِّهِمْ يَنْسِلُونَ * قَالُوا يَا وَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ» [9] . For example: Ta-Ha: 55 «مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى» / Nuh: 17-18 «وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا * ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا» / A’raf: 25 «قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ»/ Qaf: 11«رِزْقًا لِلْعِبَادِ وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا كَذَلِكَ الْخُرُوجُ» [10] . For example: Fatir: 9 «وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ» [11] . For example: Saba’: 7-8 «وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ * أَفْتَرَى عَلَى اللَّهِ كَذِبًا أَمْ بِهِ جِنَّةٌ بَلِ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ فِي الْعَذَابِ وَالضَّلَالِ الْبَعِيدِ» / Al-Mu’minun: 38 «إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ» [12] . For example: Ar-Rahman: 46-76 «وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ * فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ * ذَوَاتَا أَفْنَانٍ * فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ * فِيهِمَا عَيْنَانِ تَجْرِيَانِ * فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ * فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ* فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ * مُتَّكِئِينَ عَلَى فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ وَجَنَى الْجَنَّتَيْنِ دَانٍ * فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ * فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ ...»/ Al-Ghashiya: 8-16 «وُجُوهٌ يَوْمَئِذٍ نَاعِمَةٌ * لِسَعْيِهَا رَاضِيَةٌ * فِي جَنَّةٍ عَالِيَةٍ * لَا تَسْمَعُ فِيهَا لَاغِيَةً * فِيهَا عَيْنٌ جَارِيَةٌ * فِيهَا سُرُرٌ مَرْفُوعَةٌ * وَأَكْوَابٌ مَوْضُوعَةٌ * وَنَمَارِقُ مَصْفُوفَةٌ * وَزَرَابِيُّ مَبْثُوثَةٌ» [13] . For example: Waqi’ah: 41-44 «وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ * فِي سَمُومٍ وَحَمِيمٍ * وَظِلٍّ مِنْ يَحْمُومٍ * لَا بَارِدٍ وَلَا كَرِيمٍ»/ At-Tawbah: 35 «يَوْمَ يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَٰذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ» / Ghashiyah: 4-7 «تَصْلَى نَارًا حَامِيَةً * تُسْقَى مِنْ عَيْنٍ آنِيَةٍ * لَيْسَ لَهُمْ طَعَامٌ إِلَّا مِنْ ضَرِيعٍ * لَا يُسْمِنُ وَلَا يُغْنِي مِنْ جُوعٍ»/ Ad-Dukhan: 43-46 «إِنَّ شَجَرَتَ الزَّقُّومِ * طَعَامُ الْأَثِيمِ * كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ * كَغَلْيِ الْحَمِيمِ» [14] . For example: Ya-Seen: 65 «الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ» / Fussilat: 20-21 «حَتَّى إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوا يَعْمَلُونَ * وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا قَالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ» / Abasa: 38-41 «وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ * ضَاحِكَةٌ مُسْتَبْشِرَةٌ * وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ * تَرْهَقُهَا قَتَرَةٌ» [15] . Al-Baqarah: 260 «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ » [16] . Al-Baqarah: 259 «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [17] . Al-Kahf: 9-22 «أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا * إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا * فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا ......وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا» [18] . Al-Baqarah: 72-73 «وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ * فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

What is the difference between the death of a believer and an unbeliever? Death for a believer is blessed and joyful, while for an unbeliever it is an unpleasant and unblessed event; the world is like a prison for a believer, and death for him is like a release from prison, but this world seems like paradise for an unbeliever, and death separates him from his worldly paradise and takes him towards torment.[1] In this regard, a narration is mentioned that Imam Sadiq (AS) said to one of his companions who had asked him to describe death, saying: Death for a believer is like the best scent that he inhales; because of its pleasant smell, he falls asleep and all hardships and pains end; but for an unbeliever it is like the sting of a viper and the sting of a scorpion or worse; for some unbelievers and sinners it is even worse than being cut with a saw and being torn apart with scissors and a stone hitting him and the grinding wheel turning on his eyeball. The believer who easily surrenders his soul, the reason is that Allah wants him to attain the reward of that world as quickly as possible, and the believer who endures the pangs of death with difficulty, it is because the sins he committed in the world are made up for, so that he may enter that world pure and clean and without any obstacle deserve the eternal reward; the unbeliever who dies easily, this ease is a reward for the good deeds he did in the world until when he dies he has no more requests from Allah and no good deed remains for him except what causes punishment and nothing but his sins exists in his book of deeds; and the unbeliever who endures the pangs of death with difficulty, from that very first moment, his torment and torture begin, and since Allah is just, He does not wrong anyone (even with regard to unbelievers, He executes His justice and does not violate their rights). [2] But if we want to compare the death of a believer with that of an unbeliever, we can consider the narrations that have been mentioned in this regard. Description of the death of a believer: One of the things that happens to a believer when he leaves the world is that the Angel of Death, when he comes to take his soul, comforts him and says: I am more merciful and compassionate to you than your own father; open your eyes and see; when he opens his eyes, he sees that the Prophet (SAW), Amir al-Mu'minin, Imam Hassan, and Imam Hussein and Lady Fatima Zahra (AS) have come to him; he is happy to see them; from the Throne, a voice addresses the believer and says: O reassured soul, return to your Lord, from Muhammad (SAW) and his household (AS), for you are pleased with Him, and He is pleased with you; join My servants and enter My Paradise. [3] Description of the death of a disbeliever: Imam Ali (AS) suffered from an eye disease. The Prophet (SAW) visited him, and Ali (AS) was groaning. The Prophet (SAW) said to him: Is it from restlessness or from the severity of the pain? He said: O Messenger of Allah! I have never suffered from a worse pain than this. The Prophet (SAW) said: O Ali! When the Angel of Death comes down to take the soul of a disbeliever, he has a fiery spit with him, and he takes his soul with that spit, as a result of which Hell screams. Imam Ali (AS) got up and sat down and said: O Messenger of Allah! Repeat your words, for what you said made me forget my pain. Then he said: Does anyone from your nation suffer from such a soul-taking? He said: Yes, the tyrannical ruler, the eater of the orphan's property and the one who gives false witness (they die like this). [4] Based on the narrations of Ahl al-Bayt (AS), there are several general differences between the death of a believer and a disbeliever, which are: Seeing the Messenger of Allah (SAW) at the time of death: At the time of death, both the disbeliever and the believer see the Prophet (SAW) and Imam Ali (AS). The difference is that the enemy and hater of Imam Ali (AS) sees him in a way that is unpleasant to him, but the lover of Imam Ali (AS) sees him in a way that is pleasing to him; [5] the Prophet Muhammad (SAW) and Imam Ali (AS) sit by his head; then the Prophet (SAW) says to him: "What is ahead of you is better than what is behind you, I protect you from what you fear, and what you hoped for has now come to pass; O soul! Go to the mercy and pleasure of Allah; Imam Ali (AS) also says the same things to him".[6] Seeing the angel of death, Azrael One of the states of the deceased, whether believer or disbeliever, is encountering the angel of death; however, this meeting does not occur in the same way; the disbeliever sees the angel of death as a black man whose hair is standing on end, with a very bad smell and dark clothes, while fire and smoke come out of his mouth and nose, so that the prophet Abraham (AS), upon seeing this state of the angel of death (which happened at his own request) said to him: "If the sinner only sees this scene, it is enough for his punishment." But a believer sees the angel of death in the form of a beautiful young man wearing beautiful clothes and having a beautiful appearance, while a pleasant smell reaches his nose; this sight is so pleasing to the believer that Abraham (AS) said to the angel of death: "If the believer only sees this good face of yours as a reward for his good deeds, it is enough for him." [7] How the soul leaves the body of a believer and a disbeliever: Imam Baqir (AS), in a description of the believer and the disbeliever when the soul leaves the body, said: "The sign of a believer is that when his death arrives, his face becomes whiter than its natural color, and sweat appears on his forehead, and something like tears comes out of his eyes, which indicates the departure of his soul from his body; but the soul of a disbeliever comes out from the side of his mouth like foam coming out of a camel's mouth, or as the soul of a camel comes out of its body, so the soul of a disbeliever comes out of his body." [8] Conclusion In summary, for a believer, the concept of "death" will be very easy and simple and a beginning for the enjoyment of the blessings of the hereafter. In contrast, for a disbeliever, death can be a painful and challenging experience and the beginning of divine punishment for him. [1] . Tuhaf al-Uqul: Ibn Shuba al-Harrani, p. 53. [2] . Ma'ani al-Akhbar: Sheikh al-Saduq, p. 287. [3] . Tafsir Furat al-Kufi: Furat al-Kufi, Furat ibn Ibrahim, p. 554 / Bihar al-Anwar: Allama Majlisi, vol. 6, p. 163. [4] . Al-Kafi: Sheikh al-Kulayni, vol. 3, p. 253. [5] . Sahifa Imam Reza (AS): attributed to Ali bin Musa (AS), p. 86 / Bihar al-Anwar: Allama Majlisi, vol. 6, p. 188. [6] . Tafsir al-Ayyashi: al-Ayyashi, Muhammad ibn Masoud, vol. 2, p. 126. [7] . Awali al-La'ali: Ibn Abi Jumhur, vol. 1, p. 274. [8] . Al-Kafi: Sheikh al-Kulayni, vol. 3, p. 134

Is communication between spirits and the world after death possible? The topic of the spirits' connection with the material world after death is one of the most challenging issues for most people; the verses of the Holy Quran and the sacred narrations have mentioned that the souls of humans after death are connected to the material world and in some cases have had encounters. The connection of souls with the world in the Holy Quran: There are many verses on the connection of souls with the world, some of which we will discuss: The Quran expresses the message of the martyrs: “They are happy because of the many blessings that Allah has given them of His bounty, and they are happy because of those who have not yet joined them (fighters and future martyrs); (Because the prominent officials see them in the next world; and they know) that there is no fear upon them, nor will they grieve."[1] This indicates the attention of the martyrs to the states of the living after them. A group of verses indicates the connection and hearing the voices of the living by the dead because the prophets spoke with the dead; Allah Almighty commands the Prophet Muhammad (SAW) to talk with the former prophets as follows: "And ask those of Our messengers whom We sent before you: Did We make any gods besides the Most Gracious to be worshipped?" [2] Other verses on this topic are the conversation of Prophet Saleh with his perished people[3] and the conversation of Prophet Shu'aib with his perished people.[4] Although some interpreters have considered this speech to be related to before the descent of punishment, some have considered this speech to be related to after their destruction.[5] The connection of souls with the world in the narrations: In the narrations, the issue of the connection of souls with the world is clearly evident;[6] For example, we can refer to some of the existing narrations in this regard: Imam Sadiq (AS) said: The soul of a believer visits his family and sees what pleases him, but things that cause him displeasure are hidden from his view, and the unbeliever also sees his family and observes what causes him distress and displeasure, but things that please him are hidden from his view; also, he said: Some believers visit and meet their families once a week on Friday, and others can meet and visit them according to the amount of their deeds.[7] In another narration, Ishaq ibn Ammar says: I asked Imam Kazim (AS) about the souls of the past, saying: Do they meet and see their families? He said: Yes. I said: How often do they meet? He said: Once every Friday, once every month, and once every year, according to the rank and position of the believer. [8] The Messenger of Allah (SAW) said: Send gifts (charity and prayer) to your dead, the souls of the believers come to the sky of the world every Friday, in front of their houses with weeping eyes they say: O my family, children, father, mother, and relatives! Be kind with a dirham, a piece of bread, a garment that Allah may clothe you with garments of Paradise; then the Prophet (SAW) and his companions wept...[9] Also, Imam Kazim (AS) in response to a question about how the dead will meet his family said: The deceased visits the house of his relatives like a gentle bird that sits on their walls and looks down at them, if he sees them healthy, he is happy, and if he sees them unwell and needy, he becomes sad and depressed.[10] The issue of the connection of souls with the world is so certain that even the Ahl al-Sunnah have acknowledged it in their books; for example, we can refer to these narrations: The Messenger of Allah (SAW) said: The deceased in his grave finds comfort with the one who loved him in the world and now has come to his grave.[11] The famous hadith of Umm Salama is another narration found in Sunni sources; its meaning is as follows: Umm Salama says: I saw the Messenger of God (SAW) in a dream, while dust was on his blessed head and beard, I said, what happened, O Messenger of Allah! He said: Yesterday, I witnessed the martyrdom of Hussein.[12] Ibn Juzay also narrated in Zad al-Masir from Ibn Abbas that the spirits of the living meet the spirits of the dead in their sleep, recognize each other, and ask each other questions, and then Allah returns the spirits of the living to their bodies. [13] Abdullah ibn Mubarak also narrates from Abi Ayyub that: The deeds of the living are shown to the dead, so if there is goodness in their deeds, they are happy, and if there is evil in their deeds, they say: "O Allah, take it back." [14] Conclusion Based on the available verses and narrations, it can be said that the connection of spirits with the material world after death is possible; this connection shows that the world of the world and the world of Barzakh are connected, and spirits can come to this world and see their relatives and hear their voices, and this indicates that it is possible to communicate with the world of spirits and it is not impossible. [1] . Al-Imran: 170. «فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ» [2] . Al-Zukhruf: 45. «وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَٰنِ آلِهَةً يُعْبَدُونَ» For further reading, refer to: Al-Tibyan fi Tafsir al-Quran: Al-Sheikh Al-Tusi, vol: 9, page: 202 / Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 27, page: 635 / Al-Mizan fi Tafsir al-Quran: Al-Allama al-Tabataba'i, vol: 13, page: 19. [3] . Al-A'raf: 77-79. «فَعَقَرُوا النَّاقَةَ وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَا صَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِي نَ - فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ - فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَٰكِنْ لَا تُحِبُّونَ النَّاصِحِينَ» [4] . Al-A'raf: 91-93. «فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ - الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا ۚ الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ - فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ آسَىٰ عَلَىٰ قَوْمٍ كَافِرِينَ» [5] . Al-Tibyan fi Tafsir al-Quran: Al-Sheikh Al-Tusi, vol: 4, page: 455 / Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 14, page: 309 / Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 14, page: 320. [6] . Some books of hadith have dedicated a section to this topic, which can be referred to as: Al-Furoo min al-Kafi: Kulayni, Muhammad ibn Ya'qub, vol 3, page 230, Kitab al-Jana'iz, Bab anna al-mayyit yazur ahlahu. / Sharh al-Sudur bi Sharh Hal al-Mawta wal-Qubur: Al-Suyuti, Jalal al-Din, vol: 1, page: 201, Bab Ziyarat al-Qubur wa 'ilm al-Mawta bi Zuwwarihim wa Ru'yatihim lahum. [7] . Al-Furoo min al-Kafi: Al-Sheikh Al-Kulayni, vol 3, page 230. [8] .Ibid. [9] . Jami' al-Akhbar: Al-Sabzawari, Muhammad, vol: 1, page: 482. / Manazil al-Akhira wa al-Mataleb al-Fakhira: Al-Qummi, Al-Sheikh Abbas, page 126. [10] . Al-Furoo min al-Kafi: Al-Sheikh Al-Kulayni, vol 3, page 231 / Al-Shafi fi al-Aqa'id wa al-Ahkam wa al-Akhlaq: Al-Fayd al-Kashani, vol 1, page 904. [11] . Sharh al-Sudur bi Sharh Hal al-Mawta wal-Qubur: Al-Suyuti, Jalal al-Din, page 202. [12] . Ibid, page 265. [13] . Zad al-Masir fi 'Ilm al-Tafsir: Ibn al-Jawzi, vol 4, page 20. [14] . Al-Ruh fi al-Kalam 'ala Arwah al-Amwat wal-Ahya' bil-Dala'il min al-Kitab wal-Sunna: Ibn al-Qayyim, page 7

Will animals also be resurrected on the Day of Judgment? The subject of the reckoning of animals on the Day of Judgment is one of the fascinating and important topics that has attracted the attention of many scholars and commentators. First, it should be noted that "Hashr" in the language means gathering together, accompanied by crushing and driving, and "Mahshar" is the place of gathering.[1] The Day of Hashr is the Day of Resurrection and Judgement. [2] Hashr, in terminology, is the raising of the dead from their graves and gathering them on the Day of Judgment for reckoning. [3] In Islamic teachings, animals are also recognized as creatures with souls and beings who will be held accountable on the Day of Judgment; in the following, some verses of the Qur'an and Shia hadiths will be mentioned that emphasize this issue. The Holy Qur'an says in Surah Al-An'am: “And there is no creature on earth, nor bird that flies on its wings, but they are communities like you. We have not neglected anything in the Book, then to their Lord they will be gathered.” [4] In the verse, it is stated that animals, like humans, have communities, but there are different views among commentators[5] as to what this similarity refers to, including their need for God, glorification and remembrance of the Lord, social life, procreation, the determination of their sustenance, life, destiny, happiness, and misery, resurrection on the Day of Judgment, and reward and punishment. However, it can be said that one of the most prominent similarities between animals and humans is their resurrection on the Day of Judgment, which is also mentioned at the end, and many commentators have also stated this, meaning "animals, like humans, have communities and, like humans, are resurrected in the resurrection. Therefore, the meaning of ( إِلَىٰ رَبِّهِمْ يُحْشَرُونَ ) is that animals are resurrected to God after their death, just as God's servants are resurrected to their Lord on the Day of Judgment.[6] This verse clearly states that all living beings will be gathered on the Day of Resurrection. In another place, the Holy Quran speaks more explicitly about the gathering of wild animals, where it says: "And when the wild beasts are gathered together." [7] "Wuhush" is the plural of "wahsh," which means animals that are not intimate or friendly with humans, such as predators.[8] Alusi writes: In this verse, "wuhush" includes all quadrupeds.[9] Since the above verse is in the context of verses describing the events of the Day of Resurrection, such as questioning baby girls buried alive, opening the books of deeds, and events after that, this verse indicates the gathering of wild animals on the Day of Resurrection. Therefore, this noble verse, like verse 38 of Surah Al-An'am, indicates the principle of gathering animals, and the majority of commentators agree on this matter. Numerous traditions have also been mentioned in this regard; for example, one can refer to this tradition: Abu Dharr says: We were in the presence of the Holy Prophet (SAW) when two goats butted each other in front of us; The Prophet (SAW) said: Do you know why they butted each other? The audience said: No. The Prophet (SAW) said: But God knows, and He will judge between them soon. [10] This narration shows that even animals will be judged on the Day of Judgment, and their rights are protected. This emphasizes divine justice and its inclusiveness for all creatures. It should be noted that the reason for the resurrection of animals on the Day of Judgment is the same factor that exists in humans, which is the power of consciousness; Humans will be held accountable on the Day of Judgment because they have the power of consciousness; Animals also have the power of consciousness, but they are at a lower level than human consciousness; The reason why animals are resurrected on the Day of Judgment is the existence of this power of consciousness. This indicates divine justice, where even animals, with their awareness and responsibilities, will be judged on the Day of Resurrection and their rights restored. The fact that animals also possess consciousness can be observed in the verses of the Holy Quran. For example, the Holy Quran narrates stories about various animals in some verses, from which it is understood that animals also have consciousness. Among these, we can mention: ants fleeing from Solomon's army, [11] the hoopoe coming to the "Saba region in Yemen" and bringing exciting news for Prophet Solomon, [12] birds participating in the maneuver of Prophet Solomon, [13] birds talking to each other, and Prophet Solomon's pride in the fact that God taught him the language of birds. [14] Also, in another instance in the Holy Quran, God Almighty states: "All beings glorify God, but you do not understand".[15] According to Allameh Tabataba'i, this verse shows that the glorification of creatures takes place in the language of knowledge and in a direct manner. If the purpose of glorification was only to show the existence of the creator through the state and condition of creatures, it would no longer make sense to say: "You do not understand their glorification"; This indicates that the glorification of creatures takes place in the language of speech and results from their knowledge and awareness of God. [16] Conclusion: Ultimately, Islamic teachings clearly demonstrate that animals will also be held accountable on the Day of Judgment. The Holy Quran and authentic Shia narrations point to the fact that animals also possess consciousness and responsibilities, based on which they will be judged in divine justice on the Day of Resurrection. This issue indicates the comprehensiveness and pervasiveness of divine justice, which does not exclude any being from the circle of His love and justice. [1] . Al-Misbah Al-Munir fi Gharib Al-Sharh Al-Kabir: Al-Fayumi, Abu Al-Abbas, vol: 1, page: 136. [2] . Lisan Al-Arab: Ibn Manzur, vol: 4, page: 190. [3] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 10, page: 277. [4] . Al-An'am: 38. «وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ» [5] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 49. / Al-Tafsir Al-Kabir (Mafatih Al-Ghaib): Al-Razi, Fakhr Al-Din, vol: 12, page: 524. [6] . Al-Mizan fi Tafsir al-Qur'an: Al-Allama Al-Tabatabai, vol: 7, page: 73. / Al-Tibyan fi Tafsir al-Qur'an: Al-Sheikh Al-Tusi, vol: 4, page: 127. / Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 49. / Al-Tafsir Al-Kabir (Mafatih Al-Ghaib😞 Al-Razi, Fakhr Al-Din, vol: 12, page: 525. [7] . Al-Takwir: 5. «وَإِذَا الْوُحُوشُ حُشِرَتْ» [8] . Al-Tafsir Al-Kabir (Mafatih Al-Ghaib): Al-Razi, Fakhr Al-Din, vol: 31, page: 64. [9] . Tafsir Ruh Al-Ma'ani - Dar Al-Ilmiyya Edition: Al-Alusi, Shihab Al-Din, vol: 15, page: 255. [10] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 50. / Tafsir Nur Al-Thaqalayn: Al-Arusi Al-Huwaizi, Al-Sheikh Abd Ali, vol: 1, page: 715. [11] . Al-Naml: 18. «حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ» [12] . Al-Naml: 22. «فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ» [13] . Al-Naml: 17. «وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ» [14] . Al-Naml: 16. «وَ وَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ» [15] . Al-Isra: 44. «تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا» [16] . Al-Mizan fi Tafsir al-Qur'an: Al-Allama Al-Tabatabai, vol: 17, page: 381.

Is there an opportunity for repentance and return in the hereafter? Repentance and return to Allah is one of the most beautiful and profound concepts in Islam; this concept is mentioned with great emphasis in the Holy Quran and the narrations of the Ahl al-Bayt (AS). Repentance is abandoning current sins and resolving to abandon them in the future and making amends for past shortcomings;[1] which shows a firm decision to return to the divine path and correct wrongdoings. The word repentance and its derivatives are used 87 times in the Holy Quran. [2] In many verses of the Quran, Allah calls upon people to repent in this world, [3] such as: “Say: O My servants who have transgressed against their souls, despair not of the mercy of Allah: surely Allah forgives all sins; for He is the Forgiving, the Merciful.” [4] This verse shows the vast mercy of Allah and the call to repentance. In Surah Tahrim, Allah also says: “O you who believe! Turn to Allah with sincere repentance: it may be that your Lord will expiate your sins for you, and admit you into gardens beneath which rivers flow.” [5] In the narrations, the importance of repentance and return to Allah in this world is also mentioned; [6] the Prophet Muhammad (SAW) says: If anyone repents a year before his death, Allah will accept his repentance; then he said that a year is a long time; if someone repents a month before his death, Allah will accept his repentance; then he added that a month is also long; if someone repents a week before his death, his repentance will be accepted by Allah; then he added that a week is also long; if someone repents a day before his death, Allah will accept his repentance; then he said that a day is also long; if someone repents an hour before his death, Allah will accept his repentance; then he added that even an hour is long; if someone repents before his soul reaches his throat (i.e., in the last moments of life and while he still has free will), Allah will accept his repentance. [7] This narration emphasizes that repentance at any moment of worldly life will have an effect, except after death. In another narration, Imam Sadiq (AS) said: In a conversation between Adam (AS) and Allah Almighty, Allah said to him: I have given them (the offspring of Adam) the opportunity to repent until the breath ends. [8] This narration also shows the mercy and forgiveness of Allah for those who return to Him with sincere repentance but introduces the property of repentance before death. However, regarding repentance after death, Allah Almighty explicitly states in some verses of the Quran that repentance after death is fruitless: "And repentance is not for those who do evil deeds until, when death comes to one of them, he says, 'Now I repent,' nor for those who die while they are disbelievers; for them We have prepared a painful punishment." [9] This verse explicitly states that repentance must take place before death, and there is no opportunity for repentance after death. In the blessed Surah Al-Mu'minun, it is mentioned: "Until, when death comes to one of them, he says, 'My Lord, send me back, so that I may do good in what I have left behind.' Never! It is only a word that he speaks, and behind them is a barrier until the Day they are resurrected." [10] This blessed verse also shows that after death, there is no time for repentance and doing good deeds, and there will be no opportunity to return to the world. Also, in a narration from the precious existence of Imam Reza (AS), [11] it is stated: Ibrahim ibn Muhammad Hamadani says: I said to Imam Ali ibn Musa al-Reza (AS): For what reason did Allah Almighty drown Pharaoh, while he had believed in Allah and confessed to His oneness? The Imam said: Because he believed at the moment he saw the wrath and punishment, and believing at the moment of punishment is not acceptable; this is the judgment of Allah Almighty in the past and present; Allah Almighty said in the Quran: "So when they saw Our punishment, they said that we believe in the one God and we disbelieve in what we associated with Him, but their belief at the moment of seeing Our punishment was of no use".[12] Also, Allah Almighty said: "On the day when some of the signs of your Lord appear, the belief of someone who has not believed before or has not done a worthy deed in the state of his belief will not be of any use".[13] Conclusion: From studying and reviewing the verses of the Holy Quran and the narrations of the Ahl al-Bayt (AS), it appears that repentance and return to Allah must be done in this worldly life, and after death there is no opportunity for repentance and correcting wrong behaviors; this reminds us that we must always think about correcting ourselves and gaining Allah's pleasure and use every opportunity to repent and return to Allah; sincere repentance not only forgives past sins but also causes the servant to be dear and beloved to Allah; it is hoped that by using religious teachings and relying on Allah's mercy and forgiveness, we will always walk in the correct path of Allah and benefit from the valuable opportunities of life. [1] . Jami’ al-Sa’adat: Naraqi, al-Mawla Muhammad Mahdi, vol. 3, page: 50. [2] . Al-Mu'jam al-Ihsai'i: Mahmoud Rouhani, vol. 1, page: 389. [3] . Hud: 3 / Al-Imran: 135 / Nisa': 110 / Ma'idah: 9 / Nur: 31 / Nisa': 17-18 / Baqarah: 160 / Furqan: 70 / Al-Imran: 89 and so on.... [4] . Zumar: 53. «قُلْ یَا عِبَادِیَ الَّذِینَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ یَغْفِرُ الذُّنُوبَ جَمِیعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِیمُ» [5] . Tahrim: 8. «یَا أَیُّهَا الَّذِینَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ رَبُّکُمْ أَن یُکَفِّرَ عَنكُمْ سَیِّئَاتِکُمْ وَیُدْخِلَکُمْ جَنَّاتٍ تَجْرِی مِن تَحْتِهَا الْأَنْهَارُ» [6] . Al-Kafi: Al-Shaykh al-Kulayni, vol. 4, page: 226, Book of Faith and Disbelief, Chapter on Repentance. [7] . Mustadrak al-Wasa'il: Al-Muhaddith al-Nuri, vol. 12, page: 145. [8] . Al-Kafi: Al-Shaykh al-Kulayni, vol. 4, page: 241. [9] . Nisa': 18. «وَلَیْسَتِ التَّوْبَةُ لِلَّذِینَ یَعْمَلُونَ السَّیِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّی تُبْتُ الآنَ وَلَا الَّذِینَ یَمُوتُونَ وَهُمْ کُفَّارٌ أُوْلَٰئِکَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِیمًا» [10] . Mu'minun: 99-100. «حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّی أَعْمَلُ صَالِحًا فِیمَا تَرَکْتُ ۚ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ یَوْمِ یُبْعَثُونَ» [11] . Wasa'il al-Shi'a: Al-Shaykh Hurr al-Amili, vol. 11, page 372. [12] . Ghafir: 84-85 "فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ* فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ" [13] . An'am: 158 "هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ ۗ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا ۗ قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ

What Is The View of Ahlulbayt (a.s) Regarding The Ma'ad? The Ma'ad, or the Day of Resurrection, is one of the fundamental principles in Islamic belief. Ahl al-Bayt (AS) has always emphasized the importance of this concept, reminding the Shia community of its significance and necessity. They have supported this belief through numerous hadiths and narrations. In this context, we will refer to some of these narrations, which have been recorded across various topics. The importance of remembering death and preparing for the Day of Judgment: Ahl al-Bayt (AS) emphasized the importance of remembering death and preparing for the Day of Judgment; Imam Ali (AS) said: "Beware!" Nothing will prevent you from acting in the Hereafter, as time is short.[1] The Messenger of Allah said about the importance of death that whoever remembers death twenty times a day will be resurrected with the martyrs of Uhud. [2] In the accounts of Imam Hassan (AS), it is mentioned that when he remembered death, he wept. And when he remembered the grave, he wept. And when he remembered the resurrection, he wept. And when he remembered crossing the Sirat, he wept, and whenever he remembered standing before Allah Almighty (on the Day of Judgment), he would cry out and fall unconscious (on the ground). [3] Imam Sajjad (AS) also said in a statement about death (O Allah!), keep us safe from the deception of the world and protect us from its evil and corruption, and show us death, and may there be no day when we are unaware of death. [4] These recommendations help Muslims always remember the Day of Reckoning and be prepared for it. Life after death as a journey towards Allah: Ahl al-Bayt (AS) view life after death as a journey towards Allah; Amir al-Mu'minin (AS) says: The destination (Day of Judgment) lies ahead, and death urges you from behind. Lighten your load to ensure your arrival. Indeed, those who have departed are eagerly anticipating your arrival. [5] Also, when condoling with a group of people one of whom had died, he said: This matter has not begun for you and will not end for you. This friend of yours, when he was alive, was traveling; think that he has now also gone on a journey. If he returns to you, he has returned, otherwise, you will go to him. [6] Imam Sadiq (AS) described the death as follows: take a lot of provisions and equipment with you, for the journey is long. [7] This perspective allows Muslims to view death with peace and hope, considering it not the end of life, but the beginning of a journey towards divine mercy. The importance of charity and good deeds after death: The Ahl al-Bayt (AS) always emphasized doing good deeds and charity; the Prophet Muhammad (SAW) said: Be aware that whoever gives charity will receive a reward of heavenly blessings equal to Mount Aḥad for every dirham he gives in charity. [8] Imam Sadiq (AS) said regarding the effects of good deeds: After a person's death, his record of deeds is closed, and he will not receive any reward except in three ways: a continuous charity that he has left behind and continues after him, and a guiding tradition that he has created and is acted upon after his death, and a righteous child who prays for him. [9] This view shows the importance of good deeds after the death and the hereafter of human beings. The reward of righteous deeds in the hereafter: The Ahl al-Bayt (AS) emphasized that the reward of righteous deeds of individuals will be given in the hereafter; in this regard, the Prophet Muhammad (SAW) said: Gabriel brought a message from the Lord, saying: O Muhammad, give glad tidings to the believers who perform righteous deeds and believe in you and your household; they will have the best reward with me and will soon enter Paradise. [10] Imam Sadiq (AS) was asked whether it is better for a person to perform his supererogatory prayers in one place or in different places? He said: In this place and that place; for they will testify in his favor on the Day of Resurrection. [11] Intercession on the Day of Judgment: The Prophet Muhammad (SAW) said: Three groups will intercede before Allah, and their intercession will be accepted: 1- Prophets 2- Religious scholars 3- Martyrs of Allah's way. [12] Amir al-Mu'minin (AS) said in a hadith: We (the Ahl al-Bayt) will intercede, and our friends will also intercede. [13] In another narration from the Prophet Muhammad (SAW), it is stated: The believer who intercedes the least will intercede for forty of his believing brothers. [14] Description of the Day of Judgment: Narrations describing the state of the Day of Judgment say: On the Day of Judgment, everyone will enter thirsty. [15] It is narrated from the Prophet (SAW) that he said: In the darkness of the Day of Judgment, the people's slogan will be "There is no god but Allah." [16] In another statement, he said: O people! Indeed, you will be gathered before Allah barefoot, naked, and uncircumcised, "as We created him, We shall restore him." [17] In another description given by the Prophet about the atmosphere of the Day of Judgment, it is said that people will be gathered in three groups: a group riding, well-fed, and clothed; a group that the angels will drag face down to the ground and gather them in the fire; and a group that walks and runs fast. [18] The Devout on the Day of Judgment: The Prophet (SAW) says about the devout: Whoever faces obscenity and lust and avoids it for fear of Allah Almighty, Allah will forbid fire to him, and he will be safe from that great terror. [19] Another statement from the Prophet (SAW) states: Whoever makes enmity with his own self instead of enmity with people, Allah will secure him from the terror of the Day of Judgment. [20] Imam Baqir (AS) said concerning the state of the devout on the Day of Judgment: Whoever has a light on that day will be saved, and every believer has a light for himself. [21] The Sinners on the Day of Judgment: The Prophet (SAW) says about the state of sinners on the Day of Judgment: Those who are backbiting, fault-finding, gossiping, and those who defame innocent people, Allah will gather them in the form of dogs. [22] Also, the Prophet (SAW) said: No one is an enemy to us, the Ahl al-Bayt, except that Allah will cause him to be afflicted with leprosy on the Day of Judgment. [23] Imam Baqir (AS) said concerning the condition of those who deny Allah's decree: They will be gathered like apes and swine. [24] A Description of the Divine Court on the Day of Judgment: Describing the divine court, the Prophet (SAW) said: Do you know what the news of this verse is, "That is the Day when the earth will tell its news"?[25] They said: Allah and His Messenger know best. He said: The news of it is that it will testify to every action that every servant, man and woman, has done on it, and will say: He did such and such. [26] Imam Ali (AS) says: Mouths will be sealed and will not speak, and hands will speak, and feet will testify, and skins will recount what they have done, and no word will be left unspoken before Allah. [27] Conclusion: The narrations of Ahl al-Bayt (AS) about the Hereafter clearly demonstrate the importance of belief in the afterlife and preparedness for the Day of Judgment; they guide Muslims towards a life full of goodness, charity, and righteous deeds so that they may be successful and happy on the Day of Judgment; belief in the Hereafter not only brings peace and hope to hearts, but also provides a strong motivation for performing good deeds and abstaining from sins; Ahl al-Bayt (AS), by emphasizing these principles, have shown that the Hereafter is one of the fundamental pillars of Islam, without which true happiness cannot be attained. [1] . Ghurar al-Hikam wa Durar al-Kalim: Al-Tamimi al-Amidi, Abd al-Wahid ibn Muhammad, vol. 1, p. 750. [2] . Majmu'at Warram (Tanbih al-Khawatir wa Nuzhat al-Nawazir): Warram ibn Abi Firas, vol. 1, p. 268. [3] . Bihar al-Anwar: Allama Majlisi, vol. 43, p. 331. [4] . Sahifa Sajjadiyya: The Fortieth Supplication, Supplication when remembering death, p. 203. [5] . Nahj al-Balagha: Sayyid al-Sharif al-Radi, Sermon 21, p. 62. [6] . Ibid. Wisdom: 357, p. 537. [7] . Bihar al-Anwar: Allama Majlisi, vol. 13, p. 432. [8] . Ibid. vol. 96, p. 115. [9] . Al-Hada'iq al-Nadhira fi Ahkam al-'Itrat al-Tahira: Al-Bahrani, Al-Sheikh Yusuf, vol. 22, p. 124. [10] . Bihar al-Anwar: Allama Majlisi, vol. 68, p. 19. [11] . Ilal al-Shara'i': Al-Sheikh al-Saduq, vol. 2, p. 343. [12] . Al-Khisal: Al-Shaykh al-Saduq, vol. 1, p. 156. [13] . Ibid. vol. 2, p. 624. [14] . Majma' al-Bayan fi Tafsir al-Quran: Al-Sheikh al-Tabarsi, vol. 1, p. 224. [15] . Kanz al-Ummal fi Sunan al-Aqwal wal-Af'al: Al-Muttaqi al-Hindi, vol. 14, p. 361, Hadith: 38938. [16] . Ibid. p. 366, Hadith: 38962. [17] . Sahih Muslim: Muslim, vol. 4, p. 2194 / Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 4, p. 206, Hadith: 5419. [18] . Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 4, p. 208, Hadith: 5428. [19] . Wasa'il al-Shia: Al-Sheikh Hurr al-Amili, vol. 15, p. 209. [20] . Thawab al-A'mal wa 'Iqab al-A'mal: Al-Sheikh al-Saduq, p. 181. [21] . Tafsir al-Qummi: Al-Qummi, Ali ibn Ibrahim, vol. 2, p. 378. [22] . Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 3, p. 325, Hadith: 4277. [23] . Thawab al-A'mal wa 'Iqab al-A'mal: Al-Sheikh al-Saduq, p. 204. [24] . Ibid. p. 112. [25] . Al-Zalzalah: 4. «يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا» [26] . Al-Amthal fi Tafsir Kitab Allah al-Munzal: Makarem al-Shirazi, Al-Sheikh Nasser, vol. 20, p. 377. [27] . Bihar al-Anwar: Allama Majlisi, vol. 7, p. 313.

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 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»