Taqavi Posted February 4 Share Posted February 4 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» Quote Link to comment Share on other sites More sharing options...
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