RESURRECTION AND BEHAVIOR

All religions that invite man to worship God, who command him to act righteously and forbid him to do evil, accept the Resurrection. In fact, they do not doubt that righteousness acquires value only when it is rewarded and that such a reward is not received in this world, it must necessarily be taken in another world and with another life. Indeed, we are all witnesses to the fact that in the course of earthly life the positive effects and advantages of the practice of religious norms can not be fully manifested; neither the righteous achieve their true reward nor are the bad guys and the oppressors completely punished. This will happen in another world, where all the actions of the people are carefully examined in order to reward the probi and punish the ungodly.

All ancient peoples believed in another life after death, so they buried the dead and performed special rituals to ensure that their fellow deceased found peace in the afterlife.

In hundreds of verses the Qur'an informs people about the Resurrection and dismisses any doubts about it, recalling to this end the primordial creation and the absolute divine power:

"Does not he see the man, who now shows himself to be clearly hostile {to us}, that we created him from a drop of liquid? And then, forgetting his creation, he gives us an example saying: 'Who will revive the bones {when after our death they will be rotten and scattered?' Say: 'He will revive them Who created them the first time. He indeed knows everything created "(Quran, XXXVI: 77-79)

In other verses he reminds men of the power of God, drawing their attention to the regeneration of the earth in spring after the winter's death:

"And among His signs is that you see the earth as dead, and as soon as we let it fall on it, it comes in motion and green. Verily whoever livens up this earth will also raise the dead, because He can do everything "(Koran, XLI: 39)

Sometimes it uses logical argumentation to awaken the human conscience and thus push it to admit this reality:

"We have not created heaven, the earth and what is in vain among them: those who do not believe in the Resurrection think that creation is a vain thing. Woe then to the unbelievers (who will be burned) from the fire of Hell! Will we even treat those who believe and work righteously and those who spread corruption on earth? "(Quran, XXXVII: 27-28)

The Fear of God (taqwa) and the observance of the basic precepts of Islam therefore aim to keep the Muslim faithful to the principles of Religion, assuring him of the otherworldly salvation and future life, as a reward for his good deeds and his conformation to the Will of God on earth. , as the Imam Ali also states:

If you imagine the moment in which they present the sum of the good works done ... you will see in them of the Lights in the darkness and of the Guides whose example must be followed. The Angels surround them, peace is upon them, the Gates of Paradise open before them to allow them to enter and occupy the place that God gives to His Faithful [Serm. n. 220].

He refers to this in the Qur'an:

     They will have a dwelling place of peace with their Lord, and He will reward them for what they have done [Quran, VI, 127].

     God has prepared for the believers Gardens where streams flow and where they will remain in perpetuity [Corano, IX, 73].

The Blessed of Paradise, freed from the weight of "terrestriality", is therefore "pure spirit", Divine Breath, and, as such, lives in the shadow of the Tree of Life, in the Perfect Union with God:

     There one finds those who have been created to sit in the Eternal Abode and he is outside the passing of the days [Serm. n. 164].

It says a Koranic verse:

 Hurry to the forgiveness of your Lord and to the vast Garden like the heavens and the earth that is prepared for the timorates [Koran, III, 133].

Paradise, therefore, represents the reintegration of the human being into the Universal Totality, and the Fear of God has recovered the "original" condition of the Paradise Adam, of the Adam destined to live in that place of delight and then, after the " sin ", forced to fall on earth, further and further from heaven. Thus conceived, Paradise is connected with the idea of ​​creation, that is to say of the Universal Order originated by the Creator of God, and the Koran clearly expresses this concept:

As for those [the Timorates of God], they will dwell in Paradise, where they will always remain, as long as the heavens and the earth endure [Quran, XI, 108].

We are therefore in the presence of something linked to the temporal dimension and therefore destined to be subject to the total transformation that will be there at the "end of time", when the Universe returns to reintegrate itself in God.

Each religion describes this great eschatological moment in which all the universal order ceases and the Imam Ali fixes it in the words of one of his sermons:

"He [God] will annihilate the Universe when the time has come, and then everything will pass into non-existence" (Sermon No. 185);

Man, in his condition as Vicar of God on earth, will be primarily concerned by this, since the distinction between Truth and Error, between Divine Breath and "terrestriality" must be worked out in him, and at that moment God will draw the balance the end of the cycle thus came to close: this is what the Koran calls the Day of Judgment and in it God will be "judge" of all human actions, giving the Timorates the Eternal Prize and to the "hypocrites" the Eternal Damnation.

The Koranic verses say:

"On that day, we will roll up the sky as the volume of the Scriptures is rolled up" (Qur'an, XXI, 104):

     One day we will make the mountains disappear ... and we will gather all the men ... They will be presented to your Lord, lined up in order, and they will be told: "you have come to Us naked as we created the first time [Quran, XVIII, 47-48].

     It will be blown in the Horn ... Each soul will be accompanied by a guide and a witness [Koran, L, 20-21].

     Heaven will be broken and His promise will be fulfilled [Quran, LXXIII, 18].

     And the Angels seated at the sides of Your Throne, while eight Angels will carry the Throne of your Lord [Quran, LXIX, 17-18].

This is how the Imam Alì expresses itself:

   Each development completes its cycle. The last ones join the first ones [phrase expressing the idea of ​​the cyclical nature of existential development]. Everything will have its place on the Day of Resurrection. Then God will upset the sky and shatter it. He will shake the earth and shake it. He will uproot the mountains and disperse them. The whole universe will fall out of respect for His Glory and Fear of His Justice. He will draw men from the world and inform them of the secret things [Serm. n. 108].

So we find ourselves in the moment in which every mystery must be revealed, and man will realize the nature of the commitment assumed to the "origin", when the weight of being "center" of the Creation and to answer to God of his operated. In the Qur'an it is God himself who judges men:

Whoever has received the Book in his right hand will say, "Take, read my book. Indeed I knew I would have my account! " He will have pleasant existence in an elevated Garden [Quran, LXIX, 19-22].

     Then the Paradise will be brought to the God-fearing: "This is what has been promised to you ... So enter it in peace!" This is the Day of Eternity [Koran, L, 31-34].

According to Islam, the human being is in fact a creature formed by a body and a spirit.

The human body is one of the compounds of matter and, as such, it underlies certain laws: it is born, it ages, it wears out and, in the end, it decomposes and disappears. God says:

"Indeed, in the beginning, we created man from a substance taken from the mud, so we made a seed of it (in a drop of liquid, situated in a steady receptacle; then we made a lump of blood of the seed, of the lump a mudgah and of this of the bones; then we covered the bones of flesh and gave it a new and extraordinary creation "(Koran, XXIII: 12-14).

On the contrary, the human spirit is not material and therefore possesses none of the specific properties of matter. According to the Islamic religion, the death of men is not their complete annihilation. In fact, it teaches us that with death, the imperishable spirit recedes its ties with the body, which decomposes and disappears, unlike the spirit that continues its existence without the body. God says the Most High:

“Those who deny the Resurrection say: 'How are we going to be recreated again after we are dead and our bodies have decomposed and scattered on the earth?' ... O Prophet, answer them: 'The Angel of Death, delegated to you, it will divide you from your bodies {therefore you will not annihilate yourself} ”(Koran, XXXII: 10-11).

The Prophet said: "You dying do not destroy yourselves, but rather from one dwelling to another ".

According to Islam, after death, man continues his life according to a specific modality: he who has acted righteously enjoys the blessedness and gifts of God, but he who has done evil becomes prey to torment. Then when the Last Judgment will be there, everyone will have to respond before God for the actions they have done during their earthly life. The world in which man lives from his death until the Day of Judgment is called "Barzakh". God says the Most High:

"Behind men, after their death, there will be a barzakh {intermediate stage, which will last} until the day they are resurrected" (Koran, XXXII: 10-11).

In another verse he then says:

"And do not consider those who have fallen on the way of God to be dead, no, they are alive and come, with their Lord, sustained" (Koran, III: 169).

It will therefore be a paradise released from every condition linked to the time dimension, as it is restful in God himself. Of those who did not follow Retto Sentiero in life is said:

   On that day they will not benefit those who have unjustly acted their apologies [Quran, XXX, 57].

     God will say to his Angels: "Cast into Hell every stubborn unbeliever, an enemy of good, transgressor and skeptic ..." [Quran, L, 24-25].

     The one to whom the book will be given in the left ... will say God to the demons: "Take it and put it in chains, then let it burn in the Furnace" [Quran, LXIX, 25, 30-31].          

Of the Day of Judgment, whose "weight" will be the right one and whose "knowledge is only with God" (VII, 187), says Imam Ali:

He [men] will divide them into two groups: believers and virtuosos, infidels and sinners. He will call the first to Him and will always keep them in His House. There they will dwell forever .... But the unbelievers and sinners will be cast into Hell [Serm. n. 108].            

The Day of Judgment marks the end of a world and is, at the same time, the beginning of a new one, as this is contained in the Book of God and the Mahdi itself. The Koran says:

     As we have produced the first Creation, we will reproduce it on the Day of Resurrection. This is a promise ... and We will keep it [Koran, XXI, 104].

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