Turning Back to God through Facing Difficulties

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Turning Back to God

In the previous discussion, we have seen that our being has a goal or purpose. Our eyes are for a purpose; our ears are for a purpose; our hearts, brain and nerves each have been created for a purpose. Even our finger tips have a philosophy behind them. Thus, how is it possible that our total being be without a purpose?

One should look at one’s sins and transgressions in this light as well. In facing difficulties in following God’s Commands, one becomes familiar with one’s ugly and evil deeds and will turn back to God. It is here that a part of the difficulties and unforeseen events are, in reality, Divine blessings. The Holy Qur’an says:

“Corruption has appeared on land and sea because of (the need) that the hands of men have earned, that (God) may give them a taste of some of their deeds: in order that they may turn back (from evil).” (Surah Ar-Room, 30:41).

Hence, it is far from logic and intellectual reasoning to consider painful events as confirmations of evil or to interpret them as calamities that are considered to be in opposition to Divine Justice. Indeed painful events may lead us to become better human beings.

Value of Life through Facing Difficulties

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The-value-of-life

Perhaps it is difficult for some people to understand that if life were only filled with blessings, it would lose its value.

It has been proven today that if you place an object in the middle of a room and you give it a strong, uniform light from all directions and the object and the room are both completely smooth, we will not be able to see the object due to lack of contrast between light and shadow. When shadows are placed next to light, the dimension of the form is made clear.

The value of the gifts of life as well as the weak and strong shadows of difficulties cannot be seen. If throughout life, there was no such thing as sickness, the pleasure of health would never be sensed. The dawn that brings relief following a night of high fever brings about the realization of what a jewel good health is.

In general, a uniform kind of life, even the most comfortable kind of life is tiresome, spiritless and deathlike. It has often been seen that individuals, because of a comfortable life, empty of any kind of difficulties, find it so boring that they attempt to commit suicide or else they continuously complain about their life.

You will find no architect with taste who will design the walls of a large room to be totally smooth and uniform. Rather, he carves the rooms and adds texture.

Why is the world of nature so beautiful? Why is the view of jungles which fill the sides of mountains and streams with twist and turns among the small and large trees so interesting and attractive? One reason is the lack of uniformity.

The order of light and darkness and the coming and going of day and night which the Holy Qur’an emphasizes in various verses, has a great effect upon ending any kind of a tiresome life for human beings. Why? Because if the sun were continuously in one place in the sky and uniformly gave light to the earth, if its position never changed and night would never come, in a short period of time, all human beings would get tired.

It is because of this that we must accept that at least most of the problems caused by unforeseen events give a spirit to life, making it sweet and bearable. It gives more value and meaning to the blessings we have and gives the human being the possibility to benefit from the gifts to the greatest extent possible.

Difficulties Brought About by Human Beings

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Difficulties

Many people fall into error in their judgment of the causes and effects of unforeseen events when the oppression which takes place through the hands of oppressors are considered to be signs of the injustice of the Creator of the world. Additionally, the disorder in the work of humanity is considered to be the fault of disorder in the structure of creation.

Just as they sometimes ask: Why do some earthquakes strikes cities and cause little damage but in the rural areas, many people are taken as sacrifices and many lose their lives in the fallen shelters of their homes? What kind of justice is this? If calamity is to be divided, why is it not divided up equally? Why is the edge of sorrowful catastrophe always falling upon the deprived people? Why is it that deprived people suffer the most with contagious diseases?

These are all beside the fact and do not relate to the system of creation and justice of God. These are the results of oppression, exploitation and colonialism of human beings in relation to one another.

If it were not for the fact that rural people are abased and poverty-stricken due to the oppression of the cities and they were able to build better and stronger homes for themselves like those in the cities, earthquakes would not have such an effect upon them.

But when their houses are built of mud or stones or wood and very little stucco or cement is used in the building of their homes, even a strong wind or a slight earthquake hurts them. But what does this have to do with God?

This criticism should be made against the unbalanced situation and erroneous system of society. We must arise and end these injustices to society. We must wage war against abasement and poverty and give the deprived their rights so that such phenomena do not appear.

If all groups of society have sufficient nourishment, health care and treatment, they will be able to face diseases and sickness with greater strength and perseverance.

But when an erroneous and false social system rules a society in the form of colonialism, one person is given so many possibilities that even their cats and dogs have veterinary doctors and medication. Meanwhile, many humans do not have even the most basic necessities of life and health care for their children. Such unpleasant events are plentiful and have been seen by all.

Instead of complaining about God in such situations, we should reproach ourselves.
We have to tell oppression not to be oppressive! And we have to tell the oppressed not to bear oppression!

We must make efforts so that all individuals of a society have at least the minimum amount of healthcare facilities, food, housing, educational and cultural possibilities.

In summary, we should not place the blame for our sins on creation. When did God ever impose a system like this upon us? Where has He ever recommended this? Of course, He created us free because our being free is the key to our development and progress. But it is we who misuse our freedom and oppress each other and this oppression then shows itself as imbalance in society. Unfortunately, this error has come to affect a great many people. The Holy Qur’an says:

“Verily God will not deal unjustly with man in aught: it is man that wrongs his own soul.” (Surah Yunus, 10:44).

And now we end the discussion of signs of catastrophes here even though there is still a great deal which could be said, but this brief discussion is sufficient for us in this short study.

God’s Justice and Eternal Punishment

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Eternal Punishment

We know that the Holy Qur’an directly speaks of the eternal punishment to be given to the kufar. That is, it speaks about eternity.

“God has promised the hypocrites, men and women., and the kafirs, the fire of hell; therein shall they dwell; sufficient is it for them; for them is the curse of God, and an enduring punishment.” (Surah At-Tawba, 9:68).

The Qur’an also promises the believing men and the believing women gardens in Paradise forever. It speaks about eternal reward.

“God has promised to believers, men and women, gardens under which rivers flow, to dwell therein and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of God: that is the supreme felicity.” (Surah At-Tawba, 9:72).

The question then arises: How can one accept that in one’s lifetime of eighty or one hundred years, one commits evil deeds and then for eternity – millions of years – one is punished? How can this be reconciled with God’s justice?

Of course, this question does not arise about eternal reward because the ocean of God’s Mercy is very great and so, His eternal reward shows greater virtue and mercy.

Should a balance not exist between punishment and reward?

In order to reach a final answer to this question, several points need to be noted:

Punishments on the Day of Resurrection do not resemble punishments in this world. For instance, a person is found guilty of aggression and plunder and he spends some time in prison whereas the punishment on the Day of Judgment takes into consideration the efforts of one’s deeds and the particularities of a person’s acts. In clearer terms, the difficulties which one will bear in the other world will be the direct result of one’s deeds. The Holy Qur’an explains this very clearly where it says,

“Then on that Day, not a soul will be wronged in the least and you shall but be repaid the needs of your past deeds.” (Surah Ya Sin, 36: 54).

With one simple example, we can visualize this truth that a person who goes after narcotics and alcoholic drinks and no matter how much one explains that these things will ruin him, sicken his heart and destroy his nerves, he does not listen. He spends several weeks or months drowned in these killing pleasures. Gradually, he develops ulcers, heart or nerve disease and then he spends tens of years until the end of his life suffering because of this and he groans night and day.

Can one object here as to why a person who only drank or did drugs for several weeks or months have to suffer for ten of years?

It is reality stated in response that this is the result of his own actions. Even if he were to live longer than the Prophet Noah and were to live for tens of thousands of years and we were to continuously see him in pain and anguish, we would say that this is something he brought upon himself with his deeds.

Punishment on the Day of Judgment is similar. Thus, no one can object to the justice of the situation.

Some people assume that the time limit of the punishment must be the same extent as the sin. However, this is an erroneous belief because the relation between a sin and punishment is not a temporal one; it depends upon the result and quality of the sin.

For instance, it is possible that a person can kill an innocent person in one second, but according to the laws of some countries, he is given life imprisonment. Here we see that the time of the sin was one quick second whereas the punishment is for tens of years. No one considers this to be oppressive. Why? Because the question here is not one of days or weeks or months or years, it depends upon the kind of crime and the effect of the crime.

Eternity in hell and eternal punishment only belongs to those people who have closed all doors to salvation for themselves and they have drowned themselves in corruption, recklessness, kufr and hypocrisy so that the darkness of sin takes over their entire being and, as a result, that person takes on the colour of sin and kufr.

The Holy Qur’an says:

“Nay, those who seek gain in evil and are girt round by their sins- they are companions of the fire: therein shall they abide (for ever).” (Surah Al-Baqarah, 2:81).

These kinds of individuals have completely cut off their connection with God and have closed all doors to their salvation and well-being.

These kinds of individuals are like birds that purposefully break their own wings and pull out their own feathers, hence, are obliged to walk forever upon the earth and are deprived of flying through the skies.

The three points given above clarifies the issue that eternal punishment which belongs to a particular group of hypocrites or kuffar does not oppose the principle of justice. This is the ominous result of their deeds themselves. The Divine Prophets had previously told them that their deeds would have these results.

It is clear that if individuals are ignorant and the invitation of the Prophets is not known to them and if they commit evil deeds out of ignorance, they will not receive such a difficult punishment.

It is also necessary to point out that the ocean of Divine Mercy is so great and extensive that a large group of transgressors are given God’s Mercy; some by means of intercession; some by means of forgiveness and some because of small, good deeds which they performed. God, by His greatness, gives great reward for those small, good deeds. And another group, after they have been punished for a time in hell and have been purified, will return to Paradise due to Divine Mercy.

The only group remaining is the one which has enmity towards the truth and commit oppression, corruption and hypocrisy so that their whole being is covered in oppression, kufr and faithlessness.

The Proof or Reason for the Creator’s Justice

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Reason for the Creator’s Justice

1. Goodness and Evil
We have learned – and it seems that this issue is necessary – that out intellect distinguish between good and evil to a certain extent. (This is that very thing which scholars speak about in ethical terms: “Goodness” and “Evil.”)

For instance, we know that justice and goodness are good and oppression and stinginess are evil. Before religion even mentioned these things, it was clear to us. However, there are other issues which exist which our intelligence is not sufficient to understand and we must seek guidance from Divine Leaders and the Prophets.

Thus, if a group of Muslims like the Ash’arites, deny intellectual goodness and evil and the way of distinguishing between good and evil, then they are completely wrong.

For, if our intellect does not have the ability to choose between good and evil, how would we know whether God would send His message through false prophets or not? However, the moment we say God would lie, we know that God’s Promises are always true and that He is always truthful. He would never encourage deceit and never give miracles into the hands of a deceitful person. It is here that we can rely upon what religion and the Divine Law says.

Thus, we can conclude that the belief in intellectual good and evil is from religion. (Note this with care). Now, let us return to the proof of Divine Justice. In order to understand this, we must know:

2. The Sources of Oppression
The source of oppression is one of the following things:

• Ignorance: It sometimes happens that an oppressive person does not, in truth, know what he is doing. He does not know that he is destroying someone’s rights and he is not aware of what he is doing.

• Need: Sometimes a person is tempted to commit a satanic act in order to attain something that another has, whereas if he were self-sufficient, he would have no need to commit oppression.

• Inability: Sometimes a person is not willing to have the rights of another curtailed but he does not have the power or ability to do anything about it. So, unwillingly, he commits oppression.

• Selfishness, Bearing Grudges and Seeking Revenge: Sometimes none of the above-stated qualities exist; however, selfishness or a sense of seeking revenge or bearing a grudge makes that person commit oppression against another. Sometimes, the spirit of exclusiveness and monopolization causes injustice to others.

Note that none of these ugly qualities and deficiencies exist in God, for He is The All-Knowing, The Needless, The All-Powerful and The Most Kind. It makes no sense for God to commit oppression. He is a Being who is Endless, Perfect and Unlimited. Only Goodness, Justice and Mercy can stem from such a Being.

If he punishes those who commit evil, in reality, it is the result of their deeds which causes this, just like a person who, as a result of the use of narcotics or alcohol, is afflicted with an incurable disease. The Holy Qur’an says:

“You receive but the recompense of what you have earned.” (Surah Yunus, 10:52).

3. The Qur’an and the Justice of the Creator
It is important to note that the Holy Qur’an greatly emphasizes God’s Justice:

“Verily God will not deal unjustly with man in aught: it is man that wrongs his own soul.” (Surah Yunus, 10:44).

And in another place, it says:

“God is never unjust in the least degree.” (Surah An-Nisa, 4:40).

And,

“We shall set up scales of justice for the Day of Judgement so that not a soul will be dealt with unjustly in the least.” (Surah Al-Anbiya, 21:47).

Note, what is meant by “balance” in the above verse, is the method of weighing good and evil, not like scales of this world.

4. Invitation to Justice and Equity
The qualities of the human being must be like a ray of God’s qualities and in human society, God’s qualities are widespread. According to this principle, to the same extent that the Holy Qur’an stresses the Justice of the Creator, He has also stressed justice and equity in human society and the individuality of individuals.

The Holy Qur’an says that oppression and injustice will destroy society and that the fate of oppressors is of the most painful kind. In addition to mentioning the fate of past tribes, the Holy Qur’an has often repeated this truth for people to see the result of oppression and corruption and what punishment will be given. The Holy Qur’an clearly states as a principle:

“God commands justice, the doing of good and kindness to family members and He Forbids all shameful deeds and injustice and rebellion….” (Surah An-Nahl, 16:90).

It should be noted that committing oppression is an ugly act, to accept oppression and suffer suppression is also wrong according to Islam and the Holy Qur’an:

“Deal not unjustly and you shall not be dealt with unjustly.” (Surah Baqarah, 2:279).

In general, submission to inequity encourages oppression, increase suppression and aids oppressors.

The Difference between Justice and Equality

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Equality

 a important point which should be pointed out in this lesson is that sometimes justice is confused with equality so that the meaning of justice becomes “equality should be maintained,” when this is not so.

Equality is not a condition for justice. Rather, rights and priorities must be considered. As an example, justice in a classroom of students is not that they all receive equal grades and justice between two workers is not that they receive equal wages. Rather, justice is that each student should be graded according to his knowledge and ability and each worker be judged according to his work and activity.

In the world of nature also, justice in the extensive sense means just this. The heart of a whale, which weighs one ton, cannot be compared to the heart of a sparrow, which is perhaps not more than one gram in weight. If they were equal in size, there would be no justice. Similarly, if the roots of a very tall tree were equal in size to the roots of a small plant, this is not justice but is equivalent to oppression. Justice is that every creature receives its rights in proportion to its abilities and needs. In other words, justice is not equality but equity.

What is Justice?

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Justice

Justice contains two varying meanings. The extensive meaning of justice is “to put everything in its place,” or in other words, being in balance and equilibrium. This meaning or sense of justice rules over the entire created universe – in the galaxies, within an atom, in the structure of a human being’s existence and in all plants and animals. This is what the famous tradition of the Holy Prophet refers to when he says:

“It is by means of justice that all of the heavens and the earth exist.”

For example, if the powers of attraction and repulsion of the earth lose their sense of balance and one of these two is removed or destroyed, the earth will be drawn towards the sun, set on fire and destroyed or it will leave its orbit and wander in the endless space of the universe until it is destroyed.

Another meaning of justice is “following individual rights.” The opposite of justice, then, is oppression in the sense of taking the rights of some and giving them exclusively to others or to take away someone’s rights and give them to another, or to discriminate in the sense that some people are given their rights and others are not.

It is clear that the second meaning is a particular one and the first one is general. It should be noted that both meanings are truthful in relation to God, even though the second meaning will be more emphasized here.

The meaning of God’s Justice is to neither remove the rights of a person nor give the rights of one to another or to discriminate between people. He is Just in all senses of the word and the reasons or proof of His Justice will be mentioned in the next lesson.

Oppression whether it is by way of taking away a person’s rights or by way of giving the rights of one to another, or by waste and discrimination, does not exist in the pure Essence of God. He never punishes a person who does good and He never encourages a person who does evil. No one will be held responsible for the sins of another. He does not burn the wet and dry together.

If everyone is in error in a community except for one person, God separates the accounts of that one person from that of others and does not punish that person along with the sinners.

And the fact that the Ash’arites said, “Even if God sends all of the prophets to hell and all of the criminals and sinners to heaven, it is not oppression,” is vain babble and baseless. The intellect, which is never polluted with superstition and discrimination, will not listen to these ugly words.

Why do we think about God and study ways of knowing the Creator of the universe?

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THINK

1. The Love to be informed about and know the world is deep inside every one of us

We all want to know, in truth: Did this elevated heaven, with its beautiful stars, this extensive earth, with its heart-rendering views; these various creatures; beautiful birds; various kinds of fish, the seas and flowers; the blossoms, plants, abundant trees, whose tops reach towards the heavens; did all of these things come into being of their own free will or were all of these wonderful forms painted by an expert, a powerful painter?

Beyond all of this, the first question which comes to mind for all of us is: Where did we come from? Where are we? Where are we going? If we know the answers to these three questions, how happy will we be! That is, if we know where our life began and where it will finally end and what duties we have now, our searching spirit tells us: you must not sit quietly until the answers come.

It often happens that in an automobile accident, a person is injured and becomes unconscious and for his treatment, they take him to a hospital. When his condition has improved a bit, and when he awakens, the first thing which he asks of those around him is, “Where am I? Why did you bring me here? When can I leave here?” All of these questions show that a person cannot remain indifferent and not ask these questions.

Thus, the first thing which sends us looking for God and understanding of the creation of the world of existence is our very thirsty spirit of search.

2. A sense of thankfulness

Pretend that you have been invited to a very important affair and all means of convenience have been provided for you but, because you have been invited through your brother, you do not know the host well. The first thing you will want to do when you enter the gathering is to find the host to thank him.

When we look at this widespread created world and the multiple blessings which have been provided for us: eyes which see, ears which hear, sufficient intelligence, various physical and psychological abilities, various means for living and for earning our livelihood, we automatically begin to think about trying to know He Who has given us all of these blessings and even though He does not need our thanks, we still thank Him and, until we do this, we are unhappy with ourselves and feel we have not done a duty.

This is another reason why we begin to search to come to know God.

3. The bond between things to our benefit and things to our harm with this example

Pretend that we are going on a journey and we reach a cross-road in which there is a great deal of commotion. Everyone warns us not to stop at this cross-road because there is great danger there. Each group invites us to go its way. One group says, “The best way is to go east.”

Another says, “Go West. It is the best road.” The third group invites us to a road or a way which is between the other two, saying, “This is the only way of saving yourself from danger and reaching your home safely. This is the way that will give you happiness and security and be a place of refuge for you.”

Would we allow ourselves to choose a way without study? Will our mind allow us to stop there and not choose any way? Clearly not.

Rather, our mind and our wisdom tells us to begin immediately to study and research, to listen to the words of each group carefully and accept whichever way has the most correct signs, speaks the truth and has convincing reasons for taking that way. Having assured ourselves of the right way, we take it and move forward.

In life in this world, also, we have such a condition. Different religions and schools of thought invite us to take their way, but as our fate, our fortune and misfortune, our progress and backwardness depends upon our study and making the best choice, we are obliged to think about this and prevent ourselves from falling into misfortune, corruption and difficulties.

This is yet another reason which invites us to search for the Creator of the world. The Holy Qur’an says:

“So give good tidings to my servants, those who listen to the sayings and follow the best of it…” (39: 18)

How to distinguish Imam al-Mahdi from false claimants?

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Imam al-Mahdi

Hujjat al-Islam Javad Ja’fari, the director of the Institute for Theology of Hajj and Pilgrimage has spoken about the methods for building the love of Imam al-Mahdi in oneself and preparing for his advent.

“Mahdawiyah (Messianism) is an issue of belief and perspective and the future reappearance of Imam al-Mahdi is based on prophetic narrations and is a divine promise to the believers and a emblem of the correct path,” he said.

To recognize those who falsely claim to be Imam al-Mahdi from the Imam himself, Hujjat al-Islam Ja’fari has said: “Unfortunately, among the layers of society there are those who do not have enough information in regard to the false claimants of Mahdawiyah, although they may be experts in their own fields.”

His Eminence explained that in the traditions that we have about Mahdawiyah, it is said that Imam al-Mahdi will appear only after several significant and miraculous signs occur. The companions of the Imam, including the Yemeni and Khorasani figures, who have special characteristics, will appear prior to the advent of the Imam to prepare mankind for his advent.

“Those who are aware of these traditions will not be afflicted by the false claimants. Thus, those who accept a false claimant do not have sufficient knowledge of the narrations regarding Mahdawiyah,” Hujjat al-Islam Ja’fari explained.

He pointed to the sedition that has been created by Mahmoud al-Hasani Sarkhi in Iraq and said: “Because of the various wars and conflicts recently inflicted on Iraq by the Takfiri group ISIL and the remnants of the Ba’ath party, some people have reached a spiritual and social impasse and cannot imagine a way out. Those who do not have sufficient information about Mahdawiyah have accepted the claim of people, such as Sarkhi, who has claimed to be a representative of Imam al-Mahdi and has found a following.”

“In Iraq and Pakistan, the general knowledge, as well as the religious knowledge and awareness of the people religious propaganda is very low, so ignorance and the emotional and social needs of the people can cause the people of these nations to be attracted to these false claimants,” Hujjat al-Islam Ja’fari explained.

Those who have belief in Mahdawiyah can recognize their duties by studying the prophetic narrations. Imam al-Mahdi is the symbol of justice and when he appears, he will fill the earth with justice. Someone who is worthy of being the companion of the Imam will have to be ready to accept this justice and justice must be his first concern and he must be prepared to implement justice wherever it is necessary, even if it is to the detriment of his own relatives.

A narration states that anyone who wants to be a companion of Imam al-Mahdi must have good morals and institutionalize morality in their entire being. “Mahdi-like characteristics will become outwardly apparent when society obtains a Mahdi-like lifestyle and when people implement these characteristics in their individual lives. Mahdi-like characteristics contain elements such as justice and morality,” Hujjat al-Islam Ja’fari explained.

Hujjat al-Islam Ja’fari further explained that a Mahdi-like lifestyle can be obtained with the acquisition of just and pious characteristics: “Mahdi-like characteristics must be implemented in the lives of mankind, just as during the sorrowful month of Muharram when we wear black clothes and attend mourning ceremonies. During Muharram these Mahdi-like characteristics become apparent, [but they must be apparent all year long].”

Paradise and Hell are the Embodiment of our Deeds

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Paradise and Hell

Many people ask themselves, “Is the world after death similar to this world? Or does it have differences?”

Its rewards, its punishments, and, finally, the laws and system which rule it, are they like this world? In response, it must be clearly stated that: We have many witnesses in hand which show that this world and that world are very different from each other, so that that which we know in this world is like a mirage that we see from a distance.

It is best if we explain it with the example of the fetus — like the difference which exists between the world of the fetus and this world, the separation between this world and the next exists, or it is greater.

If a child who lives in the world of the fetus had intelligence and wished to have a correct image about the external world, heaven and earth, the sun and moon and stars, the mountains and jungles and seas, most certainly, it could not.

For a child who lives in the world of the fetus and who has seen nothing but the small world within its mother’s womb, concepts of the moon and sun and seas and waves and thunder storms and breezes and flowers and the beauties of this world would not exist.

All of its vocabulary is summarized in a few words. And if someone outside of its mother’s womb could speak with it, it would never be able to understand its language.

The limitations of this world with the extensiveness of another world is this much or more. Thus, we do not have nor will we ever have the power neither to know about the blessings of another world nor to know what Paradise is.

Thus, we read in a Tradition, “There are blessings in heaven which no eyes have seen, no ears have heard and have entered no one’s brains.”

The Holy Qur’an expresses this same idea in different words:

“Now no person knows what delights of the eye are kept hidden (in reserve) for them — as a reward for their good Deeds.” (32:17)

The powers and systems ruling that world also have great differences with this world. For instance, in the trial of the Day of Judgment, the witnesses for the deeds of a human being will be his or her hands and feet, skin and body and even the earth upon which a sin or a good deed was performed will bear witness.

“That Day shall We set a seal on their mouths their hands will speak to Us and their feet bear witness to all that they did.” (36:65)

“They, will say to their skins: ‘Why do you bear witness against us?’ They will say, ‘God has given us speech — (He) Who gives speech to everything: He created you for the first time and unto Him were you to return,” (41:21)

Of course, one day conceptualizing this was extremely difficult but with examples gained from the progress of science, there is no longer room for amazement.

At any rate, even though we only know the benefits of the next world as a mirage and even though we cannot come to know the extensiveness and importance and particulars of the Hereafter, but we know this much that the blessings of the world as well as its punishments are both physical and spiritual because the Resurrection contains both aspects, and, naturally, its rewards and punishments must have both aspects.

“And give glad tidings to those who believed and did good deeds that for them are gardens underneath which rivers shall flow. Wherever they are provided with a fruit from there as a provision, they shall say, ‘This is what we had been provided with before and shall be brought of it similarities and there, for them, are purified mates; and they are therein forever.” (2:25)

“God has promised to believers, men and women, gardens under which rivers shall flow to dwell therein and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of God: that is the supreme felicity. “(9:72)

Those who are to go to Paradise because God is satisfied with them, and their Creator has accepted them, are so happy and full of pleasure which is incomparable to anything else.

As to those who are going to go to Hell, in addition to the fire and harsh physical punishments, the anger of the Creator is awaiting them, and that is greater than any kind of torture.

Embodiment of Deeds

It is worth noting that many verses of the Holy Qur’an can be used to show that at the Resurrection, our deeds will be enlivened and will be present for us in various ways and one of the important areas of rewards and punishments is this very embodiment of deeds.
Oppression and injustice will appear in the form of black tools and will surround us as a Tradition from the Holy Prophet tells us, “Injustice is darkness on the Day of Resurrection.”

“They will soon be enduring a blazing fire.” (4:10)

“One Day shall you see the believing men and the believing women, how their light runs forward before them and by their right hands (their greeting will be), ‘Good News for you this Day! Gardens beneath which flows rivers! To dwell therein forever. This is indeed the highest achievement.” (57:12)

“And let not those who covetously withhold of the gifts which God has given them of His Grace, think that it is good for them. Nay, it will be the worse for them. Soon shall the things which they covetously withheld be tied to their necks like a twisted collar on the Day of Judgment to God belongs the heritage of the heavens and the earth.” (3:180)

We know that knowledge and science today tells us that nothing in the world is destroyed; material and energy are continuously changing form without them ever disappearing. Our deeds and acts are no different and according to this rule, they remain eternally, The Holy Qur’an, in a short and strong sentence, says about the Resurrection,

“And the Book (of Deeds) will be placed (before you); and you will see the sinful in great terror because of what is (recorded) therein; they will say, ‘O! Woe be upon us! What a book this is! It, leaves out nothing, small or great, but takes account thereof!’ They will find all that they did, placed before them; and not one will your Lord treat with injustice.

“Behold! We said to the angels, ‘Bow down to Adam, they bowed except Iblis. He was one of the jinns and he broke the command of his Lord. Will you then take him and his progeny as protectors rather than Me? And they are enemies to you!” (l8:49-50 )

“On that Day will men proceed in companies sorted out to be shown the deeds that they (had done).” (99:6)

“So, he who has done an atom’s weight of good shall see it…And he who has done an atom’s weight of evil shall see it.” (99:7)

Notice that it says you will see that very deed.

The fact that our deeds, large and small, good and bad, will remain guarded and permanent in this world and will not be destroyed and at the Day of Judgment, they will be with us, can be a warning to all so that we stand up before ugliness and evil and a corrupt environment and be loyal and desirous of good deeds.

The amazing thing is that today, things have been invented which can help us envision this fact in this world.

At any rate, many of the questions which relate to the Resurrection and the eternality of rewards for good deeds and punishments for evil deeds in the Holy Qur’an refers to good or bad deeds in our spirit and body which leave effects and these effects will always remain with us.

Think and Answer

1. Is the life of the human being at the Resurrection exactly similar to life in this world?
2. Can we really conceive of rewards and punishments of the Resurrection?
3. Do the rewards for good deeds and punishments f or evil deeds only have a physical quality?
4. What does embodiment of deeds mean and how does the Holy Qur’an refer to it?
5. At the Resurrection, what difficulty does ‘embodiment of deeds’ solve?