We (according to some traditions) consider this world as a bridge that man should pass it over so as to join an eternal life; in other words, it is a farm to seed here and to harvest in the hereafter, or in some verses of the holy Quran, this world is considered as a market where we can provide for the next life to come, as God says:
O you who believe, may I offer you a trade which will save you from a painful punishment? Come to believe in God and His Messenger, and strive for God's cause with your possessions and your lives. That will be better for you, if you only knew." (61: 10-11)
Creating man without also bestowing upon him an immortal and meaningful life would be a vain and futile act.
The sages and theologians of Islam have brought forth different ways of proving the necessity of the principle of Resurrection and life after death, their principal source of inspiration being the Holy Qur'an. It is thus appropriate here to allude to the Qur'anic proofs of the Hereafter.
1. God is the absolute Truth, thus His acts are all true, they are devoid of any kind of falsehood or vanity. Creating man without also bestowing upon him an immortal and meaningful life would be a vain and futile act, as the Qur'an says:
Then did you think that We created you uselessly and that to Us you would not be returned?" (23:115)
The pious and the impious do not receive the same recompense in the Hereafter. However, we observe that the life of this world is such that perfect justice as regards the dispensing of reward and punishment is unrealizable. . . The hereafter is necessary for the realization of the perfect justice of God.
2. The justice of God demands that the pious and the impious do not receive the same recompense in the Hereafter. However, we observe that the life of this world is such that perfect justice as regards the dispensing of reward and punishment is unrealizable, since the destinies of the two groups of souls are so intertwined that they cannot be completely disentangled from each other. From another angle, there are certain acts-good and bad-whose very intensity calls for a recompense that goes beyond the scope of this lower world: one only has to reflect on, for example, a person who is martyred after spending his entire life exerting himself to the utmost for the cause of the Truth, and another who kills innumerable pious souls.
It is clear then, that the world hereafter is necessary for the realization of the perfect justice of God; for this absolute justice requires a realm of infinite possibility; as the Holy Qur'an says:
Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?" (38:28)
It also says:
To Him is your return all together. [It is] the promise of Allah [which is] truth. Indeed, He begins the [process of] creation and then repeats it that He may reward those who have believed and done righteous deeds, in justice. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to deny." (10:4)
In this world the evildoers are usually in one line with the good ones and sometimes even higher; a non-equity which does not read with the great justice of God. So there must be somewhere to distinguish bad from good and false from truth, a place where everyone should see the result of their deeds. God says in the Quran:
Do those who have perpetrated evil deeds suppose that We shall treat them like those who have faith and do righteous deeds, their life and death being equal? How bad is the judgment that they make!" (45:21)
Then man, at death, is transported from this to another world, which is the ultimate completion of his previous resting place.
3. Man, is created in this world from a minute particle, growing by degrees into a fully-formed body. Then a point is reached when the Spirit is breathed into that frame, and the Qur'an, having in view the perfection of this most excellent creation, refers to the Creator as 'the best of Creators'. Then man, at death, is transported from this to another world, which is the ultimate completion of his previous resting place. The Qur'an puts it thus:
. . . then We developed him into another creation. So blessed is Allah, the best of creators.Then indeed, after that you are to die.Then indeed you, on the Day of Resurrection, will be resurrected." (23:14-16)
This verse indicates that the renewal of life is a necessary corollary of the creation of life from an infinitesimal particle.
4. the infinite mercy of God necessitates that his mercy and bounties does not come to an end by death.
It reads in the Quran:
Say, ‘To whom belongs whatever is in the heavens and the earth?’ Say, ‘To Allah. He has made mercy incumbent upon Himself. He will gather you on the Day of Resurrection which is certain to come. Those who have ruined their soul will not come to believe." (6:12)
5. The holy Quran, addressing those who doubt about the resurrection asks: how do they doubt the power of the Almighty to raise the dead? While they already have seen God’s first creation?
He (the unbeliever) draws comparisons for us, and forgets his own creation. He says, ‘Who shall revive the bones when they have decayed?’ say: He who created them for the first time will give them life again, and He has knowledge of all creation." (36:78-79)
Besides that; is the creation of man important in comparison with that of heavens and the earth? He who was able to create such a vast, and strange world, is he not able to raise the dead?
The holy Quran says:
Do they not see that Allah, who created the heavens and the earth and [who] was not exhausted by their creation, is able to revive the dead? Yes, indeed He has power over all things." (46:33)
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