The belief in resurrection and the observation of truth

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The belief in resurrection prevents us from sinsThe Conclusion

The same issue has been presented in a new style in 11th verse. It is said:

““As for those who do not believe in the hereafter, We have made their deeds pleasing in their eyes and so they wander blindly.”

As is know amongst the Ulema of literature that “wasf” becomes the cause of “Hukum” or command. The criteria become the cause of the promulgation of any command. When the verse says that the evil deeds seem good to men because of his disbelief in the Day of Judgment then it means that he has become such because he does not believe in the Day of Judgment. (Reflect)

We can discern the truth with a little effort. The belief in the hereafter or the belief in a justice where the judge is God and the witnesses are the angels, where there can be no cheating, no intercession, and no bribe forces man to review his deeds.

But separation from this belief and the freedom to change the values of goodness and evil becomes the cause for the selfish and conceited person to deceive himself and others through various excuses. He will cloak his rebellion with false piety and decorate the evil for others and the result will be surprise and blind wandering. (As we know from Fa which proves the causality) This is one among the many dangerous results of denying the great justice of God.

The point to note here is that the decoration of evil deeds here has been attributed to God while in nearly 8 instances in the Qura’n the same has been attributed to the Devil and greed and in ten other instances it has been described as weak deeds. When we look at them deeply we will find that all these explanations say the same thing.

If it is attributed to God then it is because He has control over all causes. No matter what the effect anything may have it will all depend finally on God. In other words God has decreed that the evil deeds may seem fair to those who disbelieve the Day of Judgment and repeat their sins. Such people cannot differentiate between good and evil anymore.

If this is attributed to the ego and Satan then it means the adornment of the evil deeds and this is the direct cause.

When this has been mentioned as a collective action then it means that denial of the Day of Judgment and the repetition of evil deeds demands it. Man fist creates an inclination for them and then begins to love them and it comes to the stage when they seem adorned before his eyes.

It is certain that this leads to perpetual waywardness and ignominy because until a person is able to differentiate he will keep repeating the same deeds.

We conclude from whatever has been said earlier that some people say that God adorns their good deeds in such a manner that they become proud and then keep floundering in their vanity.

This does not seem to be a very appropriate explanation since they could not attribute the adornment of evil deeds to God they became explaining against the literal words of the verse.

In the 12th verse under discussion the last Messenger is addressed as:

“When you recite the Qura’n We set a screen between you and those who do not believe in the hereafter; 46. We have covered lest they should understand it, and made their ears heavy, and when you mention your Lord alone while reciting the Qura’n they turn their backs in aversion.”

Here again is the issue of command because of the attribute or we see that the screen between the last Messenger and the polytheists who could not understand the word they heard anymore due to their disbelief. So we learn that this screening and their inability to understand the words was because of their disbelief in the great authority. The proof is very clear; the negligence about the final accounting and the rewards and punishments leads men to selfishness, vanity, bias, egoism, and arrogance.

How will it then be possible for man to understand the truth as it is and believe in it?

What can be greater screen than that of self aggrandizement? What evil vehicle can be greater than riding the high horse of egoism and vanity?

Some commentators have said that the3 screen mentioned in the verse means a screen that cannot be seen and which God put between the Last Messenger and the disbelievers when he was reciting the Qura’n so that could not see him or hurt him . Some historical anecdotes have also been mentioned in this regard.

But the literal meaning of the verse denies this because the verse says that this screen was to shield the finer points; so we have to accept that this screen is symbolic and is about the inability of the selfish, biased and greedy hearts and yes of the disbelievers to fathom the meanings.

This is something that has been mentioned in various verses of the Qura’n and we have mentioned this under the caption of the Meanings of Realization in details in volume One. (1)

Verse 22 of Surah Nahl says:

“The hearts of those who do not believe in the hereafter refuse to know and they are ignorant.”

 


 

1. The attribute of the word “Mastoor “added to the word “Hijab” Has sometimes been taken literally or “an extra ordinary screen” and some times it is said that “Mastoor” here means that which hides or “Satir”

 

The belief in resurrection prevents us from sinsThe Conclusion
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