The dimension of eschatology according to Twelve – Imam Shi ism 2

In the second part of the scatology it is supposed to discuss about out and explanation of the Quran on Resurrection in ward explanation of the Quran on Resurrection out and in ward explanation of Resurrection in the Quran verses and continuity and succession of creation.

The outward aspect of the Quran for explanation Resurrection
The Islamic sciences are explained in the Quran though different means and that these are in general divided into the two dimensions of the exoteric and esoteric the exoteric explanation is the one that conforms to the level of the simple thought patterns and understanding of the majority, in contrast to the esoteric, which belongs to the elite alone which can be comprehended only with the aid of the vision which comes thought the practices of the spiritual life.

The explanation from the exoteric view present s God as the absolute ruler of the would of creation, all of which is his dominion. God has created many angels, whose number is legion, to carry out and execute the commands he issues for every aspect of creation. Each part of creation and its order is connected to a special group of angels who are the protectors of that domain. The human species is he creation and human beings are his servants who must obey his commands and prohibitions, and the prophet are the bearers of his messages, the conveyors of the laws and regulations which he has sent to mankind and has demanded that mankind obey. God had promised reward and recompense for faith and obedience, and punishment and painful retribution for infidelity and sin, and will not break his promise. Also since he is just, he is justice demands that in another state of being the two group of virtuous and evil men, who in this world do not have a mode of life in accordance with their good and evil nature, becomes separated, the virtuous to possess a good and happy life and the evil a bad and wretched existence.

Thus God, according to his Justice and the promises he has made, will resurrect all men all who live in this world after death, without exception, and will investigate in detail their beliefs and works. He will judge them according to the truth and give every one who has a right his due. He will carry out justice on behalf of call who has been oppressed. He will render to each person the reward for his own actions. One group will be assigned to eternal heaven the other group to eternal hell.

This is the exoteric explanation of the Holy Quran. Of course it is true and correct. But its language. is composed of terms and images born of man’s social life and thought in order that its benefit might be more general and the radius of its action more widespread.

The inward aspect of the Quran for explanation Resurrection
Those who have penetrated into the spiritual meaning of thing and are to a certain extent familiar with the esoteric language of the Holy Quran however, understand from these saying meanings which lie above the level of and popular comprehension The Holy Quran ,amidst its simple and uncomplicated expositions, occasionally alludes to the esoteric aim and purpose of its meanings. Through many allusions The Holy Quran affirms that the world of creation withal its parts, of which man is one, is moving in is existential becoming which is always in the direction of perfection to ward God, A day will come when this movement will come to an end and will lose completely its separate and independent existence before the Divine Majesty and Grandeur.

Man, who is a part of the world and whose special perfection is through consciousness and knowledge, is also moving with haste toward God, when he reaches. The end of this becoming, he will observe plainly the truth and Oneness of the Unique God. He will see that power, dominion and every other quality of perfection belong exclusively to sacred Divine Essence, the of each thing as it is will be revealed to him. This is the first stage in the world of eternity. if, through his faith and good works in this world, man is able to have communication, relation, familiarity, and friendship with God and the beings of his proximity, then with a felicity and joy that can never be described in human language he will live near God and in the company of the pure being s of the world above. But if, because of desire and attachment to the life this of world and its transient and baseless pleasures, he is cut off from the world above and has no familiarity with or love for God and the pure beings of his presence, then he becomes afflicted with painful torment and eternal adversity ,it is true that a man’s good and evil acts in this world are transient and disappear, but the forms of these good and evil acts becomes established in the soul of man and accompany him every here, they are capital of his future life, be it sweet or bitter.

The outward and inward explanation Resurrection in Quran verses
These affirmation can be drawn from the following verses: God says, Lo! Unto thy Lord is the (absolute) return (Quran, XCVI, 8) and he says, Beware all thing reach Allah at last? (Quran XLII, 53), and the (absolute) command on that day is Allah (Quran, XXXII, 19) Also in account of the address made to certain members of the human race on the Day of Judgment he says, (And unto the evildoer it is said): Thou wast in heedlessness of this now we have removed from thee covering, and piercing is thy sight this day (Quran, L, 22).

Concerning the hermeneutic interpretation (ta’wil) of the Holy Quran (the truth from which the the Holy Quran originates) God, says, Await they aught save the fulfillment [ta’wil] thereof? On the day when the fulfillment thereof cometh, those who were before forgetful thereof will say: The messengers of our Lord did bring the truth! Have we any intercessors that they may intercede for wise than we used to act? That have lost their souls, and that which they devised hath failed them” (Quran, VII, 53). He says s, “On that day Allah will pay them their due, and they will know that Allah, he is the Manifest truth (Quran, XXIV, 25). And, thou verily, o man, art working toward thy Lord a work which thou wilt meet (in his presence) (Quran, LXXX, IV, 6) Also, whoso looketh forward to the meeting with Allah (let him know that) Allah’s reckoning is surely nigh…. (Quran, XXIX, 5), And And, But ah! Thou soul at peace! Return unto thy Lord, content in his good pleasure! Enter thou among my bondmen! Enter thou My Garden! (Quran, L XXXIX, 27- 30) Also he says, but when the great disaster cometh, The Day when man will call to mind his (whole) endeavor and hell will stand forth visible to him who seeth, then, as for him who rebelled, and chose the life of the world, Lo! Hell will be his home but as for him who feared to stand before his Lord and restrained his soul from lust, Lo! The Garden will be his home (Quran, L XXIX, 34-41).

Concerning the identity of the reward of actions God says, (Then it will be said): Oye who disbelieve Make no excuses for yourselves this day. Ye are only being paid for what ye used to do (Quran, LXVI, 7).

The continuity and succession of creation
This world of creation which we observe does not possess an endless and perpetual life, A day will come when the life of this world and its inhabitants will come to an end as confirmed by the Holy Quran. God says, “We created not heavens and the earth and all that is between them save with truth, and for a term appointed (Quran, XLVI, 3).

One could ask if before the creation of this world and present race of humanity there had been another world and another human race, or after the life of this world and its inhabitants terminates, as the Holy Quran declares that it will, another world and humanity will be created. The direct response to these questions cannot be found in Holy Quran. There one can only discover allusions to the continuity and succession of creation. But in the traditions (rewayat) of the Imams of the Household of the prophet transmitted to us it is asserted that creation is not limited to this visible world. Many worlds have existed in the past and will exist in the future. The sixth Imam has said, Perhaps you think God has not created humanity other than you, No! I swear to God that he has created thousands upon thousands of mankind and you are the last among them. (Bihar al – and war, VOI, XIV, p, 79).

And the fifth Imam has said, God the Exalted, since creating the word has created seven kinds none of whom were of the race of Adam. He created them from the surface of the earth and set each being one after another with its kind upon the earth. Then he created Adam, the father of mankind and brought his children into being from him (Bihar al –and war, VOI, XIV, p, 79). And also the sixth Imam has said; do not think that after passing away of the affair of this world and the Day of Judgment and the placing of the virtuous in heaven and the evil in hell there will no longer be anyone to worship God No, never! Rather, again God will create servants without the marriage of the male and the female to know his Oneness and to worship him (Bihar al –and war, VOI, XIV, p, 79).

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