فایل پاورپوینت کامل Arguments of the Qur’an for Resurrection

بخشی از متن فایل پاورپوینت کامل Arguments of the Qur’an for Resurrection :

Martyr Ayatullah Murtaza Mutahhari۶۱۰۶۲۰<!–[CDATA[Although our belief in Resurrection is a corollary of our belief in the Holy Qur’an and the teachings of the Prophets and hence it is not necessary to advance any arguments or to produce any scientific evidence in respect or it, yet in view of the fact that the Qur’an itself in order to impress the point logically on our minds, has put forward some arguments , we propose to mention them here briefly.The arguments of the Qur’an consist of a series of replies to those who denied Resurrection. Some of these replies have been given to show that there is nothing wrong with the idea of Resurrection. They have been given to those who claimed that Resurrection was impossible to take place. Some other verses go a step further and say that even in this world there exist certain phenomena resembling Resurrection and hence there is no reason why it should be regarded as impossible or improbable. Some verses go even further and declare that Resurrection is an inevitable and natural result of the judicious scheme of the creation of the universe. Thus these verses can be arranged in to three groups. We mention them here one by one .
I. The Holy Qur’an says: He has coined for Us a similitude and forgotten the fact of his creation, saying: ‘Who will revive these tones when they have rotten away. Say: ‘He will revive them who produced them for the first time. lie is the knower of every creation.’ (Surah Yasin 36 : 78)
This verse is in reply to that disbeliever who came to the Holy Prophet with a rotten bone in his hand. He pressed the bone and powdered it. Then he scattered the powder in the air. Thereafter he asked: ‘Who will revive these scattered particles’ The Qur’an answers: ‘He who created the bones at the first.’
Sometimes man judges the things by the standard of his own capacity and on this basis divides them into those that are possible and those that are impossible. When he rinds a thing to be beyond his power he declares it to be impossible in itself. The Qur’an says that to accomplish a thing may be impossible for man, but that cannot be impossible for the Power that created life in the dead matter for the first time. For that Power it is possible to revive the dead also.
II. The second group of the verses which mention some instances of the revival is further divided into two sets of verses.
(i) There are verses which recount a particular event of the past when a dead body was revived, like the verses which narrate the story of Prophet Ibrahim, who said to Allah:
‘My Lord, show me how you give life to the dead’. He said: ‘Do you not believer’ Ibrahim said: ‘Yes, but ask in order that my heart be at ease.’ His Lord said: ‘Take four of the birds, cut off their heads and cut their bodies into pieces. then place a part of them on each hill. then call those birds. You will see that the birds will come to life and will rush to you. (Surah al Baqarah 2 : 260)
(ii) There are other verses which are not based on any supernatural event. They cite the existing system known to everybody. The grass which withers and dies during autumn and winter, again comes to life during spring. As it is observed by everybody, the earth after being verdant and full of life loses its vitality and vigor and dies, and when the conditions change with the change of season, it once again comes to life and the plants, the trees and the grass begin to thrive and blossom. AL time will come when the entire system of the world will shrivel and dry up. The sun and the stars will be blown up. The whole world will die, but not for ever. Everything will come to life again, though in a different form and under different conditions.
At present we, human beings live on the earth. We see that in 365 days the earth passes through a cycle of death and life. Normally we live up to 50. 60 or 70 and sometime even up to 100 years or more. During this period we see this cycle of life an death dozens of times. That is why it causes us no surprise that the earth dies and again comes to life. Suppose the duration of our life had been only a few months as is the case with some insects, and suppose we had not known how to read and were not aware of the annual revolution of the earth, we would not have believed that the dead earth comes to life again, because we would not have observed this phenomenon. Naturally for a mosquito that appears in the spring and dies in the autumn and winter the conception of the renewal of the life of a garden is unimaginable.
Can a worm living in a tree or a mosquito living in a garden, whose entire world is that tree or that garden, imagine that that tree or that garden is a subordinate part of a bigger system called farm, that farm in its turn is a part of another system called district, that district is a part of another system called province, that province is apart of another system called country, that country is a part of another system called the system of the earth and that the earth is a part of our solar system
How can we be sure that our solar system, the stars and the galaxies of which we know are not a part of an overall bigger system May be that millions and billions years of the existence of the universe known to us are equivalent to just a part or just a day of an overall season. May be that the present season of life is to be followed by another season of silence and dullness, and thereafter once again the entire system including our solar system, the stars and the galaxies will acquire a new lease of life in some other form.
The Prophets have told us on behalf of Allah of an all round destruction and silence followed by a new life and the Resurrection of the dead under a new system. As we are sure of their truthfulness, we believe what they have said is tine, including what they have said about the universal renewal of life.
The Qur’an has cited an example of the system of life and death on the face of the earth so that we may regard it as a small specimen of the universal system of life and may not think that Resurrection is improbable and inconsistent with the total system of creation.
The Qur’an says that Resurrection is a renewal of life and the renewal of life is a thing of which a small specimen we see on the face of the earth. The Holy Prophet has said:
“When you see the spring, think much of Resurrection.” In other words the spring is a specimen of Resurrection. Rumi says: “Spring time after the falling of leaves from the trees is a proof of the Resurrection. fire, air, clouds, water and sun dispel many illusions. In the spring season many mysteries are unveiled. The earth springs up what it has absorbed.”
There are so many Qur’anic verses which cite the existing system of life and death as an evidence:
Allah it is who sends the winds and they raise a cloud; then We lead it to a dead land and revive therewith the earth after its death. Such is the Resurrection. (Surah Fatir 35 :9)
You see the earth barren, but when We send down water thereon, it does thrill and swell and put forth every lovely kind of growth. That is because only Allah is the truth. He brings the dead to life. Surely He is Able to do everything. And surely the Hour will come. There is no doubt about that. And Allah will surety raise those who are in the graves. (Surah al-Hajj 22: 5— ۷)
There are many other verses which consider Resurrection a part of the system of life and death prevailing in the universe.
We see small specimen of Resurrection ourselves on the face of the earth. Here we confine ourselves to quoting two verses only. These verses differ from the verses of the first set in as much as these verses do not exclusively rely on Allah’s ability. They also cite a specimen resembling Resurrection to show that in the perceptible world also Allah’s Power has been manifesting itself on the same pattern.
The third group of verses describe the Resurrection as inevitable. Should there be no Resurrection, that would amount to something improper on Allah’s part. This point has been elaborated in two ways:
(i) On the Basis of Divine Justice — Allah bestows on every creation of His what that creation deserves and what is befitting of that creation;
(ii) On the basis of Infinite Divine Wisdom — Allah has created everything for a purpose. The Divine wisdom requires that everything should be led to its appropriate perfection and target.
The Qur’an says that it would be a sort of injustice if there were no Resurrection, eternal life, ever-lasting bliss and Divine retribution, and injustice cannot be imputed to Allah because that would be contrary to the principle of Divine justice. It also says that if there was no eternal life the creation would be futile, and it is wrong to say that Allah does anything in vain.
There are so many verses in which ret urn to Allah and eternal life have been described as inevitable and unfailing either because of Divine justice or because of Divine wisdom.

Here we quote verses from two surahs of the Qur’an in which the argument has been based either on Divine justice or Divine wisdom or both.
(i) The Holy Qur’an, after declaring that those who deviate from the right path and forget the Day of Reckoning will be severely punished, says
We created not the heavens and the earth and all that is between them in vain. That is the opinion of those who disbelieve. And woe unto those who disbelieve from the fire. Shall We regard those who believe and do good works as those who spread corruption in the earth or shall we treat the pious as the wicked (Surah Sad, 38 : 27 — ۲۸)
As we see, in the first one of these two verses the argument is based on Divine wisdom and sensibility of the creation and in the second verse it is based on Divine justice.
III. Do those who commit evil deeds suppose that We shall make them as those who believe and do good deeds, while their life and death is just the same Bad is their judgment! And Allah has created the heavens and the earth with truth, and that everyone may be repaid what he has earned. And they will not be wronged. (Surah al Jathiyah, 45 : 21 -22)

In the first of these two verse a reference has been made to
the principle of justice and in the second to the principle of wisdom. Then the second verse also Divine justice has been mentioned once again and described as the ultimate aim of the Resurrection.
Explanation Here it is necessary to give an explanation as to how the two principles of Divine justice and Divine wisdom necessitate eternal life, and how it is that if we presume that the limited life of this world is not going to be followed by an eternal life, the creation of man