resurrection

Open Access Article

1 - Theological Interpretation of Political Affair in Carl Schmite's View
سمیه حمیدی

The european modern age has been considered as contemporary with renaissance so as the issue of seperation of religion and politics is one of its key concepts. This discontinuity predisposed the emergence of modernism view with the axis of human’s self-founded intellect More

The european modern age has been considered as contemporary with renaissance so as the issue of seperation of religion and politics is one of its key concepts. This discontinuity predisposed the emergence of modernism view with the axis of human’s self-founded intellect and the earthly politics project so that it lead to thought production based on the seperation of politics and religion. But in 20 th century, we observe the return of religion to politics field and political theorizing in this field. The beginning of theorizing in political theology can be observed in the views of German intellectual “Karl Schmit”. Through the new interpretation of christian theology, he rejected the thesis of the seperation of theology and politics. the problem of this paper is that what interpretation of political affair, schmit offers based on the theological propositions and what new understanding of religion and its relation with political affairs proposes? Schmit considers religion as the social life foundation and defines political affairs in relation with politics. In his view, the political concepts are the traditional form of theological concepts. Manuscript profile

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2 - Study of the position of resurrection in the Shahnameh of Ferdowsi by looking at the verses of the Holy Qur'an
ali zatali Mohammad Reza Mohammad Reza Qari

The debate about the post-death world is one of the most important issues. Poets and writers have not neglected this subject in different periods of Persian literature and paid attention to it in their works. Among these poets, Ferdowsi is a prominent poet and epic poet More

The debate about the post-death world is one of the most important issues. Poets and writers have not neglected this subject in different periods of Persian literature and paid attention to it in their works. Among these poets, Ferdowsi is a prominent poet and epic poet of Iran, who has paid attention to this issue in the place of Shahnameh. Although this valuable book has more mythological aspect and the sources used by the poet (mostly) of pre-Islamic oral stories, which have been transmitted from one generation to the next by chest to Ferdowsi and his followers , But since his poet, in addition to the aspects of storytelling and artistic creation, ... has considered the aspect of the torture and awareness of life in the world and then of the reader and the audience Prevents people from having friendship and heartfelt . He looks at the problem of death and the life of the future with a wise vision. Among the significant issues considered in the Shahnameh, and its speaker in ups and downs and happiness and failures, in wars and reconciliations, and ... has addressed it And this research is intended to investigate and address it. The discussion of human death and the certainty of the world after death (resurrection of thought) is in the eyes of the author of Shahnameh and its adaptation to the verses of the Qur'an. This research was conducted in a library study method and descriptive analytical method. Manuscript profile

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3 - Afterlife from the perspective of Sadr-ol-Mote'allehin
SEYED HAMID REZA SEYED VAKILI

resurrection and afterlife are two main principles of Islamic belief among Muslims. This principles are of such a paramount importance that non-belief in them leads to infidelity and exclusion from Islam. The immateriality and immortality of soul form the foundation of More

resurrection and afterlife are two main principles of Islamic belief among Muslims. This principles are of such a paramount importance that non-belief in them leads to infidelity and exclusion from Islam. The immateriality and immortality of soul form the foundation of resurrection. Before Mulla Sadra’s time, Resurrection as well as the type and quality of afterlife had been discussed from the perspective of Kalām and as one of its sub-branches dealing with soul, its mortality and immortality after death. Mulla Sadra discussed the afore-mentioned points from philosophical viewpoint and somehow links them to the Movement on the Transcendence of Human Soul as well as its powers and perceptions. He holds that partial perception takes place after death through imagination. Imagination power remains attached to soul after death. Thus, in the present study attempts are made to discuss this principle and the views of the philosophers in this regard. Manuscript profile

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4 - Factors Influencing Hakim Zonouzi’s View of Corporeal Resurrection
Mohammad Mahdi Meshkati Ali Mostajeran Gortanee

The philosophical explanation of corporeal resurrection is one of the most important philosophical problems which has attracted the attention of researchers during the post-Sadra era. Given the existing ambiguities and questions in this respect, the legacy of earlier ph More

The philosophical explanation of corporeal resurrection is one of the most important philosophical problems which has attracted the attention of researchers during the post-Sadra era. Given the existing ambiguities and questions in this respect, the legacy of earlier philosophers, particularly Mulla Sadra, in relation to this problem, and the principles of the Transcendent Philosophy, such as the trans-substantial motion and the gradedness of existence, Hakim Agha Ali Modarres Zonouzi has carefully investigated the issue of corporeal resurrection and provided a new analysis in this regard. His view is based on three premises: firstly, after death, the soul leaves certain soulish effects and forms in trust with the cells and elements of the body. Secondly, such effects result in the trans-substantial motion and the change and evolution of the body. Thirdly, after the perfection of the body in the light of its trans-substantial motion, it joins its own specific soul so that no other soul would be appropriate enough to unite with it. Hakim Zonouzi managed to demonstrate his new explanation for corporeal resurrection relying on certain philosophical principles and analytic studies of authentic hadith sources. The present paper investigates some of Hakim Zonouzi’s philosophical principles such as the union of the body and the soul, the true and unitary texture of the form, and the quality of its subsistence in two states. Finally, it elaborates on consolidating Hakim Zonouzi’s specific theory based on a tradition from Imam Sadiq (a). Manuscript profile

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5 - Ontological Analysis of Different Types of Resurrection and their Relationship with Death in the View of Sayyid Ḥaydar Āmulī
Fatemeh Kookaram Abdullah Salavati Einollah Khademi

Resurrection commonly refers to objective resurrection, the details of which have been explained in divine religions. However, some gnostics such as Sayyid Ḥaydar Āmulī have presented and elucidated different types of resurrection based on spiritual and subjective inter More

Resurrection commonly refers to objective resurrection, the details of which have been explained in divine religions. However, some gnostics such as Sayyid Ḥaydar Āmulī have presented and elucidated different types of resurrection based on spiritual and subjective interpretations of this concept. He refers to some resurrections which are mostly connected with voluntary death. This study mainly focuses on the question of what the relationships between death and different types of resurrection are. The findings of the investigation indicate that Sayyid Ḥaydar Āmulī divides resurrection into objective and subjective types and then divides each into two formal and spiritual categories. Later he classifies each formal and spiritual form into minor, middle, and major types and; hence, refers to 12 types of resurrection. In other, words, in his view, resurrection is of various types, most of which are related to voluntary death. He maintains that Man should die a voluntary death in order to witness different forms of resurrection. The findings of this study also show that the death Āmulī discusses leads to Man’s continuity; frees them from the limits of this-worldly life; expands their worldview; opens new horizons before them, and grants depth to their life, their selves, and their insight. A human being who does not seek a voluntary death and lives a worldly life is, in a sense, a dwarf or insignificant person. Manuscript profile

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6 - A Critique of a Critical Report on Mulla Sadra’s al-Hashr al-‘ashya’ Treatise
Maqsud Mohammadi

Corporeal resurrection is one of the necessary principles of Islam, and all Muslims, based on the explicit text of Qur’anic verses, believe in the Day of Resurrection. Accordingly, Islamic philosophers have tried to demonstrate this religious principle by means of philo More

Corporeal resurrection is one of the necessary principles of Islam, and all Muslims, based on the explicit text of Qur’anic verses, believe in the Day of Resurrection. Accordingly, Islamic philosophers have tried to demonstrate this religious principle by means of philosophical reasons. Some of them, such as Ibn Sina, have expressed their failure in demonstrating the corporeality of resurrection. However, Mulla Sadra has accomplished this task drawing on the principles of the Transcendent Philosophy, such as the principiality of existence, the trans-substantial motion, and the immateriality of imagination. He has explained his theory of corporeal resurrection not only in his various books but also in an independent treatise entitled al-Hashr al-‘ashya’, which is specifically on this theme. The esteemed corrector of this treatise has questioned some of Mulla Sadra’s statements, which the writer of this paper finds unfounded. Here, he has critically examined these conflicts. Manuscript profile

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7 - The Impact of the Theory of Trans-Substantial Motion on Mulla Sadra’s Kalami Thought
Mehdi Ganjvar Majid Sadeqi Hassanabadi Mohammad Bidhendi Furugh al-Sadat Rahimpoor

One of the most important ontological innovations of Mulla Sadra which exercised a huge influence over his philosophical and kalami thoughts was the theory of the trans-substantial motion. His magnificent discovery in this field demonstrated restlessness in the substanc More

One of the most important ontological innovations of Mulla Sadra which exercised a huge influence over his philosophical and kalami thoughts was the theory of the trans-substantial motion. His magnificent discovery in this field demonstrated restlessness in the substance of the world and human beings and proved the existence of continuous motion and change in the essence of all material existents. This was a view which the majority of pre-Sadrian philosophers considered to be irrational and impossible. The extent of the influence of this theory is so vast that, even after some centuries of research, there is still some room for further study regarding its various dimensions. However, what has been discussed and written concerning the outcomes of the trans-substantial motion so far are generally limited to ontological and philosophical results, and little research has been carried out regarding the effects and uses of this theory in the kalami-religious field. Accordingly, following an analytic and qualitative method, after posing the problem meticulously and explaining this theory, the writers have examined the data related to the influence of this theory on Mulla Sadra’s kalami thoughts while emphasizing the innovative nature of the theory of the trans-substantial motion. Hence, the findings of this research are based on inference and focus on explaining the most important kalami and religious concomitants of the trans-substantial motion. These findings include the knowledge of God, description of the eternal dependence of created beings on God, demonstration of the temporal origination of the world, intellectual explanation of corporeal resurrection, philosophical justification of the doctrine of the embodiments of deeds, falsity of the notion of transmigration, innovative explanation of the nature of death, and clarifying the universality of revivification. Manuscript profile

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8 - A Comparison of the Views of ‘Allamah Tabataba’i and Mulla Sadra about Corporeal Resurrection
Mohsen Izadi

In the Islamic philosophical-kalami tradition, corporeal resurrection has always been one of the most complicated problems. In fact, the philosophers and mutikallimun before Mulla Sadra either failed to explain it or provided an irrational explanation for it. Following More

In the Islamic philosophical-kalami tradition, corporeal resurrection has always been one of the most complicated problems. In fact, the philosophers and mutikallimun before Mulla Sadra either failed to explain it or provided an irrational explanation for it. Following Mulla Sadra’s presentation of a rational account of corporeal resurrection, which was in conformity with Shar‘ (religious law), most of the philosophers after him agreed with his theory. Nevertheless, some scholars who did not find his interpretation in conformity with Shar‘ expressed their disagreement with his view. Here, ‘Allamah Tabataba’i, as an advocate of the Transcendent Philosophy, has said nothing about the quality of corporeal resurrection explicitly. Accordingly, some consider him an opponent of Sadrian corporeal resurrection, while some others consider him a follower of Mulla Sadra in this regard. A study of ‘Allamah Tabataba’i’s epistemological geometry manifests the truth that he believed in the notion of corporeal resurrection as intended by Mulla Sadra. This is because, firstly, the philosophical, interpretive, and gnostic principles of ‘Allamah Tabataba’i and Mulla Sadra are in agreement with each other. Secondly, ‘Allamah has expressed neither any disagreement with Mulla Sadra’s theory of corporeal resurrection nor any agreement with that of others. Manuscript profile

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9 - Corporeality of other than God in Islamic Kalam
Mehdi Qajavand

Islamic kalam is the fruit of the efforts of early mutikallimun in the history of Islam. From among the main teachings of Islamic kalam, the immateriality of God, on the one hand, and corporeality of what is other than Him, on the other, enjoy particular importance. The More

Islamic kalam is the fruit of the efforts of early mutikallimun in the history of Islam. From among the main teachings of Islamic kalam, the immateriality of God, on the one hand, and corporeality of what is other than Him, on the other, enjoy particular importance. They are in fact two of the few issues that are almost shared by all kalami schools, especially those in early Hijri centuries. The Mu‘tazilite, Shi‘ite, Ash‘arite, and other kalami schools of thought all agree with the immateriality of God and corporeality of other than Him. This unanimity is rooted in their religiosity since they believe that attributing “immateriality” to other than God may undermine the foundations of God’s Oneness and weaken the pillars of theology. Accordingly, mutikallimun introduce what is other than God as corporeal things (whether subtle or dense) and consider the “immaterial” to be a perfect truth and an absolute needless being. This theory is the basis of some major kalami teachings. The negation of anthropomorphism and immaterial worlds (such as the world of intellects) is among the negative aspects of this view, while the corporeality of angels, createdness of the world, annihilation of the world, and corporeal resurrection are among its affirmative aspects. Manuscript profile

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10 - Mulla Sadra’s View of Time in the Hereafter
Hadi Jafary Furugh al-Sadat Rahimpoor

The attention to the specific features of the Hereafter, such as time, and its comparison with worldly conditions can be witnessed in many of Mulla Sadra’s works. Given the presupposition that corporeal resurrection and the existence of other-worldly body are necessary More

The attention to the specific features of the Hereafter, such as time, and its comparison with worldly conditions can be witnessed in many of Mulla Sadra’s works. Given the presupposition that corporeal resurrection and the existence of other-worldly body are necessary in the Transcendent Philosophy, the question is whether time also exists in the Hereafter. If the answer is yes, what are its qualities and quantities, and how does it differ from worldly time? The present paper is intended to provide some responses to such questions about time and concludes that the existence of a kind of time which matches the Hereafter and the other-worldly corporeal existence is necessary for believing in corporeal resurrection. This kind of time enjoys a more perfect and intensive level of the worldly existence of time and possesses some other-worldly features such as the relativity of feeling the passage of time, influence of the extent and level of individual’s immateriality in the slowness or speed of the passage of time during other-worldly events, and correspondence of the perception of passage of time with the domination of angelic aspect over each individual (in the course of worldly life). Manuscript profile

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11 - Coherence of Philosophical Principles of Mulla Sadra’s Eschatology
Morteza Hoseinzadeh Sahar Kavandi Mohsen Jahed

Demonstration of corporeal resurrection, as a philosophical problem, has always attracted the attention of Islamic philosophers. Through employing eschatological principles, Mulla Sadra has tried to demonstrate corporeal resurrection and explain the post-resurrection st More

Demonstration of corporeal resurrection, as a philosophical problem, has always attracted the attention of Islamic philosophers. Through employing eschatological principles, Mulla Sadra has tried to demonstrate corporeal resurrection and explain the post-resurrection states in his own philosophical school. Discovering the coherence among eschatological principles and their consequences results in a more desirable clarification of Mulla Sadra’s theory of corporeal resurrection. While concentrating on eschatological principles and inferring their theoretical foundations, this study investigates the internal and external coherence of such principles and their consequences and proves that all eschatological principles and some of their consequences bear strong coherence (creating relation) in relation to each other, although some other consequences possess a weaker coherence. Moreover, some of the principles which play a fundamental role in the process of demonstrating corporeal resurrection, such as the union of the intellect and intelligible, corporeal origination and spiritual subsistence of the soul, and simplicity of being, have not been explicitly referred to as affirmative principles of resurrection. Not distinguishing among ontological and anthropological principles and not observing any priority or posteriority in setting the principles could count as the defects of Mulla Sadra’s demonstration of this important philosophical theory. Manuscript profile

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12 - Impact of Sadrian Eschatological-Philosophical Principles on Rectifying the Theories on Corporeal Resurrection
Morteza Hoseinzadeh Sahar Kavandi Mohsen Jahed

Corporeal resurrection has been a controversial issue among Islamic mutakallimūn and philosophers since long ago. Mutakallimūn have demonstrated corporeal resurrection in a different way from philosophers based on their own fundamental principles and approach to the tru More

Corporeal resurrection has been a controversial issue among Islamic mutakallimūn and philosophers since long ago. Mutakallimūn have demonstrated corporeal resurrection in a different way from philosophers based on their own fundamental principles and approach to the truth of Man. Among philosophers, the Peripatetics employed specific ontological and anthropological principles in order to explain spiritual resurrection and, in the light of such principles, Illuminationists developed their idea of Ideal resurrection. Moreover, based on a series of specific eschatological principles in his own philosophy, Mullā Ṣadrā explained the nature of corporeal-spiritual resurrection. This study aims to examine the role of eschatological principles in the reconstruction of the theory of corporeal resurrection and concludes that the failure of mutakallimūn and Peripatetic and Illuminationist philosophers in demonstrating corporeal-spiritual resurrection originates in their lack of access to certain eschatological principles, which is the reason why Mullā Ṣadrā did not agree with their theory of resurrection. Because of their lack of access to such principles as “gradation of existence”, “the soul as the reason for the thingness of human being and body, and “immateriality of the soul and the faculty of imagination”, mutakallimūn granted a material nature to human resurrection and their joys and pains in this process. Similarly, not having access to some principles such as “immateriality of the faculty of imagination”; “external effects of concepts, dispositions, and habits, and “nature of vision and the soul’s invention of immaterial forms similar to external forms”, Ibn Sīnā and Suhrawardī encountered some difficulties in their demonstration of corporeal resurrection. Manuscript profile

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13 - A Comparative Judgement of the Views and Principles of Mullā Ṣadrā and Fakhr al-Dīn Rāzī on the Problem of Corporeal Resurrection
Seyyed Ali Razizadeh Seyyed Abbas Zahabi

Both Fakhr al-Dīn Rāzī and Mullā Ṣadrā believe in corporeal resurrection; however, they follow different approaches in this regard. A comparison of their views shows similarities in some of their principles but fundamental differences in some others. The origin of their More

Both Fakhr al-Dīn Rāzī and Mullā Ṣadrā believe in corporeal resurrection; however, they follow different approaches in this regard. A comparison of their views shows similarities in some of their principles but fundamental differences in some others. The origin of their difference is their philosophical principles and, particularly, the discussions of “identical restoration of the non-existent” and “immateriality of faculties”. The rational demonstration of Fakhr al-Dīn Rāzī’s corporeal resurrection was based on his belief in identity with the identical restoration of the non-existent, which has led to some incorrect conclusions such as the materiality of the immaterial dimensions of the soul in the process of resurrection. On the other hand, in contrast to Fakhr al-Dīn Rāzī’s claim as to philosophers’ lack of belief in corporeal resurrection, Mullā Ṣadrā tried to prove it philosophically for the first time. Although his philosophical approach gave rise to some criticisms against him, the same approach was the secret behind his immunity against repeating the same mistakes committed by mutikallimun, including Fakhr al-Dīn Rāzī. Mullā Ṣadrā rejected the theory of the restoration of the non-existent and believed in other worldly and not elemental corporeal resurrection. Therefore, to demonstrate the restoration of individuals’ acts, he did not have to resort to mutikallimun’s theory of the “return of dispersed components” of human beings. One of the other differences between the views of these two philosophers concerns the problem of the multiplicity and immateriality of faculties. Both thinkers believed in the immateriality of the soul, but Fakhr al-Dīn Rāzī maintained that soulish faculties lack multiplicity and tried to bring it in line with the idea of the identical restoration of the non-existent. However, Mullā Ṣadrā believed that the solution to the problem of corporeal resurrection, similar to many other problems, must be sought in the specific method of the soul’s knowledge, particularly, the immateriality of imagination. This paper aims to explain and evaluate the fundamental differences between the views of Fakhr al-Dīn Rāzī and Mullā Ṣadrā regarding the problem of corporeal resurrection. Manuscript profile

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14 - Middle Platonism: Introduction and Analysis of Religious and Philosophical Theorems
Mahbobeh Hadina

Middle Platonism is one of the most important philosophical-religious schools of the first century BC. While claiming to revive the original Platonic school, it is rooted in the fundamental epistemological and philosophical theorems of that time including the essence of More

Middle Platonism is one of the most important philosophical-religious schools of the first century BC. While claiming to revive the original Platonic school, it is rooted in the fundamental epistemological and philosophical theorems of that time including the essence of the One, God as Creator, descent of the soul, rational knowledge, and salvation. A study of middle Platonists’ works reveals that the philosophical principles of this school are mainly based on a reinterpretation of certain religious-philosophical theorems of Platonic, Stoic, Pythagorean, and gnostic schools. In fact, a clear trace of the concern for explaining the problem of the oneness and transcendence of the essence of Almighty, the quality of the creation of the world, and the presence of evil therein can be witnesses in the works of the philosophers that advocate the mentioned schools. The fundamental principles of middle Platonism are basically religious, and this school is mainly concerned with such topics as the duality of the essence of divinity in two concepts, God as the Maker or Creator of the world, the duality of the spiritual and material origin of Man and the descent of the soul, cosmology and the material structure and fate of the world, eschatology with an emphasis on the theorem of Man’s salvation through rational knowledge, and finally the discussion of ethics and the definition of its practical frameworks for attaining rational perfection, which is necessary for salvation. The present paper aims to explain and provide a comparative analysis of the principles and quality of the formation of the philosophical theorems of Middle Platonism as a philosophical-religious school. Manuscript profile

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15 - An study on the sounds role at the illustration of artistic imagery of the resurrection scenes in the Holy Quran
مجید صمدی

Acoustic features of each language form the nature of the human languages. According to the linguists’ theories, sounds are the most important ingredients of language that man, according to them, use to organize his own mind’s concepts. So they consider phonetic topi More

Acoustic features of each language form the nature of the human languages. According to the linguists’ theories, sounds are the most important ingredients of language that man, according to them, use to organize his own mind’s concepts. So they consider phonetic topics as the first step in it’s explanation. There is no doubt that the Quran, the great miracle of the prophet, of the phonetic perspective, words and syntax aspect is unique. And even it’s smallest acoustic unit has a great semantic value and the most important methodological peculiarity of the Quran is that sounds are according to meanings and appropriate to verses. As a result There are many verses in the Holy Quran such as: resurrection incidents, and the respective scenes, that describe the status and features of the people. In the image processing, sounds and noises arose from the arrangement and composition of the sounds play a considerable role in displaying the meanings. For example, when it spokes about earthquakes of the resurrection and it’s crushed mountains, The Quran used mostly the characters such as “Q” and “K” to show horrific images by sounds. Manuscript profile

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16 - An study on the sounds role at the illustration of artistic imagery of the resurrection scenes in the Holy Quran
مجید صمدی

Acoustic features of each language form the nature of the human languages. According to the linguists’ theories, sounds are the most important ingredients of language that man, according to them, use to organize his own mind’s concepts. So they consider phonetic topi More

Acoustic features of each language form the nature of the human languages. According to the linguists’ theories, sounds are the most important ingredients of language that man, according to them, use to organize his own mind’s concepts. So they consider phonetic topics as the first step in it’s explanation. There is no doubt that the Quran, the great miracle of the prophet, of the phonetic perspective, words and syntax aspect is unique. And even it’s smallest acoustic unit has a great semantic value and the most important methodological peculiarity of the Quran is that sounds are according to meanings and appropriate to verses. As a result There are many verses in the Holy Quran such as: resurrection incidents, and the respective scenes, that describe the status and features of the people. In the image processing, sounds and noises arose from the arrangement and composition of the sounds play a considerable role in displaying the meanings. For example, when it spokes about earthquakes of the resurrection and it’s crushed mountains, The Quran used mostly the characters such as “Q” and “K” to show horrific images by sounds. Manuscript profile

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17 - Classification of Scientific Elucidations of the Holy Quran
shadi nafisi

Scientific interpretation is one of the methods for interpreting the Holy Quran that has flourished in the contemporary era with numerous works. In this method, the findings of empirical sciences are used to better elucidate the verses of the Quran. Identifying this exp More

Scientific interpretation is one of the methods for interpreting the Holy Quran that has flourished in the contemporary era with numerous works. In this method, the findings of empirical sciences are used to better elucidate the verses of the Quran. Identifying this explanatory role of science can lead to a better understanding of the relation of science and the Quran. This article by employing the analytical-descriptive method, this explanatory role is investigated at three levels: Explaining the concepts of the words of ayahs, explaining the concepts of the sentences of the Quran, and the representing the new referents. While the explanatory role of science can further help human beings have a clearer understanding of religious facts, the scientific interpretations at the level of explaining the words of ayahs, lead to widening or narrowing the meaning, or strengthens one, in the process of preferring one meaning out of multiple meanings possible for one ayah .The elucidating role of scientific data in the study of sentences of the Quran can be classified into seven groups: clarifying the meaning, the basis of resemblance, the basis of division, the process, the reason for specification of the mention, relation and ultimate preference of a possibility. Meanwhile, some of the scientific interpretations seem to be more consistent with the literal meaning of the verse, making the complicated interpretations of the past seem unjustifiable. Moreover, some of the other scientific interpretations widen the scope of the meaning by suggesting a new possible interpretation beside those of the past. Manuscript profile

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18 - Corporeal Resurrection Based on Ibn ‘Arabī’s Gnostic Principles
Hadi Jafary Ali Arshad Riahi

Ibn Arabi is one of the gnostics who has paid particular attention to Man’s corporeal resurrection and its quality in his works. When demonstrating corporeal resurrection, he mainly relies on unveiling and intuition rather than rational demonstration. However, the autho More

Ibn Arabi is one of the gnostics who has paid particular attention to Man’s corporeal resurrection and its quality in his works. When demonstrating corporeal resurrection, he mainly relies on unveiling and intuition rather than rational demonstration. However, the authors of this paper believe that Man’s posthumous corporeal dimension in purgatory and the hereafter can also be proved based on Ibn ‘Arabī’s gnostic principles. Apart from the quality of corporeal resurrection, the question is whether corporeal resurrection itself can be demonstrated relying on such principles or not. This study, which was carried out following the method of content analysis, aimed to provide a convenient response to this question and, thus, concluded that corporeal resurrection is demonstrable based on some of Ibn ‘Arabī’s principles such as Man’s distinction and determination in the process of ascent, the relationship between the macro-anthropo and micro-anthoropo, the theory of contrasting names, nobility of sensory faculties, creation of Man in God’s face, gnostic knowledge of the soul, Man’s level of comprehensiveness and moderation, and repetition in epiphany and renewal of likes. The authors also conclude that the idea that Man is originally an incorporeal existent and finally returns to his incorporeal birthplace is absurd. They argue that the human face must possess a body; hence, even if Shari’a has not spoken of corporeal resurrection, it can be proved based on gnostic principles. Manuscript profile

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19 - The Fundamental Analysis of Mullā Ṣadrā’s Arguments as an Approach in Demonstrating Corporeal Resurrection
Shamsollah Seraj Hosein Aminparast

<p>Mullahsadra has used the distinct views of previous philosophers for proving physical resurrection. He has considered his point of view in line with religion and surprised by those who know the day of judgment as spiritual, their express opposite opinion with doomsda More

<p>Mullahsadra has used the distinct views of previous philosophers for proving physical resurrection. He has considered his point of view in line with religion and surprised by those who know the day of judgment as spiritual, their express opposite opinion with doomsday bodies in the from of example body and have referred to the assembling from the graves and the blow of the soul by the angels. however, the involvement of some basic issues, such as the position of the religion, the inclusion of the differences between the world and the Hereafter, the kind of bonds of the soul with the afterlife bodies, and also the constitutive substance of the eternal bodies, has led to a dualism in his vision. Although he has distinguished the quality of hereafter life from the world, in the explanation the quality of the substance of Hellman's eternal body, he has inevitably likened the hell substance to this world. To compare the quality of the earthly body with the afterlife body, the mullah has used two terms of femininity and objectivity. In fact, he has generalized the soul to mentioned bodies. Although, he has considered his method for describing physical resurrection discursive and in conformance with religion, unlike his first claim, by including theosophical issues, he has given less importance to the mere rational aspects.</p> Manuscript profile

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20 - Intellect between existence and non-existence with the body in resurrection and arguments about it from the point of view of Fakhr Razi and Sadr al-Mutalahin
Abdulrahman Sadigh Mohammad Aziz Javanpour Heravi Mohammad Ali Rabbipour

The purpose of the present research is to understand the nature of reason and destiny and its end in resurrection and to present different meanings and interpretations about proving the survival of reason, which has been the subject of discussion since the past. Based o More

The purpose of the present research is to understand the nature of reason and destiny and its end in resurrection and to present different meanings and interpretations about proving the survival of reason, which has been the subject of discussion since the past. Based on this, this research has been written by examining the verses of the Quran, especially the verses related to the creation and the definite destiny of man, and examining the sayings of scholars and philosophers. During the review of the sources, the certainty of reason in the existence of man in the second life (the Day of Resurrection) was proved with rational and narrative reasons by referring to the verses of the Holy Quran and inspiration from the descriptions of philosophers and scholars. One of the reasons cited in verse 27 of Surah S, and one of the convincing intellectual reasons is that God did not create man and the world in vain, and reason and logic do not accept that the oppressor and the oppressed are equal in judgment, so the resurrection and reckoning is a definite obligation for every human being; In this way, it is proved that reason is with man on the day of resurrection, because its absence removes responsibility and accountability from him, and by losing it, a person's humanity and identity are lost, and if this is the case, there will be no judgment and accountability, and this is impossible based on the sayings of the Most High, reason and logic. This is a deterrent answer to the words of the deniers who say that there is no resurrection and that man is destroyed by death and suffers eternal destruction. So, based on the general results, there is reason and resurrection, and reason does not disappear with death, and resurrection is for the realization of justice in the reward of the righteous and the punishment of the wicked. Manuscript profile

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