جستجوی مقالات مرتبط با کلیدواژه « حیات اخروی » در نشریات گروه « فلسفه و کلام »

The purpose of this article is to study and explain intercession from Mulla Sadra's point of view in the perspective of verses and hadiths, which was done by descriptive method and documentary analysis with a library approach. The world of possibilities is explained and considers it as a light that shines on the jewel from the Divine God, and from the possible existence of Ashraf to the possibilities of Akhs in the descending arc and in the descending arc, the light of intercession is manifested through Ashraf to the sub-mediators. They are the intellects,The result of the discussion is that; The rulers introduce intercession as hierarchical. Mulla Sadra introduces the strengthening of the connection with the essence of prophecy due to the intensity of love and the multiplicity of care for the traditions and the increase of remembrance, prayers and blessings. He believes that the truth of intercession is related to the existence of a mediator in receiving divine light and grace and returns to a truth in different levels. There is no essential difference between the first and second intermediaries. Except that the difference is in terms of strengths and weaknesses or in terms of originality and obedience.

Islamic culture and wisdom deem human deeds to be eternal like his essence, and the source of happiness or unhappiness in the hereafter. Therefore, moral actions, namely, deeds in accordance with the standards of religious (Islamic) morality, will be the source of human happiness in the hereafter. Following the explanation of the two concepts of immortality and union of deeds with human nature, Lady Amin Isfahani, known as the Iranian Mujtahida, has been led to the conclusion that the criterion of moral action is the afterlife happiness of man; happiness whose inherent characteristic is immortality. According to the Holy Koran, the union of moral action and human nature in worldly life is a truth under the veil that will appear in the hereafter. If man believes in the immortality of his essence and consequently his deeds, he will organize all his deeds according to that criterion, namely, immortality, and will act in accordance with religious criteria. Given the reliance of Lady Amin on the culture of the Koranic and Islamic wisdom, this study measured the relationship between human immortality and moral action in an explanatory and analytical manner, and concluded that Lady Amin Isfahani identified human immortality and his actions as a criterion. This criterion is in accordance with the teachings of the Koran and tradition and is superior to other criteria.

There is no doubt about the co-existence of the body and the soul in worldly life. However, there are some debates on the accompaniment of worldly body and the soul in other worldly life. Based on Ibn Sina’s principles, worldly life cannot have an otherworldly life; however, some effects of the worldly life of the body stay with the soul until eternity and affect Man’s otherworldly and eternal life. In Ibn Sina’s view, the body plays an essential role in the occurrence of death. This is because its change and annihilation are the reasons behind the separation of the soul from the body and, as a result, the end of worldly life. Upon the beginning of the otherworldly stage of life, the unity of the soul with the material body is ruptured; however, the effects of some of the worldly acts and behaviors of the body are not destroyed and, rather, affect the quality of the final destiny of human beings and their lives in some way. The actualization of complete connection with the Active Intellect, which becomes possible through overcoming all physical barriers and limitations and the true perception of spiritual pleasures and the essence of the soul are among such effects. The behaviors rooted in the bodily configurations that have penetrated the soul remain until the next life and play a role in providing the context for the happiness and misery of the soul and determining the quantity and quality of its otherworldly rewards and punishments.

The problem of evil is one of the important problems considered in the philosophy of religion. This paper considers the problem of evil from the viewpoint of the contemporary philosopher, John Hick, and explores his arguments for proving the compatibility between the evil in the world and the existence of an omnipotent and omniscient God. By analyzing Hick’s viewpoint about the relationship between evil and free will, this paper demonstrates that Hick negates irreparable evil, and emphasizes not only that the existence of evil cannot be considered as a barrier to human evolution from the philosophical perspective, but also that those human capabilities which cannot be activated because of the existence of evil in the earthly life will be activated in the afterlife.

Allamah Tabatabaei considers religion as a definable fact from different aspects, and pays attention to its conceptual, structural and teleological definition. Based on this, for Tabatabaei, religion is a kind of method concerning social life that Human as social being takes it for getting happiness, and since, human’s life is not restricted to mundane life, this method is included of knowledge and laws that cover human mundane life and the hereafter happiness. The reason and necessity of religion, for Tabatabaei, is explained by his analysis of religion based on theory of human innate, human social identity and the hereafter life. Tabatabaei’s explanation, although, is adequate based on philosophical anthropology and human’s sociological analysis but is referred and inspired by religious texts. Therefore, religion is as the removing people’s disputes, and as the only provider of the laws of human’s happiness and encompassing of moral rules that have confidential guarantee through believing in divine origin and resurrection.

Muslim philosophers and theologians have long taken into consideration the question of resurrection, especially bodily resurrection, and have faced some problems in providing rational explanations for it, because man's afterlife is an unseen matter. As a result, some theologians conceived death as nonexistence and resurrection as the instance of bringing back an annihilated thing exactly, and considered it possible because they believed in afterlife. Others conceived death as dispersion of material parts of body and, referring to Quranic verses which show the annihilation of universe, believed that accepting bodily resurrection is contingent upon the possibility of bringing back the similar of an annihilated thing. Reminding theologian's view about the idea of bringing back of an annihilated thing and its relationship with man's afterlife, the present paper explains that death is not nonexistence, according to revelation; rather, it is a kind of transition from one mode of being to another mode of being, and that the annihilation and destruction of men and phenomena in the world means dispersion and instability of their bodily parts in worldly life and their final return to God. Therefore, accepting bodily resurrection is not related to accepting or rejecting the bringing back of an annihilated thing.