List of Articles corporeal resurrection

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  1 - 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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  2 - 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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  3 - 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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  4 - 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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  5 - 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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  6 - 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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  7 - 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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  8 - 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
  20.1001.1.15600874.1401.28.1.1.4
  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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  9 - Corporeal Resurrection Based on Ibn ‘Arabī’s Gnostic Principles
  Hadi  Jafary Ali  Arshad Riahi
  20.1001.1.15600874.1402.29.2.5.7
  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