جستجوی مقالات مرتبط با کلیدواژه « تجسم اعمال » در نشریات گروه « فلسفه و کلام »

Belief in the resurrection is one of the principles of Islam and its physicality is one of the religious principles. The discussion of the physical resurrection is actually the discussion of the physicality of human thoughts and actions in the resurrection. This issue has been discussed since the beginning and descent of Islam, and in addition to the Holy Quran, religious leaders from the Prophet (PBUH) to imams, religious scholars and even some Islamic philosophers have emphasized on this issue. Among the Islamic scholars, Hakim Modares Zanouzi and Ayatollah Javadi Amoli, considering that they accept the principle of physical resurrection based on the Qur'an and hadiths, as well as the principles of transcendental wisdom, but they have their own unique point of view on this issue.Hakim Zanouzi believes that the body of every human after death is related to his soul and in the resurrection the body will reach the soul and will remain with him, but Professor Javadi Amoli believes that human actions have an inner existence in the higher levels that are with him. The soul remains in harmony with that world, and the body does not turn to the soul

Ayatollah Javadi Amoli, in addition to narrative evidence in proving the embodiment of actions, also points to its rational stabilization. Therefore, this research, using a descriptive-analytical method, examines the intellectual evidences of the embodiment of moral actions from the perspective of Ayatollah Javadi Amoli to reach the rationality of religious data; On the one hand, he does not accept the rational arguments of some thinkers in explaining the embodiment of moral actions based on the transformation of energy into matter, and considers it to be neglect of intention in ethics, He rejects Fakhr Razi's point of view on reject of the embodiment of actions based on to be width of actions and impossibility to Convert width to essence .and considers it a confusion between theoretical and practical wisdom; It seems that the rational explanation of the transformation of energy into matter can also be presented in the intention, Also, since breadth the width has the dignity of substance in the transcendental wisdom, so by explaining the movement of substance, the embodiment of actions can be stabilized from a rational point of view, therefore, the embodiment of actions is still It is acceptable as one of the proofs of moral realism.

One of the topics that has been examined in different interpretations is the discussion of the embodiment of deeds. Two contemporary commentators, Allameh Tabatabai and Dr. Zaheili, have also addressed this issue in their commentary and have explained whether the punishment of deeds is evolutionary or conventional, based on their own perspectives. In his works, Dr. Zaheili has not raised the issue of the embodiment of deeds as an independent title, but among the Tafsir Al-Munir's commentary, he has presented two views about the embodiment of deeds, which are: the presence of deeds in the Day of Judgment as punishment and reward, which is the embodiment of deeds, and conventional reward and punishment of deeds. Allameh Tabataba'i also in Tafsir al-Mizan, by criticizing and examining different points of view, has proved the issue of the embodiment of deeds and the evolutionary relationship between worldly deeds and the appearance and presence of the deed in the hereafter as a reward or punishment for deeds. Finally, he interpreted the verses that refer to conventional reward and punishment and considered them suitable for the understanding of the people of the time of revelation. The method of this research is descriptive-analytical, and based on the interpretation provided by Allameh, it can be understood that the embodiment of deeds has no rational meaning

Eschatology and anthropology have a decisive role in human happiness (Arabic: سعاده, Romanized: sa'ādah) and it can be the foundation of human happiness and his distance from misery, if it would be based on revelation and rational reasoning. The embodiment of deeds is one of the most important issues in these two fields. The embodiment of deeds means the formation of beliefs, morals (ethics), attributes, dispositions, will, deeds and effects of a person and the process of becoming of a person of the same; in fact, man creates his own truth with these matters and becomes revivification with them. This issue in this article is discussed based on the opinions and thoughts of Ayatollah Javadi Amoli. He, who is a capable commentator and a philosopher full of knowledge, explains this issue in the field of embodiment of deeds by using the Qur'anic revelation and the strong principles of transcendental wisdom (Ḥikmat al-muta'aliya). The truth of the embodiment of deeds by addressing a series of principles adapted from his opinions is explained in this article and which by expressing these principles and extracting their branches, the truth of the issue of the embodiment of deeds is revealed and hence a profound interpretation of the facts of the resurrection of human beings is revealed and many doubts about the important field of resurrection and the quality of reward for deeds are criticized and the soulful resonance of the connection of revelation and intellect (reason) in the pure thought space of Shīʿa Islam is spread, which it will be inspired by the persuasion of people and the submission of honest scholars, if it reaches the ears of every listener anywhere in the world. It has been used in the final part to prove moral realism and moral generalist method, since the embodiment of ethics is one of the obvious examples of the embodiment of deeds.

Qur'an has always been the source of wisdom and a lot of mystic issues can be studies from a Quranic perspective. Among these issues, we can refer to representation, which the Almighty has referred to in his heavenly book and has explicitly mentioned it in Maryam Surah. The present study, with an analytical-descriptive method, tries to clarify representation as it is introduced in mysticism and aims to deepen understanding of this concept and its types and also its two aspects namely epistemological and anthological aspects. The study shows that representation is not exclusively limited to the representation of angels. It rather includes other types, such as dreams, the Ascension, etc., which are all worthy of study. In addition, the Qur'anic perspective on the what and how of representation, its relationship with the worlds of existence and the man epistemological aspects as presented in revelation can also be studied. That is why mystics have constantly dealt with these issues through mystical analysis of sample representations in the holy Quran to facilitate deeper understanding of this issue.

The issue of the incarnation of deeds is one of the most important issues regarding the resurrection, which has been mentioned and emphasized in religious teachings and has been discussed by many thinkers, including theologians, philosophers and mystics. Meanwhile, Sadra’s mysticism and wisdom believe in the existence of an objective and formative relationship between human actions and reward and punishment. The present study, based on the views of Seyyed Haidar Amoli as a representative of mysticism and Hakim Sabzevari as a representative of transcendent wisdom, in a descriptive-analytical manner, seeks to discover the similarities, differences and the extent of transcendent wisdom from mysticism. In the end, it has been concluded that what and how actions are embodied from the point of view of both thinkers expresses a truth, and the view of transcendent wisdom is not a part of the mystical view. What is certain is that in interpreting this rule, mysticism refers to the objectivity and presence of human actions in the existential levels, and Sadra’s wisdom emphasizes the causality and emergence of the properties of the soul in different existential levels through argumentative interpretation and rational innovations.

Underlining the views of Allama Tabatabaei, this study is an attempt to investigate the reciprocal effect between personality and behavior. Personality is a psychological terminology which is discussed in religious sources and Tabatabaei’s views as the foundation, predisposition, or secondary nature. Therefore, this study has utilized a descriptive-analytical methodology toward interdisciplinary research to explain one of the critical bases in ethical training and psychological treatment. Delving into the Quranic views of Allama Tabatabaei, as the most influential contemporary commentator of the Holy Quran, concerning the reciprocal effect between the foundation of personality and behavior deems important.  The innovation of the current research is the use of contents associated with “the relationship between body and soul “, “deeds’ embodiment" and “motivation” in explaining the reciprocal relationship between personality and behavior. Allama believes that the formation of behavior is dependent upon the type of knowledge, the intensity of beliefs, the direction of emotions and feelings and quality of human authority and, in addition to explaining the five-stage of their genesis states that personality is affected and formed by behaviors in this world. Then consequences associated with this mutual effect in this world, in Barzakh and the next world, is argued in light of the theory of embodiment of deeds.

The issues of the afterlife and the reward and punishment of the hereafter of human deeds have always been important theological aspects in different religions. In the Shiite theology, due to the detailed discussion of the issue of resurrection in verses and hadiths, this discussion has been considered by scholars and theologians. Amin al-Islam Tabarsi is one of the commentators of the fifth and sixth centuries AH. He believes that God has determined a special punishment or reward for every action and everyone should be punished for his deeds according to the divine rules. Every reward and punishment is a creation of God, and the verses indicating the independent existence of heaven and hell convey the same meaning. In this regard, the purpose of the present study was to analyze Tabarsi’s ideas regarding the issue of the embodiment of actions. Although Tabarsi does not explicitly mention the relationship between action and punishment, his words require the validity of the relationship between the notions of action and punishment in the hereafter and opposition to the theory of the embodiment of deeds. Among his reasons are: 1) Talking about the existence of heaven and hell in the verses of the Holy Qur’an: He refers to verses from the Holy Qur'an whose appearance gives reward and punishment to God and considers heaven and hell as independent and unrelated to the embodiment of human deeds. Among the verses are: verse 25 of Surah Al-Baqarah, verse 30 of Surah Al-Faslat, verse 68 of Surah Tawbah, and also in the interpretation of verse 51 of Surah Ibrahim and verse 47 of Surah Ar-Rum; 2) The presentation of actions: in the interpretation of Majma al-Bayan, he states that human beings in the hereafter will find the reward of their worldly deeds, while the deeds themselves are annihilated by death and their restoration is not permissible. Rather, God rewards His servants, while there is no trace of worldly deeds left. But, what is clear is that Tabarsi has considered only the outward aspect of actions and their change while neglecting the esoteric and heavenly aspect of actions which has the necessary stability and order. In fact, our actions and deeds are not substance, and according to the rational and philosophical rule of "non-existent existence", what was realized and put on the garment of existence will no longer be annihilated, and therefore human deeds will not disappear with death. Moreover, God says in the Holy Qur’an: “From the knowledge of God, not a particle of what is in the earth and the sky is hidden, and there is nothing wet or dry unless it is recorded and preserved in the Book of Revelation” (Surah Yunus, verse 61). Mystics use theoretical and practical methods to prove the embodiment of deeds and according to explicit religious teachings and belief in inherent monotheism, God is not the creator of evil while hell is evil and attributing it to God is against divine purification. Tabarsi and his associates’ beliefs about rewards and punishments were the product of the intellectual atmosphere of the fifth and sixth centuries AH. He lived in a time when the philosophical system was in the form of Peripatetic and Aristotelian and the theory of categories was considered as the most important principle in the interpretation of the universe. In particular, according to the principles of transcendent wisdom and the union of science and the known world, all our thoughts and actions become one with our soul, which is itself the perfect state of our body. Since the ideal body and soul continue their eternal life after death, all our thoughts and actions will be immortal. Also, according to the transcendent wisdom, our thoughts and actions are of the type of existence and the decline of existence is impossible, so our actions and thoughts are eternal and will be with us in purgatory, resurrection, and the hereafter, and we will see them. And this is the exact meaning of the Qur'anic phrase “showing their deeds” (Surah Zelzal, verse 6).

Considering the importance of the concept of purgatory and the esoteric nature of the events corresponding to that world, it becomes important to exactly analyze it from the perspective of wisdom. Explaining the application of the word ‘barzakh’ (purgatory) in the two meanings of ‘form’ and ‘world’, and also dividing the world of barzakh into continuous and discontinuous and ascendant and descendant, some ambiguities of this subject are resolved. The analysis of human’s ideal (mithali) body and its relation with the soul and the natural body also plays an important role in the explanation of purgatorial events. Since this research has a descriptive-analytic approach to Molla Sadra’s words, some purgatory events such as scientific purgatorial development and embodiment of the deeds are studied as well, using some principles of Sadra’ian wisdom. The main question of this article is: how are the ascendant purgatory and its events analyzed considering the bases of transcendental wisdom? The hypothesis of this research is that the ascendant purgatory can be analyzed using bases such as: corporeal origination and spiritual continuance of the soul, motion in the category of substance, and unity of the intellectual and the intelligible.

One of the most important issues of purgatory and resurrection is that of the embodiment of deeds, which has been discussed by philosophers, theologians and commentators. The question of the research is whether the embodiment of deeds means that all the rewards and punishments of purgatory and the hereafter are the same worldly deeds of man that are embodied and exemplified for him/her in different ways in the hereafter, or that there is no resemblance between the punishment of action and action itself but man will be rewarded or punished in the Hereafter for what he does in this world. Sheikh Bahachr('39')i and Allameh have two different and contradictory views on the embodiment of actions. In this article, by examining and explaining the views of these two prominent scholars on verses, narrations and rational arguments related to the embodiment of deeds, we have achieved the following results Sheikh Bahachr('39')i believes in the sameness of the worldly deeds and the punishment of the hereafter. While Allameh Majlisi not views those believing in the embodiment of deeds as being outside the religion and the circle of Islam only, but, presenting various reasons, he considers its occurrence impossible also.

The Holy Koran opens a special look at moral issues to its audience and provides the basis for many moral views. One of these views is related to the function (outcome, effect and result of something) of ethics. By referring to the verses of the Koran, such as the seventh verse of chapter Abraham, moral behavior causes excess and deficiency in man (self), not excess and deficiency in blessings. This Koranic view envisages morality as a shaping and identity-giving component of the structure of human existence. Proving this attitude is the main purpose of this article. Thus, in this article, via the library collection of the intended documents and referring to the relevant verses as the first step, this issue has been proven by descriptive-analytical method (using data from Islamic philosophy).
Keywords

"The embodiment of deeds", or the ontological relationship of human actions and beliefs with pleasures and pains of afterlife, is one of the most important and complex issues raised in resurrection. Gnostics pointed to this issue before philosophers and explained their angles based on intuition and traditions. In this article, the ontological foundations of Ibn Arabi, those are involved (direct or even indirect) in the embodiment of deeds, have been examined and their relationship with the embodiment of acts has been clarified. The principles studied in this article are: unity of being, manifestation, the accordance of worlds and the renewal of likes. Among the above mentioned principles, the unity of existence and the manifestation have indirect influence on the idea of embodiment, and on the other hand, the accordance of worlds and the renewal of likes have had a direct influence on the formation of this view. Based on these principles, nothing in the universe has been annihilated and death is due to the appearance of the manifestations, namely the transfer of the visible world to invisible world and the embodiment of acts is nothing but the appearance of the immanence. Therefore, human actions will not be lost and become visible in other worlds.

Amongst the great theologians, there has always been a debate on the connection between the punishment of the hereafter and the actions of this world. Some theologians believe that the connection between the actions of this world and the punishment of the hereafter is contractual, and on this basis God has created heaven and hell; this group are known as the deniers of the ‘Visualization of Deeds’. The other group of theologians believe that our actions are embodied within us in the hereafter. Followers of this theory believe in the ‘Visualization of Deeds’ and they can be divided into two groups; those that believe the visualization to be in a celestial form and those that believe the visualization to be the essence of the soul. In this research paper, we will analyze the arguments presented by those theologians who accept the visualization of deeds in a celestial form. The result from this research suggests that rational reasoning alone, without the help of some verses of the Holy Quran, authentic narrations and the intuition of the heart, would not be able to prove this theory.

one of the religious teachings is that of book of actions that according to the verses and sayings contain all acts, intentions and personal beliefs of anyone. and at the day of Judgment it is given to human from his left or right side depending on his actions, and because this book is not a mundane book Muslim scholars have been confronted with the question: What is the truth of book of actions. One of the important responses to these questions is Mulla Sadra's philosophical explanation. He believes that this book is human spirit. This article, explains his philosophical explanation and describes his principles and his results. and then shows that this explanation is not sufficient because not only is incompatible with the teachings of his philosophy, but it is incompatible with some religious teachings.

Islamic theologians have set forth different ideas and opinions in relation to the question of whether eternal punishment is genetic or conventional. Some favor the genetic explanation and others oppose it. The Quranic verses and traditions appear to be consistent with both explanations. That is why a third group of researchers of this issue have confirmed both sides of the argument and have developed the belief in both types of punishments. In a sense they have accepted the apparently paradoxical verses. The present paper is an attempt to clarify the issue and the relevant questions, and to present the views expressed by the Islamic theologians in this regard. The position taken in this paper is that eternal punishment is genetic not conventional. Efforts are made to explain why the acceptance of the two types of eternal punishment conjointly is a false solution and why the correct solution lies in the correct interpretation of the seemingly paradoxical verses in the context of monotheism. The paper proposes a Quranic, theosophical and philosophical solution with aim of solving the problem.

Visualization and embodiment of actions are among the most complex topics of resurrection about which there are many ideas whether it is rational or irrational. Even some theologians¡ because of believing in accidental state of the actions and incapability of accident for life¡ have rejected the embodiment of the actions in terms of reason. Every object¡ idea¡ action and creature has a single truth in three worlds of matter¡ imagination¡ and intellect that this reality in each one of these worlds will take a certain status and form appropriate to the conditions of that world and will be dressed by the clothes of that world while these worlds have sequence and compliance with each other. As a result¡ after repetition of actions by human¡ they will have lasting effects on soul and become regular¡ then¡ by being established in the essence of soul¡ they will transfer to the other worlds with human soul and will turn into Mumaththal¡ the thing appeared as imagination¡ there. Some verses of the Quran also confirm the three worlds and existence of objects with a single truth in these worlds. The purpose of the present paper is to analyze and explain the existence and form of human actions rationally within each one of these three worlds.