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Animal Afterlife from the Viewpoint of the Quran, Islamic Narrations and Mulla Sadra | ||
| Theosophia Islamica | ||
| دوره 1، شماره 1، پاییز و زمستان 2021، صفحه 58-73 اصل مقاله (192.54 K) | ||
| نوع مقاله: Original Article | ||
| شناسه دیجیتال (DOI): 10.22081/jti.2021.60401.1012 | ||
| نویسنده | ||
Seyyed Jaaber Mousavirad 
| ||
| Assistant Professor, Department of Islamic Philosophy and Theology, Allameh Tabatabai University, Tehran, Iran | ||
| تاریخ دریافت: 20 اسفند 1399، تاریخ بازنگری: 05 خرداد 1400، تاریخ پذیرش: 09 خرداد 1400 | ||
| چکیده | ||
| Muslim philosophers and theologians have disputed over the animal afterlife. Most Muslim scholars hold that the Quran, Islamic narrations and rational arguments affirm the resurrection of animals in the afterlife, though there is a dispute concerning how they will be resurrected and whether they will be rewarded or punished as humans will. Beside the controversies and disputes, several reasons suggest that they have their own afterlife. To prove the animal afterlife, it is necessary to prove primarily that they have soul. Mulla Sadra has attempted to prove that animals have soul, based on the immateriality of the faculty of imagination (al-Khayāl). Likewise, most of the reasons provided for the immateriality of human soul could be employed for the animal afterlife. The second stage is to explain the purpose of animal afterlife. Two goals could be mentioned regarding this issue: first, the compensation of evils harming them requires the afterlife. Second, some Quranic verses and Islamic narrations establish the fact that at least some animals have the intellectual faculty and thus have responsibly for their actions. Though these Quranic verses and Islamic narrations are not explicit, they can be a probable evidence for the animal afterlife. Finally, two points must be noted: first, though there are several arguments in favor of animal afterlife, there is no general agreement on it in the Islamic world. Second, the above arguments are not general, but they include merely those animals that have the faculty of sensation and have been inflicted by evils. | ||
| کلیدواژه‌ها | ||
| Animal؛ Afterlife؛ Resurrection؛ Soul؛ Quranic Verses؛ Islamic Narrations؛ Mulla Sadra | ||
| عنوان مقاله [English] | ||
| Research Article Animal Afterlife from the Viewpoint of the Quran, Islamic Narrations and Mulla Sadra | ||
| چکیده [English] | ||
| Muslim philosophers and theologians have disputed over the animal afterlife. Most Muslim scholars hold that the Quran, Islamic narrations and rational arguments affirm the resurrection of animals in the afterlife, though there is a dispute concerning how they will be resurrected and whether they will be rewarded or punished as humans will. Beside the controversies and disputes, several reasons suggest that they have their own afterlife. To prove the animal afterlife, it is necessary to prove primarily that they have soul. Mulla Sadra has attempted to prove that animals have soul, based on the immateriality of the faculty of imagination (al-Khayal). Likewise, most of the reasons provided for the immateriality of human soul could be employed for the animal afterlife. The second stage is to explain the purpose of animal afterlife. Two goals could be mentioned regarding this issue: first, the compensation of evils harming them requires the afterlife. Second, some Quranic verses and Islamic narrations establish the fact that at least some animals have the intellectual faculty and thus have responsibly for their actions. Though these Quranic verses and Islamic narrations are not explicit, they can be a probable evidence for the animal afterlife. Finally, two points must be noted: first, though there are several arguments in favor of animal afterlife, there is no general agreement on it in the Islamic world. Second, the above arguments are not general, but they include merely those animals that have the faculty of sensation and have been inflicted by evils. | ||
| کلیدواژه‌ها [English] | ||
| Animal, Afterlife, Resurrection, Soul, Quranic Verses, Islamic Narrations, Mulla Sadra | ||
| مراجع | ||
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al-Kulaynī, M. i. Y. q. (1987). Al-Kāfī(Vol. 8). Tehran: Dar al-Kutub al-Islamiyah Al-Mufid, A.-S. (1993). Awail al-Maqalat. Qom: al-M0'tamar al-Alami lel-Shaykh Al-Mufid. al-Saduq, A.-S. (1966). Ilal al-Sharayi' (Vol. 2). Qom: Dawari. al-Saduq, A.-S. (1993). Man la Yahduruh al-Faqih (Vol. 2). Qom: Daftar Entesharat Islam. Avicenna. (2000). al-Najat (in Arabic). Tehran: University of Tehran Howayzi, A. A. A. (1995). Tafsir Noor al-Thaqalayn (Vol. 1). Qom: Ismaelian Makarem, N. (1995). Tafsir Nemone (Vol. 5). Tehran: Dar al Kotob al ilmiyah. Mesbah, M. T. (1999). Philosophical Instructions. USA: Binghamton University and Brigham Young University. Sadra, M. (1960). al-Asfar al-‘Aqliyya al-Arba‘a (in Arabic). Qom: al-Mustafawi. Sadra, M. (1982 ). Arshiyyah (in Arabic). Tehran: Mawla Sadra, M. (2003). al-Shawahid al-Rububiyyah (in Arabic). Qom: Bustan Ketab. Tabãtabã’ī, S. M. H. (2015). Al-Mizan (S. M. R. Sayyid Sa'eed Akhtar, Trans., Vol. 13). Tehran: World Organization for Islamic Services. Taleghani, M. (1983). Partovi az Quran (Vol. 3). Tehran: Sherkat-e Sahami-ye Enteshar. | ||
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