An M.A. holder of Islamic philosophy at Specialized Center of Islamic Philosophy, Qom Seminary School
Abstract
Theologians and philosophers have put forward different views on the abode for the hereafter suffering and pleasure such as houri and zaqqum (bitter drink). Some of them hold that the abode is in this very mundane world, and others that it is in the conjoined imaginal world. None of them, Mulla Sadra argues, is the abode of bodily resurrection, since he comes across elements in the religious text -preventing him from those views- from one side, and he believes in both spiritual and bodily resurrection together, from another side. There is no controversy as to the point that Sadra holds the abode of bodily resurrection is in the purgatory word. It is not clearly known, however, what he knows about what the abode in the Judgment Day will be like. Nonetheless, two views might be inferred from his words: first “formal resurrection in the” which consists of two sections, and second “formal resurrection in the phase of intellect” in which houri and fire … in the world of intellect are integrated though their details are stronger and stouter. Hence, in Mulla Sadra’s view, the abode of bodily resurrection in the Judgment Day is either in the imaginal world or that of intellect. It is possible, however, to consider that abode in both the Judgment Day and purgatory in the imaginal world, but not according to Mulla Sadra’s own literature. This essay goes to clearly show the abode of bodily resurrection according to the religious texts, through description and comparative analysis.
ابن‌بابویه، محمد‌بن‌على (1413ق). من لا یحضره الفقیه (ج2). چاپ دوم. به تحقیق و تصحیح على‌اکبر غفارى. قم: دفتر انتشارات اسلامى وابسته به جامعه مدرسین حوزه علمیه قم.
ابن‌سینا، حسین‌بن‌عبدالله (1382). الاضحویة فی المعاد. تحقیق از دکتر حسن عاصى. تهران: شمس تبریزى.
ـــــــــــــــ (1363). المبدأ و المعاد. به اهتمام عبدالله نورانى. تهران: مؤسسه مطالعات اسلامى.
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