چکیده:
The embodiment of actions is the best justification for explaining the reward and punishment in the afterlife، because it is based on the illuminationist relation. According to the illuminationist relation، the heterogeneity between actions and soul disappears and replaced with the identification of the afterlife forms and soul، because the afterlife forms are among the requirements and characteristics of the soul. The aim of this study is the analysis of actions embodiment according to Molla Sadra’s principles for illuminationist relation. In his works، we find two interpretations of actions embodiment: (1) in the afterlife، the effects and results of actions reveal; in the afterlife، the very actions reveal، but in an afterlife form. They are not at a same level in his thought; one of them is his middle theory and another is his final theory about the matter. It is the second theory that makes the focus of this study. Our findings show that، in the actions embodiment theory، perceptions are as decisive in the afterlife as the actions themselves; that is، human perceptions and actions as a result of repetition become habit and make the inside of man. In the afterlife، the inside of man embody in one of the afterlife forms and human resurrection conforms to these forms.
خلاصه ماشینی:
Every human soul, along with what it is attached to—from houris, palaces, and trees—are all existent with one existence and alive with one life, and they are not multiple in form due to their personal unity; / Thus, the materials of universes in the realm of Paradise are perceptual matters and aspects of agency, and they have no connection to the materials and causes of potentiality; because the existence of things there is a formal existence without matter, motion, passivity, renewal, or transition; therefore, in the realm of the hereafter, whatever heavenly blessings appear, they are all alive with essential life; because their life is the same as the psychological life that perceived them and created them through its perception (Mulla Sadra, 1981: 9/ 295 and 320).
In this manner, in accordance with the conceptions and beliefs of the human being, Paradise, Hell, and the causes of pleasure ِ and pain are provided for him; such that if the thoughts and conceptions of the human in this world are of the nature of good deeds, the cause of Divine pleasure is provided for him, and if his conceptions are of the nature of ugliness, the cause becomes Hell, snakes, and scorpions, which torment him; thus, it can be concluded that in the Resurrection, human will prevails, and whatever he desires and conceives is immediately brought into existence; so much so that it can be said that the perception of forms is the very creation of them for the soul; meaning that the human perceives them and the perception appears, without any precedence or delay; because there, action and perception are one thing (Mulla Sadra, 1981: 9/ 38-39 and 342-343).
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