چکیده:
According to transcendent theosophy, men have imaginal bodies in the Imaginal world. These bodies, from one side, have some features of material body such as form and size, and from another side, lack features such as potentia and aptitude. That is why they are called purgatorial body mentioned in religious texts. In the celebrated view, the imaginal body in philosophy is the same as the purgatory body in religion. Due to some similarities, this conformation is correct somehow; nonetheless, they have some dissimilarities, too. One difference is that as per the celebrated principles of philosophy, imaginal bodies lack potentia and aptitude and their entailments as the incorporeal beings do. On the contrary, there are some signs in religious scriptures suggesting features of the purgatory world (as the abode of purgatory bodies) implying potentia and aptitude in those bodies. In this essay, the possibility of potentia and aptitude in the purgatory world and their religious documents are examined
خلاصه ماشینی:
Attributes of the Imaginal Body in Transcendent Wisdom and Religious Teachings Ahmad Shahgoli 1 Abstract Based on the perspective of Transcendent Wisdom, humans possess an imaginal body.
ir Introduction Among the philosophical systems of the Islamic world (Peripatetic, Illuminationist, and Transcendent wisdom), Transcendent wisdom is the first philosophical school that accepts the existence of the imaginal body and employs it systematically in explaining the structure of the existential levels of man.
Most Islamic scholars and theologians have accepted the realm of Barzakh and the barzakh body based on religious texts (Sheikh Tusi, 1407 AH, Vol. 1, p.
The expression "صفه الاجساد" indicates that in Barzakh, souls appear with the attributes and characteristics of bodies, such as color, shape, and size (Kulayni, 1365, Vol. 3, p.
He continues by referring to the view of some researchers who believe that the imaginal body exists in this very world (ibid.
). Allamah Majlisi, in the discussion regarding the non-existence of the doubt of transmigration (tanasukh) concerning the attachment of the soul to the imaginal body after death, states (Majlisi, 1404 AH, Vol. 14, p.
Whereas the imaginal body comes into existence due to the forms and moral dispositions (malakat) of the soul (Sadr al-Din al-Shirazi, 1981, Vol. 9, pp.
From Mulla Sadra's perspective, the imaginal body has an emanationist existence (qiyam suduri) from the soul (Sadr al-Din al-Shirazi, 1981, Vol. 9, pp.
In this case, the imaginal world possesses rulings such as potency, potentiality, motion, time, extension, shape, and place, but with a difference in the mode of existence.
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