چکیده:
In this world, we face two types of punishment and reward: one is conventional, which varies according to time, place, societies, and individuals; and the other is natural, which follows the law of causality and stems from the ontological relationship between an action and its result. The main question of the following writing is whether the afterlife reward and punishment is conventional, natural, or of another kind? Some Islamic philosophers have considered them the result of the action, while others have considered them the action itself; however, the implication of the verses and traditions is that we also have another type that is similar to worldly punishments and conventions. Considering the verses and traditions, the author has accepted both the theory of objectivity and the theory of convention/making. There is also an objection to the theory of convention/making, the brief response to which is provided in the text.
خلاصه ماشینی:
Andishe-e-Novin-e-Dini Research Quarterly Number 6 and 7, Autumn and Winter 1402 Pages 42-9 ANDISHE-E-NOVIN-E-DINI A Quarterly Research Journal On Kalam (Islamic theology) Theological and Philosophical Explanation of the Consequences of Actions Ahmad Beheshti 1 Abstract In this world, we face two types of punishment and reward: one is conventional, which varies according to the conditions of time, place, societies, and individuals; and the other is natural, which follows the law of causality and stems from the ontological relationship between an action and its result.
) Ibn Sina believed that the good and evil that reach humans in the other world fall into two categories: the first category, which comes from Sharia and for which reason has no way to negate or prove, and its affirmation is necessary; and the second category, which is proven through reason and demonstrative syllogism and is confirmed by Sharia.
) The same conventional rewards and punishments also return in some way to the principle of causality; that is, since the legislator has seen that there is a natural and ontological relationship between action and reaction, he has wanted to generalize this relationship in the realm of convention, اعتبار (validity), and contract, between the good and bad deeds of humans and rewards and punishments.
) If such a punishment and reward were proposed for the good and bad deeds of humans, it would certainly return to the law of the embodiment of action; and since worldly punishments and rewards are not of this type, no place other than the afterlife can be imagined for it.
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