Özet:
Ibn Sina is an outstanding Muslim philosopher، to the extent that، many Muslim philosophers، and even theologians، regarded him as the master of philosophy for centuries. Ibn Sina takes two different ways to prove bodily resurrection. He chooses a merely discursive and logical way to prove spiritual resurrection. In other words، he brings arguments forward to prove the resurrection of the soul، and thinks that the philosophical method is absolutely able to prove the survival of soul، but in order to prove the physical resurrection، he relies on the revelation and testimony; because he thinks it is beyond of reasoning limitations. To put it simply، however he holds that philosophical reasoning can establish the Hereafter of the soul، but bodily resurrection is a matter of faith. Indeed، he refers to testimony only for this certain subject; and، ostensibly he believes in bodily resurrection but do not study it philosophically. Avicenna’s explanation of spiritual resurrection has influenced most of his successors. We examine his theory about survival of the soul in the hereafter in this article.
Otomatik Özet:
In fact, Avicenna's philosophical system is incapable of providing a rational proof for bodily resurrection, and some of his expressions suggest that he considers even its occurrence to be impossible according to the established principles of his philosophy, and therefore refers it to Sharia (Avicenna, 1363: 114; Ibid, 1379: 696).
It is worth mentioning that Sheikh al-Ra'is was unable to provide a rational proof for bodily resurrection because he did not accept the world of images (Alam al-Mithal) and the Barzakh, and he considered the universe to be limited to two worlds: the intellectual and the sensory; this was because the perfections or vices of a human being are also dependent on their body.
He has presented a vision of bodily resurrection according to which imperfect souls (souls that have not reached the stage of intellectual abstraction) attach themselves to celestial bodies after death, without being considered their souls, and they merely use those bodies to aid their imaginations and perceive the states of the grave, the Resurrection, and the pleasures and punishments that the Sharia has attributed to bodily forms (Avicenna, 1375: 356).
He also states that the intensity of the perfection specific to the rational soul is greater, because the perfection related to bodies is limited to their level, whereas the rational soul Therefore, it can be said that Avicenna believes in spiritual resurrection and has proven it, while regarding bodily resurrection, he says that he has not found evidence to prove it, and anyone who has belief and faith in the foundations and principles of Islam will accept it.
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