The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of Return
According to the principles of transcendent philosophy (Al-Hikmat Al-Mutaāliyah), the human soul as a contingent existence after being created in this world (Hoduth) has a continuous motion from an actuality (Fi’liyyah) to another one until becoming immaterial (Mujarrad). This means that he leaves h...
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| Format: | Article |
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Imam Sadiq University
2013-04-01
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| Series: | پژوهشنامه فلسفه دین |
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| Online Access: | https://prrj.isu.ac.ir/article_1416_5bf99e3462841f422bbc5e78e49aa867.pdf |
| _version_ | 1797272276925677568 |
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| author | Mohammad Kazem Forghani Mohammad Ahmadizadeh |
| author_facet | Mohammad Kazem Forghani Mohammad Ahmadizadeh |
| author_sort | Mohammad Kazem Forghani |
| collection | DOAJ |
| description | According to the principles of transcendent philosophy (Al-Hikmat Al-Mutaāliyah), the human soul as a contingent existence after being created in this world (Hoduth) has a continuous motion from an actuality (Fi’liyyah) to another one until becoming immaterial (Mujarrad). This means that he leaves his body and continues to his evolution immaterially. According to the principle of “Impossibility of Return” (Imtinā’-i-Tarāju’) it seems impossible for human being to return to the mundane life after his death. This belief is apparently inconsistent with the Islamic doctrine of “dead human beings’ return to the life” (Raj’ah). So, since transcendent philosophers reject the doctrine of reincarnation on the basis of the principle of “Impossibility of Return”, they should explain the doctrine of Raj’ah in a consistent way. Sayyed Abolhasan Rafī’ee-Qazvīnī is one of the few transcendent philosophers who have taken this issue into account. Although he validates the principle of Impossibility of Return, he asserts that it does not include the doctrine of Raj’ah. He tries to defend the doctrine of Raj’ah and differentiate it from the doctrine of reincarnation through a couple of philosophical principles. For example he accepts that Coercion does not last (قسر دائمی نیست) and every existent has its exclusive existential influence which is necessarily emergent (هر موجود، اثر وجودی لازم البروز خاصّ خود را دارد). |
| first_indexed | 2024-03-07T14:26:03Z |
| format | Article |
| id | doaj.art-4218b5698b80488dbff06d438b11a591 |
| institution | Directory Open Access Journal |
| issn | 2228-6578 2228-6586 |
| language | fas |
| last_indexed | 2024-03-07T14:26:03Z |
| publishDate | 2013-04-01 |
| publisher | Imam Sadiq University |
| record_format | Article |
| series | پژوهشنامه فلسفه دین |
| spelling | doaj.art-4218b5698b80488dbff06d438b11a5912024-03-06T08:02:51ZfasImam Sadiq Universityپژوهشنامه فلسفه دین2228-65782228-65862013-04-01111799710.30497/prr.2013.14161416The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of ReturnMohammad Kazem Forghani0Mohammad Ahmadizadeh1Assistant Professor at the Department of Philosophy and Kalam, Imam Sadiq University, Tehran, IranMA Graduated of Philosophy and Kalam, Imam Sadiq University, Tehran, IranAccording to the principles of transcendent philosophy (Al-Hikmat Al-Mutaāliyah), the human soul as a contingent existence after being created in this world (Hoduth) has a continuous motion from an actuality (Fi’liyyah) to another one until becoming immaterial (Mujarrad). This means that he leaves his body and continues to his evolution immaterially. According to the principle of “Impossibility of Return” (Imtinā’-i-Tarāju’) it seems impossible for human being to return to the mundane life after his death. This belief is apparently inconsistent with the Islamic doctrine of “dead human beings’ return to the life” (Raj’ah). So, since transcendent philosophers reject the doctrine of reincarnation on the basis of the principle of “Impossibility of Return”, they should explain the doctrine of Raj’ah in a consistent way. Sayyed Abolhasan Rafī’ee-Qazvīnī is one of the few transcendent philosophers who have taken this issue into account. Although he validates the principle of Impossibility of Return, he asserts that it does not include the doctrine of Raj’ah. He tries to defend the doctrine of Raj’ah and differentiate it from the doctrine of reincarnation through a couple of philosophical principles. For example he accepts that Coercion does not last (قسر دائمی نیست) and every existent has its exclusive existential influence which is necessarily emergent (هر موجود، اثر وجودی لازم البروز خاصّ خود را دارد).https://prrj.isu.ac.ir/article_1416_5bf99e3462841f422bbc5e78e49aa867.pdfraj’ahsoulbodysubstantial movementtarāju’transcendent philosophy (al-hikmat al-mutaāliyah)abolhasan rafī’ee-qazvīnī |
| spellingShingle | Mohammad Kazem Forghani Mohammad Ahmadizadeh The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of Return پژوهشنامه فلسفه دین raj’ah soul body substantial movement tarāju’ transcendent philosophy (al-hikmat al-mutaāliyah) abolhasan rafī’ee-qazvīnī |
| title | The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of Return |
| title_full | The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of Return |
| title_fullStr | The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of Return |
| title_full_unstemmed | The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of Return |
| title_short | The Rafī’ee-Qazvīnī's Solution to the Sadrāian Problem of Return |
| title_sort | rafi ee qazvini s solution to the sadraian problem of return |
| topic | raj’ah soul body substantial movement tarāju’ transcendent philosophy (al-hikmat al-mutaāliyah) abolhasan rafī’ee-qazvīnī |
| url | https://prrj.isu.ac.ir/article_1416_5bf99e3462841f422bbc5e78e49aa867.pdf |
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