Life After Death [Hayat ba'd az Mout]

Life after death can be proven by simply proving the incorruptible nature of the soul.Consider the following syllogism ; 1.All material things are corruptible & perishable 2. the soul is immaterial 3.therefore the soul is incorruptible & imperishable.


God is a necessary being and a necessary being must be necessary from the aspect of every perfection otherwise if he is not necessary from the aspect of any perfection,and that perfection is absent from Him then God will be necessary from some aspects of perfection and possible from certain others and hence this will render Him a composite of necessity and possibility, which is inadmissible; therefore if God is necessary from the aspect of every perfection so He must also be necessary from the aspect of the perfection of Justice [adl] , meaning that he must be a Just Lord ; now if the material life is the only life or the only realm then it is evident that perfect justice is not available here, since many criminals and sinners go unpunished for their crimes , and if there is no life after this one then God cannot be necessary from the aspect of Justice and will have to be accepted as being possible in this aspect unless one believes in "tanasukh" but we have already demonstrated that it is not possible for God to be a composite being, hence the only was his justice can be fully manifested is in another realm and another life that is other than this material of physical life.

Another argument used by the philosophers for proving the existence of an after-life is through the principle of causality according to which an effect does not just requires or depends upon its cause for its existence but also for the subsistence of that existence, hence if an effect exists so that in itself is a sufficient proof of the existence of its cause just as the reflected-image is proof of the object of which it is an image which is the reflected body; similarly just as the shadow is proof of the existence of the body of which it is a shadow similarly an effect cannot exist in separation from its perfect-cause , which grants it existence, and therefore the existence of the effect in itself is evidence or a manifestation of the existence of its cause; for the Shia Philosophers as has been proven above the material cosmos is composite in nature and every composite is an effect in need of a cause and is therefore contingent and the cause of the material-cosmos must itself be immaterial because if it is also material then the same argument would revert to it and so on leading to a regress but infinite regress is impossible therefore the immediate cause of all things material must be immaterial and this immaterial realm, known as Akhira, even exists now because the material world which is its effect exists now and the effect cannot exist without the cause.
A further argument for the existence of an after-life is through Divine Wisdom. It has been mentioned and proven above that God is a necessary being and a necessary being must be necessary from the aspect of every perfection otherwise if he is not necessary from the aspect of any perfection,and that perfection is absent from Him then God will be necessary from some aspects of perfection and possible from certain others and hence this will render Him a composite of necessity and possibility, which is inadmissible; therefore if God is necessary from the aspect of every perfection so He must also be necessary from the aspect of the perfection of Wisdom [hikmat] meaning that he must be a Wise Lord ; now we know that God exists and that he is infinitely Wise and this wise creator has permeated our beings with the desire for everlasting felicity, enduring happiness, and immortality, a life of absolute comfort and pleasure devoid of pain and grief, but we know that it is not possible to satisfy these desires in this limited worldly existence or life therefore if there is no corresponding adjunct or means for satisfying and gratifying these desires that reside within the human soul, so that would render God Unwise because there is no point behind placing a desire within man that can never be actualized and a purposeless act is not Wise.But we have already proven that God is necessary from every aspect including wisdom and therefore nothing but good emanates from Him and all divine acts are based on His Sublime Wisdom therefore if Man finds within his being a desire for an enduring immortal life of pleasure, comfort and happiness so this in itself is proof of the existence of its corresponding adjunct or Paradise or an after-life.

Comments

Post a Comment

Popular posts from this blog

The Argument from Contingency [Burhan-al-Imkan]

Proofs or evidences can be both rational and empirical where rational evidence is the one provided by the intellect or reason and empirical evidence is the evidence obtained through sense-perception, observation and experience. Now since God is an immaterial or a metaphysical being that is incorporeal and non-sensible, lying beyond time and space therefore there can be no direct empirical or sensible evidence of the existence of the Divine Essence because the senses only perceive that which is sensible, corporeal, physical or material in nature and hence cannot apprehend a reality that is non-sensible and immaterial, because there has to be suitability between the perceived object and the one who perceives and there is no suitability between something metaphysical or immaterial and the human sense organs that are material or physical. However having said that this is not to deny the absence of rational proofs for the existence of God and the philosophers from time to time have advance
Read more

God, the Absolute or Pure Good

"GOD, THE ABSOLUTE OR PURE GOOD" God, the Necessary Existent, is either Absolute or Pure Good [ khayr e mehaz ], Absolute or Pure Evil [ sharr e mehaz ] or a composite [ murakkab ] of Good and Evil. Now evil [ sharr ] is described as a negation of good and as such has no independent and entified external reality, but can only exist accidentally as a negation or a privation of goodness [ khayr ] such as darkness [ zulmah ] which is the negation of light [ nur ] or death which is the negation of life [ hayat ], in other words evil is said to be a non-entity identified as non-being and is therefore synonymous with non-existence [ adum ]; therefore if the Necessary Existent is said to be Absolute or Pure Evil so such an assertion would be tantamount to equating the Divine Essence with Absolute-Non-existence [ adum e matlaq ] because evil as has been explained above is a negation of goodness and hence absolute-evil is the absolute or  complete negation of goodness, where the
Read more

The Impact of Proximity to and Remoteness from, The One

According to Mullah Sadra the more intense the existence in the arc of ascent the more free it is from the shackles of time and space, and the higher the grade of existence in the arc the more incorporeal it happens to be, such that the ontological intensity of an Existent is indirectly proportionate to the degree of it's association and attachment with matter; therefore the stronger the attachment and association of an existent with matter the more corporeal and weaker it is, in terms of Existence; and the farther removed an Existent is from attachment and association with matter the more intense it happens to be in terms of Existence. Now since Pure Existence is the origin and source of all existence, and being such it is necessarily the Noblest and the Greatest of all existents, because every good and perfection emanates from this August Reality and traces its origin back to it; therefore just as the objects nearest to the Sun receive the greatest amount of light by virtue of
Read more