Islamic Theology and Religious Studies
Year:2010 | Volume:6 | Issue:21|Papers Count:8

One of the bases for a historical study of the theory of nature, fitrah, in theology consists in what has been said by Muslim scholars including narrators, theologians, mystics philosophers and interpreators under the verse 172 in Aaraf chapter, called promise verse. During the history of Islamic thought, three main conceptualizations on natural, fitri, theology have been established. They have been founded on a public awareness of God before coming into worldly life, self-evidency and necessity of the existence of God and the capability of human soul for attaining the knowledge on His existence. Among them, the only one in agreement with the verse is the first.

As is understood by the works of Sheikh-e Eshraq and Molla Sadra, they have centered on the problem of reincarnation most. In spite of Sohravardi’s deep influence on Sadra, the structure of their teaching on the subject is not the same. And the difference includes both conceptual and affirmative foundations. Of the philosophers, one has been to some extent in agreement with the believers in reincarnation while the other has opposed them. While Molla Sadra has put the discussion of soul and reincarnation separately in theology, Sohravardi’s discussion in the field lacks of any logical system and order.

In Some religions like Hinduism and Buddhism, it can be found the belief that human soul upon death of the body comes back to earth in another body or form to be rewarded or punished for the actions performed before. It is the fact called reincarnation in theology. Philosophers have argued against reincarnation in different ways and some traditions have opposed it apparently. Nevertheless, the appearance of some religious teachings like metamorphosis, maskh, returning, rajaat, and revival of some deaths and congregation of men in the form of animals can be regarded as arguments for incarnation. In this paper, some arguments and religious objections against reincarnation have been studied.

One reason for reincarnation in modern age consists in the sayings of those who claim to have memories of their own preceding life. The research findings have proved that many of the claimers are in illusions or intend to trick people. The claims of thirty people, however, have attracted the attentions of researchers. Relying on the memories as reason for incarnation makes it necessary to consider memories as a standard for one’s unity of responsibility. The standard, however, needs to some grounds like the actuality of memories, and some evidence to show their reality. Given such evidences, it is probable for them to have taken the information directly or indirectly.

New spiritual movements have been founded on common philosophical foundations. One of the important foundations of new mysticism is the problem well-known as incarnation.It is one of the important current problems that have been discussed by Muslim scholars including philosophers, theologians, mystics and interpreters. Muslim philosophers have given about ten proofs against incarnation; as it has been viewed in some interpretations. In the paper, having examined its semantics and analyzed its types, the author has studied the proofs of those believing in incarnation including both reasonable and narrative ones. It should, however, be said that in some narrative proofs some places for accepting incarnation can be seen. In the paper, all types of the proofs have been examined.

In the view of Molla Sadra, the problem of incarnation is selfcontradicted.He has known human soul as an end for the natural movement of the body. Therefore, it is not reasonable for human soul to leave its own body and, instead, take another one. As Sadra says, human soul is originally material and, being in a full harmony with the body, in the process of substantial change leaves potentiality, gradually changes form and becomes immaterial. It, therefore, having attained degrees of perfection, leaves its body and enters purgatory.Such being the case, the soul can never return to potentiality and take a non-actualized body. In this way, it should be stated that incarnation cannot be agreed with while considering Sadra's view on the actualization of the soul in the process of substantial change.

Linda Badham has offered some objections against the belief in the hereafter. In her view, as different bodies have been made of the same atoms and have not been of any stability during human life, one never can argue for resurrecting these material bodies in the hereafter. He, furthermore, says that even believing in an immaterial soul may not help to justify the existential distinction of man in this and that world. In the paper, bedham view has been clarified and, using the sayings of the pures, maasumin, and Muslim theologian, it has been clear that human body in the hereafter is the same as that in this world and, therefore, there can be no disagreement in the field.