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.

The present paper aims at providing an introductory idea about designing and validating questionnaires about belief in hereafter and belief in just Islamic hereafter. The statistic population includes 267 students of psychology in Azad Islamic University Khorāsgān (Isfahan). The students who were selected by available sampling responded to questionnaires about the belief in Islamic hereafter, belief in just Islamic hereafter, belief in a just world for others and Islamic morality of work. The result of the correlation analysis showed that the belief in Islamic hereafter and just Islamic hereafter has no significant relationship with the belief in a just world for others (p>0.05), but it has a significant relationship with Islamic morality of work in every aspects (p<0.0). The result of regression analysis showed that the belief in just Islamic hereafter is more significantly predictive than the belief in Islamic hereafter and belief in just Islamic hereafter for the belief in a just world for others and the various aspects of Islamic morality of work.

The hereafter is one of the important issues that the Qur’ an has dealt with after monotheism. Belief in the hereafter and the eternal world is an innate thing that God has placed in the human nature, and believing in it affects all aspects of human life. Such a belief leads to a correct knowledge of the world and as a result, it provides the context for the maximum use of the capacities of this worldly life to reach the superior life of the hereafter. Belief in the existence of the afterlife (the eternal world in which man is rewarded and punished for his worldly deeds) modulates natural instincts and curbs sensual outbursts. In addition, it empowers the motivation of the believer in jihad in the way of God to stand up for his life in defense of transcendental beliefs and values. The verses of the Qur’ an have considered jihad in the way of God with life and property as the means of true faith in God and the Day of Resurrection, and have spoken many times about the believers who, believing in it, spend their lives and property in the way of God and go through hardships and sufferings. The current paper aims to answer the question of what role, in the view of the Holy Qur’ an, the hereafter plays in strengthening the resistance and tolerance against the onslaught of the oppressors. In addition, through the descriptive-analytical method and by collecting data with reference to interpretive sources, it has dealt with the effect of the belief in the hereafter on the insight, motivation, and action of believers in the realm of Islamic resistance.

The problem of resurrection in the hereafter has been considerable and numerous questions have occurred on it. Among them is the question: how does resurrection occur? Corporeally, spiritually or corporio-spiritually? In the case of the last, it is asked: how does body come into existence then? Is it just the same as the one in this world? Positively viewed, is it accompanied with these material properties? This paper has intended to answer the questions in a logical manner in detail.

Sohravardi has classified human souls in the perfect, the middle and the low in, both, knowledge and action, the pious, the perfect in knowledge but low in action and the low in both knowledge and action. Again, he has classified them in purely simple, impurely simple, purely and perfectly unsimple, perfectly but impurely unsimple, imperfectly but purely unsimple and imperfectly and impurely unsimple. Among the souls, as he says, only the perfect in both knowledge and action would attain happiness and joined the light of the lights. The highest degree of happiness can be found in this group. Those of the most degree of atrocity among the atrocious are imperfect in both knowledge and action, and the perfect in action but imperfect in action; these seek refuge in God from the intensity of retribution. As for the others, though they would finally be included by Divine favor and rescued from retribution, they would be surrounded in the darkness.

Historically, there has been always the supposition in the Shi’ a jurisprudence that the children have no duty and obligation, so there is no punishment in hereafter for them. This dominant idea brings with it a kind of freedom for immature children which have unpleasant educational and social consequences. In the recent century the above-mentioned approach has been challenged by Naeini. He believes that there are punishments for the independent sentences of intellect of the children at the age of discretion. This theory is disagreed generally by the later legal scholars due to its conflict with hadith of Rufi'a al-Qalam except some contemporary scholars who decree a punishment for such children without resolving the problem of its conflict with the aforementioned hadith. A documentary-library method of research with intratextual analysis has been used to discover the ideas before and after Naeini about this theory. This theory is rebuilt and recreated by allocating punishment for children that violate intellectual sentences (or orders). Accordingly the problem of mentioned people is answered by proving inherent restriction of the mentioned hadith to independent intellectual sentences.

The attention to the specific features of the hereafter, such as time, and its comparison with worldly conditions can be witnessed in many of Mulla Sadra’ s works. Given the presupposition that corporeal resurrection and the existence of other-worldly body are necessary in the Transcendent Philosophy, the question is whether time also exists in the hereafter. If the answer is yes, what are its qualities and quantities, and how does it differ from worldly time? The present paper is intended to provide some responses to such questions about time and concludes that the existence of a kind of time which matches the hereafter and the other-worldly corporeal existence is necessary for believing in corporeal resurrection. This kind of time enjoys a more perfect and intensive level of the worldly existence of time and possesses some other-worldly features such as the relativity of feeling the passage of time, influence of the extent and level of individual’ s immateriality in the slowness or speed of the passage of time during other-worldly events, and correspondence of the perception of passage of time with the domination of angelic aspect over each individual (in the course of worldly life).

Among Muslam philosophers, Avicenna may be considered as one of the most intention on eschatology; the one who has paid more attention to the classification of human souls and the grades of their happiness and misery in the hereafter than any other Muslim philosopher. In addition to the very classifications, we find new points and problems of eschatology not attended in detail by the philosopher. As some examples, he denies human defective souls as currupted and views knowledge as the most important agent for human happiness or misery rather than conduct. Avicenna is a very optimist philosopher on the problem of salvation; yet, at the same time, he does not reject eternal punishment os some souls and heavens are of important part in his eschatology. The paper has studied his six classificatins of the souls and their consequences analytically and descriptively.

The artistic imaginary is one of the fundamental peculiarities of Qur’anic text that each of the scholars for verbal miracle of Qur’an in the past centuries, without applying such a term, focused on the militant aspects such as verbal proportion, semantic and dedication. However, contemporary writers such as Sayyid Qutb have gone beyond the old scholars and by explaining the term of artistic imagination specified it the most important element and considered as live and artistic sketching of different worldly and otherworldly domains. In this paper, by assembling old rhetoric and contemporary literature, the author tries to study the artistic imagery of benefactors and their otherworldly place in the chapter Insaan. And through study, it tries to highlight important elements of artistic imagery such as topic, word, accent, feeling, movement, color, dialogue and to the extent aesthetic manifestation of this imagery.

In transcendent philosophy the teaching of the hereafter along with Divinity has been known as the foundation of religion. Sadr al-Mutallehin, establishing the immateriality of imagination, prepared a philosophical foundation for those religious teachings pertaining to hereafter pleasures and pains. Imaginary power of human soul has been considered by him as an important power living after death with soul. This power, in the shadow of substantial perfection, became of such an ability that can create various forms in resurrection. These forms neither are purely intellectual nor semi-intellectual. They are just the same forms that human souls meet in worldly life. The forms such as hereafter promised wives, palaces, ginger, scorpion and other accessories of that life appear without any corporeal base. Human soul meets them there with its special nonmaterial body and senses.