The author in his article firstly reviews the principles and basic ideas of Ibn Arabi’s mysticism dealing with physical resurrection, and then surveys five issues in his system of thought:1. Human being is an immaterial being who goes through different stages and always contrives a body proportionate to that stage: a material body in the material world, an intermediary body in the intermediate world, and a very different body in the hereafter.2. The hereafter has two residences: heaven and hell. An understanding of the nature and place of these habitations is necessary for understanding human condition in the hereafter.3. The whole material world will transform to hell; therefore the residents of hell have a material, but transformed, bodies.4. Heaven is located between the sphere of constellations (mukawkab) and the starless sphere (Falak Atlas). The residents of heaven, therefore, enjoy a body composed of pure matter.5. As a result, resurrection happens with a physical body, which is different from this-worldly body.

arational interpretation of the resurrection has always been one of the major concerns of Muslim philosophers, including Mulla Sadra who was one of the first to take an important step in the rational explanation of physical resurrection by his eleven principles. After Sadra, some Islamic philosophers, such as Allameh Tabataba'i and Khomeini, while accepting Sadrian principles, rejected some of his conclusions and offered a new comment. Imam has accepted only three of the eleven preliminaries of Sadra and speaks firmly about the human body after a seemingly death without a material hylo, and despite Mulla Sadra, explicitly believes that the similitude body is created an example within the body of the mundane. And it is impossible for the hereafter body to be created by the soul Allameh Tabataba'i, while accepting the Zonuzi’ s speech, believes that the human body will be revived in the hereafter and move towards the soul and joining it and by this interpretation, has given the soul a more prominent place. Therefore, since Imam Khomeini’ s point of view needs less preliminaries and lacks the bodies’ incorporation into the soul’ s objection, it is advantageous.

The physical resurrection in view of the two wise men of the Islamic philosophy -Avicenna and Mulla Sadra has been faced with problems; while Ghazi Saeed Qomi is the mediate student of Sadr al-Muta’allihIn and Agha Ali Modarres Zenoozi who is a commentator of the school of Sadra, their view on physical resurrection are different from Sadra’s perspective and both believe in gathering of the elemental bodies; both of them believe that the Hereafter will be realized in a different world other than this world, and attachment of the soul to the body does not disappear with death, rather the soul’s attention to the body is available even after rotting the body and dividing the components, and the ingredients of the body continue to move and evolve after death, and the soul at the resurrection is connected to the body composed of the same material of the worldly body components. After explaining these two ideas, it will be clear that the explanation of Agha Ali Modarres is more scientific and arguable.

: The development of computer science – especially in the field of artificial intelligence – has led to the formation of digital theology. Digital theology saw all the phenomena of the universe from the perspective of computer science. Frank Tippler explains the bodily resurrection by presenting Omega Point theory and a digital definition of humans and tries to reconcile it with religious teachings –Christianity in particular. This article explains and evaluates the Omega Point theory according to the basics. We conclude that this is not based on solid foundations. Fundamentals such as the singularity of technology are flawed and the final principle of entropy is not scientific. This theory – contrary to Christian teachings – is atheistic and leads to incorrect results and supplies such as the negation of divine attributes. The Omega Point in justifying the wisdom of the resurrection and explanation of the purgatory world, the reward and the eagle of the hereafter are powerless.

Resurrection was paid attention by the philosophers since the ancient times. They hoped to identify the physical resurrection many years ago until now. Avicenna recognized this matter only by religious law and he believed that reason cannot identify it. Whereas he recognized the spiritual resurrection. He believed that spiritual resurrection is identified by reason. In this article Avicenna’s point of view on the resurrection according to his different works is presented and his denial of physical resurrection is stated. We demonstrate with his acceptance these principles he cannot identify philosophically this matter and he accepts the physical resurrection for mere obedience. Finally, the Avicenna’s principles spiritual resurrection are studied i.e. what forced him to accept the existence of happiness and adversity for the essence without belonging it to the body.

The subject of physical and spiritual resurrection is one of the most challenging theological issues among Islamic scholars. Meanwhile, Fakhr Razi and Allameh Tabataba'i believe in spiritual resurrection. In this study, we intend to analyze the content and approach of the two great thinkers about the most significant resurrection doubts. A closer look at the works of Razi reveals that his words are more explicit on physical resurrection. He responds to the Corrosive and Eaten of deceit and man. Since he considers restorations permissible and God Almighty, he concludes that Restoration of Non-being is not abstained. Razi, in the immateriality of the human soul Doubt, refers to the contradiction of the soul and the body, which is separated from him when he dies and ascends to the universe. Also, the verses quoted by him do not indicate that the soul that is other than the body is Immateriality or not Immateriality. In contrast, Tabatabai avoids the Corrosive and Eaten and the Restoration of Non-being Doubt. In his view, there is nothing in the body and soul, because the body changes to other elements, and the soul is a Immateriality thing that is not corrupted by the death of the body. Tabataba'i, in response to the immateriality of the human soul of self-objectification Doubt, considers the regards the object as object, not matter. He believes that our body in the resurrection is like the earthly body. He also considers being objective in the self and preserving the human personality.

Zoroastrianism like other sonnetic religions believe in a person who will come in future and will save people. His name is suoshyance. He had appeared two thousound years before his third appearance while called Hoshidar and Hoshidarmah. During his appearance some interesting events happened before and after that. But what is important is the occurance of resurrection with Suoshyance At that day the real resurection of bodies and judgement wil occure too. Also the battle between Asher and During will end too.

In the section of soul of the Islamic philosophy, imagination faculty is one of the inner faculties of human beings; this faculty is preserver and preceptor of the imaginative forms, and has epistemological, anthropological and eschatological functions. Contrary to former philosophers, Mulla Sadra by proving the abstractness of imagination faculty, setting it as a fundamental principle for demonstrating the physical resurrection. In this essay, by collecting the philosophical foundations for demonstration abstractness of imagination faculty, we shall express its arguments, and the effects of the abstractness of this faculty. In the works of Mulla Sadra, there are no traces of the effects and branches of the abstractness of imagination faculty explicitly, and the function of them didn’ t express for explanation of physical resurrection. The achieved effects of abstractness of imagination faculty and its branches, show that theory of mulla sadra in explanation of physical resurrection enjoys of coherence more than other theories. Some of the results about the next world that achieved by demonstration of abstractness of imagination faculty are as fallowing: philosophical explanation for entrance of imperfect souls into the next world, occurrence of reword and punishment in the grave world occurrence of pleasures and sufferings in the next world, demonstrating that heaven and hell are perceptive forms, and they exist in the soul world proving that blessing in the next world are permanent, establishing that there is no contradiction between created forms, and there is no material complications for blessings of the next world.

The Holy Quran, as the most important source of Islam, has attached special importance to resurrection and life after death, and has emphasized the occurrence of resurrection and its quality. Most Muslim thinkers believe that resurrection is both spiritual and physical from the perspective of the Holy Quran, but they disagree with each other about the quality of physical resurrection. Some have imagined the physical resurrection with an elemental body and others with an imaginary body. This article aims to investigate and prove the physical resurrection with an elemental body from the perspective of the Holy Quran, therefore, after the semantics of the words resurrection, physical and elemental, by analyzing and examining five categories of verses of the Qur'an, this claim is proved with the exegetic method. These five categories are: the verses referring to humans` raising up from the grave or earth. The verses related to resurrection and raising humans from the grave; the verses referring to rejecting the claim of the deniers of the return of the elemental body; the verses referring to the analogy of resurrection to the resurrection of the dead in the world and the verses referring to the analogy of resurrection to the resurrection of the earth after death.

The quality of the human body in the concept of resurrection has been a contentious issue among philosophers and theologians. The fundamental question revolves around how resurrection manifests in human existence. Various viewpoints can be categorized into three main types: Ideal Body: Some propose an idealized form for the resurrected body, transcending earthly limitations. Elemental Body: Another perspective suggests an elemental body distinct from the worldly one. Worldly Body Itself: Advocates of this view assert that the resurrected body remains identical to its earthly counterpart. They often draw upon Quranic verses, while some also present rational arguments. The present work, through examining and critiquing the existing reasons, posits the hypothesis that these reasons lack the ability to prove the claim of identity theorists regarding the afterlife. Instead, they merely represent a superficial appearance of continuity between the postmortem body and the worldly body. The current study employs a descriptive-analytical approach. After collecting the relevant reasons, they are subjected to critique and evaluation, validating their relevance to the intended claim.