wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114Chapter Two: The invalidity of reincarnation of souls and spirits and a refutation of the arguments of those who believe in reincarnation.<\/p>\n\n\n\n
This has three sections.<\/p>\n\n\n\n
Section One: On the disproving transmigration and reincarnation from the proof of the throne<\/p>\n\n\n\n
Know that this is a matter where feet have slipped, and thoughts have wandered astray. The root of this issue is that in the discourse of the previous and first complete prophets and the friends of God who reached truth, certain things have come which apparently indicate towards transmigration and reincarnation. That which has been quoted and related from the first people such as Plato, Socrates and others can be interpreted correctly, as we shall soon explain. And we, by the grace of God and his inspiration, know which a strong proof on the negation of transmigration and reincarnation absolutely, whether it be by way of descent or ascent. The proof is that as we have repeatedly mentioned, the soul has an essential attachment with the body, and the composition between the soul and body is a natural and unified composition. For each of the two there is an essential substantial motion, and the soul the beginning of its origination is in all its states a potential existent, and similar is the case with the body. For the soul there are conditions from various essential conditions at every moment in time as compared with the age of childhood, childishness, youth, old age, growing old and so on. Both the soul and the body together go from potentiality to actualization, and the grades of potentiality and actualization are ascertained in every soul in comparison to the grades of potentiality and actualization in a particular body. This is so long as the bodily attachment of the soul remains, and there is no soul that would not go from potentiality to actuality during the duration of its corporeal life. Moreover, for the soul, according to actions and deeds that are good or evil, there is a type of actualization and attainment in necessity, whether it be in blissfulness or treachery. So, when it becomes actualized in any of its types, it is impossible for it to return to the limit of pure potentiality, since it is impossible that a living thing, after reaching its full form in creation, returns once again to a sperm drop or blood clot. This is because this is essential substantial motion which cannot be opposed by force, nature, will, or coincidence. So, if the soul which is removed attaches to another body, like of a fetus etc., it would entail that one of them would be potential and the other would be actual. It would also entail that something be both actual and potential, and this is impossible, because the composition between the soul and body is natural and unified, and the natural and unified composition between two things, one of which would be actual and the other would be potential, is impossible.<\/p>\n\n\n\n
The exposition of this matter in a way that is affirmed and established near the people is that in everything naturally composed of matter and form, whether that form be a soul or nature, between that form and matter, whether that matter be an animalistic body or a natural body, or something else, there is a type of unity such that with the demise of one, the continued existence of the other is not possible. This is because the relationship of matter to form is a relationship of imperfection to perfection, as has been proven (mubarhan<\/em>) with philosophical explanations and divine teachings. So, the existence of every matter is due to the form of that matter, where that form takes matter from potential to actual. The modality of each form regarding itself and its essence with matter is the form that bears the individuality of that form and the particularized states and special acts of that form. Another way of saying it is that matter, in existence, needs the form, and the form, in its individualization, needs matter. Not in existence, meaning that both need one another in a way that does not entail circularity. So, when matter is made up of different materials, and its being make is due to the composition of the form, and when it corrupts due to the corruption of that matter, the form corrupts. This is because the form of everything is the completion and perfection of that thing. So, the existence of a thing being incomplete regarding it being incomplete is impossible since the completion of a thing is the composer and cause of that thing. Similarly, the perfection of a thing in it being its perfection, when it becomes corrupted, that thing also becomes corrupted. Yes, most of the time for the form there is another existence, but not from the aspect of that this form is the form of another thing. Rather, from the aspect that for itself there is a form, and the self is independent. At that time, the existence of that form does not entail the existence of matter. Similarly, sometimes it is the case that the matter of a thing is composed of another form, other than that form, and it becomes existent with that form and unites with that form in another way of existence. This is because the reality of matter in and of itself is a reality of obscure genus such that it unites with the principles of various differentia, and they are typal forms. So, as every part of the genus becomes non-existent, the differentia obtained of that part of the genus also becomes non-existent due to that part. Similar is the case when that differentia becomes non-existent, that part of the genus would be united with the differentia it becomes an obtained type with that differentia and would also become non-existent. So, this is how the state of every soul is in relation to a particular body in the entailment between them in generation and corruption. Also, since the soul in relation to it being a soul per se is the typal form of the body, and the formal cause for the obtained type of the soulful essence of the body in it being a body, it is the matter of the soul which is attached with that body. Also, it is the material cause for the type. We have repeatedly mentioned that the soul, so long as it remains weak in its substance and low in the existences, it needs the companionship of the natural body like other forms and accidents. So, when the affair between the soul and body is like this, the inseparability (tal\u0101zum<\/em>) between both in existence and simultaneity will be established, as has been mentioned in the discussions on the inseparability of prime matter and form. So, the demise of one of the two would necessitate the demise of the other. However, since for the human souls there is another type of existence other than the natural relational existence acted upon, it is equal whether that existence be purely rational or something else. So, the corruption of the soul from this aspect that it is a soul, or any other natural form does not necessitate the corruption of its essence absolutely. This is because the essence of the soul is due to the existence of the obtained immaterial existence, and it is impossible for that immaterial existence to attach with bodily matter (m\u0101ddah badan\u012byyah<\/em>) after being disconnected. So, it is established and investigated that the transmigration of the soul from the body to another body is impossible, and this demonstration (burh\u0101n<\/em>) is general, in that all types of reincarnation are disproven by it, whether it be from the aspect of descent, ascent or other than these two. So, reincarnation in terms of the transfer of the soul from the elemental or natural body to another body detached from the first is impossible. This is true whether it be in descent, like transmigration to a human body, which they call naskh[1]<\/strong><\/a><\/em>, transmigration to an animalistic body, which they call maskh[2]<\/strong><\/a><\/em>, transmigration to a vegetative body, which they call faskh<\/em>[3]<\/a>, or transmigration to an inanimate object, which they call raskh<\/em>.[4]<\/strong><\/em><\/a> Whether the reincarnation be in ascent, which is the opposite of what we have mentioned, even if be the transmigration towards a celestial body, as was the view of some scholars, as al-Shaykh al-Ra\u02be\u012bs<\/em> has related it and deemed it the most correct view.[5]<\/a> He has said regard the lower and intermediary souls that after their detachment from this natural body they would be attached to a celestial body.<\/p>\n\n\n\n [1]<\/a> The word naskh<\/em> (\u0627\u0644\u0646\u0633\u062e) has many meanings, one of which means to copy, another means the abrogation of a Quranic verse, and the meaning used here is from the same root as the Arabic word for reincarnation, al-Tan\u0101sukh<\/em> (\u0627\u0644\u062a\u0646\u0627\u0633\u062e).<\/p>\n\n\n\n [2]<\/a> The word maskh<\/em> (\u0627\u0644\u0645\u0633\u062e) means the disfiguration of something, and in an Islamic sense refers to something transforming from a human to an animal form. Examples of this can be found in the Qur\u02be\u0101n with the children of Israel and elsewhere in Prophetic reports.<\/p>\n\n\n\n [3]<\/a> The word faskh<\/em> (\u0627\u0644\u0641\u0633\u062e) means the cancelling or dissolving of something, sometimes used in Islamic jurisprudence to declare an Islamic marriage as void. In this case, it refers to the human soul becoming a plant life form.<\/p>\n\n\n\n
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