Death Destructive of Pleasures, Gate of Life : sex issue

Why do we die? Is death an end or a transition? Is there something beyond the nothingness that keeps its secrets hidden?

Throughout the ages, death has not merely been an individual experience; it has been the cornerstone of civilizations, religions, and philosophies. From the time of the Pharaonic pyramids to the rituals of primitive 

peoples, and from the meditations of philosophers to the texts 

of sacred books, man has been trying to negotiate mortality, to 

interpret it, to give it meaning, or at least to postpone the moment of confrontation. However, the question remained unanswered, eluding the mind, causing fear, and reshaping man's understanding of life itself. 

In modern Western thought, death is no longer a mere mystery awaiting explanation, but rather an existential dilemma in its own right.

With the decline of religious faith in modern philosophies and the absence of traditional concepts of the afterlife, death has become more severe and present in the consciousness of contemporary man. In modern Western philosophy, death has become an end; everything comes to an irreversible end. 

This transformation did not rid man of fear; rather, it increased his anxiety. If life is endless, and if death is the final destination, what meaning remains? Is anything worth living if death is inevitable at the end?

 which asserts that the universe is made only of "matter", and that all mental phenomena can be explained in materialistic terms. In their approach to death, these philosophers rejected the "duality of existence", and emphasized a materialistic monism, which naturally led them to a dead-end in their understanding. This is a predictable outcome of attempting to explain a purely metaphysical phenomenon, like death, using exclusively material mechanisms. Their conclusions ultimately portrayed death as the cessation of consciousness and a plunge into oblivion, completely negating the possibility of an afterlife. Some even argued that only the memory of exceptional individuals—geniuses and outstanding human beings—might endure. Throughout their work, they adhered to the scientific method, which, in the end, revealed the inadequacy and collapse of their theories and claims.

 This field is experiencing rapid growth, capturing the attention of scientists due to the significant advancements in biotechnology. One of the most notable challenges comes from the posthumanism ideology, which envisions a more advanced human being by enhancing their spiritual, psychological, intellectual, and physical abilities, ultimately striving for biotechnological immortality. This research aims at analyzing these phenomena, offering a comparative and comprehensive perspective. It examines various visions on concepts like transhumanism, posthumanism, biotechnology, and its effects. The research also explores the similarities and differences between the posthumanism vision of humanity and the religious understanding of these principles, providing a deeper insight into this intellectual and existential debate.

 It also explains the types of spiritual death and the viewpoints of scholars of ethics and transcendental wisdom regarding it, given that this concept is considered a main part of the humankind's work on the path to reaching 

Allah - Almighty. This article will also clarify the relationship 

between voluntary death and spiritual death, the levels and types of voluntary death, how ethicists have used lesser death to explain concepts of ultimate death. It will also explain the most important differences in the discussion of spiritual death between ethicists and transcendentalists. 

The article concludes by highlighting the importance of treating the fear of death by understanding its origins and causes, and by exploring how to treat it through what ethicists have provided in their explanations of death, the soul, and fear.

In this research paper, there is an attempt to demonstrate that suicide, as a voluntary act, lacks the principles of human voluntary action. It argues that committing suicide is the opposite of voluntary actions, which humans undertake to search for attainable perfection or a deficient imperfection. This is done by analytically reviewing the issue of voluntary action, and its immediate and distant principles, based on which the extent the act of suicide conforms to these principles, which take into account human dignity.

 This article aims at explaining the theory of al-Suhrawardi regarding the world of the ideals, arguing that this theory provides a more rational explanation for these experiences. In al-Suhrawardi's theory of the world of the ideals, the characteristics of this world closely resemble those observed in near-death experiences. Therefore, based on this theory, it is sometimes possible to present near-death experiences by integrating other theories of "Sheikh of Ishraq" [Master of Illumination], such as the theory of Illuminationism, al Anwar alQahira [the overpowering lights], and the dhikir [remembrance].

The sages have believed that humanity must begin its journey and movement from the station of the descending Barzakh, passing through the material world with its multiplicities, and completing its integrative life and ascending movement by its own will and choice towards the world of mind and its unity. Therefore, according to the Quranic expression, Adam (peace be upon him) began his earthly journey from the Barzakh paradise. In that paradise, he received initial instructions and learned them, such as the divine names and the true station of divine caliphate, and his being prostrated to by the angels, to benefit from them in his life on earth. He also became aware of the devilish whispers and understood the extent of Iblis' enmity towards the humanity. He was then descended, carrying these teachings and treasures, to the earth. Thus, Adam's presence in paradise was based on a great benefit that elevated him to perfection, and he was meant to settle in the dominion of this world before descending from it.

a day when the absolute justice that is so lacking on this earth will be achieved. The messages of all the prophets, to a large and significant extent, carried the call to believe in the Afterlife and the Day of Resurrection. They taught that death is not annihilation, nor the end of life, but rather it is the end of life in its earthly form, and the beginning of a greater and more expansive life, which is the life after death.

This book, which we are reviewing in this article, sheds light on a fundamental pillar of Islamic belief: the Resurrection. It is a fundamental issue in the system of religious beliefs, especially our Islamic belief. In this book, the author sheds light on many points related to the human resurrection and the afterlife (such as the philosophy of creation, comprehensive justice, evidence for the resurrection, the survival and independence of the soul, signs of the Day of Judgment, and others). 

From this, we derive a key idea: life is a constant and continuous movement. Allah, Almighty, did not create people in vain, but rather for a greater, known, and perfect purpose. Life is eternal, as is the immortality of the human soul, and what changes within it is its form and outward appearance. The transition takes place from one earthly world to another characterized by absolute justice.