The article considers the problem of death and the belief in the "immortality" of man in Islam from the standpoint of existential philosophy. An existential ontological analysis of the Islamic faith reveals the essence of the belief in the being continuation of the human soul and mind after the death of the body.

Keywords: existence, being, present being, existentialization of being, essential-being law, " Straight Path "("Siraat al-Mustaqiim"), unified concept of soul and consciousness" Nafs", postmortal essential being.

According to the Islamic faith, the meaning of human existence as a meaningful existentialization of a God-given " present existence "into a concrete life can be known only if a person has a clear understanding of what will happen after the end of his existence, whether a person will have a" being "after the death of the body, and what this"being" will be. The Holy Qur'an helps a person realize the meaning of their life through understanding the ontological foundations of their life. According to the teachings of Islam, the Lord ordered His command (Kip) to appear physically to a person in life, predetermined in what body, where and when he would be born, gave him instructions (having sent down the holy scriptures through the prophets and through the Prophet Muhammad-the Holy Koran), how to live this life righteously. The Creator also determined the time of the end of human existence. The end of individual existence ("existence") of a person, but not of continuous existence ("present existence") as a part of the integral present beingness of the entire Universe. The Holy Qur'an says:

"We created you. Why don't you accept the resurrection? Have you seen the seed that you are spewing? Are you creating it or are We creating it? We have distributed death among you, and nothing can stop Us from replacing you with others like you (or changing your appearance) and creating you in ways you can't imagine. You already know about the first creation. Why don't you remember the edification?" (56:57-62, translated by E. Kuliyev).

The Lord gives a person the opportunity to freely choose the path of life, but in the revealed Holy Qur'an He points out the necessary " Straight path "("Siraat al-Mustaqiim") to the true well-being and happiness deserved before the Lord: "Bliss [in this world] and a beautiful abode [in that world] are for those who he believed and did righteous deeds" (13: 29, translated by M.-N. O. Osmanov).

The entire Holy Qur'an is a call from the Lord to follow His instructions if a person wishes to continue his existence on a higher level after existential death (than the existence on earth), which is transmitted in the Holy Qur'an as being in "Jannat": "Allah calls to Paradise [Wallaahu yad-' uuu ' il al-jannati]" (2: 221, translated by E. Kuliyev).

The Holy Qur'an says: "Verily, those who believe and do righteous deeds will have an inexhaustible [gayru mamnuun] reward ['ajrun]" (41:8, translated by E. Kuliyev). The concept of " Ajr "- has a polysemantic meaning: "reward, compensation,

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compensation, due " [Ali Muhammad Mohar, 2003, p. 1542]. Continuation of a qualitatively "paradise" postexistential existence is a reward from the Lord for the faithful existential fulfillment of His law. In the Islamic faith, the concept of post-existential existence is metaphorically conveyed by the word "Jannat"("Garden of Eden"). "Garden of Eden" is not a denotative designation of a concept, but a significative one, i.e. descriptive, with numerous connotational connotations, since it is no longer an earthly form of being in existence (which, after actualization of this being into a concrete existence, ceases with the death of the body), but being in the essential (essential) plane. Ibn Sina pointed out the difference in the concept of "being" in two aspects: being as such, essential, and being accidental, actualized (Fakhry Majid, 1983, p. 148).

According to M. Heidegger: "Being and the structure of being lie above every being and every possible being definiteness of being. Being is transcendence "[Heidegger, 2003, p. 56]. "Being," Kant emphasized, "is not a real predicate" (Heidegger, 2003, p. 115). Being transcendent, and therefore inaccessible to empirical perception, a posteriori existence can be conveyed only symbolically, through correct "signs" (ayat) that are understandable to man, just as the transcendent God "communicates" with man through "signs" that man should be able to interpret for himself with the help of the Holy Qur'an:

"This is the Book, the verses of which are clearly stated, and then explained to the Wise, the All-knowing. Do not worship anyone but Allah. Indeed, I am to you a warner and a bearer of good tidings from Him" (11: 1-2, translated by E. Kuliyev). "This is how Allah explains His signs to you, so that you may understand" (2:242, translated by E. Kuliyev).

Separating from the point of view of existential ontology the concepts of "being" and "existence" ("existence"), the concept of "being" is proposed to understand the "being" from God that does not have a space-time frame. The "beginning" is pure being [Hegel, vol. 1, 1970, p. 127] ("beingness" as the Divine category "in itself"). "Pure being must mean nothing other than being in general; being is nothing more, being without any further definition or content" (Hegel, vol. 1, 1970, p. 126).

"Has man forgotten that in the old days Did we create it out of nothing? " (19: 67, translated by M.-N. O. Osmanov).

Metaphorically indicated in the Holy Qur'an, the pre-existential existence of the progenitor of mankind, "Adam," is an indicator of his "present existence" (in a way inaccessible to empirical perception) in the metaphysical essential "paradise" being. "Present being is present being, something" [ibid.]. "Existence" is the actualization of the given "present being" in the concrete existential life of a particular individual. "Existence" is limited in time and space, and in the case of a person, it unfolds in a short period of time allowed by the predestination of the Lord of human life.

"Have they [never] considered their [future]? Allaah created the heavens and the earth and all that is between them in full accordance with the truth and only for a fixed period. But many of the people deny that they will stand before their Lord" (30: 8, translated by M.-N. O. Osmanov).

"Present being" is given by God as something or someone appearing in the being presence of "is". "Cash being" is the Divine act of "cashing out" of being into the "cash being" of each participant in the "cash being" of the entire universe, which has no quality or content:

"When We want something, we have only to say: "Be!" - as it comes true! " (16: 40, per. E. Kuliyev).

A post-existential " genesis "is indicated by the following verse:" They will appear before your Lord in rows: "You have come to Us as We created you the first time. But you assumed that We didn't set up a meeting with you"" (18:48, E. Kuliyev lane).

Is it not a matter of an existential "resurrection", since it refers to the creation for the first time, i.e., the "present being"initiated by the Almighty? Next, by pre-stop-

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According to the Creator, a concrete existentialization of the "present being" of each individual follows. The Lord, in assessing the quality of Faith on the "Day of Retribution" ("Yawmid-Diin"), will judge everyone by their completed existential actions:

"The Book will be laid down, and you will see how sinners will tremble at what is in it. They will say: "Woe to us! What a book it is! No small or great sin is omitted - everything is counted." They will find before them all that they have done, and your Lord will not wrong anyone " (18: 49, translated by E. Kuliyev).

The Holy Qur'an shows that man was created in an essential, perfect form, which is possible only in the space of metaphysical unconditionality, outside the material causal world. Then the Lord reduced man to the lowest state: compared to the transcendental being of the Supreme, the lowest state of being is materialized, ultimate existential being:

"We created man in the most beautiful form. And then We will turn it into the lowest of the lowest [state], except for those who believe and do good deeds "(95:4-6, translated by M.-N. O. Osmanov).

Those who follow in life strictly the path indicated by the Lord ("Siraat al-Mustaqiim") exist existentially in the world, but the existential primacy of their existence is elevated to the level of the highest essential Spirituality, which is given only in Faith, and is a strictly defined mode of existentialization of being in a concrete life.

"Whoever wishes for the field of the Hereafter, We will increase his field. But whoever desires the field of this world, We will give him some of it, but he will have no share in the Hereafter "(42: 20, translated by E. Kuliyev).

"They will receive an inexhaustible reward. So who then makes you, O infidel, deny the Judgment? Is not Allah the Most Just Judge? " (95:6-8, translated by M.-N. O. Osmanov).

The measure of the Lord on the" Day of Retribution "("Yawmid-Diin") will be the existentialized level of essential being of a person, which a person can achieve only by existentializing being according to the path indicated by God ("Siraat al-Mustaqiim") and elevating his essential-being spirituality through the stages of practice of his life path. In particular, the development of " Nafs "(soul and consciousness) from the level of ordinary consciousness - "Nafs al-Ammara Bissu", to the rudiments of conscious spirituality "Nafs al-Lawwama", and "return" to the higher morality defined by the Lord for everyone - "Nafs al-Mutma'inna"

"By the evening dawn! I swear by the night and what it gathers! By the full moon! You are passing from one state to another" (84:16-19, translated by E. Kuliyev).

"Thus, the being essence of a person, as presented in the Qur'an, is a creative activity, an exalted spirit, which in its exaltation rises from one state of being to another" [Iqbal Mohammad, 1998, p. 12]. A person is obliged to appear before the Supreme with a pure soul and consciousness (Nafs), which is possible only if life is fulfilled according to the Lord's command.

"To your Lord is the Return" (96: 8, translated by E. Kuliyev).

"Blessedness [in this world] and a beautiful abode [in that world] are for those who believe and do righteous deeds "(13: 29, translated by M.-N. O. Osmanov).

The existential approach to the consideration of human existence "before, now and after" reveals the ontological dialectic of human existence: the first stage of human existence was "present existence", not existentialized into existence; the second stage is being actualized into existence (existence) on earth, i.e., filled with the quality and content of a specific personal life Questioner: the third stage is the return to the nonexistent "present being". It should be noted that the Egyptian Pyramid texts indicate that man was already created before the creation of the world and was in a certain pre-existence called "Nun", and, having fulfilled his predestined destiny by God, will again return to the fullness of the divine super-existence" Nun " [Gods of Ancient Egypt, 2006, pp. 711-712].

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Within the framework of this article, the task of studying the question of God's creative process is not set, because the purpose of existential research is to reveal the features of the inner world of a person and his consciousness that determine the mode of being a person in a specific existence (Dasein) "here and now". From our point of view, all the Quranic descriptions of the relationship between God and man in the person of the progenitor of mankind "Adam" are ontological (existential) symbols denoting the all-encompassing ontology of the Divine universe.

Part of the existentialization of the existence of the universe is the unfolding of the" present existence "of man as the essential-being creation of God under the name "Man", and the final existentialized existence of an individual person within the framework of his existence in a certain"Dasein". "Dasein means being in a certain place" (Hegel, vol. 1, 1970, p. 170). The existential life of Man on earth as "Homo Sapience" began with the movement of " Adam "from the essential-being space of" Paradise " to earth. The qualitative difference between God's creation "Man" and other individuals of the created world is that the Lord " breathed into man from his Spirit." In this way, God has defined for man the mode ("qualitative level") of existentialization of being on the highest spiritual level of the "Vicegerent" (Khalifah) of the Lord on earth. Thus, a person must existentialize his existence at the highest spiritual and moral level of the" image " of the Lord.:

"And God created man in His own image" (Genesis 1:27).;

"Your Lord said to the angels:' Verily, I will create man from dry, resounding clay, from silt cast in a mold. But when I have cast him away and breathed into him of My spirit" (15: 28-30, translated by M.-N. O. Osmanov).

In spiritual terms, the existential task of a person is realized, through the independent work of thinking, to reach the " Straight and True path "("Siraat al-Mustaqiim") of the highest existential destination: the fulfillment of life according to the command of the Lord and as a result of this" return "essentially and existentially to the Divine space of" present existence "of"Paradise". The moment of "death" pre-determined by the Lord is the final life path of the" final "work of the soul and consciousness (Nafs) of an existential person before appearing in the post-mortal essential-being state for the"Judgment of God".

The realization of one's being "immortality" is possible only as an awareness of one's essence-being continuity. In his book" A New Approach to the Study of the Qur'an", Dr. Husannuddin Ahmed correctly notes that "the Qur'an does not contain a doctrine about the immortality of the soul, but rather a message about the continuation of human immortality" [Ahmed Hasanuddin, 2004, p. 323]. Man is mortal - existentially, but" immortal " in essence-being. The word "immortality "in the plane of being is inappropriate, so it is more accurate to speak of" being eternity", or of" being infinity "of a person as the opposite of"existential finitude". "The existential interpretation of death lies before any biology and ontology of life" [Heidegger, 2003, p. 281]. "Death" is only the existential opposite of"life." "Death" is the cessation of the existential actualization of human existence in Dasein. But "death" does not correlate with being. Only the actualization of being in a concrete human existence, which has a limited beginning and end, ceases. However, what is "infinite" has no limits-Conscience, Love, Kindness, Mercy, Patience, Forgiveness, etc. are boundless. eternal and unchangeable essential-spiritual moral givens from the Almighty. Man, as a part of humanity as a whole, fully residing with consciousness and soul (Nafs) in the qualitative and meaningful space of essential beingness from God, is eternal. For the essential-being basis of "Man" is eternally predestined by the transcendently infinite God himself.

"The love of pleasure given by women, sons, accumulated cantars of gold and silver, beautiful horses, cattle and fields is embellished for people. This is the temporary pleasure of the worldly life, but with Allah there is a better place of return "(3: 14, translated by E. Kuliyev).

The prophecy of Jesus Christ states: "But God is not the God of the dead, but of the living: for with Him all are alive." The Holy Gospel of Luke 20: 38).

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The essential essence of "eternity "(incessant beingness) lies in "being", not in existence. Existence is a space-time form (a material formalization) of being eternity.

The classical law of conservation and transformation of energy states that the energy of any closed system remains constant for all processes occurring in the system. Energy can only be transformed from one form to another and redistributed between parts of the system. "All processes in nature, without exception, obey this law" [BSE, vol. 30, 1978, p. 191]. Thus, it becomes obvious that existential death does not imply the complete energy (being) annihilation of a person, according to the law of conservation of energy as a pre-established being law of the Supreme, who controls the totality of the universe and heaven. It is said in the Holy Qur'an:

"Nothing on earth or in heaven can be hidden from your Lord, even if it weighs the smallest particle, or less than that, or more than that "(10: 60, translated by E. Kuliyev).

Ancient Indian teachings indicated that being, which permeates the entire universe created by the Lord, is Energy [Subramuniyaswami Satgura Sivaya, 1997, p. 125]. Albert Einstein proved that matter is essentially a bundle of energy and acquires a material form in a single energy field, and subsequently "dissolves" into energy in the same field [Feofanov and Pilat, 2001, pp. 97-106]. If an atom of a substance is conventionally "split", crushed to the smallest constituent particles, then its content will be based on energy. Simply put, matter is a "bundle" of energy in atoms that form certain molecular configurations. The cessation of an existential form of existence ("death") - the disintegration of a certain molecular configuration of atoms - does not mean the disappearance of a precisely defined amount of energy previously" condensed " into an atom. The total amount of energy remains unchanged as long as the Universe created by the Lord exists. Consequently, nothing disappears from the existing beingness of the Universe.

"Pure being" is the absolute of God's being. It has no existential (in terms of human existence) quality or content. "Pure being" is transcendent. The" pure being "of God immanates the essential" present being." "Present being" is the essential existence of all the "objects" of the Universe (not existentialized in quality and content) according to God's plan. Life is the existentialization of " being present "(ideally according to the essential law of the Lord) in the time and place "Dasein" determined by the Lord. Life (a qualitative and meaningful existentialization of existing existence) is limited by the time frame of existence. However, only existence has spatial and temporal boundaries, but not essential being. The continuation of being after existential death, according to the basic beliefs of humanity, is possible only in an essential quality. The ultimate goal of human existence is to return to the level of perfection of the "Straight Path" indicated by the Lord to the space of higher Morality as a condition for returning to the post-existential space of essential being in the "Garden of Eden".

Thus, the Qur'anic ontological dialectic of human existence is represented as follows::

1) the" present being " of a person outside of "real existence" in a certain state of being pure for a person (in being, but without existence);

2) then actualization of the "present being " in the" existence " of man on earth;

3) and the return of the person to the state of "present being" again.

"To Allah belongs both the Hereafter ['Aakhiratu] and the first [wal-'uulaa]" (53: 25, translated by I. Y. Krachkovsky).

"Ahirat" is a state of post-existential "present being" of an essential nature, categorically different from existentialized being in the space of the material world. Similarly, the indication wal - 'uulaa correlates with the essential existence described in the verses dealing with Adam's existence before his violation of the" covenant " of God.

It is impossible to existentialize "absolute emptiness" in life - what exists in the present being is existentialized, as always the former, the present and the future,

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but in the supramemporal category, because time begins with the moment of existence. "The pre-existence of man... we should think of it as the transtemporal, abiding in eternity-a moment timeless in relation to time "[Schelling, vol. 2, 1989, p. 278]. Similarly, what is" revived " in the earthly life, i.e., being actualized in existence, cannot end after the end of human existence in a finite body, except by returning to the continuation of the original being, which is "a prolongation of the mode of being known to us in the world of change, and feeling, and multiplicity, and society partners, but with the only absence of painful features of earthly existence "(Lovejoy Arthur, 1960, p. 24). A person who precisely existentializes his being in the mode of the essential-being law of the Supreme is in a state of Divine essential-being "eternity" by virtue of the fact that:

"Everyone who lives on earth is mortal. Only the essence of your Lord, the Most Glorious and Praiseworthy, is eternal. So which of your Lord's bounties will you deny? " (55: 26-28, translated by M.-N. O. Osmanov).

It is existentially important for a person to realize the " signs "of the holy scriptures, which convey the ontology of" eternity", as the real and endless essential existence of the human soul and consciousness. "Although a person is actually separated from the infinite, he could not be aware of this if he did not participate in it potentially" [Tillich, 2000, p. 295]. Actualizing the essential-being basis of one's existence - the highest Morality set by God (unconditional acts of Love, Kindness, Mercy, Compassion, Forgiveness, Patience, etc.) - a person is existentially already in the essential mode of "eternal" existence. "Participation in the eternal makes a person eternal; separation from the eternal leaves a person in his natural finitude" [Tillich, 2000, p.346]. The moral fulfillment of being in existence according to the essential-being law of God (i.e., Faith) is already life in "eternity". A person realizes that the exact fulfillment of a life of Faith brings incomparable Happiness ("Falah") of the harmonious balance of the" Self " (Nafs) of a person. This is already the" salvation "of a person from the often "hell" of the surrounding life, which occurs as a result of a conscious deviation from the fulfillment of the mode of existentialization of being appointed by the Lord. Martin Buber in his book "Two Images of Faith" noted that a person believes in his salvation if he knows that salvation has already occurred [Buber, 1995, p. 236]. Noteworthy in this regard are the words of Jesus Christ: "But God is not the God of the dead, but of the living: for with Him all are alive." The Holy Gospel of Luke 20: 38).

The Holy Qur'an teaches that the Lord shows by His "signs" ("ayat") the "Straight and sure path " that leads existentially to" salvation "in essence and being:" My Lord! Guide me to the path of truth, lead me also to the path of truth, and grant me strength from You to help me. And say: "The truth has appeared, and unrighteousness has perished. Truly, untruth [is] doomed to perish" "(17: 80-81, translated by M.-N. O. Osmanov).

list of literature

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Bolshaya sovetskaya entsiklopediya (BSE), vol. 30, Moscow: Sovetskaya entsiklopediya, 1978.

Buber M. Two Images of Faith, Moscow: Respublika Publ., 1995.

Gegel G. V. F. Nauka logiki [Science of Logic], vol. 1, Moscow: Mysl', 1970.

Tillikh P. Sistematicheskaya teologiya [Systematic Theology], vol. 1-2, St. Petersburg: Universitetskaya kniga, 2000.

Feofanov V. A., Pilat B. V. Triumph and Drama of Albert Einstein, Moscow: Kogslst, 2001.
Haidsgsr M. Bytiye i vremya [Being and Time]. Kharkiv: Folio Publ., 2003.

F. Schelling Istoriko-kritichskos vvedenie v filosofiyu mifologii [Historical and Critical introduction to the philosophy of mythology]. In 2 volumes, vol. 2. Moscow: Mysl', 1989.

Ahmed Hasanuddin. A New Approach to the Study of the Qur 'an. New Delhi: Goodword Books, 2004.

Ali Muhammad Mohar. Word for Word Meaning of the Qur 'an. Oxford: Aldcn Group Limited, 2003.

Fakhry Majid. A History of Islamic Philosophy. N.Y.: Columbia University Press, 1983.

Iqbal Mohammad. The Reconstruction of Religious Thought in Islam. New Delhi: Ritab Bhavan, 1998.

Lovejoy Arthur O. The Great Chain of Being: Л Study of the History of Ideas. N.Y.: Harper Torchbooks, 1960.

Subram uniyaswami Satguru Sivaya. Dancing with Shiva. India/USA: Himalayan Academy, 1997.

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