Editing Soul (section)

====Ismailism====
[[File:Muhammad ibn Muhammad Shakir Ruzmah-'i Nathani - A Soul Symbolized as an Angel - Walters W65944A - Full Page.jpg|thumb|upright=0.8|Muhammad ibn Muhammad Shakir Ruzmah-'i Nathani{{snd}}''A Soul Symbolized as an Angel'' (1717)]]
[[Ismailism|Ismaili cosmology]] is largely described through [[Neo-Platonic]] and [[Gnosticism|Gnostic]] ideas.<ref>Walker, P. E. (1993). Early philosophical Shiism: the Ismaili Neoplatonism of Abū Yaʻqūb al-Sijistānī. Vereinigtes Königreich: Cambridge University Press. p. 95.</ref><ref>Daftary, F. (2020). Short History of the Ismailis: Traditions of a Muslim Community. Edinburgh University Press. p. 86.</ref> Two influential Ismaili teachers are [[Abu Ya'qub al-Sijistani]] during the 10th century and [[Nasir Khusraw]] during the 11th.<ref>Walker, P. E. (1993). Early philosophical Shiism: the Ismaili Neoplatonism of Abū Yaʻqūb al-Sijistānī. Vereinigtes Königreich: Cambridge University Press. p. 95.</ref> One of the Sijistani's key doctrines is the immateriality of the soul, which belongs to the spiritual domain but is captured in the body of the material world.<ref>Walker, P. E. (1993). Early philosophical Shiism: the Ismaili Neoplatonism of Abū Yaʻqūb al-Sijistānī. Vereinigtes Königreich: Cambridge University Press. p. 95.</ref><ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 212.</ref> In his [[soteriology|soteriological teachings]], the soul needs to discard sensual pleasures for the sake of intellectual gratification through spiritual ascension.<ref>Walker, P. E. (1993). Early philosophical Shiism: the Ismaili Neoplatonism of Abū Yaʻqūb al-Sijistānī. Vereinigtes Königreich: Cambridge University Press.</ref><ref>Daftary, F. (2020). Short History of the Ismailis: Traditions of a Muslim Community. Edinburgh University Press. p. 86.</ref><ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 211.</ref> One of Sijistani's arguments is, that sensual pleasure is finite, and thus cannot be part of the eternal soul.<ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 211.</ref> Although not made explicit by Sijistani himself, other Ismaili authors propose that a soul attached to material pleasure will be reborn in another sensual body on earth, first as a dark-skinned person, a Berber, or a Turk, then as an animals, an insects, or a plant, all believed to be progressively less likely to pursue spiritual or intellectual virtues.<ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 212.</ref> 

In this context, [[Nasir al-Din al-Tusi]] identifies the earthly world with {{tlit|ar|[[Sijjin|sijjīn]]}}.<ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 214.</ref> The {{tlit|ar|[[zabaniyah]]}} are identified with the nineteen evil forces that distract human being from heavenly truths and diverge them to material and sensual concerns, including distorted imagination ({{tlit|ar|khayāl}}).<ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 214.</ref> The paradisical [[houri]]s are conceptualized as items of knowledge from the spiritual world, the soul is united with in a form of metaphorical marriage, per Surah 44:54.<ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 214.</ref> This type of knowledge is inaccessible to those souls remaining in the earthly domain or hell.<ref>Lange, C. (2015). Paradise and hell in Islamic traditions. Cambridge University Press. p. 214.</ref>

Nasir Khusraw equates the rational soul of humans with a spirit potentially angel and demon.<ref>Nasr, S. H., and Aminrazavi, Mehdi. An Anthology of Philosophy in Persia, Vol. 2: Ismaili Thought in the Classical Age. Iran, I. B. Tauris, 2008. pp. 319–323.</ref><ref>The Oxford Handbook of Islamic Philosophy. (2017). Vereinigtes Königreich: Oxford University Press. p. 186.</ref> The soul is a potential angel or potential demon, depending on their obedience to God's law.<ref>The Oxford Handbook of Islamic Philosophy. (2017). Vereinigtes Königreich: Oxford University Press. p. 186.</ref> The obedient soul is growing to a potential angel and becomes an actual angel upon death, while the soul seeking out sensual delights is a potential demon and turns into an actual demon in the next world.<ref>The Oxford Handbook of Islamic Philosophy. (2017). Vereinigtes Königreich: Oxford University Press. p. 186.</ref><ref>Nasr, S. H., and Aminrazavi, Mehdi. An Anthology of Philosophy in Persia, Vol. 2: Ismaili Thought in the Classical Age. Iran, I. B. Tauris, 2008.</ref>