درخت حوزه‌های تخصصی

The illegal proliferation of small arms constitutes a major source of destruction to lives and properties and exacerbates ethnic and religious tensions leading to full-fledge conflicts. However, by employing failed state theory as theoretical framework,a failed state is one that has shattered social and political structures. It is characterized by social, political and economic failure. It is the collapse of state institutions, especially the police and judiciary with resulting paralysis of governance, a breakdown of law and order, and general banditry and chaos. Common characteristics of a failing state is when a central government is so weak or ineffective that it has little practical control over much of its territory, non-provision of public utilities or services, widespread corruption and criminality; refugees and involuntary movement of populations, and sharp economic decline. Using the above theory, the research found that, many factors are responsible for the illegal proliferation of SALW in Nigeria, but the prominent include porosity of Nigerian borders,arms traffickers exploit this situation to smuggle SALW into the country. wide spread insecurity in the country which Nigerians and cooperate organizations have lost confidence in the state and its security agencies to guarantee security hence, individuals, groups and cooperate bodies have to provide security for themselves through various means. These private securities and vigilantes are armed sometimes with illegal weapons. Arming of private security is part of the motivational force for the proliferation of small arms in Nigeria.However, corruptioncreates breeding grounds for the proliferation of small arms and light weapons among the civilian population. Finally, under-equipment of the national security agencies.Criminals and dissidents are often better equipped than the security agencies thereby making the security agencies incapable of repelling their attacks and unable to defend the public from criminals.

Muslim philosophers and theologians have disputed over the animal afterlife. Most Muslim scholars hold that the Quran, Islamic narrations and rational arguments affirm the resurrection of animals in the afterlife, though there is a dispute concerning how they will be resurrected and whether they will be rewarded or punished as humans will. Beside the controversies and disputes, several reasons suggest that they have their own afterlife. To prove the animal afterlife, it is necessary to prove primarily that they have soul. Mulla Sadra has attempted to prove that animals have soul, based on the immateriality of the faculty of imagination ( al-Khayal ). Likewise, most of the reasons provided for the immateriality of human soul could be employed for the animal afterlife. The second stage is to explain the purpose of animal afterlife. Two goals could be mentioned regarding this issue: first, the compensation of evils harming them requires the afterlife. Second, some Quranic verses and Islamic narrations establish the fact that at least some animals have the intellectual faculty and thus have responsibly for their actions. Though these Quranic verses and Islamic narrations are not explicit, they can be a probable evidence for the animal afterlife. Finally, two points must be noted: first, though there are several arguments in favor of animal afterlife, there is no general agreement on it in the Islamic world. Second, the above arguments are not general, but they include merely those animals that have the faculty of sensation and have been inflicted by evils.

In Christian Aristotelianism and Thomism, immortality is not endless continuity in time after death but assimilation and participation in God’s eternity. Life of the Saved does not undergo changes per se since there is no passage of time in eternity. For Aquinas, the subjects of immortality are, on the one hand, the resurrected human beings and, on the other, the subsistent souls, which should not be confused with substances proper. Personal identity and thus the resurrected body's identity form substantial individuals . In Aristotelian hylomorphism presupposed by the two theses, the materia is not mattered in the modern sense, but rather potentiality.