خلاصة:
Anthropology, along with cosmology and theology, are the three basic pillars of the underlying thought of any school of philosophy, theology and ideology. The identity and nature of man, the truth of his body and soul, the connection and interaction of soul and body, their story after death in the world of purgatory and then the resurrection day, and finally, the way the body and soul are intermingled are among the most important issues. The anthropology of Shaykhiya school has largely been affected with Sadrai school of anthropology. The impact can be attributed to Sheikh Ahmad Ahsaei’s deliberations with references to Mulla Sadra’s works. Although Ehsai accepts the essential movement of the soul and acknowledges the physical resurrection like Sadra, because of his difference with Sadra in his explanation of the human body and the nature of the world of examples, purgatory, the promise of the world of Horqalia, and finally, the resurrection day, he presents a picture different from the picture depicted in transcendental wisdom.
ملخص الجهاز:
Although Ahsa'i accepts the substantial motion of the soul and explicitly affirms the bodily resurrection like Sadra, due to differences with him in explaining the human body (jism) and corpse (jasad), as well as the nature of the imaginal world (alam al-mithal) and Barzakh, the belief in the incorporeal world (hurqalyan), and ultimately the Resurrection and the gathering and spreading; he presents a different depiction from what is presented in Transcendent Wisdom (al-Hikmah al-Muta'aliyah).
For this reason, in the present article, the types of body (jasad) and physical form (jism) in the Shaykhi school are first explained, then with reference to the world of archetypes (alam al-mithal) and imagination (khayal), the diversity of man in these worlds is addressed, and finally, man in the resurrection, gathering, and spreading is presented and discussed from the Shaykhi perspective.
Sheikh Ahmad Ahsa'i, in the division of the levels of the soul, considers its beginning of emergence to be at the time of worldly birth and the reason for its separation to be the dissolution of physical instruments, and says that when the soul separates from the body, it returns to the very place from which it came.
The difference that exists here is that, from the perspective of the followers of Transcendent Wisdom (al-Hikmat al-Muta'aliyah), both the faculty of imagination and the disconnected imaginal world are in a specific way abstract from matter, whereas Ahsa'i and his followers did not consider either the Horqalyan body or the realm of Horqalya to be abstract from matter; rather, they attributed to them a type of matter and substance called "subtle body.
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