خلاصة:
The importance of the problem of knowing man and solving its mysteries is such that scientists from various scientific fields have risen to investigate it. However, each of them has followed a specific attitude and method. Methodologically, anthropology may be empirical, mystical, philosophical, and religious, and in terms of the type of attitude, it may be macro or micro. The present writing, in presenting the view of Feyz Kashani, a thinker of the 11th century AH, regarding issues related to anthropology (such as the dimensions of human existence, the truth of man, the way of man's connection with God, the state of man before the world, in the world, and after the world) is in a philosophical manner.
ملخص الجهاز:
The present article, in presenting the perspective of Fayz Kashani, a thinker of the eleventh century AH, regarding issues related to anthropology (such as the dimensions of human existence, the truth of man, the manner of human connection with God, the state of man before the world, in the world, and after the world) is in a philosophical manner.
He continues by explaining the stages of human creation (the evolutionary process of the body) from beginning to end, citing verses and traditions, and then depicts the wonders of God's mercy toward man, and especially the human body (Fayz Kashani, Ilm al-Yaqin fi Usul al-Din 4831:703-992; Ayn al-Yaqin fi Usul al-Din 3131:273-453).
Fayz Kashani also, like his master, considers human souls, in terms of their natural state and control over accidental bodies, to be subject to the emergence of bodies.
He also considers the existence of different stages for the soul to be confirmed by the Quran (Fayz, Ayn al-Yaqin: 383); where it says: «یا أیّها الإنسان إنّک کادح إلی ربّک کدحا فملاقیه» (al-Inshiqaq: 6).
With this introduction, we say that Fayz Kashani, regarding the issue of Alam al-Dharr, considers the divine address to be directed toward the beings of the intellectual world and says that this address and divine covenant occurred when humans were in the world of intellects and within the loins of their intellectual fathers, and through divine power, they heard the address of God the Glorious (Fayz, Tafsir al-Safi 2/593:2041).
(
, 
, 
)
