چکیده:
Bodily resurrection, its possibility, and its quality are among the issues that Islamic philosophers, through discussions surrounding them, have attempted to create harmony between reason and tradition regarding resurrection. One of these philosophers is Hakim Sabzevari, who in some of his works has provided rational reasons and proofs to demonstrate the possibility and occurrence of bodily resurrection and has responded to the doubts raised regarding bodily resurrection and its quality. Hakim Sabzevari does not consider the body that unites with the soul and is resurrected on the Day of Judgment to be an elemental body; rather, he considers it a form of the elemental body that exists in eternity (dahr), and upon the death of the elemental body, the soul unites with that eternal form. That is, he attributes primacy to the soul and the human form, and not to the body and matter; since the thingness of an object lies in its form and not in its matter, therefore, with the decay of matter and its dissolution, the truth of the human—which is his specific and personal form—remains. Based on this, the bodily resurrection is identical to the worldly body and unites with it. The major difference between the view of Hakim Sabzevari and Mulla Sadra lies in the point that Sadra believes that in the resurrection, the soul, due to its creativity, creates for itself a body similar to the worldly body. However, Sabzevari does not believe in the creation of a new body and holds the belief that what is resurrected on the Day of Judgment is the form of the elemental body that exists in eternity, which is transferred to afterlife intensification and perfection through the substantial motion of the soul.
خلاصه ماشینی:
According to Mulla Sadra and Hakim Sabzawari, those who believe in resurrection are divided into three categories: The first group consists of the general philosophers and followers of Peripatetic wisdom, who only hold the view of spiritual resurrection.
The third group includes the great sages, the masters of mystics, and a group of theologians who hold both spiritual and physical resurrection to be true, and believe that the immaterial soul of a human being returns to its earthly body on the Day of Resurrection (Sabzawari, 1432, Vol. 5, p.
Sabzawari says that the view of some theologians is as follows: when the soul is separated from the body, the parts of the body become scattered but are not annihilated; meaning, the indivisible parts and, in other words, the individual substances (jawahir fard) of the body are not annihilated, and God gathers them in the Resurrection in their previous form and appearance, and the soul attaches to them again.
Difference between Sabzawari's view and Mulla Sadra The difference between Sabzawari's view and Mulla Sadra on the subject of physical resurrection lies in the type of the bodily form in the hereafter, not its essence; according to Mulla Sadra, the body resurrected in the Day of Judgment is an imaginal body (badan-i mithali), which the soul creates and brings into existence in the hereafter after its separation from the worldly body.
In other words, from Sabzawari's perspective, the body that unites with the soul in the hereafter and in physical resurrection is the same bodily form that existed and remained in the temporal realm during the human's life in this world; and in the hereafter, what unites with the soul is this same temporal form.
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