چکیده:
The issue of the Resurrection and its philosophical analysis within the Sadrian system, based on ontological levels, is subject to criticism and re-examination in the thought system of Mulla Sadra's prominent student, Fayz Kashani. His change in perspective regarding the issue of reason, which leads to the presentation of a moderate approach concerning the relationship between reason and Sharia, follows the evolution of his theory on the Resurrection throughout different stages of his life. Examining his early works in youth and his later works in old age clearly shows the progression of Fayz's approach to the subject of the Resurrection and its levels, shifting from an ontological perspective aligned with human ontological levels to a temporal approach regarding the 'Resurrection'.
خلاصه ماشینی:
Regardless of the validity or invalidity of the Sadrian interpretation of the discussion of Resurrection through recourse to verses and traditions, the unparalleled coherence and harmony in his philosophical system possesses a special importance, such that no obvious contradiction or inconsistency is observed; however, it should not be assumed that this has prevented the critical view of other thinkers in this matter, but rather even among the students and propagators of the school of Transcendent Wisdom, the viewpoint of Sadr al-Mutallahin and his specific type of interpretation of verses and hadiths regarding Resurrection and its levels has been subject to serious criticism and investigation, so that in some cases we witness a departure from the views of Mulla Sadra.
Another piece of evidence showing that Fayd Kashani, in the philosophical works of this period, thinks like Sadr al-Muta'allihin and has moved beyond a temporal view of the meaning of Resurrection, considering the levels of Resurrection to be congruent with the existential levels, is that in his Ilm al-Yaqin, he writes regarding the states of Barzakh: It is correct to say that the world and the hereafter are states of the soul, and when the soul becomes disembodied and its worldly preoccupations are removed, the active faculty becomes insightful and perceives everything in its reality; it is also correct to say that the realm of the hereafter consists of the soul's exit from the dust of its bodily form (ibid.
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