چکیده:
One of the important and fundamental issues in philosophy and theology is the discussion of the nature of the soul, which has long been a subject of interest for scholars. Adopting a basis regarding the reality of the soul is effective in interpreting and explaining some theological issues such as the quality of resurrection, life in the barzakh (intermediate realm), the ultimate goal of human evolutionary progress, etc. Therefore, in the present writing, an attempt has been made to conduct a comparative analysis between the views of Fadhel Miqdad and Sheikh Tusi using descriptive and analytical methods. In this regard, Fadhel Miqdad introduces the reality of the human being as a material matter and primary components, while Sheikh Tusi, although agreeing with him on the materiality of the soul, considers the materiality of the human being to be a perceptible body. Each of the two thinkers, by citing the reference and object of commands, actions, and perceptions attributed to humans and negating other states and statements, has attempted to prove their claim; however, Sheikh Tusi has multiple expressions in his interpretation; some expressions indicate a perceptible body and some indicate a subtle body, and due to this ambiguity of opinion, one cannot rely on his interpretation to prove the view of a perceptible body or the view of a subtle body.
خلاصه ماشینی:
He also, like his teacher Allamah al-Hilli, chooses the primary components of the elemental body as his chosen opinion in his writings; this means that those who hold this view believe that the human body consists of two categories of components: variable components, which may be common among a large group of humans, and fixed components, which are specific to each individual; of course, there is disagreement in determining and interpreting these components; some consider them to be the specific hyle (matter) of bodies, while others interpret them as jawhar fard (indivisible atoms); therefore, he attributes the reality of the human being and the object of all actions and rulings attributed to the human to the primary components, which are constant and stable from the beginning to the end of life, with nothing added to them and nothing subtracted from them; for this reason, what causes this identity in the age stages of a human and even the period of life after death is the same primary components (ibid.
59 A Comparative Study of the Reality of the Soul in the View of Fadil Miqdad and Sheikh Tusi First reason: selection and division (sabr wa taqsim) In his book Tamhid al-Usul fi Ilm al-Kalam, under the heading "Chapter on how Allah Almighty has obligated everyone whose conditions of obligation are complete," he explains that the reality of the human is this very perceptible body and physical form of the human.
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