A Comparative and Critical Analysis of Mirza Jawad Tihrani's and Mulla Sadra's Readings of the “Identity, Place, and Time of the Occurrence of the Resurrectionˮ

Document Type : Original Article

Authors

1 Ph.D. Candidate in Islamic Philosophy and Kalam, Razavi University of Islamic Sciences, Mashhad, Iran.

2 Associate Professor, Department of Islamic Philosophy and Kalam, Razavi University of Islamic Sciences, Mashhad, Iran. (Corresponding author).

3 Assistant Professor, Department of Islamic Philosophy and Kalam, Razavi University of Islamic Sciences, Mashhad, Iran.

Abstract

Regarding the identity of the Resurrection (ʿālam al-qiyāma), two general perspectives exist among Islamic thinkers: 1) The Resurrection is a temporal event homogeneous with this worldly life (ʿālam al-dunyā) occurring in the future; 2) The Resurrection is a realm immaterial (mujarrad) from time and space, situated parallel to this life. Mīrzā Jawād Tihrānī, a second-generation figure of the School of Tafkīk, maintains that God creates the Resurrection after annihilating and destroying this earthly world. Souls dwelling in the intermediate realm (barzakh) will, after the material world's annihilation, return to physical bodies within earthly graves. Upon reattachment, paradise and hell emerge in the material realm, and bodies rise from graves into the plain of the Resurrection (ʿarṣa-yi qiyāma) for reward or punishment. In this view, the Resurrection is homogeneous with this world and situated along the continuum of time at a future moment. In Mullā Ṣadrā's perspective, however, the Resurrection is entirely supra-temporal (farā-zamānī), existing parallel to this world rather than alongside it, and outside time's continuum rather than along it. Souls, upon detaching from the physical body, necessarily enter the realm of the grave or barzakh, and after its expiration, enter the plain of the Resurrection. Employing a descriptive-analytical method and a critical approach, this study compares both perspectives to demonstrate that Mīrzā Jawād Tihrānī's reading stems from imposing subjective presuppositions upon the apparent meanings (ẓawāhir) of Qurʾānic verses. Ultimately, it concludes that the second perspective (Mullā Ṣadrā's) exhibits greater harmony, compatibility, and alignment with the apparent meanings of the Qurʾānic verses.

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References

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