Bodily Resurrection from the Perspective of Allāme Tabātabā i

What differentiates between Allāme Tabātabā’i and other scholars’ views about the unification of body and soul on resurrection day is that he views bodily resurrection as the evolution and the ascent of body in the light of its quintessential motion that leads it to the state of ego. He rejects other philosophers who believe in the descent of soul and its unification with body on that day. As according to reason, it is impossible for a spiriting and perfect creature to descend to the state of passivity and reaction once more. His discussion leads to the conclusion that despite that general belief, the body won’t be doomed even after the separation of soul and due to its quintessential motion it gets to a perfect state which is specific to the ego. And we can acknowledge the otherworldly unification of body and the soul which is a controversial issue in transcendent theosophy as the result of the unification of that ego and the worldly body. According to Allāme Tabātabā’i, due to his ego, the resurrected man is on one hand the same as and unified with his otherworldly identity and on the other hand is the same as his worldly identity due to his body. Therefore, according to Allāme the exactness of worldly and otherworldly bodies is void.