Title:
An Analytical Study of Bodily Resurrection in the Isfahan and Tehran Philosophical Schools, with Emphasis on the Views of Mullā Ṣadrā and the Four Theologians

Abstract
The problem of bodily resurrection occupies a central place in the philosophical traditions of the Isfahan and Tehran schools. Employing an analytical–comparative method, this article examines the intellectual foundations of the major thinkers of these two schools—particularly Mullā Ṣadrā and the Four Theologians (Āqā ʿAlī Modarres Tehrānī, Mohammad-Reżā Qomshaei, Seyyed Abūl-Ḥasan Jelveh, and Mīrzā Ḥossein Sabzavārī)—with respect to the doctrine of bodily resurrection. The study aims to clarify the key points of divergence and convergence in their thought.

Philosophers of the Isfahan school maintain that the resurrected body is shaped according to the individual’s identity and actions. Mullā Ṣadrā, in particular, argues that the material body lacks the capacity to persist in the Hereafter; after death, the soul is resurrected with its imaginal (mithālī) body. Conversely, the Four Theologians of the Tehran school contend that the soul imprints its effects upon the components of the material body, and these latent imprints gradually unfold into a perfected body in the afterlife.

The findings indicate that although both schools affirm the significance of bodily resurrection, they differ substantially in emphasis and methodology. The Tehran school highlights the ethical implications of bodily resurrection for worldly life and adopts a synthesis of philosophical and theological approaches. In contrast, the Isfahan school, grounded in rational and metaphysical analysis, offers a more detailed account of the soul–body relationship.