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descendants (Gbadegesin, 2004). will eventually cease to exist,
Ajala molds the inner heads while the spirit world is eternal

(ori) and determines destiny, (Gbadegesin, 1996). The body
while Ogun, the God of Iron, serves as a temporary
shapes limbs and digits dwelling for the soul, allowing

(Makinde, 1984). it to fulfill earthly duties, but
Transcendental Wisdom its journey ends in the ground
similarly attributes the (Ibid). Death represents the

creation and reality of humans end of human existence on
and the physical world to four earth and the beginning of an
supreme psychic forces afterlife (Gbadegesin, 2004).

known as the four great Similarly, Transcendental
angels, namely Isrāfīl, Wisdom views the material
Mīkā'īl, Jibrīl, and ʿĂzarʾēl body as a vessel for the soul,
(Mulla Ṣadrā, 2001). Isrāfīl essential for its development and

breathes life into human expression (Mulla Ṣadrā, 1981).
bodies, while Mīkā'īl provides Without the body, the soul lacks

sustenance and ensures balanced a medium (Obudiyyat, 2014).
growth. Jibrīl communicates The body's purpose is tied to
divine revelations to prophets, the presence of the soul
and ʿĂzarʾēl separates the rational (Azarian, 2021). In this

soul from the body, philosophy, death and
transferring it to the spiritual decomposition signify the
realm (Tabatabai, 1997). material body's role in

facilitating the soul's
• Fate of the Human transition to a higher realm
Body beyond the material world

A significant similarity between (Mulla Ṣadrā, 1981).
both schools is their view on
the fate of the human body after • Philosophical

death. Yoruba Philosophy Foundation
states that the material world The main difference between