 For Mulla Sadra, the eschaton is merely a new mode or renewal of existence in a different level of manifestation and as such remains very much within the remit of metaphysics. The very discussion of eschatology within philosophy is significant. In the famous attack by al-Ghazali (d. 1111) in his Incoherence of the Philosophers, thinkers such as Avicenna were condemned for heresy for their failure to demonstrate the supposed Qur’anic account of physical resurrection and the reality of the afterlife. One of the features of Mulla Sadra’s philosophy is to extend the remit of philosophy to cover issues on which the likes of Avicenna felt one needed to be silent. Therefore, Mulla Sadra set himself the tasks of proving physical resurrection, spending much time discussing what was meant by the resurrection body (and indeed the body of the afterlife), the refutation of metempsychosis and affirming the reality of the afterlife. His notion of existence as a constantly dynamic process of becoming and unfolding that remains a singular reality and process allows him to incorporate this world of generation and corruption and annex it to the higher plane of resurrection and finally the existence of the afterlife.