The Criticism and Analysis of Suhrawardi's Eschatology in the Light of Transcendent Theosophy

In his expounding on the issue of resurrection, Suhrawardi maintains that after death, the souls of the prosperous and perfect people are attracted to the world of holy lights and exempted from the interrogations in the intermediate stage(barzakh). As far the souls of middle-ranking prosperous people they settle in the imaginal world or in the world of immaterial phantoms after death. He believes that the resurrection of bodies and lordly phantoms and all the promises of prophets are materialized in this way, but regarding the souls of the wretched he has some observations which seemingly suggest his inclination towards metempsychosis. Criticizing Suhrawardi's approach to the idea of resurrection and regarding his belief that immaterial forms causing some kind of images in the world of imagination, Mullā Ṣadrā considers it a source of agreeable and disagreeable effects. Mullā Ṣadrā believes that such declarations contradict the outward aspects of religious texts and thinks that the mere confirmation of the continuance can never prove the Quranic concept of resurrection – that is, the mustering of man after death in the very worldly form. On the basis of the principles of transcendent theosophy, he himself proves that what is to be resurrected in the Day of Judgment is the very visible body.