Study on the Quranic Implications for Ma’ad (Resurrection) in Sohrevardi’s Works

Ma’ad (Resurrection) literally means self or soul’s return, and in religious terminology, it means having faith in immortality, rewards and retribution of deeds after death. The Resurrection is one of the most important Islamic principles. Moslem philosophers had several great discussion of it. The aim of this article is to study of illuminated eschatology in Sohrevardi’s works relying on Quranic references. The research question is: how Sohrevardi has used verses of Quran in explanation of the resurrection? As a theist philosopher, Sheikh Ishraq criticizes Peripatetic philosophy(1155-1191), Making use of various logical, traditional and intuitive sources, and relying on the overwhelming role of Noor (Light) and his graded ontology, presents various explanations of resurrection in his studies. According to him, man’s soul – or in his words “Noor-e Isphahbodi” is an incorporeal being that is not affected by mortality and decadence of body. He believes that such an aforethought light cannot be present before the existence of body, i.e. it is added to the body by [vaheb – al sovar] Bestower of the forms. He argues that soul has a special [ShoqiyeTadbiriyah] relationship with body so that it seeks support from the body as a means to promote his lights. Meanwhile, the soul doesn’t destroy with destruction of body. Sohrevardi’s works describe the emancipation human soul [:Anvar-e Modabber-e Shoqieyah] towards the World of Light. In Sohrevardi’s view, one can differentiate three types of souls: Complete, mediocre and incomplete. each one of them convey its own meaning. To bring proof for each of them, he relies on Peripateticand Ishraqi philosophical reasons as well as the verses of Quran.