 Matter is inert and pure potentiality and, since the existence of the afterlife is free from potentiality and baseness, the body of the afterlife cannot be material. It is an image of the body that a particular identity possessed. Mulla Sadra was keen to insist upon the Qur’anic account of bodily resurrection but he recognised that it was difficult to provide a philosophical account of the resurrection of this world’s physical body. Hence his solution is to argue that humans have different bodies corresponding to different levels of existence, in itself an application of substantial motion. Corporeal existence is not eternal but mortal (Mulla Sadra 2001–5, IX: 167). Bodies in this world exist through sensible forms; but the existence of the afterlife involves spiritual bodies attached to intelligible forms (Jambet 2006: 394–6). A corollary of his position on the survival of the soul-intellect in the afterlife through its perfection is the recognition that some intellects that remain potential and un-actualised have no afterlife. They are prevented from sharing in the happiness of the afterlife because the existence of the afterlife has no place for the absence of active intellect and potentiality (Mulla Sadra 2001–5, IX: 183–8). The account that he gives of the afterlife for the body is simple. The soul has creative power that stems from its direct relationship with the creative power of God and after the death of the body, it does not lose that power, nor does it lose its memory. Rather, it produces a body of sorts from the memory of its prior embodiment and its mutual growth from its corporeal inception. The key issue was whether that body which the soul provides in the afterlife, animated by the creative power of the divine, constitutes the bodily resurrection of scripture.