Death and Life in Eternity

Death and Life in Eternity

Catalogue Details:

• Main Author: Mohammad Reza Nokoonam, born 1327.
• Title: Death and Life in Eternity / Mohammad Reza Nokoonam.
• Publisher: Islamshahr: Sobh Farda Publications, 1392.
• Physical Description: 79 pages; 11.5 × 20.5 cm.
• Series: Works Collection; 137.
• ISBN: 978-600-6435-61-9.
• Notes: The back cover contains the title in English: Death and Eternal Life. References are provided as footnotes.

Subject:

• Death – Religious aspects – Islam.
• Life after death (Islam).
• Resurrection.
• Resurrection Day.

Preface:

Ancient scholars considered all things as heavy and believed the essence of objects was to descend, while fire, which ascends, was called a “noble substance.” However, Galileo and Newton’s efforts revealed that falling is not inherent to objects, but rather it is the Earth that has gravitational pull. Similarly, it was discovered that Earth is not the center, but the Sun is. Perhaps, in the distant future, someone will claim that the Sun is not the center either, and that some other sphere is, though each of them is the center relative to something beneath it.

The same is true for the story of death and dying. We see everyone die, fall ill, and experience pain and hardship associated with sickness, and objects seem to exhibit the same. We think that the essence of things is destruction and disappearance, while the true essence is “existence” and life in “eternity,” as nothing truly perishes. However, when we observe the world of corruption and decay, the idea of their destruction comes to mind. Decay and corruption belong to the material world and do not exist in other realms. Therefore, if we ascend from the Earth, we will not experience aging, decay, corruption, destruction, or death. In religious terms, this realm is called the “Hereafter,” “Paradise,” and “Hell.”

“Death” is not the problem of the world, as any problem that passes is no longer a problem, and the transient world cannot have problems. The true problem is when something persists without passing. One could say the world has no problem; its only challenge is that humans must answer to the Divine in the Hereafter, providing justification for their deeds.

Existence carries both beauty and ugliness, but nothing is more beautiful than “eternity.” Regardless of whether beings desire it or not, they are “eternal.”

Humans have no purpose other than “eternity,” and any thought or action that leads away from this ultimate goal is bound for destruction and deprivation.

Questions such as “What will I become?”, “What should I be?”, “What is worthy of a human to become a human?”, “Where should a human attach himself?”, and “What goal should one nurture in their heart?” must be approached in terms of permanence and eternity, not in temporary and fleeting terms.

“Administrator of the first circle, distant from every number.” This line, which I have included in one of my ghazals, contains the essence of the poem and forms the greatest motivation for my indifference to the world. People, immersed in the material and worldly affairs day and night, break their backs trying to attain them, often sacrificing their own lives and others’ for these things, witnessing countless misfortunes, crimes, and games in their wake.

What I wish to point out here is that all of these questions, whether asked by oneself or others, have two contrasting faces: true or false, good or bad, or any other opposites that one might express. If these questions and efforts take on the face of “permanence” and “eternity,” they are wise and fitting; but if they take on the face of the transient, limited, and temporary, they become mere games, deceptions, vanity, and self-deception. If someone nurtures these matters with the aim of establishing something permanent and eternal, they will find it, and if not, they will have lost.

Here lies the reality that many are in the group of losers, while the few who succeed are rare. Those who prepare only for the world and think little of eternity fail to grow spiritually, using wealth, knowledge, and skill for their own consumption, while seeking good and bad only to satisfy their individual, temporary, and worldly desires. Few people can claim permanence and eternity in their affairs because, from childhood to youth and beyond, they prepare only for worldly enjoyment without considering eternity.

While many may know the “concept” of eternity and believe in it, they rarely experience the “truth” of eternity or embark on the journey toward it. This movement toward eternity is impossible for all but the chosen ones, even though everyone walks toward eternity without consciously realizing it. They focus on the impermanence and transience of things and direct their conscious existence toward this path, seeing that everything eventually fades away. Whatever they obtain, whether good or bad, vanishes, and they fail to see their role in their own existence, losing all the marks they leave behind.

Desires, hopes, efforts, and a thousand other words and concepts keep people busy. From wealth and fortune to family and life, status and titles, all the way to the higher and lower examples of these things, humans remain occupied with them for two days in the world, and after a while, nothing remains. However, if it is within their capability, they might try to occupy those who remain consumed with the transient nature of the world, as these people are no more than children who build and destroy their own creations, or have them destroyed.

Those who hold the vision of permanence can justify all their efforts and align themselves with it. Every person must search for their role in the mirror of these two meanings and observe where they stand and what they nurture within themselves.

This all must be done free of personal bias, deception, and ignorance. When one observes their own soul, they will see their true self—provided there is a soul left for them to find.

People, in need of charity and kindness,
People who stand in long lines for the tea at Jamkaran and view the one offering the tea as a soldier of the Imam of the Time (may Allah hasten his reappearance) and drink it with the intention of healing; so why isn’t the path of charity directed towards them, and why do the poor flee from the wealthy?

(20)

The reason for this is that people want charity given without expectation or any hint of condescension. Unfortunately, the charity system that exists in organisations like the Committee for Relief, some governmental bodies, or charitable centres has become one where the poor must seek out the aid, rather than it being delivered to them. This method is flawed because charity is meant to be given, not received. People perceive such charity negatively, feeling humiliated, and do not consider the giver to be one of their own. This creates a gap between the giver and the receiver, and the giver’s charity loses its effectiveness and sometimes even backfires.

Charity should be given freely, without any strings attached, and should be delivered directly to people’s doors, just as the holy figures (peace be upon them) did. We must cultivate this in people who are charitable, rather than allowing some to abandon their jobs and simply receive charity while consuming it for themselves. This method is insufficient for a society of this size and, in essence, does not meet the needs of those involved.

(21)

This was a brotherly complaint to our fellow believers, urging them not to forget the poor and needy in this short life; although the main purpose of this book is not to critique the conduct of mourning ceremonies or the ways in which charity is given for the deceased, but rather to discuss death and life in eternity, and to enumerate certain characteristics of the Day of Judgment, Insha’Allah.

And our final supplication is: “Praise be to Allah, Lord of the worlds.”

(22)

The Why, What, and Variety of Death

There are three types of death: natural, accidental, and voluntary. The cause of natural death is the nature of this world. Curses, the cry of the oppressed, or acts of oppression, among others, result in unnatural or accidental death. Voluntary death is one where the person calls for it themselves, summoning the Angel of Death whenever they wish. In the case of voluntary death, the individual calls the Angel of Death by their own will. We have discussed the concept of voluntary sleep, waking, and dreams elsewhere, and this can serve as a testament to the possibility of voluntary and intentional death, although none of the aforementioned voluntary actions are easily achieved.

(24)

In some cases, death can be postponed with medicine. Some deaths have no remedy through medicine and can only be delayed through prayer and remembrance. These distinctions pertain to death itself. The type of death that can be healed with medicine has been approved by God, the Prophet (peace be upon him), and the angels, while death that cannot be treated by medicine is the result of natural forces, not divine will. Such a death cannot be reversed with any remedy and can only be postponed through prayer and invocation.

Some individuals cannot be saved from death due to specific circumstances dictated by nature. For example, some are sensitive to heat and will die in certain temperatures. Death in these cases is caused by natural conditions, and doctors may be able to save them if they are placed in a more compatible environment. Even cancer can be considered in this context and treated. But if death is decreed by nature or by the will of divine figures, how can it be reversed? How do we know from which source the death originates, and at what level it has been decreed? These are extensive discussions and need further examination, which we hope to address in advanced philosophical studies.

(25)

The Difference Between Death, Barzakh, and the Day of Judgment

Death is distinct from Barzakh. The worldly death is separate from the afterlife realm of Barzakh. In reality, death is the beginning of Barzakh and the end of this world. It is the intermediary between this world and Barzakh, just as the grave is the bridge between life and death.

The Day of Judgment itself has many dimensions. If someone strives for the afterlife, they will first attain trust, then certainty, and finally, witness the Day of Judgment. The Day of Judgment for each individual is their own. When the general public reaches this level of striving, the minor resurrection, which is the appearance of the Imam of the Time (may Allah hasten his reappearance), will occur. If, during his time, this striving extends to objects as well, and everything desires to witness its own resurrection, then the great resurrection will occur, as described in the teachings about the Day of Judgment.

On the Day of Judgment, the reality of divine justice will be revealed, and each individual will behold the true form of their actions. However, as this Day of Judgment is personal, it will not bring about the appearance of the Imam. Nonetheless, this does not preclude the possibility of someone stepping outside the present time to witness their personal great resurrection.

(26)

Vertical Movement Towards Death

Returning to the subject of death, when a person walks, they may think they are moving in a horizontal and straight line; however, in reality, they are moving vertically, with each step bringing them closer to their grave. The faster they walk, the sooner they reach their final destination, even if they believe they are walking towards their loved ones. When they see their children growing up, they feel joy and pride, thinking their children are becoming stronger and more capable. Yet, they should feel sorrow, realising that their child is growing up while they themselves are growing older and closer to death. A person who is joyful about the growth of their child is, in effect, rejoicing in their own eventual death.

In this world, when a person attains nearness to the Divine, their material senses—eyes, ears, and faculties—reject this reality, preventing them from fully experiencing the truth. The material world creates a veil between them and God, and this even distracts them from the remembrance of death, keeping them preoccupied with worldly concerns. Despite this, the death of loved ones remains evident, and even if someone tries to avoid thinking of death in order to enjoy their worldly life, the thought of death will continue to trouble them.

(27)

Death: Pleasant or Painful

For the believer, death in Barzakh and the Day of Judgment brings freedom, but for the disbeliever and the polytheist, it results in bondage and constraint. In general, death is of two types: it can either be easy, peaceful, and pleasant, or it can be painful and excruciating.

The righteous and the saints of God die peacefully, transitioning from the temporary world to the eternal one, whereas the sinful and impure meet death with great difficulty and torment.

It is useful first to imagine the death of the sinful and then contrast it with the death of the righteous. The death of sinful individuals is extremely painful, comparable to having one’s nails or teeth forcibly removed without any anaesthesia. Although one who has had a tooth extracted or a nail pulled out can somewhat understand this process, it’s not comparable to the agony of a soul’s departure. Death for such individuals occurs slowly, painfully, with full awareness, rather than swiftly and without sensation.

(29)

Death of the Worldly Attachments

The pain of death must also include the anguish of separating from the world, loved ones, and familiar people. If we combine the pain of losing each of the body’s parts with the emotional agony of severing a person’s attachment to time, space, and their very self, one can begin to grasp the magnitude of the suffering involved in this separation.

Worldly individuals, when faced with death, cry out for help and long for others to ease their suffering. Yet, the very people around them, consumed by the world, are often unwilling to offer any true help, revealing the emptiness of worldly attachments.

(30)

For the individuals who are wicked, sinful, hypocritical, and ungrateful, death is a painful separation, and this is the meaning of the saying: “A thousand pleasures of the world are not worth the bitterness of dying.”

(31)

The Death of the Righteous

The death of the righteous is a joyous occasion. While the righteous differ in their levels of goodness, none of them experience sorrow or pain at the time of death. They pass from this world with sweetness, peace, and joy, just as the Commander of the Faithful, Imam Ali (peace be upon him), proclaimed when he faced his death: “I have succeeded by the Lord of the Ka’ba!” This statement can be understood as an expression of the joy he felt at leaving behind the bitter trials of this world and moving towards the sweetness of martyrdom.

Just as Imam Ali (peace be upon him) likened death to the sweetness of a mother’s milk, so too do the righteous experience death as a gateway to eternal joy. For them, death is not something to fear but rather an occasion to embrace the blessings of the afterlife.

(32)

The Nature of Death

But what is the state of someone when death approaches? It is not the case that the dying person stops breathing, eating, or moving—though we may perceive them as doing so. The deceased still experiences sensations such as love, hatred, and longing, but we are often unable to perceive these at the physical level. The methods of modern science cannot capture this state; a special means of understanding would be required.

The cause of death is either the failure of respiration or the weariness of the body with continuous breathing. When a person closes their eyes and ceases all movement, we often think of them as merely asleep, but in many cases, they may be intentionally playing the role of a sleeping person, aware of our gaze.

(33)

In order to understand death, consider the example of a candle. As the candle burns, the heat melts the wax around the wick. The wax that rises burns and transforms into light and warmth. Similarly, when a person approaches death, they are drawn into a “pool of death,” and as they near their end, some may become transformed into a luminous energy, leaving behind a legacy for others to follow.

(34)

The Afterlife and Resurrected Actions

You may have heard the saying: “Knowledge is passed down through the mouths of men.” It is important to understand that knowledge is not limited to this; the person and their wisdom are transmitted as inheritance to others. Some individuals pass their energy and essence onto their children, while others contribute to the building of infrastructure or industries. Some, like the author, pour their efforts into written words, and that energy remains within those words. On the Day of Resurrection, each person will be resurrected with the energy they left behind, according to their actions.

(35)

Each individual’s actions—whether virtuous or corrupt—remain with them, and everything they have achieved lasts for eternity, whether it be in the form of sin or virtue. The actions and motivations of each person are the basis of their resurrection, and separation from these actions is impossible.

I started smelling the ground, as if I had a deep connection with it. When I looked at the motorcyclist, I saw that he had turned off his engine and was sitting at the side. I asked him, “Aren’t we going back?” Before he could respond, I suddenly had the thought that this land was my grave, and there was no return for me. When I woke up, I was very upset, wondering why, even after death, I was still thinking about this world. But now, as I write this memory, I see that even in the afterlife, thinking about the world is not wrong, and it is possible to influence the world from that realm.

The Constant Face of the World

The world and all that is in it, and having a part of it, are merely a brief phase of human life. The material sights are just one facet of what can be seen, and this facet should not dominate the soul. Rather, there is a constant face within all faces, and all melodies point to a singular harmonious rhythm, which no ear can easily perceive. Above all, and beyond everything, it is wise not to forget the immutable principle that underlies all things, and this unchanging principle is the “origin” and “beginning of all beings.” This is why I say that I have no soul to meet death, and this itself is a peace I have attained from my earthly existence. I have no soul to meet death, and this is the peace that shields me from the fear of dying. We should not flee from death, just as we should not flee from the world. However, we must approach death with acceptance, and though we should not abandon the world, we should understand that the world itself will be let go, and we must deal with both its bitterness and sweetness as if it were a borrowed and entrusted item, taking it only temporarily. Everyone who is born will eventually depart, and those who come will go, without ever fully utilizing the limited time of their lives.

Though one could argue that everyone who is born is fortunate and that life itself signifies victory, few people can truly grasp and appreciate it to its fullest extent.

Everyone who perceives the constant face of existence within themselves is successful and has found fulfillment, whereas anyone who is without this understanding has not yet enlivened the human spirit within.

Examples of Death

There are many examples used to explain death and to affirm the resurrection and life in the hereafter. The small death is akin to sleep, and the larger death is a magnified version of sleep. The revival of plants in spring is a miniature version of the resurrection, and the resurrection itself is an expanded version of this smaller event. The transformation of materials and the impossibility of the complete destruction of matter is a miniature version of the resurrection. The transformation of stone to soil, soil to plant, plant to animal, and animal to human is a process of smaller resurrections, through which one can conceive of and explain the larger resurrection. This way, the great resurrection, the final event, can be somewhat comprehended and seen.

The grand resurrection has not yet manifested in the universal world, but the verses and traditions that foretell the future remain intact; even though, for some individuals, the great resurrection has already occurred. These people are so few in number that they are almost unnoticeable, and the apparent verses of the Holy Quran do not consider them in this world; rather, they should be understood from the inner meanings of the Quran, where its outer manifestation exists in that world.

Seeing the Resurrection

The resurrection is something to be seen, not thought about or heard. These two are merely the preliminary steps for seeing it. One can see it as a small version in the world of worldly phenomena, where the resurrection of an individual takes place, while the grand resurrection is witnessed by all. Imam Ali (peace be upon him) said: “If all the veils of the heavens and the earth were to be removed, my certainty would not increase.” He, peace be upon him, and some of the greatest saints of God, are those who can see the resurrection even now. To them, the light of the sun and the fire are extinguished, and whatever they see is the truth.

Refinement of Knowledge

In the intermediary realm (Barzakh) and in paradise, there are classes where anyone who has difficulties in their beliefs or understanding should resolve them. We have previously mentioned that humans must correct their misconceptions about the Quran and even about the practice of divination through the Holy Book in that realm.

The Trumpet of Israfil

It is better to speak of life after death. When someone dies, they will rise from their grave at the sound of Israfil’s trumpet. Israfil blows his trumpet, and it produces a sound that resonates throughout the world. Israfil is responsible for the sound explosion of the world. The trumpet sound is not merely that of a horn, conch, or bull’s horn; rather, it creates a wave throughout the universe. The explosion caused by the trumpet is like breaking the sound barrier. The sound barrier can shatter the windows of buildings, and breaking the sound barrier means creating waves that, due to the intensity of the sound, scatter things apart. Powerful sonic bombs or massive explosions can cause the human body to scatter, and their radius could pulverize mountains and turn the earth into dust. Israfil, the angel, is responsible for creating sound waves, generating a sound so powerful that the entire world is pulverized, and mountains are shattered like cotton. This sound is so powerful that it can be imagined as something beyond our comprehension.

How vast must the sound bomb of the trumpet be? How much explosive sound material is required for such a monumental explosion? The world must contain the necessary amount of explosive sound material for everything to be pulverized by the sound.

The Scales of Deeds

After Israfil’s trumpet and the general resurrection, the scales of every individual’s deeds will be set up. In this world, we have tools for measuring: scales, thermometers, barometers, and hygrometers. All these tools rely on a reference point to measure things. In a barometer, the reference is the stillness of the wind, while in a thermometer, it is the freezing point of water, and this is where they begin their measurements.

However, when it comes to actions, spirituality, worship, and moral deeds, what reference point exists? Unfortunately, this question is not answered properly in books. Neither the basis for the scale of deeds nor the grades or values are mentioned. Although books like Mafatih al-Jinan and other prayer books refer to the value and degree of certain actions, these are general ideas and lack a solid foundation. We will make a general reference to the pricing and grading of actions.

Deeds are measured based on the effect they have on the soul and the other aspects of a person. These are spiritual matters, so one must compare them. Initially, there may not be a material basis, but as one progresses, it becomes clear that spiritual matters are also material in their essence, though we perceive them as transcendent. The scales of the world measure quantity, while they cannot measure the quality. God is without quantity, and so a scale must be found that can measure the quality of spiritual matters and human actions.

The Misguided and the Search for Spiritual Truth

Those who are deeply engrossed in worldly matters and pursue their desires often remain misguided, failing to comprehend the spiritual truths and divine concepts. Instead, they indulge in vain imaginations and false beliefs.

The Nature of the Day of Judgment

After the deeds are weighed on the scales of actions and witnesses testify, everyone will be placed in either Paradise or Hell according to the judgment of their deeds. But how can we describe the features of the Day of Judgment? One of its most remarkable characteristics is the freedom and lack of friction between things. In the Hereafter, there is so much freedom that no one will bump into anyone else. The vastness creates a sense of solitude for some, as they are accustomed to their physical bodies and the friction between them and objects, and they yearn for this habitual contact. However, in the Hereafter, this freedom means that one may not even see another person, even though they could be close by. Even though they may have a connection, there will be no direct physical contact. Furthermore, the thoughts and speech of individuals will not interact, nor will even the heart’s affection. As electromagnetic waves flow freely without interference in our world, so too will beings in the Hereafter be like wireless waves, free and without interference. Bodies will not touch each other, nor will they obstruct one another.

Another significant feature of the Afterlife is the abundance of activity. There is a great deal of movement, and the realm of the Hereafter is not a place of relaxation and calm but rather one of constant motion. The realm of the Hereafter is vast, populated with a multitude of people, but there will be no physical collisions between them. Every encounter will be direct and clear, with individuals potentially appearing in various forms, facing one another clearly. In that realm, individuals may expand in such a way that every part of them takes on a distinct, complete form.

The Multitude of Human Types

The idea of the “transformation of actions” is discussed in philosophy and is rooted in the understanding that humans are not a single type, despite having a singular form. To classify humans under a single type, one would have to assign an overly broad meaning to the term “rational being,” which would encompass both the virtuous and the wicked, integrating reason, knowledge, faith, and deceit into a single category. However, it is illogical and unsupported to assert that humans form a unified type, as there is no genuine alignment between wisdom and malevolence.

Thus, the philosophical notion that humans belong to a single, unified type is not very convincing. Though humans may appear to be of one type outwardly, in reality, they consist of different existential types that each follow their own path, without deviating too far from their course. While humans are capable of flexibility, this flexibility occurs under specific conditions and rarely does it manifest. Overall, each individual emerges according to their existential type, and after death, they manifest their true nature, not their physical form.

Therefore, statements about the resurrection, such as each person being resurrected in a certain way, suggest that humans possess different types. The outward appearance is merely a surface, while their true nature reveals itself in the Hereafter. Consequently, it is wise not to be deceived by appearances, as one might falsely assume that everyone is the same. This misunderstanding can lead to harm, both to oneself and others.

It is essential for those on the spiritual path to focus on their “true nature” and regard appearances only insofar as they pertain to religious duties, acknowledging that the consequences of one’s actions are based on true encounters rather than external appearances.

The Multiple Types of the Self

Although humans possess multiple existential types, these types are not entirely foreign to one another. The outward form can serve as a bridge connecting all these types. Thus, one can say that while a path exists for all individuals to manifest their potential, each type can only partially understand the others, as they are fundamentally different in their essence, and despite claims of mutual recognition, they remain alien to each other.

After discussing the differences in types, one may wonder how many types exist and whether these types can be identified. Recognising the types within a person is not an easy task, and it is difficult for anyone to categorically define them. However, through the study of external actions, various societies, and the history of humankind, one can identify numerous types and general patterns. Nevertheless, identifying all types precisely is practically impossible, as a person may embody multiple types. Just as a hybrid animal can combine traits of two distinct species, a person may possess various temperaments or characteristics, whether in their potential or actualised forms.

The Different States of People on the Day of Judgment

Building on the idea that humans possess multiple types, it can be concluded that each individual in the Hereafter will have a different form and state. Some individuals will be consumed and destroyed before they even enter that realm, much like a seed that fails to grow if planted in unsuitable soil. Others may endure hardship and suffering upon entering the Afterlife. Some individuals will be large and imposing, visible even to non-believers, while others will appear smaller, seen only by the believers or their loved ones. Despite these differences, the true magnitude of the Afterlife is not determined by physical size but by the multiple forms that an individual can assume, with each form being recognised by those it encounters. The greatest and most exalted figures in the Hereafter will be the fourteen infallible ones, whose forms will be visible even to non-believers.

Recognising One’s Fate: Paradise or Hell

A significant point to note is that one’s inner state can reveal whether they are destined for Paradise or Hell. This is to say that one’s perception of both Hell and Paradise is shaped by their inner state. God, in His infinite wisdom, has used all of His creations, even the smallest creatures such as ants, worms, and flowers, for a purpose. Similarly, a believer makes the best use of the smallest provisions, turning them into opportunities for growth and learning. A true believer, satisfied with only the bare necessities of life, progresses towards Paradise, while those who are greedy and insatiable are preparing for their own Hell.

Believers, having detached themselves from worldly desires, are naturally drawn to Paradise. On the other hand, those consumed by worldly attachments create their own Hell in this world. Despite the possibility of redemption, few are willing to change their course, as exemplified by the Quranic verse: “And if they were returned [to this world], they would return to what they were forbidden” (Quran 6:28).

Eternal Life and the Endless Suffering of Hell

One of the most contentious debates regarding the Afterlife concerns the eternal punishment in Hell. Many are perplexed by the idea of eternal suffering, especially when the sins committed in this world seem temporary and finite. How can a finite sin result in eternal consequences? And what benefit does this eternal suffering bring to the Creator or His creation?

In our detailed discussion in the book “The Eternality of Hell and Its Flames,” we explain that, just as good deeds have lasting consequences, so too do the bad actions. Some actions and thoughts can have eternal consequences that are not confined to the present moment but rather extend into the future. A finite action can have an eternal effect on a person’s existence, and the distinction between these types of actions is something that can only be fully understood through religious teachings.

The eternal nature of Hell’s punishment is not a form of divine revenge nor a necessity for maintaining order in the world. It is simply a natural consequence of the actions and thoughts of individuals. The divine teachings, through the wisdom of the Qur’an and the infallible Imams, provide insight into this reality, and there is no possibility of deviation from this truth.

The punishment in the Hereafter is not arbitrary but is a direct consequence of a person’s actions and decisions. It is not about avenging wrongs or maintaining societal order, but about the inevitable consequences of one’s actions in accordance with divine justice. Just as a physician warns a patient of the consequences of unhealthy behaviour, so too does God warn His creation about the spiritual and eternal consequences of their actions.

Correct Belief and Trust as the Path to Avoiding Misguidance

Correct belief and trust in it are not to be mistaken for misguided paths, which have their own specific consequences. A wise, knowledgeable, and devout Muslim should find within the religion the pure essence of faith and attach their heart to it. The principles that exist within religious teachings are, in their essence, truthful and rational, free from any adornments. They are accessible to reason and intellect and do not conflict with any scientific or philosophical explanation.

The state of the people of falsehood in Hell is such that, despite their regret and expressions of repentance, should they be given the opportunity to act again, they would resume their previous actions. This illustrates the persistent nature of their error, even in the face of their awareness of its consequences.

The Manifestation of the Divine Presence

One of the attributes of the Day of Judgment is the clear manifestation of the Divine Presence. However, despite the Divine Being being manifest in all realms, its appearance on the Day of Judgment is even more apparent. The increased radiance of the Divine Presence is not solely due to the nature of the Divine itself; rather, it is because humans, on that day, will have the capacity to witness this presence more clearly. Some will fall into prostration before the Divine as they behold this manifestation, for the Divine Presence will be so evident that no further reasoning is needed. Only those who remain preoccupied with worldly matters in this life, and continue in this distraction in the Hereafter, will be deprived of this vision. The Infallible Imams, peace be upon them, upon their arrival in this world, would prostrate at the sight of the Divine Presence and bear witness to it, remaining forever awestruck by this profound reality.

To attain this level of vision and witnessing, one must accelerate their spiritual journey beyond the speed of light, traveling and returning with great rapidity, such that they may experience the journey multiple times in a single moment. The path must also be made long, starting from the beginning of the world and continuing through its end. If the speed is increased and one becomes weary, sitting idly and observing without action, it is at that point that the Divine Presence becomes visible, moving and tumultuous.

Understanding Who Can Truly See God

To better understand who can see God, consider the following example: A man stands on a mountain, stretches his hands toward the sky, and says, “O God, I have no home to take refuge in, no spouse to comfort me, and no food to satisfy my hunger. I have been hungry for days.”

Suddenly, a strong wind comes, and he is knocked down, tumbling into a ravine. The villagers find him and tend to his wounds. Afterwards, he looks toward the sky and says, “O God, You did not provide me with water, nor food, nor shelter. Why did You cast me into this ravine?” This simple statement from the villager reflects his pure heart, speaking to God without adornment. If this feeling of distress and confusion transforms into deeper insight, wherein a person sees all actions as originating from God, they will have made significant spiritual progress. Sometimes, God gives people hardships instead of worldly comforts for their spiritual growth, for those whom God loves, He separates from the world and draws them closer to Himself.

A person can attribute this to divine play or humour. If God loves someone, He engages with them in this way. However, this can also be understood as part of divine wisdom, as experiencing and understanding such hardships is essential for human growth. Even when viewed in terms of divine accounting, every hardship in the Hereafter is compensated with rewards. From the perspective of divine generosity, these hardships signify God’s declaration of love for a person, and there are many other perspectives. These perspectives are not merely justifications but are rooted in reasoning and knowledge, each of which should be studied thoroughly to uncover the ultimate truth.

It is better to leave the discussion of the Divine Presence and our reaching that state unsaid, as it cannot be adequately expressed in words. Instead, let us speak of the heavenly blessings.

The Blessings and Punishments of the Afterlife

Do you know how enduring the smell of an apple is to those who are driven by their appetites? The food and drinks of that world are similarly enduring. The smell of objects, in comparison to their actual presence, serves as an example of permanence; however, speech itself is much superior. The pleasure of smelling an apple is not diminished by the passage of time; rather, each moment offers a fresh experience of the apple’s scent, and the enjoyment of the second moment does not hinder the pleasure of the first. Similarly, the third moment brings forth a new and unique pleasure that does not diminish the previous ones, but rather adds to them.

Eating is likewise like this. When a person eats something, they do not forget the taste, the aroma, the texture, and the effect of the food. When they take another bite, the taste is new and distinct, providing a new experience while still retaining the memory of the previous bite. Heaven, too, is described as an eternal source of enjoyment. In a sense, paradise is everything that endures, while Hell represents the fleeting, transient, and destructive aspects of existence. A person sitting at a table, who does not focus on the food before them but looks longingly elsewhere for sustenance, is in fact creating their own Hell within their own body. Digestive discomfort arises from this lack of attention, as one hastily eats without considering the food before them, leading to an upset stomach. However, if the person eats with mindfulness, savoring the aroma and taking time to appreciate the food, they come closer to Heaven, both in the physical and spiritual sense.

What we have described so far reflects the joy of the afterlife, which is far greater than any worldly pleasure. The description of such enjoyment is in fact more delightful than the enjoyment itself, just as Hell and its punishments serve as a reflection of God’s wrath.