Chapter 13: Status that will happen in the Resurrection and halting places

Khajeh Nasir Uddin Tusi said, “The sun is the source of light in our world, and the moon does not have light from itself, but it shines and gives light to us when the sun is hidden from us. When the sun shines for us, the light of the moon and stars will vanish. “And when the stars fall, scattering.”[1] (Al-Infitar:2). The moon fades. “And the moon is eclipsed”[2] (Al-Qiyama:8). The one that receives light  (the moon) gathers with the one that gives light (the sun). “And the sun and the moon are joined together”[3] (Al-Qiyama:9). When the holder of light and the light become one, there will be no giver and receiver of light. “When the sun is wrapped up [in darkness]”[4] (At-Takwir:1). “Experiencing therein neither sun nor frost”[5] (Al-Insan:13). At first, the mountains that cause path distortion and hardship for the wayfarer will be like tufted wool. “And the mountains will be like tufted wool”[6] (Al-Qari’:5). At the end, the mountains will be Indescribably dispersed. “And they ask you about the mountains. Say, “My Lord will crumble them utterly.” (105) And leave them desolate waste. (106) You will see in them neither crookedness nor deviation.”[7] (Ta-Ha:105-107). (It means resembling and purifying). The sea that people can pass through by ships and the guidance of stars will be boiled. “When the oceans are set aflame”[8] (At-Takwir:6). Until the heights and lows of the earth, onshore and offshore, and the sky and the earth become the same, and all creatures appear on the Day of Resurrection. “And lo! they all shall appear on the surface”[9] (An-Nazia’t:14). The thin and thick veils will be removed for the people of Barzakh. “And when the graves are strewn around (It turned upside down – its insides appeared)”[10] (Al-Infitar:4). People will stay in the stopping places where the hidden appears. “And stop them. They are to be questioned”[11] (As-Saffat:24). Those who are freed from the prison of Barzakh will face God’s kingdom. “Then behold, They rise quickly from their graves to their Lord”[12] (Ya-Sin:51). Poisons, sharp teeth, and horns from reptiles and predators will be taken away to remove the conflict (narration). And at that time, death, which was the cause of the destruction of the creatures, is killed in the form of a black and white sheep in between heaven and hell, so that with the death of death, which is the nothingness of nothingness, the absolute existence that is eternal life appears. They bring the hell like a camel into the arena. “On that Day, Hell is brought forward”[13] (Al-Fajr:23). So that the people of appearance can see it. “And Hell will be displayed to whoever sees”[14] (An-Nazi’at:36). And from the fear of seeing hell, the elements of creation will know about their nothingness. Indeed, People run away by fear; if God did not keep hell, the heavens and the earth would be on fire[15] (narration).

Explanation

The sun is the source of light for the earth, and the moon is the intermediary between the sun and the earth in providing light. In a sense, the sun is Prophet Muhammad (S), the moon is Amir al-Mu’minin Ali (A), and the other Imams are the stars. When the sun is not visible, the moon brings sunlight to us. When the sun appears, the light of the moon also becomes dim, not that it had light and disappeared, but that the light was from the sun, and now that the sun has appeared, the light of the moon and the stars do not appear. In this world, general and partial creatures appear like ants, dogs, humans, plants, and animals. All of them appear, but in reality, their light is from God. Things appear until a time when the true light has not appeared. When the light source appears, they lose their light. Of course, things will not disappear because they are manifestations of God, but they will lose the independence and appearance we thought.

The famous Persian poet Sa’di Shirazi says:

Have you seen a firefly in a garden that shines like a small lamp in the night?

Someone asked, O firefly that shines at night, Why don’t you come out in the day to shine?

Notice how the glowing firefly responded to the questionnaire.

I am glowing by day and night but hidden in front of the sun.

When the kingdom of honor emerges, the universe covers itself with nothingness.

Everyone, whatever they are, is weaker to call themselves existence with God’s Existence.

All beings exist because they are the manifestation of God, but they have no shine at the time of Essence manifestation. A mystic met Prophet Aaron (A) in one of his ascensions to the sky. After the greeting, he asked: we mystics do not see the world and only see God. Is this statement true? Prophet Aaron (A) said yes, it is true. Mystic asked, why did you see an enemy in the return of Prophet Moses (A) from the mountain and not God? If everything is God, why did you tell Prophet Moses (A) not to blame in front of your enemies? “And when Moses returned to his people, angry and disappointed, he said, “What an awful thing you did in my absence. Did you forsake the commandments of your Lord so hastily?” And he threw down the tablets, and he took hold of his brother’s head, dragging him towards himself. He said, “Son of my mother, the people have overpowered me and were about to kill me; so do not allow the enemies to gloat over me, and do not count me among the unjust people”[16] (Al-A’raf:150). Prophet Aaron (A) answered, do the mystics who say that we do not see creatures and only see God, will this world disappear when they see only God? The mystic replied: No. Prophet Aaron (A) said: The truth is that the one who only sees God is incomplete. The perfect human sees both God and creatures. In the creation position, only God’s manifestations are seen, and in the position of unity, only God is seen. A perfect human sees God and creatures, but the creations are upright with God, not separate from God. Creatures should not be known and seen without God. But at the time of manifestation of monotheism, other than God is not seen. A poet said, “I look at the sea, I see you; I look at the desert, I see you. When I look at the mountains and the plains, I see your beautiful face.”

Allameh Hassanzadeh Amoli said: We should know that by manifesting God’s Essence with the Name of “Al-Wahid Al-Qahhar”[17] (The One, the Irresistible), which is the Name of “Ahad”[18] (Unique), all multiplicity disappears. This is the manifestation of the resurrection of human beings. Allameh Qaysari, in his description of the chapter of Adam (A), Fuss al-Hikam, by great mystic Ibn Arabi, says: The position of oneness (Ahadiyat[19]) appears for the mystic during the manifestation of God’s essence until the resurrection occurs for him. In his view, he and all creatures become mortal, and he sees his Lord with his Lord, which means that he himself does not see God. Instead, he sees God through God. What does it mean? May God help us with the means to understand it. The poet says people cannot see God with their self-centered vision.

Wahid means one; When it accompanies the Name of Al-Qahhar, it means “The one, The Irresistible. The Name of Al-Qahhar destroys the delusion of numerals in the Name of Wahid, and God is not a numerical “one.” He is “The one, The Irresistible.” Ahad means one who is unique without any similarity or contradiction. God cannot be counted. We cannot say that Sun is one, Moon is one, Tree is one, Jack is one, Ant is one, and God is one. God is the one who is all but not any of them. Things are manifestations of Him.

Khajeh Tusi said, “When the sun shines for us, the light of the moon and stars will vanish. “And when the stars fall scattering.”  (Al-Infitar:2). The moon fades. “And the moon is eclipsed”  (Al-Qiyama:8). The one that receives light  (the moon) gathers with the one that gives light (the sun). “And the sun and the moon are joined together”  (Al-Qiyama:9). When the holder of light and the light become one; there will be no giver and receiver of light (Allameh Hassanzadeh said: “Because these are the rules of multiplicity, if there is only “one”, these rules will no longer be applicable”). “Experiencing therein neither sun nor frost”  (Al-Insan:13). At first, the mountains that cause path distortion and hardship for the wayfarer will be like tufted wool. “And the mountains will be like tufted wool”  (Al-Qari’:5). At the end, the mountains will be Indescribably dispersed. “And they ask you about the mountains. Say, “My Lord will crumble them utterly.” (105) And leave them desolate waste. (106) You will see in them neither crookedness nor deviation.”  (Ta-Ha:105-107).

In the sacred journey to God, there are ups and downs and obstacles that the seeker must pass and reach his destination; when he gets to his destination, he sees that the whole path is not apart from God. Mystic Qaysari says until I had not seen you, I thought I remembered you in my prayers, but when I arrived, I noticed that the worship, worshipper, and Lord is you and nothing other than you. In the Dua Saifi Saqir, we have: “O Lord, Pave the way for me to connect”[20]. Imam Sajjad (A) in Sahifeh Sajjadia said: “He who moves towards you,  his way is very close”. Getting close to God Almighty is a realistic approach, not a virtual approach; It means that man is close to God, but this closeness does not mean that he reduces the distance. There is no distance in the relationship with God; Almighty God is absolute perfection; Existence is limitless; It is the infinite center of existence; It is the same as knowledge. Proportional to the acquired perfections of existence, people will approach the center and reality of existence. This approach is real closeness; It is not physical, but real; It is not interpretation. It is not of the kind of closeness of a person in the community to the person in power or of the proximity of a child to the father. There is no veil or distance between a servant and his Lord, except that human sins and evil deeds have created this distance and obstacle; Imam Sajjad (A) said: “God! I know that you are not hidden from Your servants, and only their indecent deeds have hidden them from you”. Because man is a sign of truth, and a sign of truth is not a veil of truth. People’s veils are their evil deeds; Sins create opposition and distance; Therefore, the way is open, and there is no obstacle.

The one who steps towards God and makes a request from Him does not need to travel a distance and go through many preparations, like the needs that are made of humans, because God says: “And He is with you wherever you may be”[21] (Al-Hadid:4). God is with us and is never separated from us, But the dust of impurity, attachments, and selfishness has deprived us of seeing the shining sun of truth and has put a distance between us and our beloved. “Do you not realize that God knows everything in the heavens and everything on earth? There is no secret counsel between the three, but He is their fourth; nor between five, but He is their sixth; nor less than that, nor more, but He is with them wherever they may be. Then, on the Day of Resurrection, He will inform them of what they did. God has knowledge of everything”[22] (Al-Mujadila:7).

Purifying and likening of God

In monotheism, Likening and purifying will be removed. Likening means to know God like something, and purifying God means purifying Him from imperfection. God is purified to be like creatures. Whatever you imagine about God is not God but your creation of God. Some people say that God is not matter, He does not have weight, size, or length and is free from matter. They do not realize that they purified God but made Him look like an angel. Their purifying became likening. God is free from our purifying and likening. When we purify God, we make him limited. For example, some people say: God is not the earth, He is not the sun, He is not the moon, He is not the sky, He is not an angel. They do not realize that with their purifying, they put Him in a corner and on a side apart from their creatures. They made Him limited.

Jami bin Aamir says: Imam Sadiq (A) asked me: What do you think the meaning of “Allahu Akbar” (Allah is Greater)” is? I said: It means that God is greater than everything. He said: Is anything exist that God is greater than? I said: So, tell me, what is the meaning of “Allahu Akbar”? Imam (A) said: “Allah” is greater than anyone can describe. Ibn Mahboob narrated from a person from the sixth Imam (A): Someone said in the presence of Imam: “Allah is greater.” He said: And God is greater than what? He replied: Of everything, the Imam said: You built a boundary for him and limited him. He said: So how should I say it? He said: Say: “Allah is greater than you can describe”. People put God’s creations on one side and put God separately on the other side. When people describe God, they make a boundary and limit for Him because they say that God is what I said, not other than this. In fact, God is greater than to be described. Whatever you imagine purifying or likening, God is greater than that. God is not like anything. “There is nothing like Him. He is the Hearing, the Seeing”[23] (Ash-Shura:11). Creatures are not separated from God. They are His manifestations. It is like Sea and its waves. Sea waves are not separated from the sea. No matter how greatly we define God, we have limited God, and He is not God. God cannot be defined and cannot be pointed by our hands, thinking, imagination, and reasoning. God is Samad[24] (Full and needless). There is no room for anything else), and He is Ahad[25] (Unique). God cannot be counted like creatures, but He is the real “One”. Whoever makes Him liken or purify Him is mistaken. “Glory be to God, far beyond what they describe”[26] (Al-Mu’minun:91). God that is in our mind is our creature. God is greater. No matter how great we consider God, God is against that. The poet says that what your thought does not see a way beyond is the end of your thought, not God.

So, we should purify God from the likenesses and purifications people say about him. Existence is God. Is there an opposite to Existence? Nothingness is non-existence and does not exist because if it existed, it would be Existence, So we do not have non-existence, and there is no opposite to Existence. There is nothing other than existence. Is it possible to have a partner for Existence? No, It is not possible to count Existence at all. It cannot even imagine two Existence. Existence is the real “one” and unique. There is no second for Existence. Everything that has Existence has God. Is it possible to point to Existence or define Existence? No, There is no definition. Beings are defined by Existence. It is impossible to say when Existence existed or how long it will last.  or even what was before existence? Existence is eternal. Can you say how long Existence exists? No, Existence is limitless. Does Existence end? No, because if it ended, there would be non-Existence. We proved that non-Existence does not exist, so Existence is one and infinite. You and I and the creatures can be pointed and counted, but Existence is the real “one” which cannot be counted, He is not like creatures. Existence is one that cannot be pointed to. It is one that does not count. Is there a place where there is no Existence? No, because if it doesn’t exist, it becomes non-Existence, and we know that non-Existence does not exist, so Existence is Samad, which means it is full and has no place for anything else. Has anyone created Existence? Can you imagine a time when Existence does not exist? All these questions are incorrect. Can existence be seen? Whatever exists is Existence. We see beings through existence. Can we have full knowledge about God? No. Whatever comes to our mind, Existence is bigger than that. Is Existence apparent? Yes. Is Existence hidden? Yes, He is visible and hidden at the same time. As it appears, so is the hidden and vice versa. Is Existence the First and the Last? Yes, Existence is the First and the Last, the apparent and the hidden. When you look at anything, you look at Existence. There is nothing other than Existence. Where do people look for God? God is everywhere; God is closer to them than themselves. Is it possible for someone not to know God? Everyone knows God because they know themselves. They forgot after they come here. Atheists and communists accept God because it is in the nature of all human beings, but they have gone astray. They think that they should look for God in the heavens and in the state of light or on a chair with angels around him. Is there anyone who denies God? Is there any doubt in God? “Their messengers said, “Is there any doubt about God, flourisher of the heavens and the earth?”[27] (Ibrahim:10)

Barzakh (Intermediate world)

Khajeh Tusi said: The thin and thick veils will be removed for the people of Barzakh.

Barzakh is an intermediary between this world and the Resurrection. Barzakh is the veils that people have taken with them from this world to the next. Depending on their actions, those veils will be thick or thin. The people stopping in Barzakh depend on their veils. Some people pass these stages in this world and won’t be stopped in Barzakh. Therefore, will rise to Resurrection as soon as they die. “And when the graves are strewn around (It turned upside down – its insides appeared)”  (Al-Infitar:4). We have narration that says, the grave in the Holy Quran means Barzakh. It means that they come out of the veils of Barzakh or they come out of their grave. They will come out of their graves to perceive the Hereafter truths.

Allameh Hassanzadeh said, “Here are a couple of points, One is that the duration of Barzakh is different based on the type of veils. The other is removing thick and thin veils means “Takamul-e-Barzakhi” (Perfection in Barzakh). Because Khajeh said, “Those who are freed from the prison of Barzakh will face God’s kingdom”. The other one is that Khajeh refers to the following verse of the Holy Quran to express the real grave of the human being. “And when the graves are strewn around (It turned upside down – its insides appeared)”  (Al-Infitar:4)”. Sometimes the veils are torments, and sometimes they might be due to their imperfection that must be fixed. They are veils until the Resurrection curtain falls and people see the truths. Some narrations say: “Some of our Shia followers will stay in Barzakhi hell for thousands of years until they are released”. Other followers might not be in torment, but their enjoyment compared to the Resurrection will be like torment and jail for them.

So, the grave is not where a dead body is buried. The grave is Barzakh, as Imam Sadiq (A) said. The meaning of being resurrected from graves is getting rid of Barzakh’s jail and the attributes humans have gained in this world. It has been said many times that the resurrection is not over time, but the purpose of reaching the resurrection is to pass through the veils of Barzakh. For this reason, Barzakh (intermediate world) is different for each person. Allameh Hassanzadeh Amuli said, “The secrets of verses of the Holy Quran, Quran interpretation narrations, and also philosophical reasoning prove that stopping stages in Barzakh for people is based on the dust of the human heart. Audit yourself before being audited. Some people will pass these stages while they are in the material world. All humans will stop in Barzakh except God’s guardians, who are already in heaven from the beginning to the end. If people reach the truths of the Day of Judgment, they will no longer be in Barzakh. People must go through stages and emerge from the colors and attributes they had gained into colorless. It is worthy of knowing that heaven and heavenly ranks are also veils.

Allameh Hassanzadeh continued, “It is undeniable in the Holy Quran that there are perfection stages in Barzakh for people’s Nafs. Meaning the perfections in Barzakh is real. Most of the narrations that explain the status of people after death and in their graves point to perfections in Barzakh, which is the actual grave of human beings. Also, verses of the Holy Quran and narrations that state the exit from the fire or “Shifa’at”[28] (intercession) indicate perfection in the Barzakh. So, intercession is perfection in Barzakh and freedom from the actual grave of humans. It is very important to note that people must take intercession with themselves from this world. It is said in the narration that the people of heaven do not die, but some of the people of hell die. We discussed earlier that dying means exiting from one stage to the next. Ibn Jomhur Ahsaei narrated, “People who exit from hell will enter a pool of water to be clean before going to heaven. But they still will have a wound sign which separates them from the other heavenly people. They call the Name “Ar-Rahim”[29] to be cleaned from their wound”.

A narration from Imam Sadiq (A) says our followers will not go to hell, but we are afraid of their Barzakh. It is worth noting that Ahl Al-Bayt followers might go to hell in Barzakh, but they will not go to the eternal hell which is in Qiyama. There is the possibility of exiting Barzakh’s hell but not Qiyama’s eternal hell.

Allameh Hassanzadeh said, “The ranks and happiness of people in the Hereafter are according to their levels of understanding, good deeds, and morals. The opposite of these degrees is also valid for people of evil-doers and morals. The root of Shifa’at (intercession) is Wilaya[30]. These truths must be learned by a perfect master. These must be learned from a  perfect human to understand the real meaning of Shifa’at (Intercession). It will remove any doubt of Shifa’at from ignorant people.

Shifa’at (Intercession)

The Holy verse of the Quran says, “Who is he that can intercede with Him except with His permission?”[31] (Al-Baqara:255). It means all intercession is with God’s permission. The question is: Who has permission, and who can intercede? Another verse of the Holy Quran says, “He knows what is before them, and what is behind them, and they do not intercede except for him whom He pleases (approves), and they tremble in awe of Him”[32] (Al-Anbiya:28). These are the people whom the Quran says, “They never speak before He has spoken, and they only act on His command”[33] (Al-Anbiya:27). So, God’s permission is God’s pleasure (Riza[34]). Another question is: If God is pleased, what is the reason for Shifa’at (Intercession)? The answer is that God’s pleasure is for one level, and Shifa’at is for another level. It means that if people want to intercede, they must have God’s pleasure in one of their existential levels. To understand these better, let’s repeat the following discussion, which we explain before.

Human beings are divided into three main levels, 1- The level of actions, 2- The level of “Malakih” attributes and ethics, and 3- The level of beliefs. Each of them has its own heaven and hell. The highest level is the beliefs level, then ethics, and then actions. Sometimes a person does a good deed, and his deed has an effect in the hereafter, but sometimes a person becomes that good deed as a result of repeating the deed. For example, he is a forgiving human being, which is one of his attributes, so his level of ethics is higher than his level of action. Believers and unbelievers will be differentiated based on their beliefs.

A Persian poem says, “O my brother, you are your beliefs, and thinking and rest is skin and bones[35]”. Human beliefs are the highest level of human existence, and the discussion of Wilayat is related to this level of human beings. In the discussion of intercession, it is as follows that if a person’s beliefs are in accordance with the beliefs of the Prophet of Islam (Prophet Muhammad (S)), even if the person has bad attributes and wrong actions, they will ultimately be in heaven, despite being punished for their sins in Barzakh. Bad attributes and actions will be destroyed due to the perfection in Barzakh. At last, he will be in Paradise, so we have narrations from our Imams which say, “Our Shia’s will all go to heaven, even those who are sinners, but we are afraid of your Barzakh” (characteristic of Shia Muslims can be found in many narrations). Suppose a person’s beliefs are correct, but the order of his attributes and actions is corrupt. In that case, a person can enter heaven through intercession because, with monotheistic belief, no one goes to hell. Still, if his beliefs are wrong, he deserves to enter hell, even though he has good attributes and actions. Here this question arises, those who have good deeds and attributes but are polytheists will not go to heaven. The narration says that their punishment will be reduced because God says, “God does not waste the reward of the righteous”[36] (At-Tawba:120). So, if God is pleased with someone’s beliefs, then the person is permitted to intercede.

A sweet hadith has been narrated from our Imams, which says: If a believer runs away from his home and goes to another land, and an unbeliever shelters him and offers him hospitality. When an unbeliever dies, God Almighty says, “You must go to hell, because I swore that all unbelievers will go to hell, but since you have sheltered a believing servant, I will tell the fire to scare him, but not to punish him.” Here, the beliefs were not right, but the actions and morals were good, and God does not waste the reward of a good deed. Another tradition says that it does not matter whether our enemy prays or commits adultery, that is, someone who has bad beliefs and does not have our love and enmity with us; his actions do not make any difference to him. Another narration says, “Love the one who loves Ahl Al-Bayt, even though he is immoral and be an enemy of our enemy even though they pray a lot”. It does not mean to love his immorality but his belief. So, the key is human beliefs. If people have the right beliefs, then they will intercede or will be perfected. Intercession means perfection in Barzakh. On the Day of Resurrection, the Qur’an is an intercessor; the prophets are intercessors, the Imams are intercessors, and the righteous are intercessors.

We have in the hadith that God tells scholars to go to the people to whom you have taught knowledge and intercede for them as much as you have taught them. That is, as much as you have perfected them. Everything that causes perfection is a human intercessor. When people are reciting the Quran, they are interceding momentarily by the Holy Quran as much as they recite it with thinking, and act based on that. If someone teaches you something that causes you to be guided, then he has perfected you and interceded you in the Hereafter. A beloved child dies, and the parents are patient in the grief of losing, so this child intercedes for them. So, the intercession is perfection. Anything that causes you to be towards perfection interceded over you. This is true also for writing a book and so on. The Hereafter is the appearance of our actions. Therefore, intercession is not favoritism. Having said that, it is worth mentioning that all people are needy of Prophet Muhammad (S) and His Ahl Al-Bayt’s intercession. Now we understand better some of the narration from 14 Ma’soomin.   There is another sweet narration that says: “The last group of people who enter paradise is those who have no enmity with Amir Al-Mu’minin Ali (A) and Bibi Fatima Zahra (S). As long as they don’t have enmity, they will be interceded and released from Barzakh.

Therefore, intercession means that if a person is correct in terms of beliefs but wrong in terms of actions and morals, he will suffer, and that suffering itself is also intercession. For example, a doctor says to a sick person, I promise to save you, but if you eat a particular food, your illness will worsen. I will have to give you an injection or even do surgery, and you will suffer; I can’t do anything about it, but I won’t let you die. Our Imams said, We will not let you enter eternal hell, but if you sin, you must be purified and perfected because heaven is the place of pure people; impurity must be removed. Imam Sajjad (S) said, that Shifa’at (intercession) is one of the conditions in which if people do not believe, they will not be among us. Allameh Tabatabaei said from the words of a person named Jawad that Sheikh Jawad went to one of the villages in Iraq to preach, and there he saw that a village chief is a person who prays a lot and he has a special light in his prayers. He asked the head of the village: who is your clan elder? Chiefs said a person with a lot of money, power, and bravery. The Chief asked him who his elder is. Sheikh Jawad says that our elder is someone named Sheikh Ali. His characteristic is that if we call him wherever we are, he helps us. The chief said that you have a good helper. Sheikh Jawad said yes, call Sheikh Ali wherever you need some help. He will help you. The following year, when Sheikh Jawad went to the chief’s house again to preach, He saw that the chief had passed away. Sheikh Jawad was upset because the chief was almost becoming a member of the Wilayat. He went to the chief’s grave, prayed for him, and saw him in a dream. He dreamed that the head was sitting somewhere and a big garden was behind the window. The chief asked Sheikh Jawad, why didn’t you tell me that Sheikh Ali is the same as Ali Ibn Abi Talib Amir Al-Mu’minin (A)? When I died, no matter how much I called the elders of my religion, I didn’t get any help. I remembered your words when you said to call Sheikh Ali whenever you need assistance, and he will help you. I also called Sheikh Ali and saw that Ali bin Abi Talib came and took my hand, and now I am sitting here, and these two angels are teaching me the rules of the Wilayat. Dears, we must understand these subjects. These are the truth. To enter heaven, a person must sometimes suffer, and sometimes he must be taught.

Imam Riza (A), in the interpretation of the verse of the Holy Quran, “On that Day there will be no need to ask either men or jinn about their sins”[37] (Ar-Rahman:39), said: “People who believe in God but are sinners and do not repent in this world will be tormented in Barzakh and come out on the Day of Resurrection with no sin” (Safi – Mula Faiz Kashani). Umar bin Yazid asked Imam Sadiq (A): I heard you say that all Shia are in heaven, no matter what they do. Imam said you are right. By God, they are all in heaven. Umar bin Yazid said that some of the sins are major. Imam (A) said, “On the Day of Judgment, all of you will be in heaven through the intercession of the Holy Prophet (S) or Ahl Al-Bayt, but I swear to God that I am afraid of your Barzakh. Umar bin Yazid asked what Barzakh is? Imam said it is a grave, from the time of death to the time of resurrection. This narration clearly explained the perfection in Barzakh and also the real grave of humans in Barzakh. Allameh Hassanzadeh said, “Yes, this is true that people carry their grave after death with them. As long as they are buried in their grave, they are in Barzakh. On the Day of Judgment, they will exit from their graves (Exit from “Ananiyyat”[38]: egoism or self-interest). This refers to the perfection in Barzakh, so understand”.

Now we understand the meaning of Shifa’at when we love Ahl Al-Bayt, Cry for Imam Hussain (A), Recite Quran, Help others, make Donations, write a book, make a school or hospital, read a book, Pray, are interceding you. Similarly, Satan is interceding over people when they lie, gossip, do evil deeds, watching a bad film. We do not call them really Shifa’at, but these are true as well. When listening to bad words or reading a bad book, they are interceding us. So, we should avoid evil deeds and go towards good deeds. When a person reaches his destination, he becomes the intercessor of others. Sadr al-Din Humawi was an old mystic of Ibn Arabi’s era and denied perfection in Barzakh. After the death of Sheik Ibn Arabi, he said to his student Sadr al-Din Qunawi: Now that Sheikh Akbar Ibn Arabi has passed away, he understood that there is no perfection in Barzakh. Qunawi quickly said that he did not understand, and now he understood. So, he became perfected in the Barzakh since knowing is a type of perfection. That is, he answered in Humawi’s own words. “But you, (O Prophet), cannot cause to hear those who are in their graves”[39] (Fatir:22). In the Hereafter, which is the Day when secrets are revealed, human types are different. “On the Day when the secrets are disclosed”[40] (At-Tariq:9)”. It means that in this world, our body is a grave for our soul (our souls are buried there). In the Hereafter, types become different, not individuals. For example, a human will be of different types like Dogs, wolves, snakes, and so on. “The Day when a person will flee from his brother. (34) And his mother and his father. (35) And his consort and his children”[41] (Abasa:34-36). Imam Sadiq (A) said, “People are animals except for a few believers”[42].

Abu Basir narrated that I said to Imam Sadiq (A): What superiority do we, the Shias, have over the opponents? By God, I see some of them who have a better life, more comfort, a better state, and hope for heaven. Imam was silent and did not answer until Mecca. When we reached Abtah, we noticed people’s cries to God. Imam (A) said: There is a lot of grief and lamentation, and few Hajj pilgrims. I swear by the God who sent Muhammad (PBUH) to prophethood and took his pure soul to heaven, God does not accept these actions except you and your companions. Then he put his hand to my eyes; I saw that I see most of the people in the form of animals such as pigs, donkeys, and goats, and sometimes a human was seen among them.

Plato’s students asked him: Master, where should we dispose of you after you die? Plato answered, if you find me, bury me wherever you want. It means that it is my body, not me. So, man is not in the grave. When we go to graves, we remember the loved ones there more, but in fact, souls are not in a material place. Some material bodies of pious people might be unchanged because of respect, but it does not have any connection to the real grave of humans. The Holy Quran says, “And behind them is a Barzakh (barrier/intermediate), until the Day they are resurrected”[43] (Al-Mu’minun:100). Imam Sadiq (A) said, “Barzakh is the grave. And it is rewards and punishments between this world and the Day of Resurrection”[44]. Imam (A) also said, “I swear to God, I am afraid of your Barzakh”.

Allameh said, “So, the real human’s grave is not out of them. The grave has different levels depending on the levels of people. Until people come out of their graves with perfection in the Barzakh. After this, people will reach the Day of Resurrection, and their Qiyama will be raised. In regard to the pressure in the grave and perfection in the real grave, refer to the narration from Imam about Sa’d Ibn Ma’az”.

In another narration, Abdullah ibn Sanan in Amali (one of the main Shia narration books) said, “It was told to Prophet Muhammad (S) that Sa’d ibn Ma’az died. Prophet Muhammad (S) and his companion went to make “Qusl” (washing a dead body according to Islamic tradition). After “Qusl”, they put Sa’d’s body in “Kafan” (wrapping a dead body with cloth), Prophet Muhammad (S) followed his companions without “Rada” (Cloak) and “Aba” (Gown) when they carried the body. Sometimes Prophet Muhammad (S) took the right side of the coffin, and sometimes, he took the left side of the coffin until they reached the grave. Then Prophet Muhammad (S) went inside the grave and asked for soil and bricks (to prepare the grave). After that, Sa’d’s body was buried in the grave; they filled it with soil and made it flat. Prophet Muhammad (S) said, “I know that this will rot and perish, but God likes for his servants to do things precisely and firmly”. At the time, Sa’d’s mother said, “O Sa’d, May heaven be up to you”. Prophet Muhammad (S) said, “Be quiet, do not necessitate things to God, because Sa’d is now in the torment of the grave”. Later, Prophet’s companion asked him, “O Messenger of God, today we saw that you have done things that you have not done before with others”. Prophet Muhammad (S) said, “Angels came without “Rada” and “Aba” and I did the same. My hand was with angel Gabriel; when the angel Gabriel took the right or left side of the coffin, I did the same. Then companions asked, “You put Sa’d in the grave and prayed for him but later you said, Sa’d is in torment, why?”. Prophet Muhammad (S) said, “Because he was treating his family badly” (End of the narration). These traditions are beneficial to understand the reality of the Hereafter. Mula Sadra also discussed the real and unreal grave in chapters 4 and 5 of his book Asfar.

Allameh Hassanzadeh said, “As we said, perfection in Barzakh is inevitable according to the Holy  Quran and hadiths. Still, in terms of intellectual discussion, a question arises, and that is: The material world is the world of motion, change, and talent. For perfection, the matter is needed. How does the human soul become perfect in Barzakh, where it is free from time and space after separation from the material world? There is no potential and talent in the Barzakh. According to what rational principles does perfection take place in Barzakh? This question is very important for perfection subject in Barzakh. This problem does not have an easy answer; I have not seen the answer in any scholarly book. I have not seen anyone explain this, except they only pointed out some words about it. Maybe, they could not find a definite intellectual reason to prove this subject. Of course, Anything that the Holy revelation (Quran) says, the intellect must accept it. But it would be better if intellect finds its secret and answer because religion also encourages intellect”.

For perfection, we need matter; we need change and motion. How can we have perfection in Barzakh while it is a world free from matter? That is why we do not believe in perfection for angels because they are not from the material world. Allameh Tabatabaei said that Barzakh is the continuation of worldly life but in another world where “Tajarrod” (incorporeity) is more. Here the motion is fast, and the perfection is fast, opposite to Barzakh, where perfection is done slowly. There is no corruption in Barzakh. If a person has an unpleasant trait, after a few months of practice, he can remove it from himself, but if he goes to Barzakh with the same attribute, it might take centuries (in material time) to get rid of it. Earlier sages believed that we join the intellectual world, free from matter and pure spirituality after death. That is why some Islamic philosophers interpreted the blessings and punishments in the Quran as other meanings. Avicenna said that I did not find any reason to conclude that there is “Ma’ad Jismani”[45] (a physical resurrection) (because he did not believe in the Methal world). But I accept it because the Prophet of God said. Later, Mulla Sadra proved the physical resurrection and said that the physical resurrection takes place in the Methal or Barzakh world and all the things that the Quran and the Messenger of God said are true. So, if our intellect does not understand something, we must accept the religious law.

Avicenna in Ta’liqat[46] said: “Although some people believe that planets’ egos will perfect humans in the Hereafter, there is no rational reason that human’s Nafs will be perfected after leaving behind the material body. Also, there is no rational reason to prove that there is no perfection after leaving our bodies”. Avicenna, in another book, said, “ Since the human Nafs occurs from matter, there must be the matter, but the matter is not needed for Nafs to remain.  The matter is not the condition of perfection but the Existence; therefore, human Nafs can be perfected after death”. Allameh said, As you noted, Avicenna used sentences such as “there is no reason” and also “possibility of perfection”. He has not provided a solid reason to prove or reject the perfection in Barzakh. In the book “Isharat”[47] and “Mabda’ and Ma’ad”[48] (beginning and end), which is one of his last books, he said that the belief of some scholars who do not exaggerate might be true regarding perfection in Barzakh. Khajeh Tusi said I think Avicenna meant Abu Nasr Muhammad Al-Farabi (known as Alpharabius, who is also known as the second teacher after Aristotle, who was the first teacher).

For a better understanding of the perfection in Barzakh, it is necessary to discuss the human imagination power, which is free from matter. We discussed that all the forms we see are perceived by our Methal (imagination) power. For example, we dream through the power of imagination. The ancient Islamic philosophers did not believe in the Existence of the Methal/Barzakh world. For example, Mirdamad discussed the Methal world and rejected it. But Mula Sadra proved the Methal world and its characteristic which is free from matter. With this, many problems in philosophy were resolved. Among them is the problem of “Ma’ad -e Jismani” (bodily Resurrection), Barzakh, and perfection in Barzakh. Some Islamic philosophers believed that the Methal world is material therefore, after the destruction of the body, the Methal world will be destroyed as well. But they knew it was very clear from the Holy Quran and Prophet Muhammad (S) that there are formal punishments and rewards in the Hereafter. To justify these verses and hadiths, they said that it is possible that after the separation of the soul from the body, the human soul joins to planets, and those planet bodies become the subject of their imaginations. Based on their beliefs, there must be a place where the imagination occurs and people can see them. Since they thought the Methal world was material, there must be a place where those imaginations occur, and they could perceive them. They believed that the planets would not be human’s bodies but a connection between the human soul and the planets where they could see figurative things. They believed that the planets would be a place for humans Nafs’ imagination. People will see the figurative punishments and rewards on the planets. Why did they think this way? Because they did not know they were made of material, they thought they were very light things. Because they considered the earth to be the center of the material world since whatever we throw up will return to the earth. On the other hand, they saw things like fire and smoke moving upwards, so they concluded that whatever is on the ground has weight, and whatever goes upwards is light or delicate; otherwise, it would return to the earth. So what we see in the heavens and above the ground are subtle planets like smoke and fire to which the human soul belongs after the body. Philosophers believe that the connection between the human soul and the material of their bodies is made by the “Bukhari soul” (Steam Soul). Since the Bukhari soul is material, then the Bukhari soul is destroyed when the soul is separated from the body. “Bukhari soul” (Steam soul) mediates the connection between soul and body. After the separation of the soul from the body and the destruction of the Bukhari soul, the soul belongs to the planets because they have properties similar to the Bukhari soul. Therefore, they can do the work of matter for human souls. After rewards and punishments, they become ready to join the intellectual world and leave their attachments to the planets. This was a short summary of what they believed.

Mulla Sadra proved that the Methal world (the imaginary world) is not material and does not need a place for imaginary faces like the faces we see in dreams. We discussed before that one of the ways to prove the immaterial Nafs is through the power of imagination. When we believe in the immaterial imagination world, the above problems will be solved. The Methal world is a world between the world of sense and intellect, where perception is more robust because there is no interference like matter to limit perception. That’s why the pleasures in the Hereafter are much sweeter than here, and the torment there is more painful than the torments of this world. Those philosophers did not believe in the figurative Resurrection. Allameh Hassanzadeh said that Avicenna later became a believer in the immateriality of the Methal world. These problems did not exist for true Islamic mystics who have seen those figurative things in their ascension to the Methal world.

Perfection in Barzakh in Allameh Hassanzadeh’s viewpoint

Allameh Hassanzadeh said, I quote some of Avicenna’s sentences about Barzakh with my explanation. It may be used in the discussion of perfection in Barzakh:

Avicenna, in chapter 17 of section 8 of his book Isharat said, “When ordinary people are separated from their bodies, they will join the happiness they deserve. In this case, they may use some objects as a place for their imaginations, and it will not be a problem if these objects are one of the planet’s bodies or similar to them. In the end, they will be able to understand the happiness of mystics. But reincarnation (return of the soul to another body) is impossible.” [It is impossible for the soul to return to another body like a human, animal, plant, or stone. We explained it in the discussion of the occurrence of Nafs from matter and also using our Imam’s narrations. So here, the Nafs will have some kind of connection. It connects to them rather than them becoming his body].

Allameh Hassanzadeh: I believe this discussion (Barzakh) has entered the philosophical books from revelation (Quran and narrations). Philosophers would only realize this subject if it was told by religion. Now that it has been quoted from the revelation (the Holy Quran), the philosophers have been unable to prove it, so understand this. [Allameh Hassanzadeh has a book called “The Quran, mysticism, and philosophy are not separated from each other”. That is, what the Quran says, the mystic says, and the philosopher says, there is no separation; if the mystic’s divine intuition is correct and the philosopher’s argument is valid, they will say what the Quran says. Because the Qur’an is the discovery of truths, and truths are fixed. Mulla Sadra (great Islamic philosopher) said, “Death to the philosophy that is against Quran”. The Holy Quran is the criterion of being right or wrong of the intellectual reason and the discovery of the mystics. Therefore, for their authenticity, we must refer to the Quran. Gabriel, who is the angel of revelation, brings grace to everyone, and the prophets received the truths correctly and precisely due to the purity of their channel of existence, but the rest of the people, including philosophers and mystics, must have their channel of existence cleaned and dredged so that they can receive the same truths. And that’s why we must see what the Ma’soomin (A) said and accept them].

Allameh Hassanzadeh: Imam Sadiq (A) narrated from the Prophet Muhammad (S), saying that he entered heaven in Ascension and saw most of their people as ordinary people. Know that in Islam and all divine religions, it is certain to reach perfection in Barzakh. What is stated in this chapter may be important in understanding this topic. Because perfection is not possible without matter, and because there is perfection in Barzakh, then Barzakh is somehow material. [We can only perceive some part of the material world. There are many objects that we cannot perceive with our senses. For example, Sound below and above our ear’s capability, Gamma rays, X-rays, Ultraviolet light, Infrared rays, Radars, Microwaves, Television waves, Radio waves, and some smells. There might be creatures that are living beyond our limit of sensory perceptions. Some mystics claim that they have seen some cities beyond ordinary people. Ibn Arabi said, there is a city where plants and stones are speaking. People enjoy it when a ship drowns in the water because no one dies there. There was no pain there also, and so on. Our purpose is to say that the domain of matter is huge. The discussion is about the realm of the material world, which is very large. Allameh Tabatabaei said that the world of Barzakh is the continuation of life in this world. If a person is on the divine path of God, he will be perfected there through punishment or education so that he is prone to enter heaven].

Allameh Hassanzadeh: Avicenna said, “There is a need for a place for their imagination”. Because they are still not intellectual objects. The intellectual objects do not need “Muzu”[49] (place) for their imagination. Here is a question that needs to be discussed to understand this subject. Suppose Methal/Khial/Barzakh world is immaterial, as Mula Sadra believed and also Avicenna later believed at the end of his life. In that case, there is no need for a place or subject for imagination because the Methal world is a status of immaterial human Nafs. The Methal world of people relies on their Nafs. It is like the dependence of an action[50] on its doer[51] and not the dependence of acceptable[52] to a capable[53]. [We discussed before that those imaginations, or figurative objects, are not happening on a screen when we see them, but they are created by our Nafs. Nafs create those figures within itself. Since Nafs is immaterial, then there is no need for a place of imagination. We cannot point to our imagination and tell where they are]. But according to the second opinion (the Methal world that is material), we must have a place for imagination or forms. Here we will have a problem. How can we have perfection in Barzakh while there is no matter? If the Methal world is material, how will people have perfection in Barzakh because we will separate from our bodies?

Allameh Hassanzadeh: Avicenna said the planets would be “Mu’zu” (subject) for people, not their bodies, because he knew that reincarnation is not possible philosophically and also based on narrations. He said they would be perfect in Barzakh with the help of the planets. The help of planets are like mirrors that help us to look at ourselves. So, the connection of our Nafs to the mirror will not make the mirror our bodies. That is the reason why Avicenna said with the help of “Ajram Asemani”[54] (sky’s materials – planets) or similar to them. Nafs is connected to our bodies with a substance which is called “Rauh Bukhari”[55] (Steam Spirit). Therefore, in Barzakh, for a Nafs to be perfected, it needs to connect to a soft matter like the steam spirit. [Because they believed that whatever is in the sky is lighter and softer than materials on the earth. Although it is true for some planets as they are made of gases like Neptune, Uranus, Saturn, and Jupiter, which are gas giant masses in our solar system. But mystics like Jami (14 century) rejected this idea because he saw in their intuitions that those are also material and can be destroyed. This was opposite to what philosophers believed]. Sheikh Ishraq in Talwihat[56] said, “There may be a spherical mass between Moon and Sun that can be a Barzakh between the material and the intellectual world, which can be the subject or place for their imaginations. With the help of this object, Nafs will perceive the effect of their evil deeds (fire, snake, etc.)”. [These are because they did not believe in the immaterial Khial/Methal world].

Avicenna: Ordinary people will gain the capability and talent of mystics to connect to the intellectual world using the sky-steam-like masses. In the end, they will also be free from attachment to those masses. [Some Western writers read these heavy subjects without understanding and made some fictitious stories out of them. The one that I read was a book to prove reincarnation; the writer said souls will leave the body and live on another planet and will go back to another body. The main issue with most people is that they do not believe in the immaterial world, and they think the truths are what they see materially. They cannot imagine worlds that cannot be seen by our sensory vision now. We know that there are “Jins” who are living, they have religion, marriage, children, food, and so on, but we do not see them. They have material bodies, but those are not the matters that we can perceive using our senses. In an old book, it is written that if a wolf’s eye dries up and turns into powder, rubbing the powder to the eyes, then you can see “Jinn” as long as the power is in your eyes. It is just for your understanding, and do not try it and do not go this path. A tradition says: When Imam Mahdi appears, people can see Jinns with their eyes. A device may be invented to see the waves of existence that are not visible to us now. So, be aware that the material domain is much larger than we sense].

Barzakh is the continuation of life in this world and the world between this world and the Hereafter. Barzakh is like a womb in which a person grows and prepares to enter the Resurrection. For example, if the sperm enters this world at once, it will be corrupted. Therefore, it should be placed in the womb and evolve to become susceptible to entering the material world. Also, this world is a womb for us that we must grow to enter the human form on the Day of Judgment. Now, if someone did not find perfection in the womb of the worldly life and did not build his soul, he would be an incomplete creature or in the form of an animal. Therefore, if it were not perfect in this world, it would be perfected in Barzakh. One of the meanings of intercession is perfection in Barzakh, and we said anything perfecting us is our intercessor. Of course, perfection belongs to the human being who seeks humanity and seeks to attain the level of perfection. It means that the level of their beliefs is correct, but their attributes and actions are wrong. Their soul is similar to perfect human, but their morals, actions, and opinions are not similar to perfect human. The important thing is that unbelievers do not have Barzakh. They will stay there forever. Those who grudge against the Guardians of God have this status. It is because of their incompatibility with the Guardians of God in their “A’yan Sabitah”[57] (Fixed Truth), which appear in the form of a grudge and vice versa. Abi Saeed Khudari narrated from Prophet Muhammad (S): The people of hell will die and not be alive again”[58]. Which Hell is meant here? Because Hell also has levels. This level of hell is related to hell in Barzakh, and the other tradition that states, ‘Death will be beheaded like a black and white sheep by Prophet John (A) in the Hereafter’ is related to the Resurrection. Imam Sadiq (A) said that none of you will go to hell, but I am afraid of your Barzakh. The meaning of hell here is hell after Barzakh. Bibi Fatima Zahra (A) said that some believers will be on the first floor of hell and will come out after the punishment. This is about hell in Barzakh. So, there is no difference between the narrations. Death means exit, so when the narration says that the people of hell will leave Hell but will not be alive, there are two possible meanings. One is that they are in Hell and do not have a pure life (Al-Hayat Tayyib). Another one is that the people of Hell leave to join Heaven, but no one from the people of Heaven leaves Heaven to join Hell because death is the exit, and there is no death in Heaven. Heaven is a manifestation of God’s Mercy, and Hell is a manifestation of God’s anger. Based on narration from Prophet Muhammad (S), God’s mercy precedes God’s wrath. The people who exit from Hell will go to the river of life to be clean and gain heavenly and eternal life. Eternal life does not mean life in this world, and God’s Guardians are keen on the Hereafter. If there were not for the specific death time that God has determined for his Guardians, they would have flown to the Hereafter and would not stay in their body for a moment. What do we call a living thing? A creature that has knowledge and power, the greater knowledge and power of the creature, the more intense its life is. For example, a worm has alive as much as knowledge and power that it has, but its life is very weak compared to other animals and humans. With increasing perception, the level of life will increase until humans reach absolute knowledge and power. We should taste it to see how sweet it is.

We have already discussed that in the Barzakh world, meanings will take proper shape. For example, Knowledge, which has no form and is devoid of matter, takes the form of water, milk, honey, or wine. That is why we have hadiths that say that there are four rivers in heaven, each of which refers to a specific knowledge. Another example is that blessing has no form and is free of matter, but in Barzakh, it becomes bread. For example, someone dreams that he is eating bread, which means a blessing comes to his life. Another example is the interpretation of Prophet Josef (A) of Ferron’s dream in the following verse. “Joseph, O man of truth, inform us concerning seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up, so that I may return to the people, so that they may know.” (46) He said, “You will farm for seven consecutive years. But whatever you harvest, leave it in its spikes, except for the little that you eat.” (47) Then after that will come seven difficult ones, which will consume what you have stored for them, except for the little that you have preserved. (48) Then after that will come a year that brings relief to the people, and during which they will press” (Yusuf:46-49). In the Methal world, these meanings take their appropriate form. For example, if he is a businessman and sees himself drinking milk, it means that he will get money because he is looking for money, but if someone who is looking for knowledge dreams that he is drinking milk, then he will gain knowledge.

It is very important to know that Forms are accompanied by meanings; that is, when we drink from a river of milk, we learn knowledge by drinking milk. It is not just that a person drinks milk, but with the milk, he acquires knowledge and learns secrets. Here meanings are revealed to us, but there the forms are accompanied by meanings. So, when we see a narration that says, the people of heaven sprinkle water on those who have come out of hell, means give them knowledge and clean them. These are part of the perfection in Barzakh, which people will pass to enter Heaven. The true master is a farmer, and his land is the human soul. He plows the dead land and removes thorns, weeds, and harmful grasses and sows seeds and waters, and cares for them so that their lives become green and grow. Therefore, in a dream, a seeker first sees green fields or gardens. Allameh Hassanzadeh, in one of his classes, said that I have two hundred gardens because he saw his students become gardens. After they die, they will see that their Nafs has become a paradise. Quran used  “Nabat” (growing plant) for Lady Mary (A). “Her Lord accepted her with a gracious reception, and brought her a beautiful upbringing, and entrusted her to the care of Zechariah”[59] (Al-i-Imran:37). Those whose trees of existence are not watered will dry up. The Quran interprets the hypocrites as dry trees, “When you see them, their appearance impresses you. And when they speak, you listen to what they say. They are like propped-up timber” (Al-Munafiqun:4), but the believers are green trees because they have heavenly life. “For those who believe and do righteous deeds—for them is “Tuba” (happiness- a tree in heaven) and a beautiful return”[60] (Ar-Ra’d:29). There is a sweet hadith about intercession, which says that on the Day of Resurrection, there will be those on whose foreheads it is written, Lover of Fatima. On the Day of Resurrection, Bibi Fatima Zahra (A) asks God, You promised me that you would forgive my loved ones, and God will forgive them all. Prophet Jesus (A) was asked to teach us just one deed so that God would love us with that deed. He said to become the enemy of the worldly life to be loved by God. “What should we do that God corrects our actions and forgive our sins?” This is a gift from the Quran to you, and this is the word of God which there is no doubt. “O you who believe! Be conscious of God and speak in a straightforward manner. (70) He will rectify your conduct for you and will forgive you your sins”[61] (Al-Ahzab:71) ].

Avicenna said, “The human bodies are in contrast with their Nafs. The Nafs is neglectful of its truth by interest and attachment to the body. The Nafs will be in intense suffering because of lack of body after separation from the body. But the point is that suffering is not a necessity of Nafs essence. Suffering is a temporal thing that is added to Nafs, which is not durable. The suffering will disappear as soon as the deeds that led to the suffering are purified. Therefore, this suffering should not be permanent. When the traits disappear slowly, Nafs will reach its happiness. But the souls of ordinary people who did not achieve knowledge, if there are no evil traits in them, will join some kind of divine mercy. But if they have acquired only evil traits and have nothing else, then they will be suffering a lot because of body lack. It is like a prostitute who is old and cannot sin anymore; she will enjoy corrupting others. (Mulla Sadra said: This kind of Nafs who was not interested in the upper world and was stuck to the material body and had enjoyed it will be like the example above). There is no obstacle for sky masses to be a subject for people’s deeds. These weak or evil people will see in the Hereafter what had been promised to them in this world. Imaginary figures are stronger than sensory perceptions. This is why people in dreams perceive things like suffering which is much stronger than this world. [This discussion happens when people do not believe in the immaterial Methal or Barzakh world while we know that after separation from our body, Nafs will enter the immaterial Barzakh world, and their Barzakh vision will be opened and will see what they have been promised before and there is no need for sky’s masses].

Allameh Hassanzadeh: This was part of Avicenna’s essay in his Shifa book. Avicenna also mentioned in another place of his book that perfection using the sky’s masses is also true for superior ordinary people. Audit in Barzakh is also true for believers as the Holy Quran says,  “But if he is one of those brought near. (88) Then happiness, and flowers, and Garden of Delights”[62] (Al-Waqi’a:88-89). At first, some believers (the people of Right) will have an easy audit. “Then whoso is given his account in his right hand (7) He truly will receive an easy reckoning”[63] (Al-Inshiqaq:7-8). At the end for them is peace. “And if he is of those on the right hand, (90) Then (the greeting) “Peace be unto thee” from those on the right hand”[64] (Al-Waqi’a:90-91).

Allameh Hassanzadeh: Therefore, for all unperfect Nafs, there is perfection in Barzakh. There are divine manifestations for perfect humans. [For perfect Humans, there is no perfection but manifestations, and we know that God’s manifestation is limitless]. God’s manifestations in the language of our Imam’s narrations are sweet. Heaven and Hell have degrees. The narration says: There is a paradise where God laughs, and there is no milk, honey, etc. Human Nafs is a continuous truth. Its lower level is his material body, then its immaterial truth in Barzakh, then its intellectual immaterial truth. At last, Human nafs ended in its limitless immaterial level higher than immaterial intellectual level. Each level also has many degrees. Mulla Sadra divided the intellect into four levels, 1- Potential intellect[65] [like an orange seed that has the potential to be orange], 2- Prepared intellect[66] [like a child that learned priorities to learn, conclude and understand things], 3- Actual intellect[67] [Like humans who gain perfection and perceive intellectuals]. 4- Active intellect[68] [Angel Gabriel who gives knowledge].

Allameh Hassanzadeh: According to the Holy Quran and narrations from Ma’soomin, the perfection in Barzakh is certain. Perfection in Barzakh is one of the important philosophical topics which requires high knowledge strength to discuss it. The critical question is how the quality of perfection in Barzakh is. There is no matter, but for perfection, we need matter. [Barzakh is in somehow material]. Abu Nasr Al-Farabi (Persian philosopher before Avicenna) said, “Nafs will have an attachment to the sky’s masses after separation from the material body. But they will not be Nafs’ body to say reincarnation took place. Attachments are many kinds, like different stages of attachment of a father to his child at different times of his life. Another example is the attachment of pictures of us in the mirror. Another example is the attachment to properties, friends, and tribes”. Since Al-Farabi did not bring a firm reason, Avicenna said that “it is possible he was right”. Avicenna did not bring a rational reason to reject Al-Farabi’s opinion. Mulla Sadra rejected Al-Farabi’s belief, but Mula Hadi Sabzewari (Islamic philosopher) accepted and justified his reason.

Avicenna: The sky masses are like an intermediate between material objects and lightly immaterial creatures. As a result, there is harmony between them.

[Buddhists believe in reincarnation. In summary, they say that after leaving the body, the human soul joins the embryo of another person and is born as another human, but they forget their previous life. If a person were a good man in his previous life, his soul would join a rich person, and if he were bad, his soul would join a miserable person, and if he is very bad, his soul would join the embryo of an animal, then plants and at last to the rocks. The question is, from where did incarnation belief enter the philosophical discussion? Plato and ancient Greek philosophers believed in reincarnation, and Aristotle, who was Plato’s student, did not accept it but later accepted it. The embodiment of actions that is in Islam was introduced by ancient philosophers. People read from the philosopher’s book that some people will be like animals after death. Therefore they concluded that the soul would return to the material body again because they only believed in the material and intellect world. They believed that the intellectual world has no figures and matter, so these events must happen in the material world. People did not understand ancient philosophers’ books and deviated from the truth. Buddha was one of the ancient wise men, and it is possible that his followers did not understand his thoughts. Mula Sadra believed that there are two types of reincarnation, 1- Material reincarnation, which he rejected for philosophical reasons, and 2- Methali reincarnation, which he accepted. He explained that the ancient philosophers’ belief in reincarnation was from the second type. Here Allameh explained the belief of ancient philosophers. I was reading a Western book about reincarnation proof using hypnosis. The author wrote that we hypnotized a 17-year-old girl and took her back until she was a fetus, and we saw the voice of an old man coming out of this girl’s throat, and then we went back in time and saw the voice of an old woman coming out of this girl’s throat. These writings about proving reincarnation are lies because the voice is related to the body, but it was a girl’s larynx; how could the old man’s voice come out of a girl’s window? Secondly, when he was an old man and had that body and that voice, what is his relationship with this body now? These people want to feed a series of opinions to people with experimental lies. Some Western books about Psychology are good, but many of their books about the soul are lies. For example, one of them said they took a picture of a soul. It is like saying someone took a picture from your imagination and thinking. Of course, it is possible that vapors and particles suspended in the air can take the form of a human or anything else by a soul that has been summoned. But it is not possible to take a picture of the soul itself, and these are more to attract the audience. If someone understands the occurrence of the soul from matter well, he knows that the soul arises from matter and gradually gains strength and can have immaterial perceptions, and he understands that the Nafs is like a fruit for a tree. Is it possible to separate the fruit from a tree and attach it to another tree? Nafs is born from matter. Nafs occurs from matter; it is not a separate thing attached to the body that can be easily separated and attached to another body.

Allameh Hassanzadeh: Mulla Sadra, in chapter 8th of his Asfar book, which explains reincarnation, stated Al-Farabi’s belief about the falsehood of reincarnation beliefs. Mulla Sadra divided reincarnation into two types: 1- True and 2- False. True reincarnation is the proportional embodiment of actions and attributes within Nafs, and false reincarnation is the re-attachment of Nafs to another body after death. Mulla Sadra said, “All religions that believe in reincarnation are of true type. I believe whatever secrets are narrated by philosophers like Plato, Socrates, Pythagoras, Euclid, and Agathodaemon about reincarnation is based on what we have in narration in the Hereafter life. When Aristotle rejected reincarnation, he rejected the false reincarnation”. [We have many narrations that say some humans will be like monkeys or animals in the Hereafter. These are figures and embodiments of traits and actions of people in the Hereafter within themselves].

Allameh Hassanzadeh: From my point of view, People did not understand the true meaning of reincarnation mentioned in the philosophers’ book. For example, when Al-Farabi said, “The soul will get some kind of belonging to skies masses”, people thought the soul would return to another body. Then they divided reincarnation into rock, plant, animal, and human types. The other Philosophers reject all of the above false reincarnations and introduce a true one. Historians who are not true philosophers only stuck with the outer meaning of philosophers’ sentences and wrote their apparent understanding in their books. The Islamic mystic also discussed true reincarnation, for example, Qaysari, in the explanation of chapter Shaith of Fusus Al-Hikam, which Mulla Sadra said. [As you noted, Allameh Hassanzadeh extracted all beliefs from philosophers and mystics about reincarnation and summarized them here. Mulla Sadra reconciled the mystic with philosophy]. Here are some references from mystics’ viewpoints for the people who need to understand more:

1. Fusus Al-Hikam – Chapter Prophet Shaith (A) – Qaysari explanation.
2. “Tajalliyat”[69] (manifestations) from Ibn Arabi.
3. Fusus Al-Hikam – Chapter Prophet Shuaib (A) – Qaysari explanation.
4. Fusus Al-Hikam – Chapter Prophet Uzair (A) – Qaysari explanation.
5. Fusus Al-Hikam – Chapter Prophet Ilyas (A) – Qaysari explanation.
6. Fusus Al-Hikam – Chapter Prophet Younus (A) – Qaysari explanation.
7. Tafsir Sura “Fatiha” from Sadr Ad-Din Qunawi. [It discusses perfection in Barzakh and the nature of the material and spiritual level with their food and also the Name of “Al-Baqi”[70] (Stable). For example, Angels need food appropriate to themselves; their food glorifies God Almighty. It is true for our souls as well, which need food other than material food. The food of our soul is knowledge and insight.
8. Last chapter of Asfar book – Mulla Sadra

In chapter 11 of Asfar, Mulla Sadra wrote some beliefs and sentences from divine Philosophers such as Plato and Socrates, which indicate their views on perfection in Barzakh. Although this issue is critical, and philosophers have believed in it since ancient times, there is no way to prove it through philosophical arguments and logical standards. The ultimate reason for them in this crucial matter is the opinion of Farabi, which was also the opinion of scholars before him.

[Based on Quran and narration from Ma’soomin, there is no doubt about perfection in Barzakh. But how is it possible to bring rational reasons to accept or reject such an object that there is no matter involved? As explained before, the material domain is much wider than what we perceive by our senses. For example, we see or hear only specific ranges of electromagnetic waves. Similarly, we cannot perceive everything with our touch sense, and some objects are beyond our limit of sensory perceptions. This is true for our smell limit; for example, dogs can smell objects that are beyond our limit. So, there are creatures above and below the limit of our perceptions. If we think deeply about this, the subject of perfection in Barzakh will be resolved]. The section on perfection in Barzakh from Allamah’s viewpoint is ended.

Khajeh Tusi continued in this book, “The thin and thick veils will be removed for the people of Barzakh. “And when the graves are strewn around (It turned upside down – its insides appeared)”  (Al-Infitar:4). People will stay in the stopping places where the hidden appears. “And stop them. They are to be questioned”  (As-Saffat:24). Those who are freed from the prison of Barzakh will face God’s kingdom. “Then behold, They rise quickly from their graves to their Lord”  (Ya-Sin:51). Poisons, sharp teeth, and horns from reptiles and predators animals will be taken away to remove the conflict (narration)”. [This is one of the meanings of perfection in Barzakh].

Khajeh continued: “And at that time, death, which was the cause of the destruction of the creatures, is killed in the form of a black and white sheep in between heaven and hell so that with the death of death, which is the nothingness of nothingness, the absolute existence that is eternal life will appear. They bring the hell like a camel into the arena”.

Allameh Hassanzadeh: this sentence is based on two narrations. Imam Sadiq (A) said: If God brings the people of Paradise into Paradise and the people of Hell into Hell, then death will be brought in the form of a ram to stand between Paradise and Hell. What is this? This is the death that you were afraid of in worldly life. Imam said: Then the people of Paradise will say: O God, do not enter death upon us (They do not want to die because they are in Heaven). And the people of Hell will say: O God, bring death upon us (They want to die to be free from hell). Imam (A) said: Then it will be slaughtered as a sheep is slaughtered. Then the people of Paradise will rejoice with joy. If there were a death for them, they would have died out of joy. Then Imam recited this verse: “We will not die. (58) Except for our first death, and we will not be punished.” (59) This is the supreme triumph. (60) For the like of this, let the workers work”[71] (As-Saffat:58-61). If there were death for the people of hell, they would have died out of punishment scream. This is what God Almighty said: “And warn them of the Day of Regret when the matter will be concluded”[72] (Maryam:39). (They will be sure that they will not get out of hell). [Bihar Al-Anwar:volume8-chapter 26]. There are other narrations similar to this. “Kabsh”[73] is the black and white sheep. Death will be manifested as black and white sheep because people pass their life on day and night. It is interesting that the Death will be slaughtered by Prophet Yahya (A) in which, whose name is extracted from “Hay” (alive). He is the destroyer of death or death of the death. So, think deeply about this secret.

Among the animals, the sheep is the most oppressed and completely submissive; it has no sharp teeth, no nails to defend, and it does not even have legs to run away, as if it has come to be killed. In the Hereafter, death is manifested as an obedient sheep. Prophet Yahya (A) is a manifestation of the Name of “Al-Hay”[74] (Alive), and death is a manifestation of the Name of “Al-Mumit”[75] (cause of death). The beautiful Names of God is a sweet discussion of Islamic mysticism. These would be essential keys to interpreting many verses of the Holy Quran and narrations. Names of God are His manifestations. Names of God are the lightly divine truth, and the written Names are the Names of Names. For example, angel Gabriel (A) is a manifestation of the Name of “Al-Alim”[76] (the Knower). Angel Michael is a manifestation of the Name of “Ar-Razzaq”[77] (sustainer). Some of the Names are opposite to each other, for example, “Al-Qabiz”[78] (the Shrinker) and “Al-Baasit”[79] (the Expander); “Ar-Raafi”[80] (The Uplifter) and “Al-Khafiz”[81] (The Dropper); “Al-Hadi”[82] (The Guider) and “Al-Muzil”[83] (Mis-Guider). Each of these Names has a kingdom and actions for manifestations, which opposite does not have any manifestation at this level. “And the Home of the Hereafter is the Life”[84] (Al-Ankabut:64). The Hereafter is wholly alive and is a manifestation of the Name of “Al-Hay”(God who makes creatures alive). The Name “Al-Mumit” (God who makes creatures die) is the opposite of the Name “Al-Hay”. In this world, the Name “Al-Mumit” is dominant, and in the Hereafter, the kingdom belongs to the Name “Al-Hay”. “Every soul will have a taste of death”[85] (Aal-i-Imran:185). “You will die, and they will die”[86] (Az-Zumar:30). In contrast, in the Hereafter, the kingdom belongs to the Name “Al-Hay” (Alive), so The death will be slaughtered.

Imam Sadiq (A), for the interpretation of this verse of the Holy Quran, “And on that Day, Hell is brought forward”[87] (Al-Fair:26), said: “On the Day of Resurrection, Hell will be brought forward above creatures while it is fastened in 70,000 collars with 70,000 angels”. Abi Saeed Khedri narrated: When this verse was revealed, The color of the Prophet’s face changed so that companions were worried. Some of the companions went after Amir Al-Mu’minin Ali (A): O Ali, something happened today, and we see its effects in the Messenger of God. [When the Companions saw that the Messenger of God was upset, they would go after Amir Al-Mu’minin Ali (A) or Bibi Fatima Zahra (A) so that when he saw them, the sadness would go away from the face of the Messenger of God]. Imam Ali (A) came and kissed the Messenger of God and said, “My parents are your sacrifice; what has happened to you?” The Messenger of God said, “Angel Gabriel came and recited this verse. “And on that Day, Hell is brought forward”  (Al-Fair:26). The companion asked, How do they bring the hell? Prophet Muhammad (S) said: It is fastened in 70,000 collars with 70,000 angels. The hell tries to move. If it is released, it will burn all the people in the congregation. Then I objected to hell. Hell says I have nothing to do with you. O Muhammad (S) may Allah bless you; God has forbidden your flesh to me. No one is left unless he says, “Woe to me”. The Prophet Muhammad (S) says, “O God, my nation, my nation”.

Hell is a manifestation of God’s wrath, and it must descend proportionally to each world. God Almighty says, “There is not a thing but with Us are its stores, and We send it down only in precise measure”[88] (Al-Hijr:21). Things descend from God’s divine knowledge. It passes through different stages to reach the material world, and it will be proportional to the capacity of each world. For example, grace descends from God’s knowledge and passes different stages until converted, like our class.  Similarly, their truth would be massive when actions ascend to the upper world. Prophet Jesus (A) told his companion, “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds when it grows, it is the largest of garden plants. It becomes a tree so that the birds come and perch in its branches” (Mathew: 13-31). Prophet Muhammad (S) said, “When a person gives a date in charity, God grows it and gives it to him on the Day of Resurrection as much as Mount Uhud”. A man should understand the meaning of this hadith well because this hadith was told for the Arabs to understand 1400 years ago. The intention is that the kingdom of the world is so great that all matters are revealed from it, and this world cannot receive God’s mercy at once. “He regulates all affairs, from the heavens to the earth. Then it ascends to Him on a Day the length of which is a thousand years by your count”[89] (As-Sajda:5). Therefore, fasting, praying, martyrdom,  righteous deeds, and the Karbala event have excellent greatness in the upper world. A narration says, “When someone studies for God’s sake and acts appropriately or teaches others, is called “Azim” (The Great) in the Hereafter”.

The verse of the Holy Quran says, “Do not wag your tongue with it, to hurry on with it. (16) Upon Us is its collection and its recitation. (17) Then, when We have recited it, follow its recitation. (18) Then upon Us is its explanation” (Al-Qiyama:16-19). Meaning the verse of the Quran has inner and dominion. or when the verse of the Holy Quran says, “On that Day, Hell is brought forward” (Al-Fajr:23). Imam is the person who explains these verses.

Khajeh Tusi, at the end of this chapter, says, “And Hell will be displayed to whoever sees”  (An-Nazi’at:36). And from the fear of seeing hell, the elements of creation will know about their nothingness. Indeed, People run away by fear; if God did not keep hell, the heavens and the earth would be on fire  (narration)”. The hell is a manifestation of God’s wrath. For fear of seeing hell on the Day of Judgment, everyone will be aware of their nothingness. “If only the wrongdoers would realize when they see the torment; that all power is God’s, and that God is severe in punishment”[90] (Al-Baqara:165). Even now, there is no movement or power except with God because the Day of Judgment exists now, and we have said many times that the Day of Judgment is not in the duration over time, but we do not see it. In the manifestation of monotheism, the Names of God’s wrath must be manifested so that the seeker becomes mortal. “The Day when no friend will avail a friend in any way, and they will not be helped”[91] (Ad-Dukhan:41). Those who reached monotheism see this now. “We have appointed only angels to be wardens of the Fire” (Al-Muddathir:31). Someone asked Prophet Muhammad (S), “O, Messenger of God and divider of heaven and hell, please place me among the people of fire”! Prophet Muhammad (S) laughed and said, “Placed you among the people of fire”. What is this fire? There is a key narration to understand this hadith. “When Moses said to his family, “I have glimpsed a fire. I will bring you some news from it; or bring you a firebrand, that you may warm yourselves.” (7) Then, when he reached it, he was called: “Blessed is He who is within the fire, and He who is around it, and glorified be God, Lord of the Worlds”[92] (An-Naml:77-8).

All praise is to God to the extent that He deserves it.                                            

---

[1] -وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

[2] -وَخَسَفَ الْقَمَرُ

[3] -وَجُمِعَ الشَّمْسُ وَالْقَمَرُ

[4]– إِذَا الشَّمْسُ كُوِّرَتْ

[5]– لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

[6]– وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ

[7] -وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا ‎﴿١٠٥﴾‏ فَيَذَرُهَا قَاعًا صَفْصَفًا ‎﴿١٠٦﴾‏ لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا ‎﴿١٠٧﴾

[8]– وَإِذَا الْبِحَارُ سُجِّرَتْ

[9]– فَإِذَا هُم بِالسَّاهِرَةِ

[10] -وَإِذَا الْقُبُورُ بُعْثِرَتْ

[11]– وَقِفُوهُمْ ۖ إِنَّهُم مَّسْئُولُونَ

[12] -فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ

[13]– وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ

[14] -وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ

[15] -فشرد شردة لولا ان حسبها الله لاحترقت السماوات و الارض

[16]– وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي ۖ أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ ۖ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ ۚ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ

[17] -الْوَاحِدُ الْقَهَّارُ

[18] -احد

[19] -مقام احدیت

[20] -وَسَهِّلْ لِى مَناهِجَ الْوُصْلَةِ وَالْوُصُولِ

[21] -وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ

[22] -أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

[23] -لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ

[24] -صمد

[25] -صمد

[26]– سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

[27] -قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ

[28] -شفاعت

[29] -الرحیم

[30] -ولایت

[31] -مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ

[32]– يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِ مُشْفِقُونَ

[33]– لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَ

[34] – رضا

[35] -ای برادر تو همین اندیشه ای         مابقی خود استخوان و ریشه ای

[36]– إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

[37]– فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ

[38] -انانییت

[39] -وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ

[40] -يَوْمَ تُبْلَى السَّرَائِرُ

[41] -يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ ‎﴿٣٤﴾‏ وَأُمِّهِ وَأَبِيهِ ‎﴿٣٥﴾‏ وَصَاحِبَتِهِ وَبَنِيهِ

[42] -الناس کلهم بهائم الا قلیل من المومنین

[43]– وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ

[44] -البرزخ القبر و هو الثواب و العقاب بین الدنیا و الاخرة

[45] -معاد جسمانی

[46] -تعلیاقات

[47] -اشارات

[48] -مبدا و معاد

[49] -موضوع

[50] -فعل

[51] -فاعل

[52] -مقبول

[53] -قابل

[54] -اجسام آسمانی

[55] -روح البخاری

[56] -التلویحات

[57] -اعیان ثابته

[58] -ان اهل النار یموتون و لا یحیون

[59]– فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا

[60] -الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَآبٍ

[61]– يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا

[62]– فَأَمَّا إِن كَانَ مِنَ الْمُقَرَّبِينَ ‎﴿٨٨﴾‏ فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ ‎﴿٨٩﴾

[63]– فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ‎﴿٧﴾‏ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

[64] -وَأَمَّا إِن كَانَ مِنْ أَصْحَابِ الْيَمِينِ ‎﴿٩٠﴾‏ فَسَلَامٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ ‎﴿٩١﴾

[65] -عقل هیولانی

[66] -عقل بالملکه

[67] -عقل بالفعل

[68] -عقل فعال

[69] -تجلّیات

[70]– الباقی

[71] -أَفَمَا نَحْنُ بِمَيِّتِينَ ‎﴿٥٨﴾‏ إِلَّا مَوْتَتَنَا الْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ ‎﴿٥٩﴾‏ إِنَّ هَٰذَا لَهُوَ الْفَوْزُ الْعَظِيمُ ‎﴿٦٠﴾‏ لِمِثْلِ هَٰذَا فَلْيَعْمَلِ الْعَامِلُونَ ‎﴿٦١﴾

[72] -وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ

[73] -کبش

[74] -الحی

[75] -الممیت

[76] -العلیم

[77] -الرزاق

[78] -القابض

[79] -الباسط

[80] -الرافع

[81] -الخافض

[82] -الهادی

[83] -المضل

[84]– وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ

[85] -كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

[86] -إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

[87]– وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ

[88]– وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ

[89]– يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ

[90] -وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ

[91] -يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ

[92] -إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُم مِّنْهَا بِخَبَرٍ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ ‎﴿٧﴾‏ فَلَمَّا جَاءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ ‎﴿٨﴾‏