By : Sayyid Mujtaba Musavi Lari
The present existence of an intermediate realm and of separate destinations there for the virtuous and the wicked is a well-founded religious belief. There can be no doubt that after death the spirits of men the only element within them that is truly essential are transferred to the vast expanse of the non-material world.
Just as the spirit appears in man's body and material form after it has been fashioned to completion, the spirit retains its attachment to the body as long as the body retains the capacity for a harmonious relation with the spirit. Once this capacity vanishes as a result of external factors so that the union of spirit and body is sundered, the spirit separates from the body and pursues its existence under a different order and set of conditions.
What we mean by this order is the intermediate realm, the first stage reached by man after his migration from the world. He pauses there in the course of his journey to the meeting with God. He enters a realm with its own specific characteristics and properties, remaining there until the coming of resurrection.
A further change then brings about the transformation of the intermediate realm, and man enters the plain of resurrection, the next stage in his journey toward God.
A limit or boundary separating two things is called barzakh in Arabic, which explains why the intermediate realm that separates the temporary and evanescent life of this world from the eternal life of the hereafter is also called barzakh. Life there is characterized by the liberation of the spirit from the fetters of the material body. The spirit is no longer harassed by passion and instinct, and thanks to the absence of time and space, the horizons of man's vision are vastly enlarged. In just the same way that there is no question of time or space in the world of dreams, in the intermediate realm, too, man can observe and examine everything in a single instant.
The Qur'an says: "The intermediate realm extends from now until the time of resurrection"(23: 100).
In the same connection, the Qur'an describes the state of the martyrs after their death:
"Do not imagine those who have been killed in God's path to be dead; rather they are alive and receive sustenance in the presence of their Lord"(3:169).
The verse refers, of course, to willingness to defend the sanctity of Islam and the Qur'an, to the virtue of heroically resisting the unbelievers and atheists even to the point of attaining martyrdom. This is the highest point the believer can reach: the desire to sacrifice himself for the sake of his pure goals and thereby to join the caravan of martyrs.
He regards it as a great duty to guard God's religion and to strive for the implementation of the commands of the Qur'an, and he therefore exerts great effort to secure the security and survival of the religion of God. Such a protector of the true faith must necessarily begin by purifying himself and avoiding all kinds of pollution by sin and disobedience to God. It is only then that he may properly return his soul the loftiest trust which he has been given to God, its true owner, while fighting for the sake of His religion. He will then receive the reward of life everlasting in the company of God's chosen elite.
The Qur'an says:
"God has bought the properties and souls of the believers in exchange for paradise. They are to strive in the path of God, destroying the enemies of religion or themselves being killed. This is a firm promise of God, binding upon Him, contained in the Torah, the Gospels and the Qur'an, and who is more faithful to his promises than God? O believers, rejoice in this transaction, for it truly guarantees great happiness" (9:111).
The Qur'an also draws attention to the punishment being suffered before the occurrence of resurrection by those bound for hellfire:
"Hellfire has already encompassed the unbelievers"(9:49).
After death, the spirits of the virtuous will rejoice in liberation from the constricting cage of this world, they will delight in their ability to roam freely through the infinite. Life on the earthly plane is concerned only with the limited amount of matter that is visible on the surface of the earth. By contrast, the spirits of the virtuous know no limitation of space or time as they continue their upward ascent. Each in accordance with its rank advances joyfully to its specific station and degree, and everywhere it enjoys unhindered access. The eyes of the blessed witness pure and uncontaminated sources of eternal beauty in comparison with which the beauties of this world are slight and inconsequential.
The spirit is no longer subject to the limits imposed on it by a weary, heavy body; it is not accompanied by the broken and suffering countenance of old age.
Nothing exists here for the righteous servants of God except beauty, luminosity, love, familiarity and affection, and pure, sincere friendship with the servants and friends of God.
The Qur'an promises those who have made obedience to divine command their guiding principle in this world that they shall enjoy the company and fellowship of God's chosen elite.
The companionship of those upon whom God has bestowed His blessings in full measure is indeed a source of great pride for the virtuous.
This is the promise contained in the Qur'an:
"Those who obey the commands of God and His Messenger shall be resurrected together with, and enjoy the company of, those upon whom God has bestowed His kindness and favor in full measure the prophets, the sincere devotees, the martyrs and the righteous. What noble and precious companions they are!"(4:64).
It should be remarked, of course, that enjoying the company of God's chosen elite does not imply equality with them in terms of spiritual station and degree. While being in close contact with them, the virtuous will enjoy God's favor and blessings to an extent commensurate with their own ranks and degrees of closeness to God. Not everyone will enjoy an equal share, in just the same way that not everyone attains the same degree of ascent.
One of the companions of Imam al-Sadiq, upon whom be peace, relates that he once posed him the following question:
"O descendant of God's Messenger! When the true believer finds himself on the threshold of death, is he grieved by the taking of his soul?"
The Imam answered:
"Never! When the messenger of death comes to take his spirit, he is at first distraught. But then the angel consoles him and says: O friend of God, do not distress yourself. I swear by the Lord Who sent Muhammad as His Messenger that we will treat you more kindly and gently than your father. Open your eyes and look at us.'
"Then the Messenger of God and the other preceptors of religion will appear before him, and the angel entrusted with the task of taking his soul will say to him: 'This is the Prophet and the leaders of religion who will be your friends and companions.'
"He will then open his eyes partly, and hear God calling him as follows:
O soul that has found tranquillity in the protection of Muhammad and his pure family, now return to your Lord. You have accepted as truth the authority of the Imams, and because of this you are now happy. Be certain that you have also earned thereby the pleasure of your Lord. Come now and be the companion of My chosen elite, and take up the abode that has been prepared for you in paradise everlasting.'
"Nothing could be more desirable for the believer at that moment than for his soul to take flight and receive all that it has been promised."
The Painful State of the Impure
The spirits of the impure are meanwhile caught up in terrible darkness and gloom. Overwhelmed by misery and disaster, they mourn their lives of sin. Realizing that neither their relatives nor the material wealth they accumulated can do anything to deliver them, they torment themselves in their wretchedness.
Still more terrible than their fate is that of cruel, vicious and arrogant tyrants. The sighs and laments of their oppressed victims are like so many daggers plunged in their hearts. The specter of those whom they have wronged assaults them mercilessly with constant blame and reproach, augmenting constantly the pain and misery they suffer.
The vision of these spectacles of terror is like a tormenting flame consuming the heart of the criminal.
The Qur'an depicts the catastrophic destiny of aggressive tyrants as follows:
"They will be brought to hellfire every morning and evening, and the descendants of Pharaoh will be punished most severely"(40:46).
They will then recall vividly the repeated warnings of the prophets and men of religion who told them of the disasters that awaited them. They will begin to blame themselves for not following the commands of the prophets and not heeding their kindly advice, for had they done so, they would not have cast themselves into perdition.
In the course of the Battle of Badr, some of the leaders of Quraysh were killed and their bodies were thrown in a pit. After the victory of the Muslim army, the Most Noble Messenger, peace and blessings be upon him and his family, leaned over the edge of the pit and addressed them as follows:
"We have attained all that God promised us; are you now convinced of the truth of God's promises?"
Some of the companions then said: "O Messenger of God, you are talking to the dead, to bodies that have been thrown into a pit; do they understand anything of what you say?"
The Prophet answered them: "They hear more clearly than you do."
One of the companions of the Commander of the Faithful, upon whom be peace, said:
"Once I left Kufa in the company of the Imam. He stopped in the cemetery at Wadi al-Salam, standing there like someone about to address a gathering. I remained there standing with the Imam until I grew tired and sat down. Another long time passed, and I grew tired of sitting. So I stood up again and remained standing until once again I grew tired and sat down. Finally, I arose once more, and said to the Commander of the Faithful: I fear for you, seeing you standing so long; rest a little.' I then spread out my cloak on the ground for the Imam to sit down. He said: O , Habba! I am standing here engaged in conversation with the believers.' I then asked him: Do they also engage in conversation with each other?' Yes,' he said. Once the veil is lifted you will see them gathered in circles conversing with each other.' I said: Are you speaking of their bodies or their spirits?' Their spirits,' he answered."
From this narrative it can be deduced that the spirit does not entirely sever its relations with the body. It is true that after the death and the cutting of the link between the spirit and the body, the spirit leaves for a different realm. However, on account of the union that existed between them in this world, some weak connection persists, in the form of a certain affinity. On account of this affinity and its former union with the body, the spirit is oriented toward the remains of the body in way that it is not oriented to anything else.
Islam has laid down certain instructions relating to the body after death. The reason for them is the continuing affinity of the spirit for the body and the trials and turmoil the spirit encounters in the unfamiliar realm of the barzakh, governed as it is by new principles and criteria.
In the intermediate realm men encounter each other in bodily forms specific to that realm. The pure and virtuous are gathered together, in groups determined by their spiritual rank and degree. The unbelievers and the evil also find themselves in each other's company. The dealings and relations of the pious with each other are based on familiarity, intimacy, and pure love, and thus anticipate the states of paradise. By contrast, the relations of the unbelievers with each other will inevitably partake of the character of hellfire; mutual enmity, disgust and envy will prevail among them.
It is self-evident that since all things will be determined in the intermediate realm by the particular laws and criteria that prevail there, the companionship and conversation of the blessed and the damned, as well as the enjoyment of divine bounties by the former and the experience of punishment by the latter, will also be marked by the characteristics of that realm.
Although the bodies of men in the intermediate realm will in general resemble the bodily form they had in this world, certain differences will also be apparent, because every quality and attribute will take on an external form commensurate with its inner nature. Thus the spiritual light or darkness found within individuals will become clearly visible in their faces.
Ibrahim b. Ishaq recounts that he asked Imam al-Sadiq, Upon whom be peace: "Where are the souls of the believers?" He answered: "The spirits of the believers are lodged in paradise, where they are given to eat and to drink. They see and visit each other, and they say, O Lord, bring about resurrection so that what You have promised us may be fulfilled.'"
Ibrahim next asked: "Where are the spirits of the unbelievers?" He answered: "Their place is in the fire, where they are compelled to eat the food of the fire and to drink its drink. They see each other and meet each other and they say, O God, do not bring about resurrection lest that which You promised us be fulfilled.'"
Abu Basir relates that the question of the spirits of the believers and the Godfearing was once being discussed in the presence of Imam al-Sadiq, upon whom be peace. The Imam said: "The spirits of the believers meet each other." I asked: "Do they indeed meet each other?" He replied: "Yes, and they talk to each other and recognize each other; when you see someone there, you will say, This is so-and-so.'"
Those living in the intermediate realm can even establish contact with the material world and its inhabitants. By virtue of the inner capacities they developed and the deeds they performed while still in the world, they can acquire information of a general kind about their relatives and friends to the degree that is permitted by the special circumstances of the intermediate realm.
The situation of people in the intermediate realm naturally differs from one person to the next. In a sense, everyone there has his own world, the nature of which is determined by the conduct he exhibited in this world; not all the dwellers in the intermediate realm can communicate uniformly with this world and its people. The degree to which an individual may have awareness of the material world and communicate with it depends on the spiritual rank and degree of development he has attained.
Those who worship and fear God have, therefore, better and more extensive capacity for gaining awareness of the material world. Within the l