Alhassanain(p) Network for Heritage and Islamic Thought

Question 18: Power of Satan and Jinn

Question: To what extent do Satan and the other jinn have power over human beings?

Brief Answer

The words “satan” and “jinn” are repeatedly mentioned in the Qur`an. There is also a chapter in the Qur`an named “al-Jinn”. “Satan” is a common noun that denotes any creature that is mischievous, misleading, and delinquent, whether it be human or not. “Iblis” is a proper noun and is the ‘Arabic name of the particular satan who deceived Adam and Eve (ع) and even now lays in wait for any opportunity to deceive the sons of Adam.

The word “jinn” is etymologically derived from a word meaning “to hide” or “to be hidden.” It denotes a creature made of fire that possesses both a body and a soul. The jinn are held legally accountable before Allah (awj) and can choose to believe or disbelieve.

Some people’s understanding of the jinn is full of hyperbole and fantastic stories, while others reject their existence all together-repudiating even true accounts of jinn. The Qur`an and ahadith describe jinn as powerful creatures. For example, in Surat al-Naml (27), Verse 39, the Qur`an recounts the story of an ‘ifrit (one kind of jinn) who claimed to be able to bring the throne of Bilqis to Sulayman (ع) “quicker than you can stand up.”

It should be noted that Sulayman (ع) did not repudiate this jinn’s claim, thus indicating that he truly possessed the power. However, one must be careful not to exaggerate such information out of proportion, thereby claiming that jinn have infinite power. Such a belief is tantamount to shirk (the attribution of partners to Allah (awj)).

No creature, no matter how powerful, can act without Allah’s (awj) sanction. For this reason, Satan has power to misguide only those people who have relinquished their belief in one Allah (awj) and have surrendered to the temptations of Satan. Accordingly, Satan himself admits that he has no power over Allah’s (awj) sincere servants when he swears,

“I shall misguide them all except Your sincere servants.” 1

Satan’s sole influence over man is by way of whispering temptations. He can never strip man of his free will. In philosophical terms, Satan’s non-materiality is not complete, therefore he cannot reach the lofty station that the spirit of the righteous enjoys. Giving into the temptation of the carnal soul (al-nafs al-’ammarah) opens the way for satanic influence thereby pulling man into Satan’s traps. The sole respite from his grasp is to turn one’s attention to Allah (awj) and seek his protection. Allah (awj) says,

“You (Satan) have no power over my servants.” 2

Detailed Answer

The Etymology of Satan and Jinn

We begin our discussion by analyzing the words “satan” and “jinn,” and then investigate the limits of Satan’s power.

“Satan” means “banished” or “mischievous”. In its singular form, “satan” has been used 71 times in the Qur`an and in its plural form, 18 times. Both the Qur`an and ahadith indicate that Satan is one of the jinn.

“Satan” is a common noun that denotes any creature that is mischievous, misleading, and delinquent, whether it be human or not. “Iblis” is a proper noun and is the ‘Arabic name of the particular satan who deceived Adam and Eve (ع) and even now lays in wait for any opportunity to deceive the sons of Adam.

The Etymology of Jinn

The word “jinn” has been used 22 times in the Qur`an. “Jinn” is derived from a word denoting “to hide” or “to be hidden.” Jinn are created from fire or from an amalgam of fire. In the language of the Qur`an, jinn are conscious beings with free will that are hidden from human perception under normal circumstances. Like mankind, jinn are legally accountable to Allah (awj) and can choose to believe or disbelieve. They will be raised on the Day of Judgment.

Mulla Sadra describes the jinn in the following terms: “Jinn have substantial existence both in this corporeal realm and in the unseen or imaginal world. Now, as for their existence in this world, it is as we explained before-there is no substance that has any type of subtlety and composure whatsoever but that it contains a spirit and a soul which has been infused into it from the source of Pure Activity. Perhaps the reason why jinn can manifest and hide themselves at different times lies in the subtlety of their bodies. They can disperse the components of their bodies and then collate them. When they collate their bodily components, they can be seen. And when they disperse themselves, they become invisible like water vapour which appears like clouds when condensed and disappears when heated.”

Just like human beings, jinn possess a body and spirit and are conscious and have free will. Some are male and others female. They reproduce and are legally accountable to Allah (awj). They are born and they die. They can choose to believe or disbelieve.

The Relationship between Jinn and Satan

The Arabic word “shaytan” conveys the adjectival meaning “mischievous.” The term has been used in the Qur`an in this very meaning. However, it is also used alternatively for Iblis and for any being for whom mischief has become a deep-rooted character trait. In fact the Qur`an explicitly states that a “satan” can be from the ranks of jinn or man.

The Limits of Satan’s Power

In the dualistic religion of pre-Islamic Iran, Ahriman was thought to be the creator of all evil. Some may think Satan in the Qur`an is the counterpart of Ahriman of ancient Iran. This is a mistaken belief since Satan had no role to play in creation whatsoever. Allah (awj) created everything, and no other being besides Allah (awj) can create independently. In the Qur`an, Allah (awj) derogates such beliefs when he says,

“They make the jinn partners of Allah (awj), when He has created them, and they carve sons and daughters for Him without any knowledge.” 3

Satan has power to incite man with tempting thoughts, to call him toward evil, and to make evil seem beautiful to him. He has no power to force anyone to do anything.

It is true that both angels and jinn have the power to descend upon people. The descent of angels is not limited to the moment of death. For example, if someone says, “Allah” with full attention, angels descend upon him. Jinn also have certain such powers. For instance, they can perform feats with incredible speed. Though their power of intellect is weak, they are able to move heavy objects with great speed. Some verses of the Qur`an indicate that jinn-like humans-are physical beings.

In the story of Sulayman (ع), one jinn claims to be able to bring Bilqis’s throne to Sulayman’s (ع) court quicker than he can stand up. Though he does not actually perform this feat, Sulayman (ع) does not repudiate his claim, indicating that he did possess such an ability. In other verses, jinn are able to listen to the Qur`an being recited (a feat requiring that they have the physical faculty of hearing).

Satan’s Influence

Satan launches his assaults on mankind from every direction. As the Qur`an says:

“I shall approach them head on and from behind and from the right and from the left.” 4

Satan’s exerts his influence on man’s thoughts. He launches his assaults from various fronts, of which we mention a few:

1. He tries to deter man from worshipping Allah (awj) according to the requirements of revelation by tempting him to act according to his own desires.

2. He influences man’s ability to think rationally so that instead of reaching conclusions based on solid reasoning, he accepts fallacies that only seem to be rational.

3. He influences man’s ability to understand reality as it is. He skews man’s understanding or convinces him to reject the possibility of understanding such reality. In this way, Satan first corrupts one’s perception of reality, then his ability to comprehend reality, and finally his actions.

The Qur`an and ahadith indicate that Satan and his cohorts only have influence over people who have surrendered their devotion to Allah (awj) and who-in a fit of heedlessness-have fallen into a stupor of self-conceit. Of his own admission, he has no influence over Allah’s (awj) true servants.

“I shall misguide them all except Your sincere servants.” 5

In philosophical terms, Satan’s immateriality is not complete, therefore he cannot reach the lofty station that the spirits of the righteous enjoy. However, this does not stop him from trying to mislead such people.

People have invented a myriad of myths about jinn that do not make logical sense. If however, we strip away the myths, the basic belief in their

existence is totally logical. In particular, we have no reason to believe that living beings are limited to those things we can perceive. Rather, the ahadith indicate that imperceptible beings are more in number than perceptible ones:“Allah created the jinn of five types: a type like airborne odours and fragrances, a snake-like type, a type like scorpions, a type like insects of the earth, and a type like mankind who will have to give accounts and will receive retribution.” 6

As history attests, it is in large part because of the myths that people have created around the jinn that many otherwise rational scholars have come to deny their existence altogether. In reality, each group has lost the truth by going to extremes. Islam affirms the existence of the jinn but rejects the fantastic tales surrounding them. It is for this reason that one chapter of the Qur`an specifically addresses the topic of the jinn.

It is essential to remember that in the Islamic worldview, all that exists-whether they be angels, jinn, or human beings, and whether they are material or immaterial-are creations of Allah (awj), and can only act according to Allah’s (awj) will. Allah (awj) constantly reminds us in the Qur`an that no cause, whether material or immaterial, can act independently. Life and death, benefit and loss, are all subservient to His power. Therefore, one must always remember Him and trust in Him and seek sanctuary in Him. It is by establishing such a relationship with Allah (awj) that one can inoculate himself against all harm. As the Qur`an says,

“Nothing can harm them except by Allah’s leave.” 7

We are also warned about human beings and jinn who are evil (literally, who are “satans”), as one author states: “Never incline towards them. Satan is the sworn enemy of Allah and man. He has taken a solemn oath to misguide you. However, his power over you is limited to whispered temptation and he can never negate your free will. The source of evil thoughts is in the human soul itself (al-nafs al-’ammarah). This aspect of the soul is the Achilles’ heel of the human being through which Satan acts. Allah (awj) has said,

“We created man and we know the temptations of his soul; we are closer to him than his jugular vein. 8

He also said,

“Indeed as for My servants you do not have any authority over them, except the perverse who follow you.” 9

Notes

1. Surat al-Hijr (15), Verse 39-40:

 وَلَأَغْوِيَنَّهُمْ أَجْمَعِينَ. إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

2. Ibid., Verse 42:

 إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ...

3. Surat al-An’am (6), Verse 100:

 وَجَعَلُوا لِلٌّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يَصِفُونَ

4. Surat al-A’raf (7), Verse 17:

 ثُمَّ لَأَتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ...

5. Surat al-Hijr (15), Verses 39-40:

 وَلَأَغْوِيَنَّهُمْ أَجْمَعِينَ. إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

6. Bihar al-Anwar, vol. 60, pg. 267:

خَلَقَ اللٌّهُ الْجِنَّ خَمْسَةَ أَصْنَافٍ: صِنْفٌ كَالرِّيحِ فِي الْهَوَاءِ، وَصِنْفٌ حَيَّاتٌ، وَصِنْفٌ عَقَارِبٌ، وَصِنْفٌ حَشَرَاتُ الأَرْضِ، وَصِنْفٌ كَبَنِي آدَمَ عَلَيْهِمُ الْحِسَابِ وَالْعِقَابَ.

7. Surat al-Mujadalah (58), Verse 10:

 ...وَلَيْسَ بِضَارِّهِمْ شَيْئًا إِلاَّ بِإِذْنِ اللٌّهِ...

8. Surat Qaf (50), Verse 16:

 وَلَقَدْ خَلَقْنَا الإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

9. Surat al-Hijr (15), Verse 42:

 إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ

Question 19: Resurrection

Question: Please discuss the issue of resurrection in detail both from a rational and a natural or instinctive perspective. Please refer to important books regarding this topic.

Brief Answer

The answer to this question will be clarified by examining three philosophical perspectives-that of Masha’ (Peripatetic Philosophy), Ishraq (Illuminationist Philosophy), and Hikmat al-Muta’aliyah (Transcendental Philosophy), as well as the opinions of Kalam (Theology), and ‘Irfan (Mysticism). Among the topics discussed by scholars on this issue include topics such as the possibility of resurrection, its concrete existence, its proof, and the circumstances surrounding the occurrence of resurrection of the body, the soul, or both. Hence the answer will be comprised of the following:

a. The concept of resurrection.

b. The possibility and actual occurrence of resurrection.

c. Claims and descriptions pertaining to resurrection.

d. Proof of resurrection.

a. Concepts such as:

1. Returning to one’s original abode.

2. Death after life and life after death.

3. Existence of a world similar to this world and the gathering of all mankind.

4. Return of the soul to its origin and source.

5. Transfer of the soul from this world to the next.

6. Gathering of individual souls within the collective the soul.

7. Resurrection or rising of people from their graves.

b. Firstly, the possibility of resurrection and its occurrence must be proven. Its possibility can be easily understood from the existence of this world.

c. Many scholars and philosophers believe in the resurrection of the body and the soul. However, they disagree on the manner in which the body is resurrected-whether it is the material body of this world, or the imaginal body of the purgatory, or perhaps the particular intellectual and metaphysical body that returns.

d. The logical reasons provided in the Qur`an for resurrection are as follows:

1. The afterlife is a requirement for the purposefulness of this world, the establishment of justice, and the perfection of humanity. The same Allah who created mankind in the first place and Who wills seeds to grow in the earth is also very much capable of resurrecting mankind.

2. Among the logical reasons for resurrection is the existence in every human of a single unique soul which is not affected by changes in the physical characteristics of the body. Perfection is not achieved during the period the soul is with the body. It is reached when resurrection occurs. The death of the body is a consequence of the soul’s attention to the next world and is its homecoming or return to its origin and eternal abode. The idea of

creation necessitates that mankind are transposed to a better world. The return of the soul to its origin is a necessity of the concept of resurrection. The soul has greater desire towards its origin than it does to its physical body and its greatest joy is to see the truth. Resurrection is the manifestation of some of the blessed names of Allah such as the Returner, the Enlivener, the Gatherer, the Cause and etc.

3. Natural Reasons: All of the fundamental principles and secondary precepts of religion, including resurrection, come naturally to human beings-being innate and inborn to the soul. The desire to be eternal is natural and will be realized through resurrection. The ultimate desire of mankind is not material pleasure. The fear of death and what’s associated to it is a clear indication of the natural desire to be eternal.

Detailed Answer

The answer to this question will be clarified by examining three philosophical perspectives-that of Masha’ (Peripatetic Philosophy), Ishraq (Illuminationist Philosophy), and Hikmat al-Muta’aliyah (Transcendental Philosophy), as well as the opinions of Kalam (Theology), and ‘Irfan (Mysticism).

Each of these will be discussed in further detail depending on the availability of resources and sometimes quoting from authorities in order to further clarify the topic. It should be noted a perusal of the works of Ibn Sina reveals the fact that he did not offer any logical proof for resurrection. He was of the belief that the only reason to affirm the reality of resurrection was its confirmation by the Prophet-after which he saw no need for a logical proof. However, he did express his opinion on other topics related to the afterlife.

But now, as to the scholars of Kalam, a brief quotation from them will suffice to illustrate their opinion with regards to the resurrection:

Since mankind is composed of a body and a soul, the conditions of his return to the next world can be discussed from both a physical and a spiritual sense. In general, any discussion on resurrection can be divided into two sections: proving resurrection and its necessity, and the manner in which it occurs-whether physical, spiritual, or both.

Philosophers have generally either not given much attention to the first section or have paid more attention to the manner in which resurrection occurs-concentrating on its physical dimension even though they may accept both physical and spiritual resurrection. This is because physical resurrection has typically been more controversial. In line with this, the subject of resurrection in this question can be divided into four main topics:

a. The Concept of Resurrection

1. Returning to the original abode

2. Death after life and life after death

3. The creation of another world similar to this world and the gathering of all mankind from the first to the last.

4. Return of the soul to its origin

5. Transfer of the soul from this world to the next

6. Gathering of individual souls within the collective soul (Allah)

7. Resurrection meaning the rising of the people from their graves in the afterlife when Allah will judge their deeds and the angels will enter in rows upon rows

One of the conclusions that can be reached from the above points is that the fundamental condition of resurrection is being transferred to the next world. Hence, subjects such as death, survival of the soul, eternal life and etc. are only preliminary discussions.

b. Possibility of Resurrection and its occurrence

It is senseless to discuss any topic unless and until its possibility has been proven. Whether it is proven through the proof of something that is its kind, or through the proof of something that supercedes it. The creation of another world is either like creating this world, or it is even easier. The very existence of this world is indicative of the possibility of the existence of such a world, and hence the possibility of the existence of a similar world, meaning the next world. Thus we can discuss the occurrence of the next world and resurrection.

c. Claims and descriptions of resurrection and the circumstances of its occurrence

According to Mulla Sadra, many scholars, philosophers and a group of scholars of Kalam believe in both a physical and spiritual resurrection based on the return of the soul to the body.1 He also introduces his belief as the return of the same identical body to its soul and believes this to conform to both logic and religion. He believes that disagreeing with this is blasphemy (kufr) and is denying the text of the Noble Qur`an.2

Meeting in resurrection; the body of the dead is returned with its same parts so that if someone sees him, he says that this is the same person that was in the previous world.3

According to the principles of Mulla Sadra, man although one, has three realms and dimensions in which he subsists: sense, imagination, and intellect. Man’s existence is initially material and of the order of the natural world, but with its development it becomes spiritual and then goes on to become the intellectual being that is of the next world. All three bodies pertain to the same single individual and are akin to the changes that occur in a person from childhood to old age. What personifies the body is the soul and the soul is one. Therefore, the body of the next world is the same body from this world that has reached perfection.

However, according to the scholars of Kalam, the return of the body occurs through the gathering of the physical parts of the body and reintegrating them into one whole. These body parts have unique characteristics due to the fact that they possess one unique soul. As a result, by the will of Allah each body is recreated from its own parts. After this stage the body rejoins the soul and the same worldly human is recreated.

Even though Ibn Sina believed in both a physical and spiritual resurrection, he was unable to provide a logical argument for physical resurrection and obtained his belief from religion; conversely as for spiritual resurrection, he believes it is verifiable through logic and presents it with logical arguments.

Shaykh al-Ishraq does not believe in physical resurrection, namely the resurrection of the body alongwith the soul. Instead, he believes in a body of the world of purgatory (Barzakh) and that the soul returns to its origin because of its love for it-returning once again from the disarray of the lower world to the world of light.

d. Proof of Resurrection

1. Logical reasons extracted from the Qur`an

a. Allah is the Truth and does not do anything in vain. An aimless world is vain. Thus, a world in motion must have a goal toward which it is moving and in which it will find its rest; this world of rest is the world of resurrection.

b. The All knowing Allah never does anything that contradicts His wisdom and justice and because this world is not able to provide what is just for a believer and a disbeliever, there must be a day on which all receive justice for their deeds.

c. A concomitant result of the mercy of Allah is that mankind eventually reaches perfection. Hence, there must be a resurrection so that mankind can reap the benefits of his deeds and reach perfection.

d. The Almighty Allah who created mankind in the first instance is most certainly capable of creating the same humans a second time.

e. When a seed is placed in the earth and water and earth surround it, logically it should decompose; instead it opens and splits into a root, which penetrates the ground, and a sprout, which grows out of the ground. This is a sign of the power of Allah and His infinite wisdom, something that is also capable of bringing about the resurrection.

2. Logical Arguments

a. According to the Mulla Sadra and his Hikmat al-Muta’aliyah: In his Asfar, Mabda’ wa Ma’ad, and Shawahid al-Rububiyyah he mentions certain principles which are either altogether or for their most part specific to his own philosophy. He goes on to declare the actuality of physical and spiritual resurrection on the following basis: Although the properties of the body change, the soul remains the same and is what personifies the body. Thus the body and soul of this world are resurrected.4

b. Existence is good and awareness of it is also good. The more complete an existence, the greater the good. Thus the existence of intellect and cognition is nobler and its contentment greater. The pleasure obtained from understanding is indescribable. This is because intellection is more intense vis a vis perception, the perceiver and the perceived that sense perception. However, this greater good is not attained when the soul is dependent on the body and it will only be achieved when this restriction is removed.5

c. When the soul reaches a level where its dependence on the body is lessened and its attention towards the afterlife is greater, it will separate from the body through a natural death. This separation is not because the body is incapable of keeping the soul but instead due to its natural attraction to the other world. If this were not the case, the body’s incapability to keep the soul would have been more evident at the beginning of its creation.6

d. Mankind has been created with great intricacy and detail. A high-ranking angel has worked his mould for forty days. It seems very illogical that Allah would be content with his annihilation; instead He wills that mankind leave this low status towards a noble station.7

e. Return of the soul to its origin is a necessity of the phrase ma’ad or “return”. Return means going back to where one came from.8

f. Perspective of Shaykh al-Ishraq: The desire of the soul towards its origin is greater than towards its own body. The more it disassociates from the material, the greater its desire towards the other world. If the body is defeated, at the moment of death, the soul returns to its origin. For the soul, there is no greater joy than achieving perfection. If the soul does not achieve this because of being busy with the body and the material, after separating from the body, all the facts will be revealed to it and the blessings of Allah will rain down on him.9

g. Pespective of scholars of Kalam: Religions sent from God have promised rewards and punishments for good and bad deeds. However, Allah’s justice is not fully realized in this world alone. Hence, there must be another world, which is deserving of this realization.

h. Gnostic’s perspective: Allah is certainly worthy of the manifestation of all His blessed names and qualities. There is an appropriate time and place for each blessed name and quality. The full manifestation of blessed names such as the Returner, the Giver of Life, the Gatherer, etc will occur in the next world.

3. Natural or innate reasons for Resurrection

a. The source of all fundamentals and branches of religion is from one’s nature; otherwise there wouldn’t be any coherence between creation and its guidance.

b. The ultimate desire of mankind is not the material world. This is true since by reaching it, the desire does not dissipate. Human nature is focused on achieving perfection. After traveling through the various stages of life, man’s attention will be on the afterlife and his potential will reach its limit and he will return to his origin.

c. The desire for everlasting existence is natural; otherwise mankind would never fear death. All the natural desires of mankind are so that he can reach perfection and have wisdom to them. The wisdom in this is the existence of another world, since this world is not deserving of eternal life.

d. The fear of death and what is associated with it has clearly shown itself throughout history and is a sign of mankind’s natural desire for eternal existence.

Notes

1. Al-Mabda` wa al-Ma‘ad, pp. 488-489

2. al-Mabda` wa al-Ma‘ad, pg. 490

3. Ibid.

4. al-Asfar al-Arba‘a, vol. 9, pp .185-197

5. Ibid. pp. 121-123

6. al-Mabda’ wa al-Ma’ad, pg. 527

7. Ibid. pp. 526-527

8. Ibid. pg. 528

9. Hikmah al-Ishraq {Farsi Translation}, pp. 367-368

Question 20: Heaven and Hell

Question: Do heaven and hell exist at present or will they be created later?

Brief Answer

According to the Qur`an and ahadith, heaven and hell exist at present. However, they will become fully apparent and represented only in the Hereafter at which time each person, according to his actions, beliefs, and ethical behaviour, will be led to his eternal abode.

Nevertheless, prior to the Hereafter, both heaven and hell can reveal themselves either as visions in this temporal world or as manifestations in purgatory (barzakh), serving in both cases as reward or punishment for the one who sees them. There is little difference of opinion among the scholars up to this point. However, there are other aspects of heaven and hell that require more explanation. In particular:

1. What is the relationship between a person’s beliefs, actions, and thoughts and his station in the Hereafter?

2. What justification is there for the existence of heaven and hell?

3. What different types of heaven and hell exist?

In brief, the paradise in which Adam and Eve (ع) resided and from which they were sent down to Earth; the heaven or hell of one’s actions which envelops a person; and the heaven and hell of purgatory are all simply manifestations of the ultimate, eternal heaven and hell. Additionally, whether a person’s eternal abode is heaven or hell depends on his own choices and actions in this world.

Detailed Answer

Belief in heaven and hell as the eternal abode in which a person will remain after the Day of Judgment, and belief in the details of how heaven and hell are created and then perfected, comprise a part of what is known as “belief in the unseen” (al-iman bil ghayb). As such, the only means for attaining knowledge of these things is revelation.

At the same time, until heaven and hell are witnessed first hand in the Hereafter, they do not cease to be part of the unseen world. Therefore all the doubts and questions associated with the unseen apply to the details of heaven and hell as well. However, these doubts and questions are not such that they prevent one from attaining surety of the basic existence of such things.

Among these questions is the question at hand about whether or not heaven and hell exist at present. If they do exist, where are they located? In what state are they? Is heaven simply fallow land that man must cultivate? Is it incompletely built requiring man to complete its construction? Is it complete, and man simply enters it in the Hereafter? Will heaven and hell be created in the Hereafter itself?

To answer these questions, we must first tackle two essential issues:

1. What is the relationship between man’s actions in this temporal world with his situation in the Hereafter?

2. What types of heaven and hell exist?

Several rationalizations have been offered to explain the relationship between a person’s worldly actions and his punishment or reward in the Hereafter:

1. Punishments and rewards are arbitrarily apportioned in the Hereafter for particular actions, intentions, and thoughts just as certain forms of capital punishment or monetary penalties are apportioned as retribution in this world. Based on this explanation, the relationship between actions and recompense is arbitrary, not intrinsic.

2. Retribution in the next world follows the special theory of relativity. In particular, the energy a person expends in this world for any given action is converted to matter in the Hereafter, thereby causing him pleasure or pain.

3. Human actions possess an exoteric and esoteric aspect. In this world, most people can see only the exoteric aspect. However, in purgatory to some extent, and in the Hereafter, to the full extent, the esoteric side of these actions will manifest themselves. It is the manifestation of this esoteric aspect of one’s actions that causes him pain or pleasure in the Hereafter.

4. A person’s actions and thoughts issue from the exoteric faculties of his mind and bodily limbs. In addition, these actions affect his esoteric spirit, though he may be quite unaware of any such effect. In this world, most people perceive the exoteric aspects in themselves and in others. Similarly, in the afterlife, the esoteric aspects will become apparent for all to see. A person will appear in the form that he gave himself in this world through his good and bad actions. It is this form that causes his pain or pleasure.

The first two opinions do not conform to the verses and ahadith related to this topic. The other two explanations do accord with some of the verses and ahadith, but they cannot explain all aspects of purgatory and the Hereafter.

With respect to the second question about the different kinds of heaven and hell, the following opinions have been presented:

1. Allah’s (awj) threats, warnings, promises, and glad tidings concerning heaven and hell are simply means of keeping human beings in line. It is not necessary that heaven and hell actually exist. The mere fact that people do good out of their desire for paradise and refrain from bad out of fear of hell, is in itself a virtual paradise.

2. Paradise is another word for a classless, utopian, Islamic society. Hell on the other hand is a capitalistic society. Therefore, those seeking heaven should work to establish the ideal proletarian state, so that they can avoid the hell of capitalism.

3. Paradise is actually a planet in our universe that will be discovered when the technology of space travel advances sufficiently. We shall then be able to colonize “paradise” and escape from the “hell” of earth.

4. Heaven is tantamount to the attainment of positive attributes and hell is the attainment of evil attributes.

These four explanations are materialist in nature, and are at odds with the Qur`an and ahadith, and contradict the philosophy and rationale behind sending prophets and revealing books. The heaven and hell described in the Qur`an will only appear after death on the Day of Judgment, and are eternal abodes, not evanescent and fleeting.

1. The paradise in which Adam and Eve (ع) resided after being created, and from which they subsequently descended to earth, was in reality a part of this temporal, material world. If this were not the case, they would not have been expelled from it, and its form would have been determined by their prior actions.

Manifestations of the esoteric reality of human actions are sometimes witnessed by gnostics even before death, and by pure believers and extreame disbelievers after death, in their graves. Such manifestations will be a source of pleasure or pain for these people prior to Judgment Day. Because these manifestations of heaven and hell are witnessed before Judgment day, they are in reality part of the temporal world. They envelop every person and are perceptible to saints or in the realm of dreams. This view of heaven and hell accords with the third and fourth opinions mentioned above concerning the interplay between actions and retribution.

2. The Qur`an and ahadith indicate that the heaven and hell of the Hereafter exist at present. Certain parts of these two realities were shown to the Prophet (ص) during his Mi’raj (ascension).

Every person has two places reserved for him: one in paradise and one in hell. If he leaves this world with faith and good deeds, he will occupy his place in heaven. If not, he will be cast into his place in hell. The particularities of his reward or punishment are determined by his actions in this world.

In an authentic narration from Imam Ja’far b. Muhammad as-Sadiq (ع), it is said: “Not a person has been created except that a place has been created for him in paradise and hell. When the righteous enter paradise and the people of hell enter hell, a voice will command the people of paradise to gaze toward hell. They will look therein and see their own places in hell.

It will say, “This is the where you would be if you had sinned against your Lord.” At witnessing this, they will become so elated that if it were possible to die in paradise, they would die of happiness for being spared such punishment. Then a voice will command the people of hell to gaze at paradise and see their places therein. It will say, “If you had obeyed your Lord, you would have experienced such pleasures.”

At witnessing this, they will be so distressed, that if it were possible to die in hell, they would die of sadness. Then the places in paradise that had been reserved for the people who are in hell will be given to the inhabitants of heaven, and the places in hell that has been reserved for the people of heaven will be given to the residents of hell. This is the meaning of the verse in which Allah says of the people of heaven,

“It is they who will be the inheritors, who shall inherit paradise, and will remain therein forever.” 1 and2

In conclusion, the particular heaven or hell that is to be man’s eternal abode exists at present and is perfected by one’s thoughts, beliefs, and actions. However, no one other than the Prophet (ص) has seen these eternal abodes. That paradise in which Adam and Eve (ع) lived, and the heaven and

hell that can be seen before death in dreams and visions, and during death and after death in the grave are simply manifestations of those eternal abodes.

Notes

1. Surat al-Mu`minun (23), Verse 10-11:

 أُولٌئِكَ هُمُ الْوَارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

2. Bihar al-Anwar, vol. 8, pg. 125, 287:

أَبِي عَبْدِ اللٌّهِ ( ع) قَالَ: مَا خَلَقَ اللٌّهُ خَلْقاً إِلاَّ جَعَلَ لَهُ فِي الْجَنَّةِ مَنْزِلاً وَ فِي النَّارِ مَنْزِلاً، فَإِذَا سُكِّنَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ نَادى مُنَادٍ: يَا أَهْلَ الْجَنَّةِ أَشْرِفُوا، فَيُشْرِفُونَ عَلى النَّارِ وَتُرْفَعُ لَهُمْ مَنَازِلُهُمِْْ فِي النَّارِ ثُمَّ يُقَالُ لَهُمْ: هٌذِهِ مَنَازِلُكُمُ الَّتِي لَوْ عَصَيْتُمْ رَبَّكُمْ دَخَلْتُمُوهَا. قَالَ: فَلَوْ أَنَّ أَحَداً مَاتَ فَرِحاً لَمَاتَ أَهْلُ الْجَنَّةِ فِي ذٌلِكَ الْيَوْمِ فَرِحاً لِمَا صُرِفَ عَنْهُمْ مِنَ الْعَذَابِ، ثُمَّ يُنَادُونَ: يَا مَعْشَرَ أَهْلِ النَّارِ إِرْفَعُوا رُؤُوسَكُمْ فَانْظُرُوا إِلـى مَنَازِلِكُمْ فِي الْجَنَّةِ فَيَرْفَعُونَ رُؤُوسَهُمْ فَيَنْظُرُونَ إِلـى مَنَازِلِهِمْ فِي الْجَنَّةِ وَماَ فِيهَا مِنَ النَّعِيمِ، فَيُقَالُ لَهُمْ: هٌذِهِ مَنَازِلُكُمُ الَّتِي لَوْ أَطَعْتُمْ رَبَّكُمْ دَخَلْتُمُوهَا. قَالَ: فَلَوْ أَنَّ أَحَداً مَاتَ حُزْناً لَمَاتَ أَهْلُ النَّارِ ذٌلِكَ الْيَوْمَ حُزْناً، فَيُورِثُ هٌؤُلاَءِ مَنَازِلَ هٌؤُلاَءِ، وَهٌؤُلاَءِ مـَنَازِلَ هٌؤُلاَءِ، وَذٌلِكَ قَوْلُ اللٌّهِ عَزَّوَجَلَّ:  أُولٌئِكَ همُ الْوَارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوسَ هُمْ فِيهَا خَالِدُونَ