Will spirits of death ones feel pain od doomsday?

child10They will be grieved according to their degrees. They will be grieved in the same way that they are grieved at the overwhelming, wrathful manifestations of the angels towards themselves. In respect of his mind and conscience a person is affected by those trembling in the snow and cold outside while he himself is inside in the warm. Similarly, since they are connected to the universe, according to their degree, immortal spirits are affected by the awesome events of the universe. The Holy Book indicates and alludes to this and to the tormented being afflicted in a grievous manner, and those destined for happiness being struck by wonder and amazement, and even rejoicing. For the All Wise the Holy Book always mentions the extraordinary events of the resurrection in the form of threats; it says: “You will see it!” Whereas those who will witness it physically are those living at the Last Day. That is to say, the spirits whose bodies have rotted in their graves also have a share of those Qur’anic threats.

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What does the spirit do in the intermediate world?

002The intermediate world is the realm where the spirit feels the ‘breath’ of either the bliss of Paradise or the punishment of Hell. If man led a virtuous life in the world, his good deeds—his prayers, recitations, acts of charity, etc.—will appear to him in the intermediate world in the form of amiable fellows. Also, windows will be opened for him onto heavenly scenes and, as stated in a Traditional Saying, the grave will be for him like a garden out of the gardens of Paradise. However, as pointed out above, if a man has sins still not pardoned—however virtuous he was—he may suffer some punishment in the intermediate world in order to be purified of all his sins so that he can deserve Paradise after the Resurrection. If, by contrast, a man was an unbeliever and led a wicked life, his unbelief and evil deeds will appear to him in the form of bad fellows and vermin of all kinds like scorpions and snakes. Also, scenes of Hell will be shown to him and the grave will be for him like a pit out of the pits of Hell.

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The ways one can make one’s spirit more active and less confined within time and space

001To make the realm to its activity more spacious for the spirit, one has the innate capacity to be able to do that and this can be possible by a firm religious belief and spiritual development through regular worship and asceticism. The more refined matter is, the more free and active the spirit. Austere practices—less food, more fasting, less sleep, refraining from all kinds of sins and regular and more frequent worship—are advised in this way. If one has innate capacity to develop one’s spiritual faculties, one can go beyond the limits of this material world, travel in the spirit in other dimensions of existence and, to some degree, get in contact with the past and future. It may be understood by means of the following analogy:

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The sufis and the spirit

008The Sufis have defined the spirit as a manifestation or shadow of Divine life, and an immaterial substance; God Almighty has not enabled anybody to have perfect knowledge about its exact identity. While philosophers tend to call it “the speaking soul,” the Sufis prefer designating it as “the spirit breathed,” based on God’s declaration in the Qur’an, “I have breathed into it (the body) out of My Spirit” (15:29). According to them, in addition to the spirit’s being the essence of human existence and nature, the perfection of humanity is possible through spiritual perfection, which one can realize by journeying in the heart on the way to God. The spirit is also an important means for the human relationship with God. It is only through the spirit that a human being can travel toward and through the metaphysical realms, feel a relationship with God Almighty, and observe on the horizon of the heart and other inner faculties numerous marvels which are impossible for the body to observe.

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The spirit is a living entity and it is eternal

forestThe spirit is a living entity, conscious, and light giving, and a comprehensive law or command of God furnished with external existence, and it has the potential to achieve universality. Even the natural laws, considerably weak compared to the spirit, have stability and permanence, let alone the law embodied by the spirit. For one can recognize that all kinds of existence, although subject to change, possess a permanent dimension, which remains unaltered through all stages of life.

Thus, while each human being is an individual, he is also, on account of his comprehensive nature, his universal consciousness, and all-embracing imagination, like a species. A law, which operates upon the whole of humanity also, applies to the human individual.

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The spirit and what follows

drop1Based on al-Milal wa’n-Nihal (“The True and False Ways of Belief and Thought”) by ash-Shahristani,[1]Tahafut al-Falasifa (“The Incoherence of the Philosophers”) by Imam al-Ghazzali,[2]Mawqif al-‘Aql wa’l-‘Ilm wa’l-‘Alam (“The Place of Reason, Science, and the Created World”) by Mustafa Sabri Efendi,[3]Falsafa-i ‘Ula (“The Ancient Philosophy”) by Şemseddin Günaltay,[4] and al-Ba’th wa’l-Khulud (“The Resurrection and Eternity”) by Ali Arslan,[5] I deem it useful to take a short journey around the Sufi concept of spirit in the “Emerald Hills of the Heart.” I seek refuge in my Lord from and implore forgiveness for any mistake I may make and any disregard of the truths that lie in the essence of the matter that I may unwittingly show. I also seek His forgiveness if I confuse pure, simple minds, and throw them into any ungrounded suspicion.

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The spirit and the conscience

bebeDespite enormous advances in the sciences, man is unable to explain life. Life is the gift of the Ever-Living One, Who breathes a spirit into each embryo. We know little concerning the nature of the spirit and its relation with the body but our ignorance of its nature does not mean it does not exist. The spirit is sent to the world to be perfected and acquire a state appropriate for the other life.

The conscience of man is the center of his inclinations towards wise choices between right and wrong and everybody can feel this conscience on some occasions. Also, almost each human being feels inclination to turn to God especially or certain occasions. The inclination toward God and even belief in Him is intrinsic in man. Even if man denies God consciously, his unconscious belief in Him shows itself on certain occasions. The Holy Book mentions this in some of its verses:

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