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The Alchemy of Happiness – CHAPTER IV-THE KNOWLEDGE OF THE NEXT WORLD- By the great Sufi Saint and Scholar of Islam by Hujjatu-l-Islam Imam Abu Hamid al-Ghazali, rahimah-Ullah




As regards the joys

of heaven and the pains of hell which will follow this life, all believers in

the Qur’an and the Traditions are sufficiently informed. But it often escapes

them that there is also a spiritual heaven and hell, concerning the former of

which Allah said to His Prophet, “Eye hath not seen, nor ear heard, neither hath

it entered into the heart of man to conceive the things which are prepared for

the righteous.” In the heart of the enlightened man there is a window opening on

the realities of the spiritual world, so that he knows, not by hearsay or

traditional belief, but by actual experience, what produces wretchedness or

happiness in the soul just as clearly and decidedly as the physician knows what

produces sickness or health in the body. He recognises that knowledge of Allah

and worship are medicinal, and that ignorance and sin are deadly poisons for the

soul. Many even so-called “learned” men, from blindly following others’ opinions,

have no real certainty in their beliefs regarding the happiness or misery of

souls in the next world, but he who will attend to the matter with a mind

unbiased by prejudice will arrive at clear convictions on this matter.

The effect of death on the composite nature of man is as follows: Man has two

souls, an animal soul and a spiritual soul, which latter is of angelic nature.

The seat of the animal soul is the heart, from which this soul issues like a

subtle vapour and pervades all the members of the body, giving the power of

sight to the eye, the power of hearing to the ear, and to every member the

faculty of performing its own appropriate functions. It may be compared to a

lamp carried about within a cottage, the light of which falls upon the walls

wherever it goes. The heart is the wick of this lamp, and when the supply of oil

is cut off for any reason, the lamp dies. Such is the death of the animal soul.

With the spiritual, or human soul, the case is different. It is indivisible, and

by it man knows Allah. It is, so to speak, the rider of the animal soul, and

when that perishes it still remains, but is like a horseman who has been

dismounted, or like a hunter who has lost his weapons. That steed and those

weapons were granted the human soul that by means of them it might pursue and

capture the Phoenix of the love and knowledge of Allah. If it has effected that

capture, it is not a grief but rather a relief to be able to lay those weapons

aside, and to dismount from that weary steed. Therefore the Prophet said, “Death

is a welcome gift of Allah to the believer.” But alas for that soul which loses

its steed and hunting weapons before it has captured the prize! Its misery and

regret will be indescribable.

A little further consideration will show how entirely distinct the human soul is

from the body and its members. Limb after limb may be paralysed and cease

working, but the individuality of the soul is unimpaired. Further, the body

which you have now is no longer the body which you had as child, but entirely

different, yet your personality now is identical with your personality then. It

is therefore easy to conceive of it as persisting when the body is done with

altogether, along with its essential attributes which were independent of the

body, such as the knowledge and love of Allah. This is the meaning of that

saying of the Qur’an, “The good things abide.” But if, instead of carrying away

with you knowledge, you depart in ignorance of Allah, this ignorance also is an

essential attribute, and will abide as darkness of soul and the seed of misery.

Therefore the Qur’an says, “He who is blind in this life will be blind in the

next life, and astray from the path.”

The reason of the human spirit seeking to return to that upper world is that its

origin was from thence, and that it is of angelic nature. It was sent down into

this lower sphere against its will to acquire knowledge and experience, as Allah

said in the Qur’an: “Go down from hence, all of you; there will come to you

instruction from Me, and they who obey the instruction need not fear, neither

shall they be grieved.” The verse, “I breathed into man of My spirit,” also

points to the celestial origin of the human soul. Just as the health of the

animal soul consists in the equilibrium of its component parts, and this

equilibrium is restored, when impaired, by appropriate medicine, so the health

of the human soul consists in a moral equilibrium which is maintained and

repaired, when needful, by ethical instruction and moral precepts.

As regards its future existence, we have already seen that the human soul is

essentially independent of the body. All objections to its existence after death

based on the supposed necessity of its recovering its former body fall,

therefore, to the ground. Some theologians have supposed that the human soul is

annihilated after death and then restored, but this is contrary both to reason

and to the Qur’an. The former shows us that death does not destroy the essential

individuality of a man, and the Qur’an says, “think not that those who are slain

in the path of Allah are dead; nay, they are alive, rejoining in the presence of

their Lord, and in the grace bestowed on them.” Not a word is said in the Law

about any of the dead, good or bad, being annihilated. Nay, the Prophet is said

to have questioned the spirits of slain infidels as to whether they had found

the punishments, with which he had threatened them, real or not. When his

followers asked him what was the good of questioning them, he replied, “They

hear my words better than you do.”

Some Sufis have had the unseen world of heaven and hell revealed to them when in

a state of death- like trance. On their recovering consciousness their faces

betray the nature of the revelations they have had by marks of joy or terror.

But no visions are necessary to prove what will occur to every thinking man,

that when death has stripped him for his senses and left him nothing but his

bare personality, if while on earth he has too closely attached himself to

objects perceived by the senses, such as wives, children, wealth, lands, slaves,

male and female, etc., he must necessarily suffer when bereft of those objects.

Whereas, on the contrary, if he has as far as possible turned his back on all

earthly objects and fixed his supreme affection upon Allah, he will welcome

death as a means of escape from worldly entanglements, and of union with Him

whom he loves. In his case the Prophet’s sayings will be verified: “Death is a

bridge which unites friend to friend,” and “The world is a paradise for infidels,

but a prison for the faithful.”

On the other hand, the pains which souls suffer after death all have their

source in excessive love of the world. The Prophet said that every unbeliever,

after death, will be tormented by ninety-nine snakes, each having nine heads.

Some simple-minded people have examined the unbelievers’ graves and wondered at

failing to see these snakes. They do not understand that these snakes have their

abode within the unbeliever’s spirit, and that they existed in him even before

he died, for they were his own evil qualities symbolised, such as jealously,

hatred, hypocrisy, pride, deceit, etc., every one of which springs, directly or

remotely, from love of the world. Such is the doom of those who, in the words of

the Qur’an, “set their hearts on this world rather than on the next.” If those

snakes were merely external they might hope to escape their torment, it if were

but for a moment; but, being their own inherent attributes, how can they escape?

Take, for instance, the case of a man who has sold a slave-girl without knowing

how much he was attached to her till she is quite out of his reach. Then the

love of her, hitherto dormant, wakes up in him with such intensity as to amount

to torture, stinging him like a snake, so that he would fain, cast himself into

fire or water to escape it. Such is the effect of love of the world, which those

who have it often suspect not till the world is taken from them, and then the

torment of vain longing is such that they would gladly exchange it for any

number of mere external snakes and scorpions.

Every sinner thus carries with him into the world beyond death the instruments

of his own punishment; and the Qur’an says truly, “Verily you shall see hell;

you shall see it with the eye of certainty,” and “hell surrounds the unbelievers.”

It does not say “will surround them” for it is round them even now.

Some may object, “If such is the case, then who can escape hell, for who is not

more or less bound to the world by various ties of affection and interest?” To

this we answer that there are some, notably the faqirs, who have entirely

disengaged themselves from love of the world. But even among those who have

worldly possessions such as wife, children, houses, etc., there are those, who,

though they have some affection for these, love Allah yet more. Their case is

like that of a man who, though he may have a dwelling which he is fond of in one

city, when he is called by the king to take up a post of authority in another

city, does so gladly, as the post of authority is dearer to him than his former

dwelling. Such are many of the prophets and saints.

Others there are, and a great number, who have some love to Allah but the love

of the world so preponderates in them that they will have to suffer a good deal

of pain after death before they are thoroughly weaned from it. Many profess to

love Allah, but a man may easily test himself by watching which way the balance

of his affection inclines when the commands of Allah come into collision with

some of his desires. The profession of love to Allah which is insufficient to

restrain from disobedience to Allah is a lie.

We have seen above that one kind of spiritual hell is the forcible separation

from worldly things to which the heart cleaves too fondly. Many carry about

within them the germs of such a hell without being aware of it; hereafter they

will feel like some king who, after living in luxury, has been dethroned and

made a laughing-stock. The second kind of spiritual hell is that of shame, when

a man wakes up to see the nature of the actions he committed in their naked

reality. Thus he who slandered will see himself in the guise of a cannibal

eating his dead brother’s flesh, and he who envied as one who cast stones

against a wall, which stones, rebounding, put out the eyes of his own children.

This species of hell, i.e., of shame, may be symbolised by the following short

parable: Suppose a certain king has been celebrating his son’s marriage. In the

evening the young man goes off with some companions and presently returns to the

palace (as he thinks) intoxicated. He enters a chamber where a light is burning

and lies down, as he supposes, by his bride. In the morning, when soberness

returns, he is aghast to find himself in a mortuary of fire-worshippers, his

couch a bier, and the form which he mistook for that of his bride the corpse of

an old woman beginning to decay. On emerging from the mortuary with his garments

all soiled, what is his shame to see his father, the king, approaching with a

retinue of soldiers! Such is a feeble picture of the shame those will feel in

the next world who in this have greedily abandoned themselves to what they

thought were delights.

The third spiritual hell is that of disappointment and failure to reach the real

objects of existence. Man was intended to mirror forth the light of the

knowledge of Allah, but if he arrives in the next world with his soul thickly

coated with the rust of sensual indulgence he will entirely fail of the object

for which he was made. His disappointment may be figured in the following way:

Suppose a man is passing with some companions through a dark wood. Here and

there, glimmering on the ground, lie variously coloured stones. His companions

collect and carry these and advise him to do the same. “For,” say they, “we have

heard that these stones will fetch a high price in the place whither we are

going.” He on the other hand, laughs at them and calls them fools for loading

themselves in the vain hope of gain, while he walks free and unencumbered.

Presently they emerge into the full daylight and find that these coloured stones

are rubies, emeralds, and other jewels of priceless value. The man’s

disappointment and chagrin at not having gathered some when so easily within his

reach may be more easily imagined than described. Such will be the remorse of

those hereafter, who, while passing through this world, have been at no pains to

acquire the jewels of virtue and the treasures of religion.

This journey of man through the world may be divided into four stages – the

sensuous, the experimental, the instinctive, the rational. In the first he is

like a moth which, though it has sight, has no memory, and will singe itself

again and again at the same candle. In the second stage he is like a dog which,

having once been beaten, will run away at the sight of a stick. In the third he

is like a horse or a sheep, both of which instinctively fly at the sight of a

lion or a wolf, their natural enemies, while they will not fly from a camel or a

buffalo, though these last are much greater in size. In the fourth stage man

altogether transcends the limits of the animals and becomes capable, to some

extent, of foreseeing and providing for the future. His movements at first may

be compared to ordinary walking on land, then to traversing the sea in a ship,

then, on the fourth plane, where he is conversant with realities, to walking on

the sea, while beyond this plane there is a fifth, known to the prophets and

saints, whose progress may be compared to flying through the air.

Thus man is capable of existing on several different planes, from the animal to

the angelic, and precisely in this lies his danger, i.e., of falling to the very

lowest. In the Qur’an it is written, “We proposed the burden (i.e.,

responsibility of free-will) to the heavens and the earth and the mountains, and

they refused to undertake it. But man took it upon himself: Verily he is

ignorant.” Neither animals nor angels can change their appointed rank and place.

But man may sink to the animal or soar to the angel, and this is the meaning of

his undertaking that “burden” of which the Qur’an speaks. The majority of men

choose to remain in the two lower stages mentioned above, and the stationary are

always hostile to the travellers or pilgrims, whom they far outnumber.

Many of the former class, having no fixed convictions about the future world,

when mastered by their sensual appetites, deny it altogether. They say that hell

is merely an invention of theologians to frighten people, and they regard

theologians themselves with thinly veiled contempt. To argue with fools of this

kind is of very little use. This much, however, may be said to such a man, with

the possible result of making him pause and reflect: “Do you really think that

the hundred and twenty four thousand prophets and saints who believed in the

future life were all wrong, and you are right in denying it?” If he replies, “Yes!

I am as sure as I am that two are more than one, that there is no soul and no

future life of joy and penalty,” then the case of such a man is hopeless; all

one can do is to leave him alone, remembering the words of the Qur’an, “Though

thou call them to instruction, they will not be instructed.”

But, should he say that a future life is possible but that the doctrine is so

involved in doubt and mystery that it is impossible to decide whether it be true

or not, then one may say to him: “Then you had better give it the benefit of the

doubt! Suppose you are about to eat food and someone tells you a serpent has

spat venom on it, you would probably refrain and rather endure the pangs of

hunger than eat it, though your informant may be in jest or lying. Or suppose

you are ill and a charm-writer says, ‘Give me a rupee and I will write a charm

which you can tie round your neck and which will cure you,’ you would probably

give the rupee on the chance of deriving benefit from the charm. Or if an

astrologer says, ‘When the moon has entered a certain constellation, drink such

and such a medicine, and you will recover,’ though you may have very little

faith in astrology, you very likely would try the experiment on the chance that

he might be right. And do you not think that reliance is as well placed on the

words of all the prophets, saints, and holy men, convinced as they were of a

future life, as on the promise of a charm-writer or an astrologer? People take

perilous voyages in ships for the sake of merely probable profit, and will you

not suffer a little pain of abstinence now for the sake of eternal joy hereafter?”

The Lord Ali once, in arguing with an unbeliever, said, “If you are right, then

neither of us will be any the worse in the future, but if we are right, then we

shall escape, and you will suffer.” This he said not because he himself was in

any doubt, but merely to make an impression on the unbeliever. From all that we

have said it follows that man’s chief business in this world is to prepare for

the next. Even if he is doubtful about a future existence, reason suggests that

he should act as if there were one, considering the tremendous issues at stake.

Peace be on those who follow the instruction!


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