Lecture M

In the Name of Allah, the Merciful, the Compassionate

THE DEGREES OF THE UNITY OF EXISTENCE (WUJUD)

The equivalent of the word Wujud is EXISTENCE in our language; in the Persian language it means FINDING WHAT IS DEMANDED AND DESIRED. It has the customary meaning BODY; however, the dictionary books mention this meaning only figuratively and metaphorically. In the terminology of tasawuf (Sufism) it means DHUL WUJUD MAWJUUD (the existence that possesses a body).

What we want to mean by the word of wujud is that, HIS EXISTENCE IS FROM HIMSELF AND WITH HIS SELF. THE EXISTENCE OF THE ALL CREATURES IS FROM HIM AND THEY SUBSIST ON HIM. The researcher sufists to point to this reality call it: LA TAAYYUN and ABSOLUTE EXISTENCE. Because THE SELF OF WUJUD is not known by any names, attributes, acts and restrictions. He is exempt from all known limitations. May be all definiteness are the same with the Self at this degree.

A. Avni Konuk, FUSUSU’L HİKEM ŞERHİ, Vol 1, pp-4

The manifestation degrees of the absolute existence are SEVEN.

1) La Taayyun (No Manifestation), 2-) The first Taayyun (The first Manifestation), 3-) The second Taayyun (The Second Manifestation), 4-) The degrees of the souls, 5-) The degree of dreams, 6-) Physical, 7-) The degree of human

1- THE DEGREE OF LA TAAYYUN, THE ESSENCE OF THE SELF

It would not be wrong if one call this degree as the degree of indefiniteness, because knowing one thing happens through his names, attributes and actions. All qualities, signs and names that enable to be known are HIDDEN and CONCEALED at this degree. A. Avni Konuk cited forty seven names for this degree in ‘Fusus Şerhi’.

The origin, root, source and foundation of all visible and invisible realms are at this degree. The information about the things we get through intellect, seeing and feeling in the physical realm and in the world and in the universe enlightens us about the content of this degree. As an artwork is the proof of the existence and perfection of its maker, corporeal and material objects AS SHADOW BEINGS, too, indicate the EXISTENCE OF GOD IN HIS ESSENCE OF THE SELF. As shadow shows the existence of the person or thing that causes it…
However, what is complicated and indefinite is the indefiniteness of the structure of the universe that has been expanding onto six directions for billions of years, which will also keep expanding for ever, can be together hidden and concealed. This is just like the indefiniteness of SPERMS, the human seeds, trillions of living cells and billions of micro living beings and the organs that also shows a multiplicity coexisting flawless, faultless and in compliance with the laws of heredity.

This degree is the essence of the Absolute God, and there are no other degrees above it.

The author, our venerable Visali (may Allah exalt his mystery) says the following about the mentioned degree in his eulogy of THE DEGREES OF THE UNITY OF EXISTENCE:

THE TRUE DEGREES OF THE UNITY OF EXISTENCE IS SEVEN
SAID THE SPIRITUAL GUIDE OF THE COMMUNITY OF TAWHEED
ONE OF THESE DEGREES IS THE ESSENCE OF THE SELF, LA TAAYYUN
THERE ARE NO NAMES, ATTRIBUTES OR THE QUALITIES OF THE CREATURES AND WORLDS
THANKS, THANKS O MY SUSTAINER, YOU LET US KNOW THE MYSTERY OF ONE
YOU SHOWED YOUR LIGHT AND YOUR APPEARANCE IN THE WORLDS
WHY DID YOU COME TO THIS WORLD? TO KNOW THE SUSTAINER
IF YOU CAN NOT SEE THE JAMAL (BEAUTY) IN THIS
YOUR EYES CAN NOT SEE THERE

As a verse has this meaning: “THOSE WHO ARE BLIND IN THIS WORLD WILL BE BLIND IN THE AFTERLIFE, TOO”. The hadith that interprets this verse says: “A PERSON DIES AS HE LIVES, AND RESURRECTS AS HE DIES”.

BEING BLIND IN THE WORLD is the blindness of the heart. This means that if an obligated person that was ordered with worshipping has not been able to attain the knowledge about the DEGREES of UNITY OF EXISTENCE in his lifetime, he can not attain it in the afterlife, either. People have three phases in terms of cognizance. In other words, IN HIS THREE DIFFERENT LIVES, HE HAS THE SPIRITUAL LEVEL, THE LEVEL OF CLOSENESS TO GOD, AND THE COGNIZANCE LEVEL. The mentioned hadith informs us about the fact that one’s level of living, his knowledge level about Allah and his cognizance in this world will be the same in the grave and in HIS FUTURE LIFE IN THE AFTERLIFE that will last for ever.

Thus, the importance of knowing the unity of existence and its degrees is understood once more.
Even though those who are granted the paradise do not repent, but when they see others above their degree they feel sad because of not being able to reach that degree.

In the GREAT PRAYER eulogy in the Anthology of Visali, the following is said by naming the degree of the essence of the Self, ONENESS SELF.

O MY ALLAH THAT CONCEALED ALL NAMES AND ATTRIBUTES, CONQUERED THE DOMINIONS OF CREATION AND HAQQIYYAH, MAKE MY BODY VANISH AT THE DEGREE OF ONENESS SELF.

2- THE FIRST TAAYYUN, UNITY DEGREE

La Taayyun is the first emanation degree, the first deigning of the Existence of the Absolute God after the essence of the self. It has many other names cited in the literature of Sufism. As the name of The First Taayyun was given by Muhyiddin Ibn’ul Arabi and as he is the first representative of the truth of (school of) the UNITY OF EXISTENCE, respecting him we used the name he established.

The names of THE DEGREE OF DEITY, THE TRUTH OF MUHAMMAD ARE used frequently. According to the expression of Ahmet Avni Konuk who wrote a commentary on Fusus:

“The name of this degree is the comprehensive name of ALLAH who contains all attributes, names, and natural abilities and talents.

Even if the effects of these attributes and names do not appear, it is still He.

“ALLAH IS ALTOGETHER INDEPENDENT OF (HIS) CREATURES” (SURAH AL- ANKABOOT, 29/6)

The above verse points to this degree.

In the Great Prayer eulogy in the Anthology of Visali

O ALLAH THAT CONTAINS ALL NAMES AND ATTRIBUTES AND THE SOVEREIGNTY OF CREATION AND HAQQIYYAH, I WORSHIP YOU AT THE DEGREE OF THE DEITY OF THE SELF.

The truth of this degree is the collective emanation of all of the divine names and attributes briefly, shortly and succinctly.

There is no separation or distinction between them. As the source of this manifestation is the Essence of the Self, the power that brought the manifestation into existence is called FAYZ AL AQDAS.

Deity is possible with the existence of names and attributes. At this first emanation, the order of ‘BE’ took place. However, this formation consisted of only the turning into SCIENTIFIC FORMS, not distinction and affecting. That is, at the degree of La Taayyun, the NAMES and ATTRIBUTES that had been hidden and concealed came to existence through knowledge by removing their covers and secrecy, in other words they emanated as SCIENTIFIC FORMS. This degree is subtle. However, this subtlety is when compared to the next degree, the Second Taayyun degree. It is one degree more condensed compared to the previous degree, the degree of the Essence of the Self. Because the divine names that will bring forth all the souls and realms at the subsequent degrees were determined scientifically with their all details, delicacies and subtleties, these scientific forms are also called ETERNAL KNOWLEDGE. The ETERNAL KNOWLEDGE of all creatures and those that will be created exists at this degree.

The mentioned degree, due to its explained aspect, is also called the GUARDED TABLET. Thus the truths and cognizance of DEITY, THE TRUTH OF MUHAMMAD, SCIENTIFIC FORMS, THE ETERNAL KNOWLEDGE AND THE GUARDED TABLET (Lawh-I Mahfuz) are the key concepts this degree teaches us.

Latif (Gentle) is one of the names of Allah Taala. It is the opposite of condensed and intensive objects. In the Fusus Şerhi it was used with this meaning and in the glossary of the Commentary (Fusus) it is described as the opposite of what is condensed, not physical. In other dictionaries it also has the meanings delicate, deep, subtle-knowing the secrecies and contains them.

“HE IS SUBTLE (THE ONE THAT UNDERSTANDS THE FINEST MYSTERIES) (AND) IS WELL-ACQUAINTED (WITH THEM)” (Surah Al Mulk, 67/14)

This verse expresses that the divine Wujud (existence) is subtle and exempt from a body or physical material dimension. Fusus Şerhi tells that the degree of the Essence of the Self is ALTAF-I ALTAF-I LATIF, that is GENTLER, MUCH MORE GENTLER. Intellect faces difficulty in understanding three times as gentle as being gentle (Latif). Anyhow, the capacity of intellect is not enough to understand and comprehend thoroughly.

After this mentioned degree, in this manifestation of wujud, a measured and programmed condensation–intensiveness occurs. The measured condensation continues at subsequent degrees and reaches to the most condensed seventh degree, deigns and manifest in the current structure of humans. All things, objects and innumerable creatures that live in the visible borders of the universe were created through the condensation.

The biggest purpose in the creation of the universe is the cognizance of Allah Dhul Jalal (the majestic), knowing that 1-He exists, 2-He is one, 3) He is a SINGLE entity. Humans need to know the degrees of the unity of existence to be able to achieve the mentioned three-staged cognizance. This knowing is necessary and obligatory (fard).

A baby needs to be fed after he was born. He can not eat every kinds of food, either. His digestive system has a structure to be able to digest mother’s milk. The conditions that enable breast-feeding must be there mutually for both the baby and the mother. The conditions that should be provided by the mother are, the production of the milk, and transferring this milk to the place suitable for the (breast) feeding in the body of the mother, the breast having a structure that can approach the mouth of the baby, and the nipple. The muscles of mouth of the baby should have enough power to suck the breast, and he should transfer the milk to the stomach and intestines through the esophagus and until the end, should possess the conditions of the digestive system. For breast-feeding, the mutual conditions for both the feeder and the one who is fed should coexist.

In the same manner, the Sun informs us about the truth of its existence, and offers its heat, energy and others in the ratios that the world and those it contains need, and it manifest itself by deigning step by step to the surface of the world.

Allah Dhul Jalal deigned seven degrees to inform us about his existence. The essence of the each degree is again Allah himself. He manifested by deigning from His Self to His attributes, from His attributes to His actions and from His actions to His artwork that is His objects and all worlds. Thus, His existence ATTAINED THE POSSIBILITY TO BE KNOWN and humans attained THE ENVIRONMENT TO KNOW that Allah is THE TRUE GOD, which is the purpose of their creation. Thus the main conditions needed for worshipping that are pertaining to the God to be prayed to and the WORSHIPPER-SERVANT who prays, materialized.

The concepts of deigning, manifestation and degrees should not be imagined as the layers in the crust of the earth, i.e. alluvion on the top, sand and pebble under it, then the layer of clay and water and fire layers. All degrees in the outer realm and the interior realm altogether form a unity without layers.

The author expresses the mentioned truths in the human body, the interior realm as follows:

Sıdkı, apply these degrees of the unity of existence to your nafs
The example of the truth of your nafs is LA TAAYYUN of THE SELF OF GOD
The example of the self of Nafs, the example of the first Taayyun
The example of all existence is All Hay bismillah
The example of the attributes is also the example of All-Merciful
The example of the animal soul, the example of absolute mastership
The appearance of the organs, the example of the realm
The appearance of humans is the same of the example of the parts

“AND OUR COMMAND IS BUT A SINGLE (ACT), - LIKE THE TWINKLING OF AN EYE” (54/50)

“HE RULES (ALL) AFFAIRS FROM THE HEAVENS TO THE EARTH” (32/5)

The meanings of these verses and the fact that humans possess the degrees of the unity of existence in themselves were expressed by THE AMIR AL MUMININ ALI IBNI ABU TALIB with his following word:

“You do not know that the medicine you need is at you and you do not see that the reason for your trouble it is you. You suppose that you’re a small body, in reality the bigger realm is added up, rolled up inside of you”.

Humans being in force of a mirror

“Creatures other than God, all the things that is called a realm are like shadow of a person compared to the God. Thus, all beings other than (the Self) of Allah are the shadows of Allah. When the end of the world comes (on the day of the great Qıyamah, the Judgment Day) the visible beings of the creatures, attributions, relativities and occurrences and the ATTRIBUTES and NAMES that cause their appearance are destroyed together. As per the verse “To Him will be your return – of all of you. (Surah Yunus 10/4)” and a hadith (!) saying everything returns to its origin, they return to the single existence of the self of God”.
(Fusus Şerhi, vol 3, pp-8)

As all humans in general and in its special meaning the MATURE HUMANS are favored by Allah and are the manifestation place of the SELF, ATTRIBUTES, names and actions of Allah, they are called MIRROR and THE MIRROR OF GOD. The reason for this is that Allah manifests at perfect degrees to the humans more than other creatures.

The Mawlid says:

“I MADE YOUR SELF A MIRROR TO MY SELF
AND I WROTE YOUR NAME WITH MINE”

Another wise person said:

“THIS WORLD IS A MIRROR, EVERYTHING SUBSISTS BY GOD
ALLAH IS ALWAYS SEEN FROM THE MIRROR OF MUHAMMAD”

The above given couplets express the mentioned truth.

The venerable sheikh Ibnu’l Arabi (may Allah exalt his mystery) says:

“The world is the form of the God, and He is the Sustainer as the soul of the world. Thus human is the great realm.”

As per the scholars of philosophy human is the small world. However, those who know Allah thoroughly said that human is the great world. Because the science of the philosophers concentrate on the shape- mould and material structure of humans while those who know Allah looks at his meaning and his unseen identity. Mawlana says in his Masnawi:

“You are the small world as far as the shape is concerned
You are the big world as far as the meaning is concerned.”

Attribution of men with both qualities is true. When looked at his shape, saying he is the small world, and when looked at his meaning saying he is the BIG WORLD would be appropriate.

Shapes informing about the meanings

These beings (creatures) are certainly imaginary, however they are Godly,
The person, who understands this, unravels the secret of Tariq (the morning star)

M. Ibnu’l Arabi

“People are asleep; they awake when they die!" says Rasulullah (pbuh)”. Dreaming in the sleep in the world would come to mean dreaming in sleep within sleep.

Those who have the taste of Muhammad reach to the level of observing GOD who manifests as visible objects by imagining him as if the realm of dream in this worldly life that consists of negligence sleep.

They awake from the sleep of heedlessness with FANAFILLAH (extinction in Allah) and in the morning of baqabillah (attaining immortality in Allah) and views the fact that what appears in all forms in the universe, and the objects that are perceived by the five senses is GOD THROUGH THE EYES OF ONENESS.

They interpret what they see in the worldly life, part of the physical realm, with this perception. Because every form gives personality to a meaning, and the meanings are corporeal and invisible, and when it is related to the condensed form, its perception through feeling becomes possible.

As the deeds of God consist of corporeal meanings, condensed forms are needed to view them.

The wise people interpret what they see in this world and reach to their meanings. But those who lack this knowledge can not perceive the meanings of the forms in the world as they can not interpret them.

3- THE SECOND TAAYYUN- The emanation of the existence of God at the second degree

We explained in the First Taayyun part that divine names and divine attributes, and the existence of the Absolute God were determined by the attribute of knowledge collectively, briefly, shortly and succinctly.

The Second Taayyun is the occurrence of a second designation by the Absolute God making the Existence of His Self more condensed. Both happen as SCIENTIFIC FORMS. If we think the mentioned subject in the interior realm, the structure of the human, it resembles to the fact that when a person wants to do something (take an action), this appears in his mind as thoughts, initial ideas. The truth of naming them as scientific forms is this. It may be called as the mental body, too.

All of the three degrees explained so far are of gentle structure. At each deigning, condensation-intensiveness increases compared to the previous degree.

Even though the emanation of the existence of God at the first degree, the first Taayyun, and the emanation of the existence of God at the second degree, the second Taayyun are scientific forms and thoughts that appear in the heart, the difference between them is: in the first designation they know COLLECTIVELY, BRIEFLY, SHORTLY AND SUCCINCTLY and the difference of one from others is not clear. The scientific forms at this second degree, the thoughts in the heart, in the structure that represents the interior realm, turn into UNITS AND MULTIPLICITY and each one of them is known by the qualities that make it different from others. The truths of the things and objects are known by becoming distinguished with their names as being the reasons for themselves.

And the last designation is the existence of God as the reason for THE EXISTENCE OF THE DEITY at this degree.

4- THE DEGREES OF SOULS- THE REALM OF SOULS

The scientific forms at the degree of ONENESS, the synonymous of the Second Taayyun, get condensed a level more and turn into SIMPLE SUBSTANCE.

Due to this condensation and differentiation they get the name of SOUL.

One of the names of Allah Taala is LATIF (Gentle). As there are three-DIMENSIONAL material organs in the structure of humans like eye, ear, teeth, bones and other organs of our anatomic structure, there are also organs with different structures than the mentioned ones and they can not be seen by physical eyes as they are our LATIF-STRUCTURED organs, for instance intellect, mind, memory, imagination, wahm (suspicion) and the like organs (mechanisms). They reveal themselves by their effects, strengths, and other actions. As we show the existence of intellect in our personal structure with our behaviours, we remember the things we saw in the past by our memory. The mentioned strengths and powers also exist in outer realms outside our personal structure.

For instance, the revolving of the Sun, the Moon and the stars, all the things that are part of the galactic system and their other movements appear as the clouds in the sky, the winds, the sunlight and the solar energy, and the actions on the seas and the rivers. These are in the outer realm and the visible ones.

The gravitation, electro magnetic power, the powers that constitute the order of the universe that are called powerful and weak atomic nucleuses are latif (corporeal) structured ones. Their existence is known when they are in action. What is seen is the ACTION and MOVEMENTS of material structured objects, not the structure and essence of the moving force.

There are no motionless objects, things and creatures. Even the solid objects like stone, marble etc are in motion with the effect of THE FORCE OF ATOMIC NUCLEUS, the biggest force.

For instance, the nucleus force in the atoms is favoured by the power attribute of the soul. But, the power of the nucleus of the uranium atom and the qualities of other subatomic particles are not the same with those of the hydrogen atom. They have similarities and also differences.

Producing actions shows that the owner of the action is LIVE and LIVING. All creatures own a SOUL as they are living ones, because the soul is the recipient OF THE ATTRIBUTE OF LIFE.

The author, our spiritual guide the venerable Visali says in his THE EULOGY OF THE MYSTERY OF HUMANS:

I SAID ALLAH TO MY SUSTAINER IN THE REALM OF THE SOULS
IN THE ADDRESSING OF 'AM I NOT YOUR LORD’
I WOULD NOT SAY ‘ YES, YOU ARE’ IF I HAVE HAD NO MIND

THE EXISTENCE OF THE SOUL IN OUR ANATOMIC STRUCTURE AND IN THE OUTER REALMS

All creatures take their liveliness from their SOUL. SOUL is A DIVINE SYNTHESIS of the attributes of Allah that prove His existence, i.e. LIFE (AL- HAYAH), KNOWLEDGE (AL-‘ILM), WILL (AL-IRADAH), POWER (AL-QUDRAH), HEARING (AS-SAM’), SIGHT (AL-BASAR), SPEECH (AL-KALAM). The relations of solid objects, plants, animals and humans in the mentioned synthesis structure are different. The souls of the solid objects are different from those of the plants, and the soul of each creature in the same group is not the same with that of other group members. They are different.

The FORCES that constitute the synthesis structure of the soul:

1- THE ATTRIBUTE OF LIFE (AL- HAYAH): Allah Taala is Hayy (the ever-living) from the past eternal to eternity. His liveliness is special to himself, and does not look like the liveliness of the creatures. The life of the creatures, too, is born from the life attribute and takes its strength from it. It is given by Allah Taala as a trust at birth, in the way to fit the conditions of the life in the world.

2- THE ATTRIBUTE OF KNOWLEDGE (AL-‘ILM): It is attributed with the attribute of knowledge. Allah Taala knows everything perfectly, completely and excessively. HE KNOWS THOSE ARE UNSEEN … THE KNOWER OF THE INVISIBLE AND THE VISIBLE WORLDS.

3- THE ATTRIBUTE OF WILL (AL-IRADAH):

Universe was created by the will of Allah Taala. His will is exempt from limitations, restrains and compulsion.

4- THE ATTRIBUTE OF POWER (AL-QUDRAH):

The power of the Wajib Taala is limitless. It comprehends everything. It is exempt from weakness and on the contrary he is powerful to do anything. What he will is created in the twinkling of an eye when he says ‘BE’. From the smallest creature to the biggest creature, all creatures continue their life in the structure of the universe, in a magnificent and perfect order and this shows the greatness and goodness of the attribute of power (Al Qudrah). When there is the attribute of AL QUDRAH, the existence of THE PERSON who is attributed with that attribute is compulsory. The Sufism rule that ‘ATTRIBUTE DOES NOT GET SEPARATE FROM THE SELF. NEITHER DOES THE SELF’ should not be forgotten.

5- THE ATTRIBUTE OF HEARING (AS-SAM’):

Allah Taala hears everything. It should not be supposed that everything is other than the existence of Allah. They are, too, created from the existence of Allah and deigned and manifested. He controls and sustains all of his creatures as necessitated by his ABSOLUTE SOVEREIGNTY AND DOMINION.

6- THE ATTRIBUTE OF SIGHT (AL-BASAR):
Allah sees, and knows all creatures perfectly and away from incompleteness with the attribute of sight special to His Self.

7- THE ATTRIBUTE OF SPEAKING (AL-KALAM):

He has speaking special to himself at perfect level. He knows all languages in the world and notifies them his ORDERS, PROHIBITIONS through revelation to Prophets, inspiration and dreams in the language they understand. TORAH was revealed in Hebrew, the noble Bible was (written) in Greek, and the glorified Qur’an in Arabic language. He hears the speaking of all people those who are dead or living and those who will be born, i.e. still in the womb of the mother or in the loins of the father and hears the speaking of animals in the twinkling of an eye, understands all of them and gives answers when necessary. Seeing, hearing, speaking with and meeting the needs of trillions of living beings simultaneously, and continuation of this situation from the past eternal to the eternity shows the greatness, sublimity of ALLAH TAALA that possesses the mentioned attributes and other attributes of perfection. The words are unable to be able to express the existence of the self of God thoroughly and Allah Taala is exempt from what has been said.

The first attribute among these seven attributes is life, which is a general attribute. Saying a general one means it contains the other six attributes in itself. This resembles to the ALLAH name of the God that includes all other attributes and names of him. However, the name of Hayy (the Ever-Living) has a certain amount of names collectively in itself. That is to be able to HAVE A LIFE, the appearance of WILL, KNOWLEDGE, SIGHT, HEARING and CREATION attributes collectively and affect it. Creatures obtain the possibility of living with such a synthesis structure.

Thus, the attribute of life becomes synonymous with other positive attributes of Allah in terms of the PERFECTION they have. That is why the venerable VISALI said in his eulogy of THE PERFECT ROSARY: O ALLAH YOU MADE ALL SOULS EXIST WITH YOUR LIFE.

Each creature, all of them from atoms to galaxies owes THE QUALIFICATION AND CAPACITY to its SOUL. This capacity allows it to fulfill the purpose of its creation that is what duty it has been created for in the order of the universe, the ORDER OF ALLAH. However, as the jobs creatures carry out differ in terms of proportions and levels, their SOULS, too, differ. That is why the number of the souls equals to the number of the creatures.

Even though the souls are the recipients of the synthesis structure of the mentioned SEVEN ATTRIBUTES, this reception is not at the same ratio for each soul. The most developed souls are of the souls of humans and then respectively the souls of animals and plants and finally those of the inanimate, solid objects.

Humans and animals are live due to the favour of the attribute of life. Even though the life expectancy of each individual is an average of 60-70 years, some people live less than this or more. This difference stems from the structure and capacity of SOUL. Upon death, the relation of the soul with its material structure –body- is cut off and the life in the grave starts. The SOUL and its forces, which are THE SYNTHESIS OF SEVEN ATTRIBUTES, REMAIN UNCHANGED. The Soul is alive, and has its will power and wants to do something, but as these actions will come into existence through the connection of the soul with the body, and as the soul left the body, the actions remain abstract as a plan and, can not turn into action.

The valuable prophet (peace be upon him) clarifies this issue with his following hadith: “A DEAD PERSON SEES THOSE WHO WASH HIS/HER CORPSE AND THE PEOPLE AROUND HIM/HER, THE ONES WHO TAKE THEM TO THE CEMETERY AND PUT INTO THE GRAVE. They have no power to talk.”

A new life starts in the grave. “A PERSON DIES AS THE WAY HE LIVES AND HE RESURRECTS AS HE/SHE DIES”. This hadith contains satisfactory information in its content. The dead person’s spiritual level, mind and consciousness, pleasures, thoughts and the things he was busy with do not change at the moment of death, in his life in the grave and when at the time he resurrects, they are all the same. If he spent his whole life to satisfy the needs of his materially-structured body, working for that, putting all his efforts for that, he seeks the same in the grave, too. But…ah!..alas!.. The conditions of the world life do not exist in the grave. His first distress starts here. Sleep is the sister of the death. When a person awakes, he remembers what his mind was busy with, what he was planning to do before his sleep, and tries to carry out it.

The things dreamt about in the sleep gives the exact impression that they took place in the worldly life and supposes him in the worldly life. He only understands that it was a dream after he awakes… he gets sad why it did not continue if he dreamed about good things, if he dreams about horrible things, he feels relieved saying thanks to God, it was only a dream.

If the person attained the conditions to adapt to the life in the grave while he was alive… If he achieved the maturity in the hadith: “DIE BEFORE YOUR DEATH.” If the heart got satisfactory Islamic knowledge about the grave and other stations of the life in the afterlife, the life in the grave turns into a heaven-like life. There are the details in the section of the truths of the life and death