Nothing is annihilated in its reality, although its sensible form may be effaced. This immortality of forms is a grace of Allah. (Fusus al-Hikam Fas Ilyasiyah)Secularist, agnostic and atheistic objections to the idea of afterlife are well known but Sufi understanding of the latter is not so well known. Exposing oneself to the Sufiystical/metaphysical view dissolves these objections. Let us have a glimpse of them.Other world is better described as higher world and the two worlds – here and there – are ultimately not separated. The Beyond can be within though too deep to be accessed ordinarily. None of us – not even among atheists – is ready to go for certain sins. It means all of us live lives with some consciousness of sin that costs us exile from heaven that is the serenity of spirit that accompanies clear conscience. 

Dreyfus and Kelly’s All Things Shining shows how there remain a lot of entry points to certain space that partakes of Heaven – a fulfilled or meaningful life is the life giving shade of heaven we all seek here – open for those who don’ t know God as believers know Him. The world is indeed a ravishing bride or houri that chooses to unveil before all who care to see. Dostoveskyean insight “This very garden is the Garden of Eden” is shared by saints of all traditions. How challenging it is to feel this when one strolls in one’s garden. Darshan or deedar of a saint or prophet is a vision of Heaven. It is prophets, saints, sages, artists – messengers of love and beauty – that invite us to exchange the hell of our own making for the Heaven. Heaven is accessible here and now, albeit partially, to all. And if we haven’t found a semblance of heaven here, we can’t get it there. It isn’t a deal with insurance company that you pay premiums for life here and get returns there. Every moment is, to transpose Renan’s metaphor for nation, a plebiscite for heaven or hell. God has ordained self determination.

Ibn Abbas has........

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