The Third Level of Life is that of Idris and Jesus (May God grant them peace), which is removed from the requirements of humanity, and is an angelic level of life and acquires a luminous  fineness.  Quite simply,  Idris and Jesus are present  in the heavens with their earthly bodies, which have the subtlety of bodies from the World of Similitudes and the luminosit y of astral bodies. There is a Hadith that states that at the end of time, Jesus (Upon whom be peace) will come and will act in accordance with the Shari‘a  of Muhammad  (UWBP).2  This indicates  that  at the end  times the religion of Christianity will be purified and divest itself of superstition in the face of the  current  of  unbelief  and  atheism  born  of  naturalist  philosophy,  and  will  be transformed into Islam. At that point, on the one hand the collective personality of Christianity will kill the fearsome collective personality of irreligion with the sword of heavenly revelation; and on the other, representing the collective personality of Christianity, Jesus (Upon whom be peace) will kill the Dajjal, who represents the collective personality of irreligion; that is, he will kill atheistic thought.

The Fourth Level of Life is that of the martyrs. According to the Qur’an, the martyrs are at a level of life higher than that of the other dead in their graves. Since they sacrificed their worldly lives in the way of truth, in His perfect munificence Almighty God bestows on them in the Intermediate Realm a life resembling earthly life, but without its sorrows and hardships. They do not know themselves to be dead and  suppose  only that  they  have  gone  to  a better  world.  Enjoying  themselves  in perfect happiness, they do not suffer the pains of separation that accompany death.3

For  sure  the  spirits  of the dead  are  immortal,  but they know  they are dead.  The happiness and pleasure they experience in the Intermediate World are not equal to the martyrs’  happiness.  Like  if  two  men  in  their  dreams  enter  a  beautiful  palace resembling Paradise: one knows that he is dreaming and the pleasure and enjoyment he receives are deficient. He thinks: “If I wake up, all this enjoyment will disappear.” While the other man is unaware that he is dreaming, and he experiences true pleasure and delight.

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2 Bukhari, Mazalim, 31: Buyu’, 102; Muslim, Iman, 242, 343; Ibn Maja, Fitan, 33.

3 See, Tirmidhi, Jihad, 6; Nasa’i, Jihad, 35; Ibn Maja, Jihad, 16: Darimi, Jihad, 7.

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