And the possible sense of death as essential non-existence does not apply here...

And the possible sense of death as essential non-existence does not apply here, for ascription of being to something essentially non-existent involves a contradiction, with the further observation that to ascribe the sense of essential non-existence to death does not appear in itself to be something correct.

However, that which is correct is that ‘death’ means transference from the apparent corporeal realm ( nash’eh-ye zahereh-ye mulkiyyeh ) to the hidden higher realm ( nash’eh-ye bateneh-ye malakutiyyeh ) . Or ‘death’ means the second life in malakut (the realm higher to that of physical nature) following the first life in the realm of mulk (physical nature). Both of these senses involve being, or rather refer to a mode of being more complete than that of mulk.

This is because life in the world or physical nature is adulterated with lifeless physical materials and their life is an ephemeral accident, as opposed to the substantial (i.e. inherent in substance) life of the realm of malakut where the souls obtain independence (from all elements of lifelessness that characterize the physical world).

That realm is the realm of life, life being its essential quality, and the non-corporeal bodies of Barzakh ( abdan al-mithaliye barzakhi ) have their existential dependence on the souls, as has been demonstrated in the place proper to it. Moreover, the life of malakut - which is expressed by ‘death’ ( al-mawt, in the verse) in order not to weigh heavily on the ears of the listeners - does relate to creation and is under the power of the Sacred Essence.

The meaning of ‘trial’ and ‘test’ and the character of their ascription to God, the Exalted and the Glorious, was mentioned during the earlier exposition of some traditions. It was explained that ignorance (implicit in the meaning of ‘trial’ and ‘test’) cannot be ascribed to the Sacred Essence, and there is no need of interpretations and studied explanations in this regard. Here we shall briefly explain this issue.

At the beginning of their creation, the human souls are nothing but pure potentialities and are devoid of every kind of actuality inclining either toward felicity or wretchedness. It is only after their coming into the ambit of physical, substantial motion and voluntary actuality that the potentialities and capacities change into actualities and distinctions.