Imam Khomeiniin his famous book of "Combat with the self" has undertaken very useful discussions in this regard as following:
In that world, the role of the sensual forces assumes graver dimensions. This is the place, where the struggle and conflict between the divine forces and the fiendish ones is more severe and also more significant.
Everything that exists in the external or visible world drifts to this hidden world, and is manifested there. Whichever of the forces whether godly or devilish, is victorious here is essentially triumphant there also.
So, the jihad al-nafs or the internal struggle is of great significance for all great religious thinkers, mystics, and moralists.
It can be rather considered as the origin and the source of all felicities or woes, and of promotion and sublimation or debasement and degradation of self. One should be extremely self-conscious while undertaking this jihad.
Because, it is possible that, God forbid, due to the defeat of heavenly forces, the self is left vacant for the unholy occupation of the vicious and unworthy satanic legions, and hence causing an eternal loss to the human being that cannot be retrieved.
Even the intercession of an intercessor cannot save him from becoming an object of the wrath and indignation of the Most Merciful of the merciful. It is also possible that man’s intercessor may become his adversary.
It is a pity that such a thing should happen to anyone that one who pleads for him should become his opponent. God alone knows that what misfortunes, what perils and what hardships are to follow Divine wrath and antagonism of God’s friends, compared to which all the infernal fires, plagues, evils, serpents and scorpions are insignificant and mild.
God forbid, whatever sufferings of hell have been described by saints, ascetics, and mystics, compared to them all the imaginable pains and sufferings of this world are very mild.
All of the torments about which we have heard, are trifle and insignificant when compared to the miseries one has to undergo in the Hereafter. Heaven and hell whose account has been given in the Book and in the traditions of prophets of God are certainly the heaven and hell of wicked actions, and are prepared for rewarding or punishing good and bad human deeds.
There is a subtle allusion also to the heaven and hell of morality, which is more significant than even the Bihisht al-liqa, the heaven of beatific vision, and the Jahannam al-firaq, the hell of separation from Him. This is considered to be of great significance but is hidden from our eyes and is opened to them alone who deserve it.
You and me who do not deserve it should not doubt it. We should have faith in it, since God and His friends have told us that this non-detailed (ijmali) faith also is beneficial for us. Sometimes, it is also possible that unbelief arising out of ignorance, and unreasonable rejection, without any knowledge and understanding of the truth may bring great harm to us, the extent of which is unthinkable. In this world we cannot understand those harms.
If you hear something, which has been, reported from any thinker, mystic or ascetic, do not refute it or consider it invalid just because it is not in accordance with your taste, or does not fit in your mode of thinking.
This idea may have its origin in a higher source, inaccessible to you like the Qur’an, hadith, or reason. How strange it will be that a faqih issues a fatwa (a religious or legal opinion) regarding a certain ayah (a pecuniary compensation for any offence against a person) of which you are ignorant, and you reject it without checking the relevant evidences. Or, when a holy person or a mystic speaks something concerning religious learning, or he refers to the conditions of heaven or hell, it is easy for you to refute him or even dare to insult him. For it does not need much thinking or knowledge.
But do not forget that it is possible that the person, who is an authority on that subject and a master in that field, might have traced it back to the Holy Book, or has access to some traditions transmitted from infallible Imams (AS), and you may not have come across it. In that case, you would be guilty of rejecting God and His Prophet (S) without any plausible excuse.
You have no justification to say later that your judgment was not correct, your knowledge was limited, or that you had heard a certain person speaking otherwise on the minbar (pulpit); such excuses are unfounded, and in any case let not your objective be blurred.
Whatever has been related about the paradise of good morals and deeds and about the inferno of bad morals and deeds refers to the states, which we cannot experience here.
Thus, my friend ! take great care, search for remedy, and try to discover the ways and means of deliverance for yourself. Seek refuge in God, the Most Merciful, and Beneficent, and beseech His mercy with humble supplications and lamentation, so that He may help you in this holy war against your carnal self and you may be victorious and the domain of your heart may be liberated from evil influences, Imam further explains.
The fiendish legions may be turned out of the place so that it may be given in the possession of its rightful Owner, and the felicities, honors and joys may be granted to you by God. All the praises that you have heard of the Heaven, its hours and its mansions, are nothing compared to Divine Bliss, nothing can be estimated higher.
That domain is absolutely a divine sphere, which has been described by the friends of God from this rightly guided luminous ummah (millat al-bayda). This is a world of pleasures, which no ear has ever heard of, and no human heart has ever experienced.
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