The laws of sharia are the orders and the prohibitions of Allah. These orders and prohibitions are the means by which one can overcome his compositional imposition.

At the very least, complying with these orders and prohibitions will create a state of paradise… At best, it will eliminate one’s bond to his composition and remove his identity! When the composition is removed the person unites with Allah. When one unites with Allah the meanings of the divine names are expressed through him as Allah likes. 

In short, one’s eternal bliss depends on his ability to overcome his compositional imposition and to know Allah, to moralize with the morals of Allah, so that all of the divine names can be expressed from him.

On the contrary, if one knows the reality but despite this knowing he continues to comply with his compositional and habitual inclinations then there is indeed suffering awaiting him in the end. This is the suffering known as the ‘stop-over at hell’ for believers.

This very long ‘stop-over’ is a forceful compelling way to enable the abandoning of habits and conditioning that one failed to in this world. Hence, we can say the pain and suffering of letting go of worldly ties is predestined for such a person.

So, when we comply with the laws of sharia we partly overcome the composition and become moralized with the morals of Allah.

On the contrary, actions that are driven by compositional motives naturally create one’s hell. When the person continues to act in congruence with his compositional inclinations he consequently creates a state of suffering. This is the result of not obeying the laws of sharia.

Sharia consists of the Quran and the recommendations of Rasulullah (saw). The Quran comprises the absolute divine laws. All else is humanly interpretation derived from the compositional make-up, which don’t have any effect over the divine laws and thus there is no obligation to apply them.

This is a very fine point and it must be understood well.

Laws that are not revealed through Uluhiyyah are formulated by humans and are thus outputs of humanly compositions.

If a person is a Nabi his teachings may be followed and applied but if he isn’t a Nabi then he is not notifying you of the laws of Allah. He is simply sharing the laws construed by his composition. It is not mandatory for you to follow him. 

If you, however, find meaning in these laws that propel you towards divine bliss then you are free to follow and apply them, but if you don’t, then you do not have to follow and you are not responsible for it either.

This is why when one dies, he will not be asked of his specific religious school or tariqah, as these notions will not be valid. One will only be called to account and faced with the consequences of whether he complied with the divine laws or not.