Reward and punishment of the real kind, Ibn Zaddik thinks, are not in this world but in the next. In this way he accounts for the fact of the prosperity of the wicked and the sufferings of the righteous. Another proof that this world cannot be the place of final reward and punishment is that pleasure in this world is not a real good, but only a temporary respite from disease. Pain and pleasure are correlative, as we saw before (p. 136). In fact pleasure is not a good at all; for if it were, then the greater the pleasure, the greater the good, which is not true. Reward in the next world is not a corporeal pleasure at all. The evil which happens to the righteous in this world is often a natural occurrence without reference to reward and punishment, and may be compared to the natural pleasures which men derive from the sense of sight and the other senses, and which have nothing to do with reward and punishment. Sometimes, too, this evil is inflicted upon the good man to forgive his sins. Real reward and punishment are in the future life, and as that life is spiritual, the reward as well as the punishment is timeless. The Mutakallimun think that animals and little children are also rewarded in the next world for ill treatment, suffering and death which are inflicted upon them in this world. So we find in Joseph al Basir's Mansuri. But this is absurd. If the killing of animals is a wrong, God would not have commanded us to do it, any more than he ordered us to kill human beings in order that he may reward them later. Moreover, we should then deserve punishment for killing animals if that is wrong, and there would follow the absurdity that God commanded us to do that for which we deserve punishment. Besides, if the animals deserve reward and punishment, they should have been given commandments and laws like ourselves. If this was not done because animals are not rational, reward and punishment are equally out of place for the same reason. When the soul leaves the body in death, if she exercised her reason in the pursuit of knowledge, she will continue her existence forever in the upper world. This is her happiness, her reward and her paradise, namely, to cleave to her own world, and to shine with the true light emanating from God directly. This is the end of the human soul. But if she did not exercise her reason and did not pursue right conduct, she will not be able to return to the spiritual world, for she will have lost her own spirituality. She will be similar to the body, desiring this world and its pleasures. Her fate will be to revolve forever with the sphere in the world of fire, without being able to return to her world. Thus she will be forever in pain, and homeless.