1 - Endless Bliss - Hüseyin Hilmi Işık

soul. These words of theirs are wrong. Moreover, why should
the soul pass into another body after reaching perfection? Why
should the person who has reached perfection pass into young
bodies for watching and enjoying the world? The soul that has
reached perfection would not want to enter a body; on the
contrary, such a soul would avoid another incarnation: the
purpose of a soul entering a body has been achieved and
perfection has been attained. Moreover, in the soul’s
transmigration the first body dies and the second body comes
to life. However, the first body has to be rewarded or tormented
in the grave. If the second body comes back to life it means that
for that body the end of the world has come while in the world
and it has been judged in the world. I do not know if those who
believe in transmigration believe in the torment of the grave and
the day of the Last Judgment? It is a pity, these disbelievers
have counted themselves among religious men and have
attempted to teach Islâm to people through their books and
magazines. They are trying to make youngsters irreligious like
themselves. O our Allah, protect us from believing such writings
and from going wrong! Do not separate us from our dear
religion, from our valuable îmân! Only Thou can protect one
from disbelief and aberration!
Appendix: By the way, let me give some information about
âlam-i mithâl. Âlam-i mithâl is the largest of all the classes of
beings. Each of all the things in all the classes of beings has a
copy, an appearance, in âlam-i mithâl. Also, each of the things,
meanings, and thoughts that occur to mind and imagination has
a copy in that âlam. Our savants said that Allahu ta’âlâ does not
have an equivalent, a likeness, but He has an example. To his
poor person, as I have written in my letters, as He does not
have a mithl in the grade of perfect tenzîh, the Divine Person
(Allah Himself) does not have an example, either. The âyat-ikerîma
which purports, “Do not give examples concerning
Allâhu ta’âlâ,” in Nahl sûra, implies this grade. Man is called
“Âlam-i saghîr.” Everything in âlam-i kabîr has a copy in man.
And the copy of âlam-i mikhâl in âlam-i saghîr is man’s
imagination. For everything has a copy in our imagination. Also,
each of the states or grades of the devotees making progress in
the way of tasawwuf has a copy in the imagination. It is the
imagination which informs the devotees about their states. If it
weren’t for the imagination, or if the imagination did not do its
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