Seadet-i Ebediyye - Endless Bliss First Fascicle

that body the end of the world has come as it is still in the world
and it has been judged in the world. I do not know if those who
believe in transmigration believe in torment in the grave and the
day of the Last Judgment? It is a shame that those disbelievers
have counted themselves among religious men and have
attempted to teach Islam 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! Thou alone can protect one from disbelief
and aberration!
Appendix: By the way, let me give some information about the
’Âlam-i mithâl. The ’Âlam-i mithâl is the largest of all the ’âlams.
Each of all the things in all the ’âlams (worlds of beings) has a
copy, an appearance, in the ’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 Allâhu ta’âlâ does
not have an equivalent, a likeness, but He has an example. As I,
the faqîr, have written in my letters, as He does not have a mithl in
the rank of perfect tenzîh, the Divine Person (Allah Himself) does
not have an example, either. The âyat-i-kerîma which purports,
“Do not give examples concerning Allâhu ta’âlâ,” in Nahl Sûra,
implies this rank. Man is called “’Âlam-i saghîr.” Everything in the
’Âlam-i kebîr has a copy in man. And the copy of the ’Âlam-i
mithâl in the ’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 a path 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 duty, men of Tasawwuf would not know
of their own states. It is for this reason that those who reach the
grades beyond the dhils [1] and appearances, become ignorant and
bewildered about their own states, for man’s imagination can
represent a copy of the dhils. The imagination cannot go beyond
the dhils. We have said that the Divine Person does not have a
copy in the ’Âlam-i mithâl. Can there be a divine copy in the
imagination which is a copy of the ’Âlam-i mithâl? For this reason,
what falls to man’s lot from the Divine Person is only ignorance
and unawareness. Nothing can be said about something which is
not known. Therefore, it has been said, “Those who know Allâhu
[1] Images.
– 135 –