Seadet-i Ebediyye - Endless Bliss Third Fascicle

were tormented and hurt, it would move, flutter as the alive do. In
response we say that the state of the dead, which is called “life in
grave” or “life in the âlam-i barzakh,” is unlike the life of the living
in the world. As the world’s order and harmony require, life here
contains both feelings, senses, and voluntary actions. But in the life
of barzakh, it is not necessary to move. In fact, the life of barzakh
should not contain movements. Senses are sufficient for those who
are in that life for feeling the pains and torments. As is seen, the
life of barzakh, that is, life in the grave, is sort of half the life in the
world. The soul’s attachment to the body in the grave is half its
attachment when alive. Therefore, dead people who have not been
interred, being in the life of barzakh, feel the pain and torment but
cannot move or react. So it is understood that the Mukhbir-i sâdîq
‘’alaihi wa ’alâ âlihi-s-salawât-u-wa-t-teslîmât’, who always tells the
truth, has told the truth.
Let us add this to eradicate the doubts: The rank of
Prophethood is beyond and above mind and thought. Many things
which mind cannot grasp or understand are understood at the rank
of Prophethood. If everything could be comprehended through
mind, Prophets would not have been sent ‘salawâtullâhi ta’âlâ wa
teslîmâtuhu subhânahu ’alaihim ajma’în’. Torments in the next
world would not have been informed about by sending Prophets.
Allâhu ta’âlâ declares in the fifteenth âyat of Isrâ Sûra: “We shall
not torment before sending the Prophet and letting know.” Mind
can comprehend many things. But not everything. And its
comprehension is not perfect or without defects. It understands
many things after Prophets’ declaration. Prophets’ coming has
prevented men from making up excuses or pretexts. It is purported
in the hundred and sixty-fourth âyat of Nisâ Sûra: “I sent Prophets
in order to threaten and to give the glad tidings. Thus, men have
been prevented from putting forth pretexts towards Allâhu
ta’âlâ.” Mind errs so often even in worldly affairs. There is no one
who does not know this fact. It could not be right to attempt to
weigh Islam’s teachings with such a gauge as mind. To study
Islam’s teachings with mind to see if they are suitable with mind
means to trust mind like trusting something unerring and to deny
the rank of Prophethood. May Allâhu ta’âlâ protect us all from
doing this unsound deed! First, it is necessary to believe the
Prophet and to confirm that he is Allah’s Prophet. Thus,
everything he has communicated will have been admitted to be
true. One will have been blessed with the lot of getting rid of
suspicions and doubts. Islam’s basis is belief in the Prophet. It is
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