Seâdet-i Ebediyye Endless Bliss Third Fascicle

moment past has been subtracting from your life, and the time of
death is approaching. If we do not pull ourselves together today,
we will obtain nothing but sighing, wailing and repenting
tomorrow. In this few-days’ time of health, we should try to live
suitably with the brilliant religion! In this way only are we hoped
to get saved. Worldly life is the time of work. The time of comfort
and pleasure is further ahead. The rewards of what is done in the
world will be obtained there. To spend the time of work amusing
oneself is like a farmer’s eating his seeds, thus depriving himself of
the harvest which he will get later on. I hesitate to write any more
lest I cause your head to ache. May Allâhu ta’âlâ make you attain
the blessings of this world and the next!
6 — THIRD VOLUME, 31st LETTER
This letter, written to Mulla Bedraddîn, gives information on
the ’âlam-i arwâh, the ’âlam-i mithâl and the ’âlam-i ajsâd, and
explains the torment in the grave:
Hamd be to Allâhu ta’âlâ. Salâm to those people
distinguished, loved by Him! You say that the soul was in the
’âlam-i mithâl before it was attached to the body. “After leaving
the body it will go back to the ’âlam-i mithâl. Torment in the
grave, therefore, will take place in the ’âlam-i mithâl. The
sorrows, pains in the ’âlam-i mithâl will be felt like feeling them
in dreams. Furthermore, this information has various branches. I
will write you much about this subject if you allow me to,” you
add.
Answer: You should know that such illusions, rootless
statements are so far from being right. I am afraid that such
thoughts may lead you out of the right way. Although I hardly
have time, I will force myself to write a few words on this subject.
Allâhu ta’âlâ, alone, makes men attain the right way.
My dear brother! The world of mumkînât, that is, creatures,
have been classified in three groups: the ’âlam-i arwâh, the ’âlami
mithâl and the ’âlam-i ajsâd. The ’âlam-i mithâl has also been
called ’âlam-i barzakh. For, that ’âlam is between the ’âlam-i
arwâh and the ’âlam-i ajsâd. That ’âlam is like a mirror. The real
beings and meanings in the other two ’âlams are seen in fine
figures in that ’âlam. For, a figure, a shape which is corresponding
with each real thing, each meaning in the two ’âlams exists in that
’âlam. That ’âlam does not contain any real thing, any substance,
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