English translation of Maktubat Imam Rabbani (selective 100) | Mujaddid Alf sani | Sheikh Ahmad sirhindi
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66 | 67 | 68 | 69 | 70 | 71 | 72 | 73 | 74 | 75 | 76 | 77 | 78 | 79 | 80 | 81 | 82 | 83 | 84 | 85 | 86 | 87 | 88 | 89 | 90 | 91 | 92 | 93 | 94 | 95 | 96 | 97 | 98 | 99 | 100 |
This letter was sent to Hadrat Mir Muhammad Numan. It was written in order to remove the doubts of those who deny torment in the grave:
Thanks be to Allahu ta'ala! Salam upon His distinguished, beloved slaves! Despite the fact that it has been informed by sahih, mashhur hadiths, and even by ayats in the Qur'an that there will be torment in the grave, it is seen that many people have been doubting it, even disbelieving it, and saying that it is impossible. Because they see that the dead are motionless and remain as they are put before they are interred, they doubt the fact that there is torment in the grave. They say that if a dead person were tormented and hurt, it would move, flutter as the alive do. In response we say that the dead's state, which is called "life in grave" or "life in the alam-i barzah," 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 barzah, it is not necessary to move. In fact, the life of barzah should not contain movements. Senses are sufficient for those who are in that life for feeling the pains and torments. As it is seen, the life of barzah, 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, those dead people who have not been interred, being in the life of barzah, feel the pain and torment but cannot move or react. So it is understood that the Mukhbir-i sadiq 'sallAllahu alaihi wa sallam', who always tells the truth, has told the truth.
Let us add this to eradicate the doubts: The rank of prophethood is beyond, above the mind and thought. Many things which the mind cannot grasp or understand are understood at the rank of prophethood. If everything could be comprehended through the mind, prophets would not have been sent 'salawatullahi ta'ala wa taslimatuhu subhanahu 'alaihim ajmain'. Torments in the next world would not have been communicated by sending prophets. Allahu ta'ala declares in the fifteenth ayat of Isra Sura: "We shall not torment before sending the Prophet and letting know." The mind can comprehend many things. But not everything. And its comprehension is not perfect, without defects. It understands many things after prophets' communication. prophets' coming has prevented men from making up excuses or pretexts. It is declared in the hundred and sixty-fourth ayat of Nisa Sura: "I sent prophets in order to threaten and to give the glad tidings. Thus, men have been prevented from putting forth pretexts towards Allahu ta'ala." The mind errs so often even in worldly affairs. There is none who does not know this fact. It could not be right to attempt to weigh the teachings of the Shariat with such a gauge as the mind. To study the teachings of the Shariat with the mind to see if they are suitable with the mind means to trust the mind like trusting something unerring and to disbelieve the rank of prophethood. May Allahu ta'ala protect us all from doing this corrupt 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 the mind's admitting the fact that the Prophet has been sent by Allah and he always says the truth. When the mind accepts this basic information it has accepted also all of what the Prophet communicated. Unless the mind accepted the fact that the Prophet had been sent by Allah and that he reported what Allah had declared, it would be impracticable to make it believe Islam's teachings one by one.
The shortest way for the mind's believing the Prophet easily and to form of a perfect iman in the heart is the dhikr of Allahu ta'ala. The thirtieth ayat of Rad Sura declares: "Be it known well that hearts will attain tranquillity and ease with dhikr!" In other words, they will attain perfect iman. It is difficult, very difficult to reach this high rank by thinking, by measuring with the mind.
A rationalist's feet are made of wood.
So, it is impossible to claim them to be sound.
I would like to add that a person who follows the Prophet's way and adapts himself to the Prophet in everything he does by accepting and confirming the fact that the Prophet has been sent by Allah and is always true in his words after thinking over it for a long time has done everything thoughtfully, and he has followed the mind in everything. His following each word of the Prophet means to follow the mind. If the human mind understands and accepts the existence of something it has also understood and accepted the existence of the parts which issue from that thing and which make up that thing. It does not need to understand the existence of each of the parts by studying, thinking over them one by one. Since it has accepted the existence of that thing after observation, it will be deemed to have accepted all the parts after observation. Thanks be to Allahu ta'ala, Who has blessed us with this right way! If he had not guided us to the right way, none of us could have attained to the right way. All prophets were sent by Allah. We believe that they all said the truth. Our salam be upon those who are on the right way!