Dictionary / Arabic - Turkish Terminology

BARZAKH – برزخ

AL-‘ÂLAM AL-BARZAKH –  عالم البرزخ

 

Literally: ‘Âlam is a world. A realm. A universe. A class of beings. A state or period of life. A condition or circumstance of life. The generality of mankind. The public.

Literally: Barzakh is an obstacle. A barrier. An obstruction. A veil between two things or two places. An interval or connecting stage between two things or states.

The intermediate realm. The grave.

Al-‘âlam al-barzakh is a great ma’nawî realm, which the rûh stays in after death until the final judgement, which is mentioned in the Qur’an (17:52) (23:100).

 

“Transient property becomes eternal. For this fading life, which is given to the Zuljalâl One Who is Al-Qayyûm Al-Bâqî and is spent for His sake, transforms to an eternal one, and gives eternal fruits. In which case, the moments of life apparently perish and rot like seeds and kernels. But they bloom and sprout the flowers of happiness in al-‘âlam-al-baqâ. And each becomes a luminous and companionable view in al-‘âlam al-barzakh.” The Sixth Word-The Fist Profit

 

man resembles a seed. This seed has been given significant ma’nawî members by Qoudrah and a subtle, valuable programme by Qadar, so that it may work beneath the ground, and emerging from that narrow ‘âlam, enter the broad ‘âlam of the air, and asking its Khâliq with the language of its disposition to be a tree, find a perfection worthy of it. If, due to bad temperament, the seed uses the ma’nawî members given to it in attracting certain harmful substances under the ground, in a short time it will rot and decay in that narrow place without benefit. But if the seed conforms to the takwînî command of, فَالِقُ الْحَبِّ وَالنَّوَى1  and employs well those ma’nawî members, it will emerge from that narrow ‘âlam, and through becoming a large fruit-bearing tree, its tiny particular haqiqah and its ma’nawî rûh will take on the form of an extensive universal haqiqah.

Similarly, significant members by Qoudrah and valuable programmes by Qadar have been deposited in man's essence. If man uses those ma’nawî members on the desires of his nafs under the soil of worldly life in this narrow earthly ‘âlam, he will decay and decompose in the midst of difficulties in a brief life in a constricted place for a minor pleasure like the rotted seed, load the ma’nawî responsibility on his unfortunate rûh, then depart from this world.

If, however, he does tarbiyyah the seed of his abilities with the water of Islam and light of îmân under the soil of ‘ubûdiyyah, conforms to the commands of the Qur'an, and turns his ma’nawî faculties towards their true aims, they will produce branches and buds in al-‘âlam al-mithâl and al-‘âlam al-barzakh; he will be a seed of great value and a shining machine containing the members of an everlasting tree and permanent haqiqah which will be the means to innumerable perfections and ni’mahs in al-‘âlam of âkhirah and Jannah. And he will be a blessed and luminous fruit of the tree of the universe.” The Words ( 331 )

 

“The Fourth Level of Life is that of the shahîds. According to the nass of Qur'an, the shahîds are at a level of life higher than that of the other dead in their graves. Since the shahîds sacrificed their worldly lives in the way of haqq, in His perfect munificence, Janâb-i Haqq bestows on them in al-‘âlam al-barzakh a life resembling earthly life, but without the sorrow and hardship. They do not know themselves to be dead, thinking only that they have gone to a better ‘âlam. They enjoy themselves in perfect happiness and do not suffer the pains of separation that accompany death. For sure the rûhs of the dead are eternal, but they know themselves to be dead. The happiness and pleasure they experience in the barzakh are not equal to that of the shahîds. Like if two men in their dreams enter a beautiful palace resembling Jannah; one knows that he is dreaming and the pleasure and enjoyment he receives are very deficient. He thinks: "If I wake up, all this enjoyment will disappear." While the other man does not know he is dreaming, and he experiences true happiness and pleasure.

Thus, in al-‘âlam al-barzakh, benefits of the deads and the shahîds from the life of barzakh are different. It has been established by innumerable incidents and riwâyât and it is certain that the shahîds manifest life in that way and think that they are alive. Indeed, this level of life has been illuminated and proved on repeated occasions by many occurrences like Hazrat Hamza Radhiyallahu ‘Anh, who is the Sayyîd of the shahîds, protecting those that have recourse to him and performing and making performed matters in this world. I myself, even, had a nephew and student called Ubeyd. He was killed at my side and in my place and became a shahîd. Then, when I was being held as a prisoner-of-war at a place three months' distance away, I entered his grave in a ru’yâ as-sâdiqah2 which was in the form of a dwelling-place under the earth, although I did not know where he was buried. I saw him living the level of life of shahîds. He thought that I was dead, and said that he had wept much for me. He thought that he was alive, but because he was beware from the Russian invasion, had made himself a good home under the ground. Thus, through some conditions and indications, this particular dream gave me the conviction for the above-mentioned haqiqah in the degree of shuhûd.” The First Letter/First Question

 

“During my student years, I heard from credible people who narrated from important Imams that: “When a serious, desirous, sincere student of ‘ilm passes away while learning, they will be granted the same state of training in the barzakh, as though they are in a ma’nawî madrasa, in a state befitting that ‘âlam” This narration was often discussed among the students of ‘ilm at the time.” Kastamonu Addendum (280)

 

“It has been seen on numerous occasions by ahl al-kashf of graves, that like shahîds, in their graves, some enthusiastic and serious students of ‘ilm who die when busy with their studies suppose themselves to be alive and still studying. Indeed, while observing a student who died when studying ‘ilm of sarf and nahw3 , one such ahl al-kashf of graves was curious what answer the student would give to Munkar and Nakir in his grave, and he heard that when the questioning malâikah asked him: مَنْ رَبُّكَ 4 , the student replied that malâikah: "مَنْ5 is the subject, and  رَبُّكَ6 is its predicate." He gave a grammatical answer, supposing himself to be in his madrasa.” The Rays ( 353 )

 

1 (Allah, Who causes the seed and the fruit-stone to split and sprout)

 

2 (The true dreams of the accepted, respected and trustable people. The veracious dreams, in which the haqiqah of theirs occur in this world as they are seen.)

“Experiencing them numerous times, ru’yâ as-sâdiqah became for me like decisive proofs at the degree of haqq al-yaqîn, that Ilahî Qadar encompasses all things. Yes, especially the last few years, these dreams have reached such a degree that it has become certain for me that the most insignificant events and unimportant dealings and even the most commonplace conversations I will have the following day are written and recorded before they occur, and that by dreaming of them the night before, I have read them not with my tongue but with my eyes. Not once, not a hundred times, but perhaps a thousand times, the things I have said in my dreams or the people I have dreamt of at night, although I had not thought of them at all, turned out exactly or with little interpretation the following day. It means that the most insignificant events are both recorded and written before they happen. That is to say, there is no coincidence, events do not occur arbitrarily, they are not without order.” The Letters ( 410-411 )

3 (grammar and syntax)

4 (Who is your Rabb?)

5 (Who)

6 (your Rabb)

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