For the Qur'an al-Hakim always mentions the marvel of the Day of Judgment in the form of a threat, saying, "You will see." However, those who are bodily and those who see are the ones who reach the Day of Judgment.
Therefore, the souls of the decaying corpses in the grave also have a share in that Qur'anic threat.
MEANING OF YOUR SIXTH QUESTION: 1 كُلُّ شَىْءٍ هاَلِكٌ اِلاَّ وَجْهَهُ Does this verse refer to the Hereafter, Paradise, Hell, and their inhabitants or not?
The answer: This issue has been discussed by many scholars of investigation, scholars of insight, and those of spiritual authority. In this matter, the words of them are decisive. Moreover, this verse is very broad and has many levels.
Some of the scholars of investigation have said: "It does not refer to the world of permanence." Others have said: "They too, in a moment, will be subjected to a kind of destruction. But that moment is so brief that they will not feel as if they have gone and returned."
However, the absolute destruction that some independent-minded scholars of insight have decreed is not the truth. Because, if the Divine Essence is eternal and perpetual, then certainly its attributes and names are also eternal and perpetual.
Since the attributes and names are eternal and perpetual, certainly their reflections, their manifestations, their patterns, and their effects—the remaining things and the dwellers of the world of permanence—cannot absolutely perish, for sure.
So far, two points have come to mind from the grace of the Qur'an al-Hakim; we will write them in summary.
First: The Lord Almighty is an Absolute Power, so that the body and form, in relation to His power and will, are like two stations, and He can easily send and bring them there. If He wills, He can turn them from there in a day or in a moment.
Also, absolute non-existence does not exist. Because there is an all-encompassing knowledge.
Mektubat
·On Besinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
YOUR THIRD QUESTION: "What is the wisdom behind that tragic and cruel treatment of those blessed individuals?"
The answer: As we have already stated, during the rule of the Umayyads, who were the adversaries of Hazrat Hussein, there were three fundamental reasons that gave rise to such cruel and merciless treatment:
First: The principle of merciless politics, which is "For the safety of the government and the continuation of peace, individuals are sacrificed."
Second: Since their rule was based on tribalism and nationalism, there was a principle of betrayal rooted in nationalism, which is "For the safety of the nation, everything is sacrificed."
Third: The Umayyads had a sense of rivalry with the Hashemites, which was especially present in some individuals like Yazid, and this led to a capacity for merciless betrayal.
A fourth reason was the existence of supporters of Hazrat Hussein (peace be upon him). Because the Umayyads, based on Arab nationalism, looked upon the members of other nations as "subjects" and treated them as slaves, and because they insulted the pride of other nations, these other nations became attached to the followers of Hazrat Hussein (peace be upon him) with a vengeful and envious intent. Thus, the Umayyads were greatly affected in their national pride and, in a very cruel and merciless manner, caused the famous tragedy.
These four reasons are apparent. When viewed from the perspective of destiny, the spiritual and spiritual authority and moral progress that resulted for Hazrat Hussein (peace be upon him) and his relatives from that tragedy are so valuable that the suffering they endured because of that tragedy becomes very easy and cheap. Just as a person who is martyred after one hour of torture attains a rank that another person would need to work for ten years to achieve. If that person could be asked after being martyred, he would say, "I gained many things with a little suffering."
Mektubat
·On Besinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
But the false paradise of the Dajjal is the attractive lehviyat and fantasies of civilization. His means is like a simtiffin, a device that has a fire at one end; he throws those who do not obey him into the fire. One ear, or the other end, of that simtiffin is furnished like paradise; he seats those who obey him there.
Indeed, the simtiffin, which is an important center of the corrupt and cruel civilization, brings a false paradise for the people of corruption and the world; for the poor people of religion and Islam, civilization brings a danger like the devils of hell, casting them into bondage and poverty.
Thus, when the true religion of the Isawiyya appears and brings revolution to Islam, it spreads its light to the vast majority of the world. However, again, as the Day of Judgment approaches, a wave of godlessness emerges, gains dominance, and according to the principle of "The ruling belongs to the majority," there will be no one left on earth who says "Allah, Allah"; that is, a significant group will no longer say "Allah, Allah" in a way that they hold an important position on the globe.
Otherwise, the people of truth who remain or are defeated will persist until the Day of Judgment; however, only at the moment the Day of Judgment occurs, as an act of mercy, the souls of the believers will be taken beforehand, so they do not witness the horrors of the Day of Judgment. The Day of Judgment will fall upon the disbelievers.
MEANING OF YOUR FIFTH QUESTION: Will the souls that remain be affected by the events of the Day of Judgment?
THE ANSWER: They will be affected according to their degrees. Just as the souls of the angels are affected according to their degrees in the manifestations of compulsion, so too will these souls be affected. Just as a person, when in a hot place, sees people shivering in the cold and snow outside and is affected by it out of reason and conscience.
Similarly, the souls that remain, being connected to the universe, will be affected by the great events of the universe according to their degrees. The people of punishment will feel pain, the people of happiness will feel wonder, and perhaps in some way, they will feel fear or awe. These are indicated by the signs of the Qur'an.
Mektubat
·On Besinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet."
In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, vision becomes blind. When destiny speaks, human power cannot speak, and individual choice is silent.
MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war?
The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of Jamal, is a struggle between absolute justice and relative justice. Here's how:
Hazrat Ali, adhering to the principle of absolute justice, made an ijtihad (independent reasoning) to proceed on that basis, just as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an ijtihad based on the principle of relative justice, known as "preferring the lesser evil." Since the ijtihad debate entered politics, the battle was triggered.
Mektubat
·On Besinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
YOUR FOURTH QUESTION MEANS: In the End Times, after Hazrat Isa (peace be upon him) kills the Dajjal, the majority of people enter the true religion. However, it is reported in the hadith that, "The Day of Judgment will not come until there are those who say 'Allah' on earth."1 So, if people generally come to faith, how can they generally revert to disbelief afterwards?
The answer: The hadith that is reported, "Hazrat Isa (peace be upon him) will come and act according to the Islamic Sharia, and will kill the Dajjal,"2 is rejected by those with weak faith. If the truth of this is explained, there will be no room for rejection. For example:
The meaning of that hadith and the hadiths about Sufyan and the Mahdi3 is as follows:
In the End Times, two streams of godlessness will gain strength:
One of them: A stream that denies the Prophethood of Ahmadiyya (peace be upon him) under the veil of hypocrisy. A tremendous figure named Sufyan will emerge, take the leadership of the hypocrites, and attempt to destroy the Islamic Sharia. In opposition to him, the people of wilaya and the people of ihsan, who are connected to the luminous chain of the Progeny of the Prophet, will take the leadership. A luminous figure from the Ahl al-Bayt named Muhammad al-Mahdi will kill and scatter the stream of hypocrisy, which is the spiritual manifestation of Sufyan.
The second stream: A Namudian stream originating from the philosophy of materialism, the Tabiyyun and the materialists. This stream will gradually gain strength in the End Times through materialist philosophy and reach a stage where it denies Divinity. Just as a wild man who does not recognize a king and does not accept that the officers and soldiers in the army are his soldiers, he gives a kind of kingship and a type of authority to everyone and every soldier. Similarly, the members of this stream who deny Allah give each of their souls a kind of lordship, like small Nimrods.
Mektubat
·On Besinci Mektup
·machine translation (qwen3-32b-sre)