THIRD EXAMPLE: A miracle of the Ahmedi type, which is one in three events, in reference to the miracles of the "yed-i beyzâ" and "asâ" of Hazrat Musa (peace be upon him):
First: Imam Ahmed ibn Hanbal, may Allah be pleased with him, relates from Abu Said al-Hudri, may Allah be pleased with him, that the Noble Messenger of Allah (peace and blessings be upon him) gave a stick to Katada ibn Numayr on a dark, rainy night and commanded him: "This will illuminate like a lamp, ten cubits in all directions. When you return home, you will see a shadow of a black man. That is the devil. Drive him out of the house." Katada took the stick and went. It gave light like the yed-i beyzâ. When he returned home, he saw that black figure and drove him out.1
Second: In the great miraculous event of the Battle of Badr, a notable source, Ukkashah ibn al-Muhassin al-Asadi, was fighting the polytheists when his sword broke. The Noble Messenger of Allah (peace and blessings be upon him) gave him a thick stick in place of the sword and said: "Fight with this." Suddenly, by the permission of Allah, the stick became a long, white sword. He fought with it and carried it on his neck for the rest of his life, until he was martyred in the Battle of Yamama.2 This event is certain, because Ukkashah was proud of it throughout his life, and that sword became famous under the name "al-avn." Thus, Ukkashah's pride and the sword's fame as "avn," superior to other swords, are two proofs of this event.
Third: Scholars of the age and great researchers, such as Ibn Abi al-Bakr,3 relate and verify that in the Battle of Uhud, Abdullah ibn Jash, the cousin of the Noble Messenger of Allah (peace and blessings be upon him), was fighting when his sword broke. The Noble Messenger of Allah (peace and blessings be upon him) gave him a stick. That stick became a sword in his hand, and he fought with it. That miraculous sword remained.4 The well-known Ibn Sayyid al-Nas, in his history, reports that later on, Abdullah sold that sword to a man named Buğa al-Türkî for two hundred dirhams.5 These two swords are miracles like the staff of Musa. However, after the death of Musa, the power of the staff ceased; but these swords remained.
Mektubat
·On Dokuzuncu Mektup
·machine translation (qwen3-32b-sre)
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THIRTEENTH EXAMPLE: The reliable imams such as Abu Dawood, Ahmed ibn Hanbal, and Imam Beyhaki, transmit through multiple routes from Al-Dukeyn al-Ahmasi ibn Said al-Muzayni, who was in conversation with six brothers and was one of the Companions, and from Numayn ibn Mukarrin al-Ahmasiyy al-Muzayni and from Jarir, that from Hazrat Umar ibn al-Khattab:
The Prophet Muhammad, peace and blessings be upon him, commanded Hazrat Umar: "Give provisions and supplies for four hundred riders who have come from the tribe of Ahmas." Hazrat Umar said: "O Messenger of Allah, the available supplies are only a few. Each portion is as much as a settled camel calf." The command was given: "Go and give." He went and gave them from half a load of dates, which was sufficient for the four hundred riders. And he said: It remained in its original state as if it had not been diminished at all.
Indeed, this miraculous event of abundance occurred in relation to four hundred people and especially in relation to Hazrat Umar. These reports are behind them. Their silence is an affirmation; do not dismiss them as only one or two isolated reports. Such events, even if they are isolated reports, give the conviction of a spiritual consensus.
FOURTEENTH EXAMPLE: First, Al-Bukhari and Muslim, in their authentic books, report that:
Hazrat Jabir's father passed away. He had a large debt, was heavily indebted, and the creditors were Jews. Jabir gave his father's actual property to the guremaya (creditors), but they refused to accept it. Indeed, the fruits from his orchard would not be sufficient to pay off the debt in several years. The Prophet Muhammad, peace and blessings be upon him, commanded: "Pluck the fruits of the orchard and harvest them." They did so. The Prophet Muhammad, peace and blessings be upon him, walked through the harvest and prayed.
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·On Dokuzuncu Mektup
·machine translation (qwen3-32b-sre)
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YOUR THIRD QUESTION: Are the imams of the reformers (muctehidun) superior, or are the masters (shaykhs) and guides (aktab) of the true Sufi orders superior?
The Answer: Not all reformers (muctehidun); perhaps Abu Hanifa, Malik, al-Shafi'i, and Ahmad ibn Hanbal are among the masters and guides. However, in particular virtues, some extraordinary poles like Sheikh al-Ghawth (Geylani) hold a more luminous station in a certain respect. But overall virtue belongs to the imams.
Some of the masters of the Sufi orders are themselves reformers (muctehidun). Therefore, it cannot be said that all reformers are superior to the guides (aktab). However, the Four Imams are considered the most superior after the Companions and the Mahdi.
YOUR FOURTH QUESTION: What is the wisdom and purpose in the verse: "Indeed, Allah is with the patient" (1)?
The Answer: The Almighty, in His Name of the Wise, has established an order in the creation of things, like the steps of a ladder. An impatient person, who does not act with deliberation, either skips or omits steps and cannot reach the desired goal.
Therefore, impatience leads to deprivation, while patience is the key to overcoming difficulties. Hence, the saying "The hasty is a loser, a failure" (2) and "Patience is the key to relief" (3) have become established sayings. Thus, the care and success of the Almighty are with the patient people.
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·Yirmi Ucuncu Mektup
·machine translation (qwen3-32b-sre)
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Second: The Najd region, which had turned to apostasy under the fitna of Musaylimah al-Kazzab, was subdued by the sword of Khalid ibn al-Walid during the caliphate of the Rightly Guided Caliph Abu Bakr (r.a.). This led to the Najd people developing a deep-seated resentment and hostility towards the Rightly Guided Caliphs and thus, the Ahl al-Sunna and the Muslim community.
Even though they are entirely Muslim, they still do not forget the blows their ancestors once suffered. Just as the people of Iran, whose state was destroyed and whose pride was shattered by the just strike of Caliph Umar (r.a.), the Shiites, under the pretense of love for the Ahl al-Bayt, have always been hostile towards Caliph Umar (r.a.) and Caliph Abu Bakr (r.a.), and thus, the Ahl al-Sunna and the Muslim community, seizing every opportunity to attack them.
Third principle: Prominent figures of the Wahhabis, such as the great imam and brilliant scholar Ibn Taymiyyah and Ibn Kayyim al-Jawziyyah, have excessively attacked great saints like Al-Muhyiddin al-Arabi (k.s.). They claim to defend the superiority of Caliph Abu Bakr (r.a.) over Caliph Ali (r.a.) in the context of the Ahl al-Sunna faith, and in doing so, they greatly devalue the worth of Caliph Ali (r.a.). They belittle his extraordinary virtues and deny and declare as non-Muslims many great saints like Al-Muhyiddin al-Arabi (k.s.).
Moreover, since the Wahhabis consider themselves followers of the Hanbali school of Ahmed ibn Hanbal, and since the Honorable Ahmed ibn Hanbal was a great scholar who memorized and transmitted a million hadiths, was the leader of the strict Hanbali school, and was an expert and virtuous figure in the matter of the people of the Qur'an, they misuse the name of religion by adopting the Hanbali school, which is somewhat Zahirite and individualistic and opposed to the Alevis, to destroy the tombs of some saints and consider themselves justified in doing so. However, if they have any right to do so, they often add ten times more.
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·Yirmi Sekizinci Mektup
·machine translation (qwen3-32b-sre)