One of these signs of the unseen is as follows:
The Almighty, out of His infinite mercy and grace, to encourage us who are engaged in service to the Qur'an and faith, and to satisfy our hearts, has bestowed a divine favor and an act of divine kindness as a sign that our service is accepted and as an indication that what we have written is true. In this way, He has shown a subtle grace and kindness in the form of hidden coincidences in all our treatises, especially in the treatises "Mu'cizat-ı Ahmediye," "Icâz-ı Kur'an," and "Pencereler."
Namely, in one page, for example, He causes similar words to look at each other. A sign of the unseen is given here, saying, "This is arranged by a hidden will. Do not trust your own judgment and awareness. Wonders and arrangements are made without your knowledge or awareness."
Especially in the treatise "Mu'cizat-ı Ahmediye," the words of the Noble Messenger and the words of salutations take on the effect of a ritual, clearly showing these hidden coincidences. In the handwriting of a new, inexperienced scribe, except for five pages, more than two hundred of these noble salutations look at each other in parallel.
These coincidences are certainly not the result of chance, which could only cause one or two coincidences in ten samples. Nor is it the thought of someone like me, who is completely unskilled in calligraphy, who composes dozens of pages in just one or two hours with great speed, without writing them personally or having them written.
Indeed, six years later, again guided by the Qur'an and the guidance that came through the pattern of the nine "Inna" in the tafsir "Isarat al-Icâz," I became convinced. The scribes, when they heard from me, were amazed and remained in awe.
Just as the words of the Noble Messenger and the words of salutations took on the effect of a small ritual of a type of Ahmedi miracle in the Nineteenth Letter.
Mektubat
·Yirmi Sekizinci Mektup
·machine translation (qwen3-32b-sre)
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On this page we are looking at now, there are only six words of sorrow. These six words of sorrow have formed such elegant two curves in three lines that they give a joyful sorrow to the one who sees it.
Also, for it to be a sign of the unseen, it is not necessary that it is not found in any other book. For example, just as the eloquence of the Qur'an is a unique miracle because it is a means to the degree of inimitability, and although it is a miracle of Prophethood, in the general books of other eloquent people, there is eloquence according to their degrees. The presence of eloquence in them does not contradict the inimitability of the Qur'an.
Similarly, the fact that a part of the hundred parts of the inimitability of the Qur'an, as a kind of divine favor, appears and is revealed in the "Words," which is a kind of interpretation of the Qur'an, as a sign of the beautiful arrangement of the truths of the Qur'an, does not harm the presence of similar expressions in other books. Because they do not reach that degree. Because the kind of similarity in "Words" has reached such a degree that it gives a firm conviction to those who pay attention that it is not the result of human thought and has not occurred by chance. Perhaps a kind of Qur'anic inimitability, the shadow of a shadow, is manifested in the form of a divine favor in the form of its own interpretation. Alhamdulillah, this is the grace of my Lord.
THIRD POINT
In the name of Allah, the Most Gracious, the Most Merciful - And indeed, everything praises Him with His praise.
Peace be upon you, and upon your parents, and upon your brothers, and upon your companions in the study of the Qur'an.
Dear beloved brother,
Firstly: The fact that our brother Abdülmecid considered the Third Subject of the Twenty-Sixth Letter as excessive based on an unnecessary assumption, and you also considered his excess as excessive, greatly pleased me.
Mektubat
·Yirmi Sekizinci Mektup
·machine translation (qwen3-32b-sre)
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You are asking: In some hadiths, it is reported that "During the prevalence of innovations, some pious and God-fearing people may become more virtuous than the Companions (Sahaba) or even surpass them in excellence." Are these reports authentic? If they are authentic, what is the truth behind them?
Answer: After the Prophets, the most excellent of mankind are the Companions. The consensus of Ahl al-Sunna wa al-Jama'a is a solid evidence that the authentic part of these reports refers to individual excellence (fazilet-i cüz'î). Because in individual excellence and in a specific perfection, the seeker (mercuh) can approach the sought (râcih) through tereccuh (spiritual striving). However, in terms of universal excellence (fazilet-i külliye), the Companions, who were described in the last part of Surah Fath with divine attributes and praised in the Torah, the Gospel, and the Qur'an, cannot be matched. We will now mention three reasons and wisdoms from the many causes and wisdoms of this truth.
FIRST WISDOM
Prophetic companionship (sohbet-i nebeviye) is such a powerful elixir that a person who receives it for even a minute may attain the truths of years of spiritual journey and contemplation. Because in companionship, there is insibağ (spiritual infusion) and in'ikâs (spiritual reflection). It is well known that through in'ikâs and reflection, one can reach the highest rank along with the great light of prophethood. Just as a servant of a sultan, through his service and reflection, attains a position that no other individual can reach.
This is the secret of why the greatest saints cannot reach the level of the Companions. Even saints like Jalal al-Din al-Suyuti, who were repeatedly exposed to Prophetic companionship while awake, and who met the Prophet Muhammad (peace be upon him) and were in his company in this world, still could not reach the level of the Companions. Because the companionship of the Companions was with the light of the Prophethood of Ahmad (peace be upon him), meaning they conversed with him as a Prophet. Saints, on the other hand, see the Prophet Muhammad (peace be upon him) after his death, and their companionship is through the light of Wilaya (sainthood) of Ahmad. Therefore, the manifestation and appearance of the Prophet Muhammad (peace be upon him) to them is through the aspect of Wilaya, not through the aspect of Prophethood. Since this is the case, the degree of Prophethood is as much higher than the degree of Wilaya as the two forms of companionship differ.
Sözler
·Yirmi Yedinci Soz
·machine translation (qwen3-32b-sre)
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Abdülmecid's second response is as follows:
That person has made a mistake by addressing the incorrect question and accepting its error. Because in the Haşiye of the Tenth Statement, the Great Name (Isim-i Âzam) is not stated to be merely a single rank of each name. Perhaps in many places we have said: the Great Name and the highest rank of each name manifest. While proving the Great Name, each name has its own highest rank, to which the Most Honored Prophet (peace and blessings be upon him) is subjected, and the Great Gathering (Haşr-ı Âzam) also looks upon them. For example, the ranks of the Name of the Creator (Hâlık) extend from my Creator up to the highest rank of the Creator of all things.
That doubtful person, intending to deny the existence of a highest rank for each name, said, "It is an idea of the Sufi philosophers (Mutasavvıf-ı mütefelsife)." However, the Siddiqin (verified seekers) such as the Great Imam, Imam al-Ghazali, Jalal al-Din al-Suyuti, Imam al-Rabbani, and Shah al-Gaylani have seen the Great Name separately. The Great Imam said: "Justice (al-Adl) and the Judge (al-Hakem) are the Great Names," and similarly for others. Anyway, this matter is sufficient for now. I am satisfied with that person's superficial attempt in three respects:
First: Since he wanted to criticize but could not, it shows that the Tenth Statement's truths are not subject to criticism. At most, some of its detailed expressions may be criticized.
Second: May Allah raise up a high intellect and effort, Abdülmecid has been inspired. He has become a diligent and conscientious colleague worthy of Hulûsi.
Third: That person is a customer who has attempted. One who is not a customer remains a failure. May Allah allow him to fully benefit in the future.
You or Abdülmecid can write a good summary of this point, along with my greetings and satisfaction, and send it to that person.
Mektubat
·Yirmi Sekizinci Mektup
·machine translation (qwen3-32b-sre)