Imam-ı Müslim

THE TWELFTH SIGN Three examples related to the Eleventh Sign, but very important examples. FIRST EXAMPLE: "And you did not throw when you threw, but it was Allah who threw" (nass-ı kat'îsiyle), and according to the confirmation of the scholars of interpretation and the general narration of the scholars of hadith, the following verse informs us about the Battle of Badr: The Noble Messenger of Allah, upon whom be peace and blessings, took a handful of earth and small stones, and threw them at the faces of the disbelievers' army, saying, "Shahat al-wujuh" (The faces were struck). The word "Shahat al-wujuh" was a single utterance, yet it reached the ear of each one of them individually. Likewise, that handful of earth also entered the eyes of each disbeliever. Each one, preoccupied with their own eyes, fled in confusion during the attack. Similarly, in the Battle of Hunayn, as reported by the scholars of hadith, including Imam Muslim as the foremost, they narrate that in the Battle of Hunayn, just as in Badr, when the disbelievers fiercely attacked, the Noble Messenger of Allah again threw a handful of earth and said, "Shahat al-wujuh." Just as the word "Shahat al-wujuh" reached the ear of each one individually, by the permission of Allah, a handful of earth reached the face of each one, and they fled, preoccupied with their own eyes. Thus, this miraculous event in the Battles of Badr and Hunayn, which could not have occurred within the ordinary causes or human power, is declared by the Qur'an, the Revealed Book of Explanation: "And you did not throw when you threw, but it was Allah who threw." That is, "That event was beyond human power. It did not happen through human strength, but rather in an extraordinary way, through the Divine Power of Allah."

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Yes, the miracle of the trunk of the date palm tree is widespread, well known, and a genuine continuous miracle. A group of fifteen different chains of transmission from a distinguished group of the Companions brought this miracle, and the hundred imams of the Tabi'in (the generation after the Companions) transmitted this miracle through these chains to the following centuries. From that group of the Companions, the famous scholars of the Companions and the leaders of hadith narration, such as Sayyiduna Anas ibn Malik (the servant of the Prophet),1 Sayyiduna Jabir ibn Abdullah al-Ansari (the servant of the Prophet),2 Sayyiduna Abdullah ibn Umar,3 Sayyiduna Abdullah ibn Abbas,4 Sayyiduna Sa'd ibn Ubadah,5 Sayyiduna Abu Sa'id al-Khudri,6 Sayyiduna Ubay ibn Ka'b,7 Sayyiduna Buraydah,8 Sayyiduna Ummul-Mu'minin Ummu Salama,9 and other prominent scholars of the Companions and leaders of hadith narration, each one at the head of a chain of transmission, conveyed the same miracle to the community. Foremost among them are al-Bukhari and Muslim, authors of the authentic books, who transmitted this continuous great miracle through their chains to the following centuries.

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There are two aspects to this matter: First: The angels and jinn, like the species of animals and humans, have physical bodies that are definite and related to us. We have proven this with the certainty of two times two equals four in the Twenty-Ninth Statement. We refer to that Statement for proof. Second: As a miraculous work, in honor of the Noble Prophet, peace and blessings be upon him, the individuals of the community see and speak to them. Indeed, the great scholars of hadith, including Imam al-Bukhari and Imam Muslim, unanimously report that: On one occasion, the angel, that is, the Archangel Jibril, came in the form of a man dressed in white clothes. While the Noble Prophet, peace and blessings be upon him, was sitting among the Companions, he approached and asked: "What is Islam, what is Iman, and what is Ihsan? Define them for me." The Noble Prophet, peace and blessings be upon him, explained them. The Companions present there both learned the lesson and clearly saw that person. That person appeared like a guest, and there was no sign of travel or journey on him. Then he suddenly vanished. At that time, the Noble Prophet, peace and blessings be upon him, commanded: "Jibril did this to teach you a lesson." 1 Furthermore, the great scholars of hadith report with certain and authentic narrations, and with a degree of spiritual transmission, that the Companions often saw the Archangel Jibril in the form of a handsome man named Dihya, sitting beside the Noble Prophet, peace and blessings be upon him. 2 In particular, the Companions such as Hazrat Umar, Ibn Abbas, Usama bin Zaid, Haris, Aisha Siddiqa, and Umm Salama, certainly and definitely reported that they often saw the Archangel Jibril in the form of Dihya beside the Noble Prophet, peace and blessings be upon him. Is it even possible that these individuals could say, "We see him," without actually seeing him?

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

A divine gift and a work of Allah's compassion And we say this in accordance with the meaning of the verse: "I will speak of the grace of my Lord." I will mention the work of Allah's compassion and mercy in the composition of this treatise, so that those who read this treatise may look upon it with importance. Indeed, the composition of this treatise was not in my heart at all. Because treatises on the Ahmediyya (a.s.m.) had already been written, the thirty-first and nineteenth treatises. Suddenly, an irresistible memory came to the heart to write this treatise. My memory power had already weakened due to the effects of calamities. Also, in my field, I had not written my works by copying or by hand. Also, I do not have the hadith and siyer books with me. Nevertheless, I began with the words "I put my trust in Allah." Such a success occurred that my memory helped more than the memory of the old Said. Every two or three hours, thirty to forty pages were written quickly. Fifteen pages were written in one hour. Mostly, they were cited from books such as Sahih al-Bukhari, Sahih Muslim, Beyhaki, Sunan at-Tirmidhi, Al-Shifa, Abu Nuaym, and Tafsir al-Tabari. Indeed, since an error in narration would be a sin because it is a hadith, my heart trembled. However, it became clear that there was compassion and that this treatise was needed. God willing, it has been written correctly. If there is any mistake in the wording of the hadith or in the names of the narrators, I ask my brothers to overlook them with tolerance and to correct them. Said Nursi Yes, we were writing the draft. Our teacher was also reciting. He had no books with him; he did not refer to any. Suddenly, he recited very quickly, and we wrote it down. In two or three hours, we wrote thirty to forty pages, even more. We also came to the conclusion that this success is a miracle of the Prophetic miracles. Permanent Servant Abdullah Çavuş, Servant and Draft Writer Süleyman Sâmi, Draft Writer and Hereafter Brother Hafız Halid, Draft and Correction Writer Hafız Tevfik

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THE FOURTEENTH SIGN One of the great types of miracles of the Noble Prophet Muhammad, peace and blessings be upon him, are the wonders that become apparent through his prayers. Indeed, this type is absolutely and authentically widespread. The number of individual examples and instances is so great that it cannot be counted. Many of these examples have reached the level of being widespread and well-known. Some have become so famous that they are close to being universally accepted. Some have been narrated by prominent scholars to the extent that they appear as certain as the universally accepted ones. We will mention some of these numerous examples, which are widespread and well-known, as samples, and for each example, we will cite several individual reports. FIRST EXAMPLE: The prayer of the Noble Prophet Muhammad, peace and blessings be upon him, for rain is reported to have been accepted repeatedly and swiftly, and it has reached the level of tevatir (widespread narration). This is reported by the great scholars, especially Imam al-Bukhari and Imam Muslim. Indeed, on some occasions, the Prophet raised his hands on the noble pulpit to pray for rain, and it rained before he had even finished his prayer. As we mentioned earlier, on one or two occasions when the army was thirsty, clouds would appear and rain would fall. Even before the prophethood, the Prophet's grandfather, Abdulmuttalib, would go to pray for rain with the blessed face of the young Muhammad.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

His face was respected, for that incident became known through a poem by Abdülmuttalib.1 After the death of the Prophet, the Noble Companion Omar, using the Noble Abbas as a means, said: "O Lord, he is the uncle of Your beloved. Show respect to his face by sending rain." Rain came.2 Also, Imam Bukhari and Muslim report that a request for rain was made. The Noble Prophet Muhammad (peace and blessings be upon him) prayed, and the rain came so heavily that they had to say, "O please pray, let it stop." He prayed, and it suddenly stopped.3 SECOND EXAMPLE: It is well known that the Noble Prophet Muhammad (peace and blessings be upon him), while the Companions and those who had accepted Islam had not yet reached forty and were still worshiping in secret, prayed: "O Allah, honor Islam through Omar ibn al-Khattab or through Amr ibn al-Harith."4 A day or two later, the Noble Omar ibn al-Khattab accepted Islam and became the means for the declaration and honor of Islam, and he received the noble title of "Faruk."5 THIRD EXAMPLE: Some of the select Companions prayed for various purposes. Their prayers were accepted in such a brilliant manner that this miraculous acceptance of prayer reached the level of a miracle. Indeed, Imam Bukhari and Muslim report that Ibn Abbas prayed: "O Allah, make him a scholar in religion and teach him interpretation."6 This prayer was so accepted that Ibn Abbas earned the noble title of "translator of the Quran" and the noble rank of "habir al-umma," meaning "the learned of the nation."7 Even when he was very young, the Noble Omar would include him in the gatherings of scholars and the senior Companions.8

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

And let not some of us take others as lords besides Allah. A point among thousands of points: From the perspective of Sufism, Islam rejects the means (wasila) and accepts evidence (burhan), rejects intermediaries (wasaya) and proves the imam. Other religions accept the means. This secret is the reason why in Christianity, those who are wealthy and high in rank are more religious. In Islam, the common people are more attached to religion than those who are wealthy and high in rank. Because a proud Christian of high rank, the more he is in charge of religion, the more he protects his position and flatters his pride, and does not sacrifice his privilege in arrogance. Perhaps he even benefits from it. The more a Muslim is attached to religion, the more he must sacrifice his arrogance, pride, and even worldly honor. Therefore, Christianity can be shattered by the oppression of the arrogant and the attacks of the common people, because it is dominated by worldly aristocracy. Islam, on the other hand, must not be affected in its principles, because it belongs to the common people rather than the worldly aristocracy.

Sünûhat ·Mektup 14 ·machine translation (qwen3-32b-sre)

The Messenger of Ekrem, upon him be peace and blessings, has foretold countless thousands of events that have happened exactly as they were said to be. We will only mention a few examples of them. Indeed, the most prominent among them are Bukhari and Muslim, the authors of the six well-known Hadith books famous for their authenticity, and in most of the reports we will mention, they are in agreement. Many of these reports are also repeated in different words, and even some of them, although not repeated, are considered as such by the scholars of verification, and thus can be considered as authentic. Indeed, with an authentic and certain narration, he informed his Companions: "You will overcome all your enemies. You will succeed in the conquest of Mecca, the conquest of Khaybar, the conquest of Syria, the conquest of Iraq, the conquest of Iran, and the conquest of Bait-ul-Muqaddas. You will divide the treasures of the greatest empires of that time, Iran and the Roman Empire, among yourselves." He did not say "I think so" or "I suppose." Rather, he gave a certain and definite warning, as if he was seeing it. Yet, at the time he gave this news, he was forced to migrate, his Companions were few, and the whole world around Medina was against him. Also, with an authentic and certain narration, he commanded many times: "Follow the way of the two after me, Abu Bakr and Umar." Abu Bakr and Umar will be the ones who come after him. They will be the caliphs and will act in a perfect manner within the circle of divine pleasure and prophetic approval. Abu Bakr will be short in his term, and Umar will be long, and he will accomplish many conquests.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THE EIGHTH SIGN It declares some of the miracles related to water. INTRODUCTION: It is well known that events occurring among groups, when reported in a singular manner and not refuted, indicate their truth. Because, in human nature, there is an inherent tendency to reject falsehood. Especially, the Companions, who do not remain silent in the face of falsehood, particularly when the events are related to the Noble Messenger of God, peace and blessings be upon him, and especially when the narrator is among the famous Companions, the singular report is considered to represent the testimony of the witnessing group. However, the miracles of water we will now mention have been transmitted through many different chains, from the hands of many Companions, and have been passed down by thousands of Tabi'în (the generation following the Companions) as verified and reliable, reaching the hands of the scholars of the second century with certainty. These scholars, with utmost seriousness and respect, accepted them and passed them on to the scholars of the following era. Each generation passed them on through thousands of reliable hands, until they reached our time. Moreover, they were recorded in the verified hadith books of the early period and passed on to the great scholars of hadith, such as Bukhari and Muslim. These scholars, with the utmost rigor, distinguished their levels and compiled those whose authenticity was beyond doubt, teaching and presenting them to us. May God reward them with much good. Indeed, the miracle of water flowing from the blessed fingers of the Noble Messenger of God, peace and blessings be upon him, and giving it to many people to drink, is reported by a large number of narrators, so much so that agreement on falsehood is impossible. This miracle is absolutely certain. Moreover, it occurred three times in three major gatherings. The foremost among them are Bukhari, Muslim, Imam Malik, Imam Shuayb, Imam Katadah, and many other scholars of authentic hadith, who transmitted from a group of the Companions, including the famous ones such as Anas, Jabir, and Ibn Masud, the narration that water flowed abundantly from the Messenger's fingers and was given to the army to drink, all through authentic and certain narration. From this type of water miracle, we will mention nine examples.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

SECOND EXAMPLE: At the beginning, al-Bukhari, Muslim, and the authors of the sahih books report that during the Battle of Khaybar, a Jewish woman cooked a goat in a pot and poisoned it with a very strong poison, then sent it to the Noble Messenger of Allah, peace and blessings be upon him. The Companions began to eat it. Suddenly, the Messenger of Allah commanded: "Raise your hands, for it has told me that it is poisoned." That is, the cooked goat was informing him, "I am poisoned." Everyone withdrew their hands. However, due to the effect of that strong poison, Bisr ibn al-Bera' died after eating just one bite. The Noble Messenger of Allah, peace and blessings be upon him, called for the woman, whose name was Zaynab. He asked her, "Why did you do this?" She replied, "If you are a prophet, it will not harm you. If you are a king, I did it to save people from you." Some narrations say that he did not order her to be killed, while others say he did. Scholars of verification have said that he did not order her death, but she was handed over to Bisr's family, who killed her. Listen to two or three points that explain the miraculous nature of this strange event: First: In one narration, it is stated that some Companions also heard the voice of the goat at the time it spoke. Second: In one narration, after the Messenger of Allah, peace and blessings be upon him, received the message, he said, "Say Bismillah and then eat. The poison will not take effect." This narration has not been accepted by Ibn Hajar al-Askalani, but others have accepted it. Third: The Jews, who had intended to strike both the Noble Messenger of Allah, peace and blessings be upon him, and the prominent Companions at once, found their plot revealed as if from the unseen. The disclosure of the event, the failure of their conspiracy, the accuracy of the warning, and the fact that the Ahmedi (Prophet Muhammad) - whose words were never doubted by the Companions - said, "The voice of this goat is telling me," and that everyone heard the voice of the goat with their own ears, all led to a firm conviction.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

The people of this world threw me into prison, imagining falsely that I was fighting against them. But the Divine decree threw me into prison because I did not speak to them and did not try to reform their conditions. And if I remain alone with just a few of my friends in prison, I will demand a public trial before the authorities of Ankara, concerning the Islamic world, and I will bring the case forward. And by God's will, we will produce multiple copies of the Book of Fruits and the defense pieces in the new script and send them to the important authorities. • • • Beloved, sincere brothers; These kinds of hadiths belong to the category of ambiguous ones. They are neither individual nor specific, but rather general, and they do not look at specific places. Some of them refer only to a single time period of religious crises that befell his community, and take Hijaz and Iraq as examples. Indeed, during the time of the Abbasids, at that time, the Mu'tazilites, Rafizites, Jabrites, and various hidden sects of heretics and blasphemers who harmed Islam had already emerged. When significant upheavals occurred in the Sharia and creed, many great Islamic scholars such as Bukhari, Muslim, Imam Abu Hanifa, Imam al-Shafi'i, Imam Malik, Imam Ahmad ibn Hanbal, Imam al-Ghazali, Abu al-Hasan al-Ash'ari, and Junayd al-Baghdadi came to the rescue and suppressed that religious crisis. For three hundred years after that time, this victory continued, and yet again, those sects of misguidance, through political means, brought the Hulagu and Genghis Khan crisis upon the Muslims. This crisis is clearly indicated by both hadith and the blessed mention of Hazrat Ali with the same historical reference. Then, since the crisis of our time is the greatest crisis, both numerous hadiths and many Quranic signs inform us with the same historical reference. Therefore, when a hadith clearly states the ignorance that the ummah will pass through in its entirety, it sometimes shows the occurrence of that one event as an example, indicating the historical period. In this regard, the cure of the Risale-i Nur has clearly explained the interpretations of these ambiguous and difficult-to-understand hadiths. In the Twenty-Fourth Word and the Fifth Light, it has explained this truth with rules and evidence. • • •

Şualar ·On Ucuncu Sua ·machine translation (qwen3-32b-sre)

THE FOURTEENTH SIGN One of the great types of miracles of the Noble Prophet Muhammad, peace and blessings be upon him, are the wonders that become apparent through his prayers. Indeed, this type is absolutely and authentically widespread. The number of individual examples and instances is so great that it cannot be counted. Many of these examples have reached the level of being widespread and well-known. Some have become so famous that they are close to being universally accepted. Some have been narrated by prominent scholars to the extent that they appear as certain as universally accepted traditions. We will mention some of these numerous examples, which are widespread and well-known, as samples, and for each example, we will cite several individual accounts. FIRST EXAMPLE: The prayer of the Noble Prophet Muhammad, peace and blessings be upon him, for rain is reported in a widespread and repeated manner, always accepted quickly. This has been narrated by the great scholars of hadith, such as Imam al-Bukhari and Imam Muslim. Indeed, on some occasions, the Prophet raised his hands on the noble pulpit to pray for rain, and it rained before he had even finished his prayer.1 As previously mentioned, on one or two occasions when the army was thirsty, clouds would appear and rain would fall.2 Even before the prophethood, the Prophet's grandfather, Abdulmuttalib, would go to pray for rain with the blessed face of the young Muhammad.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Wednesday, June 27, 1934 In His name—And indeed, nothing exists but praises Him. 1 Peace be upon you, and the mercy of Allah and His blessings. 2 My dear, sincere, and very devoted and inquisitive brother Re'fet Bey; I am giving you brief answers because your sharp mind and attention have enabled me to answer many of your questions, so do not be offended. I wish to speak with you at length, but I do not have the time. The meaning of "Muslim who is not a believer" and "believer who is not a Muslim" is as follows: I used to see non-believers who had joined the Unionists in the beginning of Freedom, who accepted that the Islamic religion and the Ahmadiyya Sharia contain very valuable and precious high principles for human social life and especially for Ottoman politics, and who were fully in favor of the Ahmadiyya Sharia. At that point, they were Muslims, meaning they had committed themselves to the truth and were supporters of the truth, but they were not believers. Therefore, they were entitled to the title of "Muslim who is not a believer." Now, however, while being in favor of the French system and the currents of innovation and anti-Sharia movements under the name of civilization, they also hold faith in Allah, the Hereafter, and the Prophet, and consider themselves believers. Since they do not commit themselves to the laws of the Ahmadiyya Sharia, which is the truth and reality, and do not show true partisanship, they become a "believer who is not a Muslim." Just as a faithless Islam cannot be a cause of salvation, likewise, an Islamless faith that is knowingly held cannot stand, and perhaps cannot bring salvation. Your second question: The other expression related to the inevitable Day of Judgment, which you know, is called "the appointed Day of Judgment" and "the Day of Reckoning." Your third question, which is that, as stated at the beginning of the Arabic Katre treatise, since the number of Words is thirty-three, the number of Letters is thirty-three, and the number of Windows is thirty-three, making a total of ninety-nine, the first time this poor brother of yours performed his intellectual acts, after prayer, by reciting thirty-three times "Subhanallah," thirty-three times "Alhamdulillah," and thirty-three times "Allahu Akbar," he sensed from afar, in a faint and distant manner, the ninety-nine intellectual struggles and spiritual stations, and the ninety-nine secrets of witnessing the ninety-nine Beautiful Names of Allah.

Barla Lâhikası ·Mektup 271 ·machine translation (qwen3-32b-sre)

Question: How? Answer: For livelihood, the natural, legitimate, and life-sustaining ways are craftsmanship, agriculture, and trade. The unnatural ones are bureaucracy and all forms of governance. In my opinion, those who engage in governance, regardless of the name it is given, are a kind of craftsman, servant, and laborer—but they are part of the cunning. In my opinion, one should enter into bureaucracy or governance solely for the sake of honor and service. Otherwise, if one enters solely for livelihood and profit, it is a kind of gypsy-like behavior. FOOTNOTE: Indeed, because we have bureaucracy and military service in full, we have squandered our wealth and scattered our generations, losing them. If it had gone that way, we would have perished. Thus, their being soldiers is a kind of necessary benefit, and we are compelled to accept it. These necessary benefits can be considered a legal justification in the Hanbali school of thought. Question: Now, Armenians are becoming sub-governors and governors. How is that possible? Answer: Just as there are watchmakers, machinists, and broom-makers... Because constitutionalism is the sovereignty of the nation. The government is a servant. If constitutionalism is correct, then sub-governors and governors are not leaders, but perhaps paid servants. Non-Muslims cannot be leaders, but they can be servants. Suppose that bureaucracy is a kind of leadership and a form of chieftainship. When we allow three thousand non-Muslims to share in our chieftainship and leadership, it opens the way for three hundred thousand non-Muslims to hold leadership positions across the world. The one who loses one and gains a hundred does not suffer a loss. Question: Some rulings of the Sharia, for example, relate to the duties of governors. Answer: From now on, the Islamic Caliphate represented by the Islamic Constitutional Authority and the Religious Affairs Office will be both high, sacred, separate, and supervisory. Now, the judge is not an individual but a collective opinion, so he needs a spiritual individual as a legal authority. This legal authority of the judge will be formed by a council of forty to fifty verified scholars from the four Islamic schools of thought in the Islamic Constitutional Authority, who will serve as legal authorities for other spiritual individuals. Otherwise, if the judge and the mufti are not of the same kind, they cannot understand each other's language. Because the individual self cannot deceive the spiritual self.

Münâzarat ·Munazarat ·machine translation (qwen3-32b-sre)