FIRST POINT
At that time, although the stubbornness of the disbelievers on that ground was well known and famous in history, the Qur’an al-Hakim declared, "And the moon split apart,"1 and announced this event to the entire world. Yet, none of those disbelievers who denied the Qur’an dared to challenge this verse, that is, to deny the event it announced.
If that event had not been an absolute and certain occurrence for those disbelievers at that time, they would have reacted with great alarm, denying it vehemently and challenging the Prophet's claim. However, the biographies and historical records do not mention any denial of the occurrence of this event by the disbelievers who were more closely related to it. Rather, as the verse "And they will say, 'It is continuous sorcery,' "2 indicates, the generally accepted historical account is that the disbelievers who witnessed the event said, "It is sorcery," and "He showed us sorcery. If the caravans and processions from the other sides have seen it, then it is true. Otherwise, he has cast sorcery on us." Later, caravans arriving from Yemen and other regions in the morning reported, "We saw such an event." Then the disbelievers said—God forbid!—"The sorcery of the orphan of Abu Talib has reached the heavens."3
SECOND POINT
Most of the esteemed scholars, such as Sa'd al-Taftazani, have stated: "The splitting of the moon, water flowing from the Prophet's fingers, providing water to an entire army, the dry pole on which the Prophet stood while delivering the sermon in the mosque weeping during the separation from the Ahmadi community (a.s.m.), and the entire congregation hearing it—all these are reported by a large number of people."4 In other words, these events were transmitted through so many layers of people that it is impossible for them to be fabricated. Just as it is impossible for a famous comet to have appeared a thousand years earlier, or for the existence of the island of Serendip, which we have not seen, to be certain through transmission. Thus, it is foolish to raise baseless doubts in such very certain and witnessed matters. It is not enough for something to be merely possible. However, the splitting of the moon could be possible, like a mountain splitting due to a volcano.
Mektubat
·On Dokuzuncu Mektup
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Here, O my brothers and companions in the service of the Qur'an! How would it be an injustice and a mistake to give all the honor and all the spoils of victory to the corporal of a detachment that has captured a fortress?
Similarly, you cannot give the share in the spiritual conquests achieved by your spiritual strength and your pens to a poor and helpless person like me. Indeed, in such a blessed community, there is a stronger spiritual sign than the hidden blessings, and I see it, but I cannot show it to everyone or to the general public.
THIRD SIGN
The treatises of the Risale-i Nur, which prove all the important religious and Qur'anic truths, even in a clear and evident manner, are a strong spiritual sign and a divine care.
Because among these truths there are some that even the great genius Ibn Sina, who was considered the greatest of intellects, admitted his helplessness in understanding and said, "The mind cannot find a way to them." The treatise "Tenth Word" conveys those truths, which even that genius could not grasp, to the common people and even to children.
For example, in solving the mystery of destiny and the nature of free will, the great scholar Sa'd al-Taftazani, in his famous book "Mukaddemât-ı Isna Aşer," which he composed in forty to fifty pages, could only explain these matters and could only convey them to the learned. In the same subject, the treatise "Twenty-Sixth Word," in just two pages of the Second Chapter, fully explains these same issues in a manner that can be conveyed to everyone. Is this not a work of divine care?
Moreover, that mystery of the world's hidden secrets and the enigma of the universe, which is called the secret of the world's hiddenness and the wonder of the cosmos, which cannot be discovered by any philosophy and which leaves all schools of thought in wonder, and which was revealed only through the power of the Glorious Qur'an—this difficult enigma and this astonishing mystery was revealed in the allusive point at the end of the Twenty-Fourth Letter and the Twenty-Ninth Word, and in the six wisdoms of the Thirty-First Word concerning the subtle atoms.
Mektubat
·Yirmi Sekizinci Mektup
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Yes, as the signs become evident, faith increases and becomes more certain.
1 "By the unseen," meaning they believe without seeing, with sincerity of heart. Or they believe in things that are unseen, or they believe in the unseen world and the world of the unseen.
Faith is a light that arises from affirming in detail the necessary religious truths conveyed by the Honored Messenger, peace and blessings be upon him, and summarily affirming the non-necessary.
Q - Only about one percent of the common people of the nations understand the religious truths.
A - Their not understanding or not knowing cannot be taken as evidence. Indeed, often the tongue is unable to express the subtle ideas of the imagination, and the subtle feelings of the heart and conscience remain hidden from the mind. Even a genius of eloquence like Sekkâkî failed to grasp the subtleties of eloquence expressed by a desert poet like Imruu'l-Kays or another such individual. Moreover, the existence of faith is understood through inquiry. For example, if an illiterate man is asked whether the Creator, who has complete power and control in all aspects and in detail, could possibly be the Creator of this world in any aspect, and he replies, "In no way! It is impossible!" this is sufficient. Because this shows that the negation, that is, the certainty that He cannot exist without a Creator, is firmly established in his conscience.
According to the tafsir of Sa'd al-Taftazani, faith is described as "a light that the Lord of Truth bestows upon the heart of the servant He chooses, after the expenditure of a portion of free will." Therefore, faith is a light and a grace from the Eternal Sun, bestowed upon the human conscience, which completely illuminates the inner self of the conscience.
İşaratü'l-İ'caz
·Bakara Suresi
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In those disputes, many important Companions were found on both sides. When speaking of those fitnahs, even a biased denial or objection toward the true Companions, such as Talha and Zubayr (may Allah be pleased with them), from the A'isha and Muawiyah group, would arise. Even if there was an error, the possibility of repentance is strong. Rather than going back to those old times and unnecessarily and harmfully investigating those matters without the Shariah commanding it, it is not suitable for a believing and conscientious person to ignore the current ones who are striking terrible blows to Islam and are deserving of thousands of curses and hatred.
Indeed, I will not hide from you that even your small argument with Sabri has caused significant harm to the Risale-i Nur and the dissemination of religious truths. At that moment, I felt distressed and worried. Later, when I learned that a learned and inquiring scholar like you would cause an important service to the Risale-i Nur by Sabri coming there, I expected a great Nuri service from both of you, but instead, I felt and saw that the Nuri movement suffered harm in three ways. Wondering why this harm occurred, after two or three days I learned that Sabri had unnecessarily and pointlessly argued with you, and you had become angry. "Oh no!" I said. "O Lord! Turn the dispute between these two individuals, who came to my aid from Erzurum, into reconciliation," I prayed. As stated in the Risale-i Nur's Ihlas Lem'as, today, the people of faith must unite not only with their Muslim brothers but even with the pious Christian clergy, and must not consider or discuss matters of contention. Because absolute disbelief is attacking. I ask you, with your religious zeal, scholarly experience, and your concern for the Nuri teachings, to try to forget the incident with Sabri and forgive and accept him. Because he did not speak on his own; he had merely repeated things he had heard from his teachers in the past, speaking unnecessarily in argument. You know that a great good deed and kindness can atone for many sins.
Yes, our fellow townsman Sabri has indeed rendered such a service to the Nuri teachings and to faith through the Nuri teachings that it would atone for a thousand sins. Because of your generous nature, that Nuri service...
Emirdağ Lâhikası - I
·Mektup 152
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Even the renowned great imam of the Ahl al-Sunna and the science of kalam, Shahab al-Din al-Taftazani, who permitted ta'wil and tajwiz regarding Yazid and Walid, was countered by the scholars of Ahl al-Sunna wa al-Jama'a, such as Sayyid Sharif Jurjani, who said: "Although Yazid and Walid are indeed tyrants, cruel, and wicked, it is not certain that they left Islam in their hearts. Since it is not known with certainty, when there is no explicit text or clear evidence about such individuals, there is a possibility that they might have believed and repented. Therefore, one cannot curse such specific individuals. Perhaps a general curse, such as 'The curse of Allah be upon the wrongdoers and the hypocrites,' is permissible. Otherwise, it is harmful and unnecessary." They thus opposed Shahab al-Din al-Taftazani.
The reason I did not write a long reply to your letter addressed to the scholars and the learned is that I was suffering from a serious illness and had important preoccupations, so I could only write this quickly.
5 The Everlasting is the Everlasting.
Said Nursi
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Emirdağ Lâhikası - I
·Mektup 152
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