On Dokuzuncu Mektup

Concerning the Miracle of the Splitting of the Moon (a.s.m.) An Appendix to the Nineteenth and Thirty-First Sayings In the name of Allah, the Most Gracious, the Most Merciful. The Hour has drawn near, and the moon has split. And if they see a sign, they turn away and say, "It is continuous sorcery." 1 Those philosophers and their unthinking followers, who attempt to reduce the splitting of the moon, a brilliant miracle of Ahmadiyya (a.s.m.) like Kamer, to baseless falsehoods, say: "If the splitting of the moon had occurred, it would have become known to the entire world; it would have been recorded in the history of mankind. The Answer: Since the splitting of the moon was shown suddenly to a prepared audience who had heard the claim and denied it, during the night and in a moment of carelessness, it was not necessary for it to be seen throughout the entire world and recorded in all histories. This is because, at that time, civilization had not yet reached its full development, and the event was particular and limited, and celestial observations were very rare. Therefore, it was certainly not necessary for it to be seen everywhere in the world and recorded in all histories. 2 Because of the splitting of the moon, there are many points that will dispel these clouds of falsehood. For now, listen to Five Points:

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

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.

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

In other words, according to authentic narrations and in part through consensus, recorded and accepted in historical, siyer, and hadith books, and based on the detailed explanation of the strongest and most certain part of those thousands of announcements in the treatise "Mu'jizat-ı Ahmediye," the prophets, sages, and seers of the past, especially the prophets, unanimously foretold the prophethood and future of Muhammad (peace be upon him) in a very clear and repeated manner. We refer to this and briefly state: The prophets mentioned in the sacred and heavenly books, such as the Torah, Gospel, and Psalms, wrote about the prophethood of Muhammad (peace be upon him) in about a hundred verses, of which twenty are clearly stated in the Nineteenth Letter. Despite many alterations by Christians and Jews, another hundred verses that foretell the prophethood of Muhammad (peace be upon him) are written in the book of al-Husayn al-Cisri. The seers, especially the famous Shik and Satih, through spiritual or jinn means—what is now called mediums—gave clear and repeated news of the Prophet's (peace be upon him) coming and the fall of the Persian Empire in an unmistakable way. Likewise, from the category of the God-knowing, many sages such as Ka'b ibn Lu'ayy from the Prophet's (peace be upon him) ancestors, and kings of Yemen and Abyssinia like Sayf ibn Dhi Yazan and Tubba', who were saints of that time, clearly announced the prophethood of Muhammad (peace be upon him) and proclaimed it in poetry. An important and certain part of this is written in the Nineteenth Letter. Indeed, one of those kings said: "I would prefer to serve Muhammad (peace be upon him) over this throne." Another said: "Oh, if only I had caught up with him, I would have been his cousin."

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

FOURTH POINT The matters of the unseen (umur-u gaybiye) that the Prophet Muhammad (peace and blessings be upon him), the All-Knowing of the unseen, informed about, cannot be measured by hadith and calculation. In the Twenty-Fifth Statement regarding the miraculous nature of the Qur’an, we have indicated and partially explained and proved these reports of the unseen concerning the past, the previous prophets, and the divine, natural, and spiritual truths. We refer these reports to the Twenty-Fifth Statement and will not mention them now. However, we will point out a few examples from the many truthful reports of the unseen concerning events that would happen to the Companions and the Family of the Prophet and to which the ummah would later be subjected. In order to fully understand this truth, we will first state the Six Principles. FIRST PRINCIPLE: Every action and every behavior of the Prophet Muhammad (peace and blessings be upon him) can be a witness to his sincerity and prophethood. However, every action and every behavior does not necessarily have to be extraordinary. Because the Almighty sent him in human form so that he could be a guide and leader in the social conditions of humanity and in the actions and behaviors that would bring worldly and spiritual happiness. In the ordinary events, which are themselves miracles of divine power, he would demonstrate the extraordinary art and dominion of the Lord. If his actions were to transcend humanity and become extraordinary, he could not be a true leader; he could not teach lessons through his actions, his states, and his appearances. However, he would only perform extraordinary acts and occasionally show miracles to prove his prophethood to the deniers. But, due to the secret of the divine test and experience, these miracles would not be so obvious or so compelling that people would be forced to accept them. Because the secret of the test and the wisdom of the divine proposal requires that the mind be opened and that the mind's acceptance not be taken away. If it were entirely obvious, then the mind's acceptance would be lost; even Abu Jahl would accept like Abu Bakr, the benefit of the test and the proposal would be lost, and coal and diamond would be on the same level. It is a tree of wonder that the Prophet Muhammad (peace and blessings be upon 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

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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.

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Just as the books of eloquence (belâğat) contain degrees of eloquence, the eloquence in the Kur'ân-i Hakîm has reached the degree of i'câz (inimitability); no one can reach it. Moreover, in the treatises of the Nineteenth Letter, which is one of the miracles of the Ahmediyye, and the Twenty-Fifth Word, which is a translator of the miracles of the Kur'âniyye, and the Risale-i Nur, which is a kind of tafsir (exegesis) of the Kur'ân, the excellence of eloquence shows a degree of grandeur surpassing the general excellence of books. And from this, it is understood that the miracles of the Kur'âniyye and the Ahmediyye are a kind of honor and that they manifest and appear in these treatises. SECOND SIGN The second of the Divine attentions related to the service of the Kur'âniyeh is as follows: The Almighty, in a manner where I am a person without a pen, a half-illiterate, alone in a foreign land, and deprived of support; He has bestowed upon me brothers who are strong, serious, sincere, selfless, and whose pens are like diamond swords. He placed the heavy Kur'âniyeh duty, which fell heavily on my weak and helpless shoulders, onto those strong shoulders, and by His great mercy, He lightened my burden. That blessed community, as Hulûsi expressed, is like the users of wireless telegraphy, and as Sabri expressed, like the machines that produce electricity for the Nur factory. Each has their own merits and precious diverse qualities. And again, as Sabri expressed, they are of a kind of hidden harmony. In a similar way, with encouragement, effort, and seriousness, they spread the mysteries of the Kur'âniyeh and the aspects of faith everywhere and reach every place. At this time (a time when the alphabet has changed, there are no printing presses, and everyone is in need of the aspects of faith), and when there are many obstacles and things that can discourage and weaken the spirit, these people, without such obstacles, with great enthusiasm and effort, perform these services. This is directly a miracle of the Kur'ân and a clear Divine attention. Yes, just as the miracle of wilâyet (spiritual authority) exists, the miracle of sincere intention also exists. The miracle of sincerity also exists. Especially among brothers who are in a circle of love for the sake of Allah, there can be many miracles in serious and sincere mutual support. Indeed, such a community is

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

Supplement and Second Part of the Twenty-First Letter The anecdotes belong to our esteemed scholar, the learned and great Sabri Efendi. I had begun to draft the fourth part of the Nineteenth Letter, which contains the extraordinary and miraculous signs of the Ahmediyya, which astonish the world and bestow complete faith upon those with partial insight, and which is of immense and certain value. I intended to send it to the esteemed Hulusi Bey, who is my representative in matters where the learned and noble ones exceed the limits of their duties. The Nineteenth Letter, which is replete with countless Muhammadan miracles, as previously mentioned, has transformed my weak and helpless heart and soul into a blooming garden of spring, filled with lofty and luminous themes and events of prophethood, surpassing my expectations and bringing joy and glad tidings. I wish to praise and celebrate these matters in a very brilliant manner, but I must admit that, unfortunately, I am unable to express the feelings in my heart. I only feel this: I imagine that although you were not physically present, you were spiritually with our Master of the Universe, the Honored One. For I am convinced and certain that you have witnessed and recorded these events in their entirety, in their position, and in their details. I took the Sixteenth Letter with me when I went to Atabey. Most of the points moved a number of brothers to tears. My respected elder, Zühdü Efendi, said upon reading the Sixteenth Letter: "A new window has opened in my heart today, revealing a luminous and immense spiritual joy that I have never known or seen before. Although writing about the fruits of this window is beyond my power, it is my duty to present it with divine support. I request your acceptance of my endless greetings and respects." Sabri • • •

Barla Lâhikası ·Mektup 25 ·machine translation (qwen3-32b-sre)

THIRD POINT A miracle is for the purpose of convincing those who deny the prophetic claim, not for compulsion. Therefore, for those who hear the prophetic claim, a miracle of a convincing degree must be shown. Showing it to other parties or revealing it with such obviousness that compels belief would not only contradict the wisdom of the Almighty Creator, but also oppose the secret of predestination. Because opening the door to reason and not taking away free will is part of the secret of predestination. If the All-Wise Creator had left the dome of the sky open for one or two hours, according to the desires of the philosophers, and had shown it to the entire world, and had it entered into the general histories of mankind, then like other obvious celestial events, it would not have served as evidence for the prophetic claim, nor would it have remained specific to the mission of Ahmadiyya (peace be upon him); or it would have been such an obvious miracle that it would have compelled reason, taken away reason's free will, and forced people to confirm the prophethood. Thus, both the coal-hearted Abu Jahl and the diamond-hearted Abu Bakr al-Siddiq would have ended up on the same level, and the secret of predestination would have been lost. This is precisely the secret for which it was not shown to the entire world, nor passed into the histories, despite being sudden, occurring at night, during a moment of unawareness, amidst the disagreement of the elements, and veiled by other conditions like mist and clouds. FOURTH POINT Since this event occurred suddenly at night, when everyone was in a state of unawareness, it was certainly not seen throughout the world. Even if it had been seen by some people, they would not have believed their eyes. And even if they had believed, such an important event would certainly not have become a lasting legacy in the histories based on a single report.

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

TENTH SIGN Further reinforcing this miraculous sign of the tree is the repeated narration of the miracle of 1 حَنِينُ الْجِذْعِ (the weeping of the trunk). Yes, in the Noble Mosque of the Prophet, the weeping of a dry pole in the presence of a large congregation, temporarily weeping from the tears of the Ahmadi (peace be upon him), confirms and strengthens the examples of the miraculous sign of the tree we mentioned. Because it is also a tree, of the same kind. However, its person is repeated. The other parts, each of their types is repeated; their details, examples, and many do not reach the level of clear transmission. Yes, in the Noble Mosque, the dry pole made from a date palm tree was leaning against it while the Noble Messenger of Allah, peace and blessings be upon him, was delivering a sermon. Then, when the noble pulpit was built, the Noble Messenger of Allah, peace and blessings be upon him, ascended the pulpit and began the sermon. While reading, the pole wept like a camel and cried; the entire congregation heard it. Until the Noble Messenger of Allah, peace and blessings be upon him, came close to it, placed his hand on it, spoke to it, consoled it, and then it stopped.2 This Ahmadi miracle of the Prophet, peace and blessings be upon him, has been transmitted in many ways to the level of transmission.

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Imam Ali (r.a.) proved his worthiness for this judgment. Whoever has any doubt, let him come and read it carefully, and let him see how strong a proof the "Haşr" is. Also, Hazrat Imam Ali (r.a.), by mentioning the verse of the 19th Surah, Surat an-Nur, and by repeating the word "nur" (light) for the indication of the 19th Word, which is very concise, and the 19th Letter, which is very perfect, and because the rank of the letters, that is, the 14th Letter, is missing, he very elegantly and meticulously informs that the Surah an-Nur is mentioned again in the 15th place. And he indicates that those two treatises are the great lights of the Risale-i Nur. Yes, the 19th Word concerning the Prophethood of Muhammad (peace and blessings be upon him), and the 19th Letter, which is threefold in its excellence and wonder, are indeed one of the most brilliant lights of the Risale-i Nur. And in relation to the innocence of Ayesha Siddiqa (r.a.), the pronoun in the phrase "mashalun nurihi" (the example of its light) in the Ayet al-Nur, which refers to Muhammad (peace and blessings be upon him) in one of three ways, the Surah an-Nur is more closely related to the zat (essence) of Muhammad (peace and blessings be upon him), so that this Surah and the two treatises that prove the Prophethood of Muhammad (peace and blessings be upon him) are indicated by the two words "nur," perhaps even three times, and also point to the Mi'rac Risale (Treatise on the Ascension), which also proves the Prophethood of Muhammad (peace and blessings be upon him). I confess that I had forgotten that the 14th Letter was missing. I was struck by the repetition of the same Surah twice by Hazrat Imam Ali (r.a.) and was amazed at the attention in the signs. But that repetition is counted only for the 19th Word and Letter; it is not counted for those that follow.

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

Here, in the narration of Hazrat Jabir, it is stated: When the Honored Messenger of Allah (peace and blessings be upon him) delivered the sermon, he used to lean on a dry pole called "Jidh'ul Nakhil" in the Noble Mosque. After the construction of the Noble Minbar, when he moved to the minbar, the pole could not bear it and wept, making a sound like a pregnant camel. In his narration, Hazrat Anas says: He wept like a camel, shaking the mosque. In his narration, Sa'd ibn Ubay says: Because of his weeping, the people also began to weep. In his narration, Hazrat Ubayy ibn Ka'b says: He wept so much that he collapsed. In another narration, the Honored Messenger of Allah (peace and blessings be upon him) said: "Inn hadha bakâ limâ faqada mina adh-dhikri," meaning, "His weeping is due to the separation from the zikr (remembrance) of Allah in the place where the zikr and the sermon were recited." In another narration, he said: "Law lam altazimhu lam yazal hakadhâ ila yawmi l-qiâmate tahazuran 'alâ rasûli l-lah," meaning, "If I had not embraced and consoled him, he would have continued to weep like this until the Day of Judgment because of the separation from the Messenger of Allah." In his narration, Hazrat Buraydah says: After the tree wept, the Honored Messenger of Allah (peace and blessings be upon him) placed his hand on it and said: "In shî'tu arudduka ila l-ḥâ'ithi l-ladhi kunta fihi tanbutu laku 'urûquka wa yakmulu khalquka wa yujaddadu khûṣuka wa thamaruka wa in shî'tu aghrisuika fi l-janna yâkulu awliâ'u l-lâhi min thamarika." Then he listened to the tree's weeping, and it said something. The tree said, and the people behind heard: "Ighrisnî fi l-janna yâkulu minnî awliyâ'u l-lâhi fi makânin la yablâ." Meaning, "Plant me in Paradise so that the beloved servants of Allah may eat from my fruits. And a place where there is no decay, and I may find eternal abode." The Honored Messenger of Allah (peace and blessings be upon him) said: "Qad f'altu." Then he said: "Ixta'ara dâra l-baqâ' 'alâ dâri l-fanâ."

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

Concerning the Miracle of the Splitting of the Moon (a.s.m.) An Appendix to the Nineteenth and Thirty-First Sayings In the name of Allah, the Most Gracious, the Most Merciful. The Hour has drawn near, and the moon has split. And if they see a sign, they turn away and say, "It is continuous sorcery." 1 Those philosophers and their unthinking followers, who attempt to reduce the splitting of the moon, a brilliant miracle of Ahmadiyya (a.s.m.) like Kamer, to baseless falsehoods, say: "If the splitting of the moon had occurred, it would have become known to the entire world; it would have been recorded in the history of mankind. The Answer: Since the splitting of the moon was shown suddenly to a prepared audience who had heard the claim and denied it, during the night and in a moment of carelessness, it was not necessary for it to be seen throughout the entire world and recorded in all histories. This is because, at that time, civilization had not yet reached its full development, and the event was particular and limited, and celestial observations were very rare. Therefore, it was certainly not necessary for it to be seen everywhere in the world and recorded in all histories. 2 Because of the splitting of the moon, there are many points that will dispel these clouds of falsehood. For now, listen to Five Points:

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