Risale'de Sahabeler

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

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Imam Bukhari, the scholars of the authentic books, report that the mother of Anas made a request to the Noble Prophet, peace and blessings be upon him, saying, "Make a prayer for your servant Anas regarding his children and wealth, that it may be blessed." The Prophet prayed, saying, "O Allah, increase his wealth and children and bless him in what You have given him." Hazrat Anas, in the end of his life, declared: "I have buried with my own hands one hundred of my children. None of them have lived as happily as I have, in terms of my wealth and property. You see my wealth is very abundant, and all of it is the blessing of the Prophetic prayer." Imam Beyhaki, along with the Hadith scholars, reports that the Noble Prophet, peace and blessings be upon him, prayed for Abdurrahman bin Avf of the Ten Promised Paradise, for abundance of wealth and blessings. Through the blessing of that prayer, he gained such great wealth that once he donated seven hundred camels, fully loaded, in the cause of Allah. Look at the blessing of the Prophetic prayer, and say "Bârekâllah." Imam Bukhari, among others, reports that the Noble Prophet, peace and blessings be upon him, prayed for Ura ibn Abi Jahl with a blessed prayer for profit and gain in trade. Ura said: "I used to stand in the market of Kufa. I used to earn forty dinars in a day and then return home." Imam Bukhari said: "If he had also taken land in his hands, he would have earned a tenth from it." The Noble Prophet, peace and blessings be upon him, also prayed for Abdullah ibn Ja'far for abundance of wealth and blessings. Hazrat Abdullah ibn Ja'far gained such great wealth that he became famous in his time. He was also known for his generosity, equal to the wealth he had gained through the blessing of the Prophetic prayer. There are many examples of this kind. For the sake of example, we have cited four.

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Third incident: It is the camel incident, reported by numerous companions through five or six different chains of narration: In general, numerous chains of narration, including those led by Abu Hurayra, Sa'leb ibn Malik, Jabir ibn Abdullah, Abdullah ibn Ja'far, and Abdullah ibn Abi Aufa, unanimously report that a camel came to the Noble Prophet, peace and blessings be upon him, and prostrated in a manner of respect and reverence, then spoke with him. In some chains, it is reported that the camel had become wild after breaking a rope, not allowing anyone to approach and attacking them. The Noble Prophet, peace and blessings be upon him, entered; the camel came, prostrated in respect, and calmed down. The Noble Prophet, peace and blessings be upon him, tied the camel's reins. The camel said to him: "They made me work in very difficult tasks; now they want to slaughter me. That is why I got angry." The camel asked its owner: "Is this true?" They said, "Yes." Also, the Noble Prophet's camel named Adba, after the death of the Prophet, did not eat or drink out of grief until it died. Moreover, some important scholars, such as Abu Ishaq al-Istirabani, have reported that this camel spoke to the Noble Prophet, peace and blessings be upon him, about an important story. Also, according to authentic narration, Jabir ibn Abdullah once had a camel that was very tired and could not walk. The Noble Prophet, peace and blessings be upon him, gently touched the camel. The camel, due to this kind treatment from the Prophet, showed such agility and joy that it could not be controlled, and it outpaced everyone on the road. Fourth incident: The great scholars of hadith, including Imam Bukhari, report that once, at night, outside the sacred city of Medina, a significant incident was fabricated, as if enemies were attacking. Then brave riders went out to investigate. On the way, they saw a person approaching. They looked and recognized it as the Noble Prophet, peace and blessings be upon him. He ordered: "There is nothing." He rode the famous horse of Abu Talha and, out of his divine courage, he went ahead of everyone, investigated, and returned. He said to Abu Talha: "I found your horse like an ocean." That is, "Your horse is like an ocean,"

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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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It has been reported as an example: When the Noble Messenger of God, upon him be peace and blessings, emigrated from Mecca and the disbelievers set out in pursuit, they climbed a mountain called Sebîr. Sebîr said: "O Messenger of God, descend from me. I fear that if they strike You while You are on me, Allah will punish me. That is why I fear." Mount Hira called out: "O Messenger of Allah, come to me." For this reason, those with hearts feel fear in Sebîr and feel safety in Hira. From this example, it is understood that those great mountains are independent servants, glorifiers, and have duties. They recognize and love the Prophet, upon him be peace and blessings; they are not mindless. SIXTH EXAMPLE: It is reported with authentic narration from the Noble Abdullah ibn Umar that he said: When the Noble Messenger of God, upon him be peace and blessings, was delivering a sermon on the pulpit, "And they did not measure Allah with His true measure. Indeed, the whole earth is in His grasp on the Day of Resurrection, and the heavens are folded up in His right hand," he recited this verse. And he said: "Indeed, the tyrant exalts himself and says, 'I am the tyrant, I am the tyrant, I am the Great, the Supreme,'" at this moment, the pulpit shook so much and trembled so violently that we feared it would fall and cause harm to the Noble Messenger of God, upon him be peace and blessings. SEVENTH EXAMPLE: It is reported with authentic narration from the interpreter of the community and translator of the Qur'an, the Noble Ibn Abbas, and from the servant of the Prophet and the great scholars of the Companions, Ibn Mas'ud, that they said:

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It is astonishing that some extravagant and wasteful people accuse such economists of stinginess. Heaven forbid! Economy is honor and generosity. Stinginess and meanness are the inner nature of the superficial masculine qualities of the people of extravagance and waste. An incident that took place in my cell in Isparta in the year this essay was written confirms this truth. Here is the story: A student of mine insisted on giving me a gift of nearly two and a half okkas of honey, contrary to my principles and life rules. No matter how much I tried to dissuade him, he would not be moved. Out of necessity, I said, "Take it," telling my three companions who were with me that I would share the honey with them and that during the noble month of Sha'ban and Ramadan, we could eat it economically for thirty to forty days, and the one who brought it would earn a reward and they would not be left without sweetness. I had one okka of honey of my own. My three companions were, in fact, upright and appreciative of economy. However, despite all this, they forgot the noble virtue of economy, which is to offer to each other and to please each other's ego while preferring their own. In three nights, they finished two and a half okkas of honey. I laughed and said, "I wanted to sweeten your lives for thirty to forty days with that honey. You reduced it to three days. May you enjoy it!" But I used my one okka of honey economically. Throughout Sha'ban and Ramadan, I ate it myself and, praise be to God, at iftar time I gave each of my companions a spoonful of honey, which brought them significant reward. Those who saw my condition might have thought I was stingy. They might have considered the three-day condition of my other companions as a kind of chivalry. But in truth, we saw that beneath that apparent stinginess was a lofty honor, great abundance, and a high reward. And beneath that chivalry and extravagance, if they had not refrained, it would have led to a state far worse than stinginess—like begging and looking to others' hands with expectation and dependence.

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THE SIXTH POINT Economy and greed are very different. Humility, just as it is a praised virtue that is different in essence from arrogance, which is a bad habit, but similar in form. Likewise, dignity, just as it is a praised virtue that is different in essence from conceit, which is a bad habit, but similar in form. In the same way, economy, which is one of the high moral virtues of the Prophets and perhaps one of the principles of the divine wisdom in the universe, has no relation at all to greed, which is a kind of manifestation of stinginess, extravagance, and greed. There is only a superficial resemblance. An incident that confirms this truth: Hazrat Abdullah ibn Umar, one of the famous seven companions of the Prophet (Abadil al-Sab'a), who was the most important and greatest critic of Caliph Umar ibn al-Khattab, the Caliph of the Messenger of Allah, and one of the most outstanding among the learned companions. This blessed person had a fierce argument in the market, over a matter worth forty dirhams, for the sake of economy and to preserve the security and direction of trade. A companion saw this and, thinking that the Caliph's critic was showing an unusual greed for forty dirhams, went behind the imam to understand the situation. He saw that Hazrat Abdullah entered his blessed house. At the door, he saw a poor man. He stayed with him for a while, then left. Then, he came out from the second door of his house and saw another poor man there. He stayed with him for a while, then left. The companion watching from afar became curious. He went to the poor men and asked them, "The imam stood by you, what did he do?" Each of them said, "He gave me a gold dinar." That companion said, "Oh, how strange! He argued so much in the market for forty dirhams, and then secretly gave two hundred dirhams to someone in his house with complete satisfaction!" He went to Hazrat Abdullah ibn Umar and said, "O imam, resolve this problem for me. You did this in the market, and you did that in your house."

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THE SIXTH POINT Economy and greed are very different. Humility, just as it is a praised virtue that is different in essence from arrogance, which is a bad habit, but similar in form. Likewise, dignity, just as it is a praised virtue that is different in essence from conceit, which is a bad habit, but similar in form. In the same way, economy, which is one of the high moral virtues of the Prophets and perhaps one of the principles of the divine wisdom in the universe, has no relation at all to greed, which is a kind of manifestation of stinginess, extravagance, and greed. There is only a superficial resemblance. An incident that confirms this truth: Hazrat Abdullah ibn Umar, one of the famous seven companions of the Prophet (Abadil al-Sab'a), who was the most important and greatest critic of Caliph Umar ibn al-Khattab, the Caliph of the Messenger of Allah, and one of the most outstanding among the learned companions. This blessed person had a fierce argument in the market, over a matter worth forty dirhams, for the sake of economy and to preserve the security and direction of trade. A companion saw this and, thinking that the Caliph's critic was showing an unusual greed for forty dirhams, went behind the imam to understand the situation. He saw that Hazrat Abdullah entered his blessed house. At the door, he saw a poor man. He stayed with him for a while, then left. Then, he came out from the second door of his house and saw another poor man there. He stayed with him for a while, then left. The companion watching from afar became curious. He went to the poor men and asked them, "The imam stood by you, what did he do?" Each of them said, "He gave me a gold dinar." That companion said, "Oh, how strange! He argued so much in the market for forty dirhams, and then secretly gave two hundred dirhams to someone in his house with complete satisfaction!" He went to Hazrat Abdullah ibn Umar and said, "O imam, resolve this problem for me. You did this in the market, and you did that in your house."

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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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SECOND EXAMPLE: The great scholar of the Maghreb, Judge Iyaz, in his book "Al-Shifa," with a high-level document and a correct and reliable tradition, reports from the narration of Abdullah ibn Umar: During one occasion, a Bedouin came to the Prophet Muhammad, peace and blessings be upon him. The Prophet asked: "Aynat turidu?" (Where are you going?) The Bedouin replied: "To my family." The Prophet asked: "Hal laka ila khayrin min dhalika?" (Would you not like something better than that?) The Bedouin asked: "What is it?" The Prophet said: "An tushahada anna la ilaha illallah, wahdahu la sharika lahu, wa anna Muhammadan abduhu wa rasuluhu." The Bedouin asked: "What is the witness for this testimony?" The Prophet said: "Hadhihi al-shajarat al-samira," (This black tree will be the witness.) Ibn Umar said: That tree moved from its place, the ground trembled, and it came to the side of the Prophet Muhammad, peace and blessings be upon him. The Prophet invoked the tree three times as a witness, and the tree testified to his sincerity. Then he ordered it to return to its place, and it went back. In the authentic narration of Buraidah ibn al-Husayn al-Aslami, it is reported that Buraidah said: We were with the Prophet Muhammad, peace and blessings be upon him, when a Bedouin came and asked for a sign, a miracle. The Prophet said: "Qul litilka al-shajarat rasulu Allahi yad'uk," (Say to that tree, the Messenger of Allah is calling you.) He pointed to a tree. The tree moved left and right, pulled its roots from the ground, and came to the presence of the Prophet. It said: "Assalamu alayka ya rasul Allah," (Peace be upon you, O Messenger of Allah). Then the Bedouin said: "Let it return to its place." The Prophet ordered it, and it returned. The Bedouin said: "Allow me to prostrate to you." The Prophet said: "No one is allowed to prostrate to me." The Bedouin said: "Then let me kiss your hand or foot." The Prophet allowed it.

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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."

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Now, the proofs of sincerity and evidences of prophethood of that noble person are not confined only to miracles. Perhaps, for those who pay attention, all of his actions and deeds, his conditions and sayings, his character and traits, his biography and appearance, prove his sincerity and seriousness. Indeed, many learned people from the famous scholars of the Children of Israel, such as Abdullah ibn Salam, have believed in him merely by seeing his face, saying, "There is no falsehood in this face; there is no deception in this face." Many learned scholars have said that the proofs of prophethood and miracles are in the thousands; but in reality, there are perhaps hundreds of thousands of proofs of prophethood. And through hundreds of thousands of ways, hundreds of thousands of people with different ideas have affirmed the prophethood of that noble person. In the Holy Qur'an alone, apart from forty types of proofs, there are a thousand proofs of the prophethood of Prophet Muhammad (peace and blessings be upon him). Moreover, since there have been many prophets in the world, and hundreds of thousands of people have claimed prophethood and shown miracles. Obviously, the prophethood of Muhammad (peace and blessings be upon him) is established with a certainty beyond all others. Because the signs, attributes, and conditions that are used to confirm the prophethood of the general prophets, such as Jesus (peace be upon him) and Moses (peace be upon him), and the treatment of their communities are present in the Noble Prophet Muhammad (peace and blessings be upon him) in a more perfect and comprehensive manner. Since the causes and reasons for the ruling of prophethood are present in the person of Muhammad (peace and blessings be upon him) in a more perfect form, certainly the ruling of prophethood is established with a certainty greater than all other prophets.

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Also, the Egyptian ruler Mukavkıs, the famous scholar of the Jews named Ibn Suria and Ibn Ahtab, and his brother Kab ibn Asad, and Zubayr ibn Batiya, and other renowned scholars and leaders, although they were not Muslims, admitted, "Yes, his description is in our books; they mention him." Also, among the famous scholars of the Jews and the notable clergymen of the Christians, there were those who abandoned their stubbornness and embraced faith after seeing the description of the Prophet Muhammad (peace be upon him) in the ancient scriptures. They showed his description in the Torah and the Gospel and held the other Jewish and Christian scholars accountable for it. Among them were the famous Abdullah ibn Salam, Wahb ibn Munabbih, Abu Yasar, and Shamil, who lived in the time of the Yemeni king Tubba. Just as Tubba had accepted faith before the revelation, so did Shamil. Also, there were Esed and Sa'leb, the two sons of Sayy, who had been visited by Ibn Hayban, a man of knowledge of God, before the revelation, who had stayed as a guest with the Banu Nadir tribe. He had said, "A prophet is about to appear; this is the place of his migration," and died there. Later, when that tribe went to war with the Noble Messenger (peace and blessings be upon him), Esed and Sa'leb came out to the battlefield and shouted to their tribe: "By God, he is the one about whom Ibn Hayban made a covenant with you." That is, "This is the one who was foretold by Ibn Hayban; do not fight with him." But they did not listen to them and found their doom. Also, many Jewish scholars, such as Ibn Benjamin, Muhayrik, and Ka'b al-Ahbar, from the scholars of the Jews, came to faith after seeing the Prophetic description in their books and held the others who had not accepted faith accountable.

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My dear, esteemed brother; I read your letter, which is as comprehensive and lengthy as a treatise and written with great care and enthusiasm, with great eagerness. I would like to tell you from the outset that the master of the Risale-i Nur, and the one who has shown many signs of concern for the Risale-i Nur in the poem "Celcelutiye Kasidesi" with his symbolic references, and who is my special master in the truths of faith, is Imam Ali (r.a.). And with the verse "Say, I do not ask you for any reward except affection for relatives," the love for the Ahl al-Bayt is a principle in the Risale-i Nur and in our profession, and the Wahhabi tendency must not be found in any way among the true disciples of Nur. However, since in this time, the Zindiqs and the people of deviation are taking advantage of disputes, confusing the people of faith and corrupting their signs, creating strong currents against the Qur'an and faith, it is necessary not to open the door to discussions about minor differences. Also, there is no need to blame the dead. They have gone to the hereafter, to the place of punishment. It is unnecessary and harmful to point out their faults, and it is not required nor necessary for the love of the Ahl al-Bayt. Therefore, the people of Sunnah and the Community have refrained from discussing the trials of the Companions' time. Because in the Battle of Jamal, where Zubeir, Talha, and Aisha Siddiqa (r.a.) were from the Ashab al-Mubashshirah, the people of Sunnah and the Community considered that war as a result of ijtihad and said, "Hazrat Ali (r.a.) is right, the other side is wrong; but since it is the result of ijtihad, it is forgiven." Also, to prevent the harmful tendencies of Wahhabism and the separate Rafizis' sects from harming Islam, they consider it harmful to discuss the rebels of the Battle of Siffin. Regarding the tyrant Haccac, Yezid, and Walid, the great scholar of theology, Sadeddin Taftazani, said, "It is permissible to curse Yezid," but he did not say, "Cursing is obligatory." He did not say, "It is good and has reward." Because Yezid denied the Qur'an, the Prophet, and all the sacred conversations of the Companions. Now, there are many people who walk around the streets. A person, by the grace of God, does not even mention the cursed ones.

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Second Rank It is not merely a few Jews who caused the event and stirred up corruption, so that by discovering them the corruption could be stopped. Because, with the entry of many different nations into Islam, many opposing and conflicting currents and opinions mixed. Especially, some of them had their national pride severely wounded by the blows of the Prophet Omar (r.a.), and thus they were waiting for an opportunity for revenge. Because their old religion had been abolished and their former government and empire, which were the sources of their honor, had been destroyed. Consequently, taking revenge, knowingly or unknowingly, had become a common sentiment taken from the Islamic rule. Therefore, it is said that some cunning and clever hypocrites, like the Jews, took advantage of that social condition. Thus, preventing such events could only be achieved by reforming the social life and the various opinions of that time. Otherwise, it could not be achieved by merely discovering one or two corrupt individuals. If someone were to say: "Although the Prophet Omar (r.a.) from the pulpit told his commander Sariya, who was a month's distance away, 'Yasariya al-Jabal al-Jabal,' and by conveying this to Sariya, he gave him a miraculous command that led to victory, showing how sharp his vision was, why did he not see with that sharp vision of wilayah the killer Firuz who was by his side?" The answer: We answer with the answer given by Prophet Jacob (peace be upon him). Footnote

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So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet." In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, sight becomes blind. When destiny speaks, human power cannot speak, and individual choice remains silent. MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war? The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of the Camel, is a struggle between absolute justice and relative justice. Here's how: Hazrat Ali, adhering to the principle of absolute justice, made an independent judgment (ijtihad) to follow that principle as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an independent judgment (ijtihad) based on the principle of relative justice, known as "preferring the lesser evil." Since the debate over independent judgment entered politics, the battle erupted.

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This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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He had declared: "When Kisrâ of Persia dies, there will be no Kisrâ after him," and this was indeed what happened. He had also told the Persian envoy: "Now the son of Kisrâ, Shirviyeh Perviz, has killed Kisrâ." The envoy investigated and found it to be true at that very moment. He too became a Muslim. In some Hadiths, the name of that envoy is given as Firuz. Also, according to a definite and authentic narration, the Prophet had informed them about a letter that Hâtib ibn Abi Beltea had sent secretly to the Quraysh. He sent Hazrat Ali and Mikdad with the instruction: "There is a letter at such-and-such a place on such a person; go and bring it." They went and retrieved the same letter from that very place. Hâtib was summoned. "Why did you do this?" he was asked; he explained his excuse, and it was accepted. Also, according to an authentic narration, the Prophet had declared: "The dog of Allah will eat him," foretelling the wretched end of Utbe ibn Abi Leheb. Later, while traveling towards Yemen, a lion came and devoured him, thus confirming both the Prophet's curse and his prediction. Also, according to an authentic narration, during the conquest of Mecca, Hazrat Bilal al-Habashi climbed the Kaaba's roof and recited the call to prayer. The leaders of the Quraysh—Abu Sufyan, Attab ibn Esid, and Haris ibn Hisam—were sitting and talking. Attab said: "My father Esid was so fortunate to not see this day." Haris said: "Did Muhammad not find any other man besides this black crow to serve as a mu'azzin?" They mocked Hazrat Bilal al-Habashi. Abu Sufyan said: "I am afraid to say anything. Even if no one is there, the stones of Batha will speak for him and he will know." Indeed, a little later, the Prophet (peace and blessings be upon him) encountered them and literally repeated what they had said. At that moment, Attab and Haris gave their testimony and became Muslims.

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He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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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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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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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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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)

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)

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.

Mektubat ·On Dokuzuncu Mektup ·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."

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THIRD EXAMPLE: It is authentically reported from the Noble Ali, the Noble Jaber, and the Noble Aisha Siddiqa that when they encountered a mountain or a stone, they would say: "As-salamu alayka ya rasul Allah." In the narration of the Noble Ali, it is stated: At the beginning of prophethood, when we were walking with the Noble Messenger of Allah, peace and blessings be upon him, whenever we encountered a tree or a stone, we would say: "As-salamu alayka ya rasul Allah." In the narration of Jaber, it is stated: When the Noble Messenger of Allah, peace and blessings be upon him, encountered a stone or a tree, he would prostrate before it, meaning he would bow in submission and say: "As-salamu alayka ya rasul Allah." In another narration from Jaber, the Noble Messenger of Allah, peace and blessings be upon him, commanded: "Indeed, I know a stone that used to greet me." Some said, "This refers to the Black Stone (Hajar al-Aswad)." In the narration of Aisha, the Noble Messenger of Allah, peace and blessings be upon him, commanded: "When Jibril came to me with the message, I began not to pass by a stone or a tree without saying: 'As-salamu alayka ya rasul Allah.'"

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FIRST EXAMPLE: First, Bukhari, Muslim, and the sahiha books report with a sahih narration from the noble Companion Anas: The noble Companion Anes says: We were about three hundred people in a place called Zevra, with the Honored Messenger of God, peace and blessings be upon him. He ordered us to perform wudu for the Asr prayer. But there was no water. He only ordered a small amount of water to be brought, which we brought. He immersed his blessed hands into it. I saw that water was flowing from his fingers like a spring. Then, all the three hundred men in our group came, and they all performed wudu and drank from it. 1 Thus, the noble Companion Anes is reporting this incident on behalf of the three hundred people. Is it possible that those three hundred people did not participate in this miracle in spirit, and yet did not object to it, even though they did not participate? SECOND EXAMPLE: First, Bukhari, Muslim, and the sahiha books report: The noble Companion Jabir ibn Abdullah al-Ansari reports: We were fifteen hundred people at the event of Hudaybiyyah and we were thirsty. The Honored Messenger of God, peace and blessings be upon him, took wudu from a leather container called a kırba, and then put his hand into it. I saw that water was flowing from his fingers like a spring. The fifteen hundred people drank and filled their containers from that kırba. Salim ibn Abi al-Huda asked Jabir: "How many people were there?" Jabir said: "Even if there had been a hundred thousand people, it would have been sufficient. But we were fifteen hundred (that is, one thousand and five hundred)." 2 Thus, the narrators of this clear miracle are about fifteen hundred people in spirit. Because in human nature, there is an instinctive tendency to recognize and reject falsehood. The Companions, who sacrificed their lives, wealth, fathers, mothers, tribes, and clans for sincerity and truth, and who were ready to sacrifice everything for sincerity and truth, could not possibly remain silent in the face of the noble hadith warning that "Whoever knowingly reports a lie about me, let him prepare a place in Hellfire." Since they remained silent, it means they accepted the report, participated in it in spirit, and affirmed it.

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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

But this miracle of food and the miracle of water is more of a kindness than a miracle; perhaps more of a favor than a kindness; perhaps more of a divine banquet, according to need, than a favor. Therefore, it is a proof of prophethood and a miracle; but the main point is, just as the Lord provided a single grain to feed a thousand batman of dates to an army that had gone hungry, so too does the Almighty provide a single sa' of food to feed a thousand people from the hidden treasure. And to a thirsty army of fighters, He causes water to flow from the fingers of the supreme commander, like water of Kawthar, and makes them drink. This is the secret reason why each example of the miracle of food and the miracle of water does not reach the degree of Hanin al-Ciz'. However, the types and varieties of those two miracles, in their entirety, are continuous and numerous, like Hanin al-Ciz'. Also, not everyone sees the blessing of the food and the water flowing from the fingers; only the results are seen. But everyone hears the weeping of the pole. Therefore, it spread widely. If someone were to say: "The Companions have preserved and transmitted with utmost care every word and action of the Messenger of Mercy, may peace and blessings be upon him. Why then do these great miracles come only in ten or twenty ways? They should have come in a hundred ways. Also, why does the narration of Hazrat Anas, Jabir, and Abu Huraira come so much more than that of Hazrat Abu Bakr and Umar?" The answer is: The answer to the first question has already been mentioned in the Third Basis of the Fourth Sign. The answer to the second question is: Just as a person who needs a medicine goes to a doctor, and for geometry goes to an engineer, and takes it from the engineer; for a legal matter, one consults a mufti, and so on... Similarly, among the Companions, a group of the learned scholars of the Companions were assigned, as it were, to teach the Prophetic hadiths to future generations, and they worked hard on it with all their strength. Yes, Hazrat Abu Huraira devoted his entire life to memorizing hadiths. Hazrat Umar was busy with the political world and the great caliphate. Therefore, for teaching hadiths to the ummah, he relied on people like Abu Huraira, Anas, and Jabir, who were trustworthy, reliable, loyal, and verified Companions, and thus narrated less from them. And since a Siddiq, Saduq, Sadik, and Musaddak Companion is well-known,

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SEVENTH EXAMPLE: According to authentic and categorical narration, the authentic books such as Al-Shifâ and Muslim state: Hazrat Jabir al-Ansari said: A person came to the Noble Prophet, peace and blessings be upon him, and asked for food for his family. The Noble Prophet, peace and blessings be upon him, gave him half a load of barley. For a long time, that man and his family and guests ate from it. They looked, and it did not finish. They measured it to understand its abundance. Then the blessing ceased; it began to diminish. They went to the Noble Prophet, peace and blessings be upon him, and informed him of the incident. In response, he said: لَوْ لَمْ تَكِلْهُ َلأَ كَلْتُمْ مِنْهُ وَلَقاَمَ بِكُمْ Meaning, "If you had not measured it with the kile, it would have sufficed you for your entire lives." 1 EIGHTH EXAMPLE: According to authentic books such as Tirmidhi, Nesei, Beyhaki, and Al-Shifâ, it is stated: Hazrat Samura b. Jundub said: A dish of meat was brought to the Noble Prophet, peace and blessings be upon him. From morning until evening, people came one after another and ate it. 2 Thus, according to the secret we mentioned earlier, this incident of blessing is not only the narration of Samura, but perhaps Samura, like a representative of the groups who ate the food, declares it on their behalf and with their confirmation. NINTH EXAMPLE: According to the narration of reputable and authentic scholars such as Ibn Abi Shayba and Tabarani, the author of Al-Shifâ, it is stated that Hazrat Abu Hurayra said: The Noble Prophet, peace and blessings be upon him, commanded me: "Invite more poor Muhajirin than the number of people staying in the Suffa of the Noble Mosque." I also searched for them and gathered them. A single tray of food was placed before us all. We ate as much as we wanted and left. At the time the dish was placed, it was full, and it remained so. Only the traces of fingers were visible on the food. 3 Thus, Hazrat Abu Hurayra declares this on behalf of all the complete and faithful people of the Suffa, based on their confirmation. Therefore, it is certain as if all the people of the Suffa had narrated it. Moreover, is it even possible that if this news were false or incorrect, those faithful and complete individuals would remain silent and not object?

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THIRD EXAMPLE: According to Sahih Muslim and other authentic sources, it is reported: Jaber said: I was once on a journey with the Prophet Muhammad (peace be upon him). He needed to relieve himself. There was no suitable place. Then he went to two trees, took hold of one branch, and pulled. The tree obeyed and moved along with him, bringing it to the other tree. Just as a camel moves its humps when pulled, he brought the two trees together in that way. Then he said: "اِلْتَئِمَا عَلَىَّ بِاِذْنِ اللّٰهِ", meaning, "Unite over me." The two trees united and formed a privacy screen. After relieving himself behind them, he ordered them, and they returned to their places. 1 In another narration, Hazrat Jaber said: He commanded me: ياَجاَبِرُ قُلْ لِهٰذِهِ الشَّجَرَةِ يَقُولُ لَكِ رَسُولُ اللّٰهِ اِلْحَقِى بِصَاحِبَتِكِ حَتّٰى اَجْلِسَ خَلْفَكُمَا Meaning, "Tell these trees: The Messenger of Allah commands you to unite so that I may sit behind you." I said that to them, and they united. Then, while I was waiting, the Prophet Muhammad (peace be upon him) came out. He pointed with his head to the right and left; the two trees returned to their places. 2 FOURTH EXAMPLE: According to authentic narration, Usama bin Zaid, one of the brave commanders and servants of the Prophet Muhammad (peace be upon him), said: On a journey, I was with the Prophet Muhammad (peace be upon him). There was no suitable place for him to relieve himself. He commanded me: هَلْ تَرٰى مِنْ نَخْلٍ اَوْحِجاَرَةٍ I said, "Yes, there are." He commanded and said: اِنْطَلِقْ وَقُلْ لَهُنَّ اِنَّ رَسُولَ اللّٰهِ يَاْمُرُكُنَّ اَنْ تَاْتِينَ لِمَخْرَجِ رَسُولِ اللّٰهِ وَقُلْ لِلْحِجاَرَةِ مِثْلَ ذٰلِكَ Meaning, "Go and tell the trees: 'The Messenger of Allah commands you to unite for his need.' And tell the stones similarly: 'Gather like a wall.'" I went and told them. I witnessed that the trees united and the stones formed a wall. After the Prophet Muhammad (peace be upon him) had relieved himself, he again commanded them.

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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.

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THIRD EXAMPLE: In the narration of Buvat, again, Bukhari, Muslim and other authentic books state: Hazrat Jabir said: The Prophet of Mercy, upon him be peace and blessings, commanded: "Call for wudu (ablution)." They said, "There is no water." The Prophet of Mercy, upon him be peace and blessings, said: "Find a little water." We brought a very small amount of water. Then he covered that little water with his hand, recited something, which I did not understand. Then he commanded: "Bring the large jar of the caravan." It was brought to me, and I placed it before the Prophet of Mercy, upon him be peace and blessings. He put his hand into it and opened his fingers. I poured the little water over his blessed hand. I saw that water flowed abundantly from his blessed fingers, and the jar was filled. I called those in need of water. All of them came, performed wudu and drank from it. I said: "Is there anyone left?" He raised his hand, and that jar (the large jar) became full of water again. Thus, this clear miracle of the Ahmediya (peace be upon him) is repeated in meaning. Because Hazrat Jabir was present at that event, the first narration belongs to him; he announced it on behalf of all. Because he was the one serving at that time, the narration primarily belongs to him. Ibn Masud also narrates exactly the same: "I saw water flowing from the fingers of the Prophet of Mercy, upon him be peace and blessings, like a spring." How could it be possible that a group of prominent Siddiqun (truthful Companions) like Anas, Jabir, and Ibn Masud say, "I saw," and yet not have seen it? Now, combine these three examples and see how strong this clear miracle is. And if three different sources converge, it decisively proves that water flowed from his fingers in a true sense of tevatir (widespread transmission). The miracle of Hazrat Musa, upon him be peace, causing water to flow from twelve places in a stone, cannot compare to the miracle of the Prophet of Mercy, upon him be peace and blessings, causing water to flow from all ten of his fingers. Because water flowing from stone is possible; it has a parallel in ordinary things. But the flowing of abundant water like the water of Kawsar from flesh and bones has no parallel in ordinary things.

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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 followers of 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 strong chains until they reached our time. Moreover, they were securely transmitted to the books of hadith written in the era of Bliss, until they reached the hands of the great scholars of hadith, such as Al-Bukhari and Muslim. These scholars, with the utmost verification, distinguished their ranks and compiled those whose authenticity is 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 their agreement on falsehood is impossible. This miracle is absolutely certain. Moreover, it occurred three times in three great gatherings. First, Al-Bukhari, Muslim, Imam Malik, Imam Shuayb, Imam Katadah, and many other scholars of authentic hadith, from a group of Companions, especially the famous ones such as Anas, Jabir, and Ibn Masud, the custodians of the Prophet, have reported with authentic and certain narration that water flowed abundantly from his fingers and was given to the army to drink. From this type of miracle of water, we will mention nine examples.

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Here is the miraculous and blessed miracle of Hazrat Abu Hurayra, a distinguished and devoted student and disciple of the sacred school and tekke of Suffa, under the guidance of the Prophet of the universe, the honored Fahr-i Âlem Aleyhissalâtü Vesselâm, who prayed for the increase of the power of memory, and who reported the occurrence of a gathering of thousands of people, such as the event of Tabuk, which must be as certain and strong as the words of an army. SIXTEENTH EXAMPLE: First, Bukhari, and the books of Sahih narrate with certain transmission that: Hazrat Abu Hurayra was hungry. He went with the Resul-i Ekrem Aleyhissalâtü Vesselâm to the place of rest. They saw that a glass of milk had been brought as a gift there. The Resul-i Ekrem Aleyhissalâtü Vesselâm ordered: "Call the people of Suffa." I thought in my heart: "I could drink all of this milk; I am more in need." But because of the command of the Prophet, I gathered them and brought them. They were very hungry. He ordered: "Give them to drink." I gave them the milk from that glass one by one. Each drank until satisfied, and then I gave it to the next. In this way, every member of Suffa drank from that pure milk until they were all satisfied. Then he ordered: 1 بَقِيتُ اَناَ وَاَنْتَ فاَشْرَبْ I drank. As I drank, he kept saying, "Drink." Until I said, "I will give you to the Almighty Zât-ı Zülcelâle, who sent you with truth, for there is no more left for me to drink." Then he took it, said Bismillah, praised, and drank the remainder. May there be ten thousand blessings! Here is this pure and clear milk, a clear and evident miracle of blessing, which the honored Hazrat Bukhari, who memorized five hundred thousand hadiths, and the narrations of the Six Books of Sahih, as certain as seeing with the eyes, and the distinguished, faithful, and memorizing student of the sacred school of Ahmediye (a.s.m.), Hazrat Abu Hurayra, who witnessed all the people of Suffa in spirit and represented almost all of them, if someone does not consider this report as certain to the degree of tawatur, then either their heart is corrupt or their mind is nonexistent.

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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

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Also, with a true narration, he prayed for Imam Ali: "Allâhumma kafihil-ḥarr wal-qaṛr," meaning, "O Lord, do not let him suffer from the cold or the heat." Because of the blessing of this prayer, Imam Ali used to wear summer clothes in winter and winter clothes in summer. He used to say, "Because of the blessing of this prayer, I have never suffered from the cold or the heat."1 He also prayed for Sayyida Fatima: "Allâhumma lā tujihā," meaning, "O Allah, do not let her face hunger." Sayyida Fatima said, "After that prayer, I never saw the hardship of hunger."2 Also, Tufayl ibn Amr asked the Noble Prophet, peace and blessings be upon him, for a miracle to show to his people. The Noble Prophet, peace and blessings be upon him, said: "Allâhumma nawir lahu." A light appeared in the middle of his two eyes, and then he transferred it to the tip of his staff. This is how the name "Zinnur" (Light of the Light) became known.3 These incidents are among the well-known hadiths that clearly indicate the power of prayer. Also, Abu Hurayra complained to the Noble Prophet, peace and blessings be upon him, saying, "Forgetfulness is troubling me." The Noble Prophet, peace and blessings be upon him, gave a command and opened something like a cloth. Then, with his blessed hand, he took something from the unseen as if he were reaching for it, and poured it into the cloth. He did this two or three times and told Abu Hurayra, "Now gather up the cloth." Abu Hurayra gathered it. Because of the spiritual secret of this Prophetic prayer, Abu Hurayra said, "After that, I never forgot anything."4 These incidents are among the well-known hadiths.

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SECOND EXAMPLE: When the Prophet visited the house of Abu Ayyub al-Ansari, Abu Ayyub said: "I have prepared a meal for two people sufficient for the Prophet of Mercy (peace and blessings be upon him) and Abu Bakr al-Siddiq." He ordered him: 1. "Invite thirty of the most honorable of the Ansar." Thirty men came, ate, and then he ordered: 2. "Invite sixty more." Sixty more were invited, came, and ate. Then he ordered: 3. "Invite seventy more." Seventy more were invited, came, and ate. There was still food left in the pots. All those who came witnessed this miracle and embraced Islam and took the oath of allegiance. One hundred and eighty men ate from that meal for two people.4 THIRD EXAMPLE: According to multiple narrations from Hazrat Umar ibn al-Khattab, Abu Hurayra, Salim ibn al-Akwa, and Abu Amr al-Ansari, among others: An army was stationed in a fortress and ran out of food. They turned to the Prophet of Mercy (peace and blessings be upon him) for help. He ordered: "Collect the remaining provisions left in your bags." Everyone brought a small piece of dates. The most anyone could bring was four handfuls. They placed them on a mat. Salim said: "I estimated the total amount, and it was barely enough for a single goat." Then the Prophet of Mercy (peace and blessings be upon him) recited a prayer for blessings and ordered: "Bring your vessels." Everyone rushed and came. Not a single vessel in that army was left empty; all were filled, and there was still an excess. A companion reported: "From the nature of that blessing, I understood that if the people of the earth had come, it would have been sufficient for them as well."5

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But this miracle of food and the miracle of water is more of a kindness than a miracle; perhaps more of a favor than a kindness; perhaps more of a divine banquet, according to need, than a favor. Therefore, it is a proof of prophethood and a miracle; but the main point is, just as the Lord provided a single grain to feed a thousand batman of dates to an army that had gone hungry, so too does the Almighty provide a single sa' of food to feed a thousand people from the hidden treasure. And to a thirsty army of fighters, He causes water to flow from the fingers of the supreme commander, like water of Kawthar, and makes them drink. This is the secret reason why each example of the miracle of food and the miracle of water does not reach the degree of Hanin al-Ciz'. However, the types and varieties of those two miracles, in their entirety, are continuous and numerous, like Hanin al-Ciz'. Also, not everyone sees the blessing of the food and the water flowing from the fingers; only the results are seen. But everyone hears the weeping of the pole. Therefore, it spread widely. If someone were to say: "The Companions have preserved and transmitted with utmost care every word and action of the Messenger of Mercy, may peace and blessings be upon him. Why then do these great miracles come only in ten or twenty ways? They should have come in a hundred ways. Also, why does the narration of Hazrat Anas, Jabir, and Abu Huraira come so much more than that of Hazrat Abu Bakr and Umar?" The answer is: The answer to the first question has already been mentioned in the Third Basis of the Fourth Sign. The answer to the second question is: Just as a person who needs a medicine goes to a doctor, and for geometry goes to an engineer, and takes it from the engineer; for a legal matter, one consults a mufti, and so on... Similarly, among the Companions, a group of the learned scholars of the Companions were assigned, as it were, to teach the Prophetic hadiths to future generations, and they worked hard on it with all their strength. Yes, Hazrat Abu Huraira devoted his entire life to memorizing hadiths. Hazrat Umar was busy with the political world and the great caliphate. Therefore, for teaching hadiths to the ummah, he relied on people like Abu Huraira, Anas, and Jabir, who were trustworthy, reliable, loyal, and verified Companions, and thus narrated less from them. And since a Siddiq, Saduq, Sadik, and Musaddak Companion is well-known,

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SEVENTH EXAMPLE: According to authentic and categorical narration, the authentic books such as Al-Shifâ and Muslim state: Hazrat Jabir al-Ansari said: A person came to the Noble Prophet, peace and blessings be upon him, and asked for food for his family. The Noble Prophet, peace and blessings be upon him, gave him half a load of barley. For a long time, that man and his family and guests ate from it. They looked, and it did not finish. They measured it to understand its abundance. Then the blessing ceased; it began to diminish. They went to the Noble Prophet, peace and blessings be upon him, and informed him of the incident. In response, he said: لَوْ لَمْ تَكِلْهُ َلأَ كَلْتُمْ مِنْهُ وَلَقاَمَ بِكُمْ Meaning, "If you had not measured it with the kile, it would have sufficed you for your entire lives." 1 EIGHTH EXAMPLE: According to authentic books such as Tirmidhi, Nesei, Beyhaki, and Al-Shifâ, it is stated: Hazrat Samura b. Jundub said: A dish of meat was brought to the Noble Prophet, peace and blessings be upon him. From morning until evening, people came one after another and ate it. 2 Thus, according to the secret we mentioned earlier, this incident of blessing is not only the narration of Samura, but perhaps Samura, like a representative of the groups who ate the food, declares it on their behalf and with their confirmation. NINTH EXAMPLE: According to the narration of reputable and authentic scholars such as Ibn Abi Shayba and Tabarani, the author of Al-Shifâ, it is stated that Hazrat Abu Hurayra said: The Noble Prophet, peace and blessings be upon him, commanded me: "Invite more poor Muhajirin than the number of people staying in the Suffa of the Noble Mosque." I also searched for them and gathered them. A single tray of food was placed before us all. We ate as much as we wanted and left. At the time the dish was placed, it was full, and it remained so. Only the traces of fingers were visible on the food. 3 Thus, Hazrat Abu Hurayra declares this on behalf of all the complete and faithful people of the Suffa, based on their confirmation. Therefore, it is certain as if all the people of the Suffa had narrated it. Moreover, is it even possible that if this news were false or incorrect, those faithful and complete individuals would remain silent and not object?

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FOURTH EXAMPLE: According to authentic narration from the noble Abbas, the Prophet Muhammad (peace and blessings be upon him) gathered Abbas and his four sons (Abdullah, Ubaydullah, Fazl, and Kusem) together under a curtain called "mülâet" and covered them. He said: "O my Lord, this is my uncle and the image of my father, and these are his sons. Please cover them from the Fire as You have covered them with My veil." Suddenly, the roof, door, and walls of the house joined in the prayer, saying "Amen, Amen." FIFTH EXAMPLE: The authentic books, including Bukhari, Ibn Hibban, Abu Dawood, and Tirmidhi, unanimously report from the noble Anas,3 Abu Hurayra,4 Osman-uz-Zinnireyn,5 and Said ibn Zayd from the Ten Promised Paradise,6 that: The Prophet Muhammad (peace and blessings be upon him) went to the top of Mount Uhud with Abu Bakr as-Siddiq, Umar al-Farouk, and Osman-uz-Zinnireyn. Mount Uhud trembled and shook either from their majesty or from its own joy and happiness. The Prophet Muhammad (peace and blessings be upon him) commanded: "Stand firm, O Uhud, for upon you is a Prophet, a Siddiq, and two martyrs."7 This hadith is a divine warning of the martyrdom of the noble Umar and Osman.

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Is it possible that someone like Abu Hurayra, who was faithful and dedicated his entire life to hadith and religion, and who heard and transmitted the hadith "And whoever lies about me intentionally, let him take his place in the Fire," could ever utter a contradictory statement or a baseless incident that would cast doubt on the value and authenticity of the hadiths under his custody and make him a target of the criticism of the People of Suffa? Heaven forbid! O Lord! For the sake of the blessedness of Your most honored Messenger, upon whom be peace and blessings, bestow Your grace upon the material and spiritual sustenance You have bestowed upon us! AN IMPORTANT POINT: It is well known that weak things become strong when combined. If thin threads are bundled together, they become a strong rope. If strong ropes are bundled together, no one can break them. Thus, from the fifteen miraculous signs, we have only demonstrated the miraculous signs related to blessings, and even from that part, only one out of the fifteen parts, using fifteen examples. Each example, on its own, was strong enough to prove the prophethood. Even if we hypothetically consider some of them to be weak, we still cannot say they are truly weak. Because, when combined with the strong, they become strong. Moreover, the combination of these fifteen examples, through a certain and undeniable spiritual tradition, demonstrates a powerful great miracle. Now, if this great miracle is combined with the other fourteen parts of the miraculous signs of blessings that have not been mentioned, just as bundling strong ropes together, an even greater miracle, which is impossible to break, becomes evident.

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Third incident: It is the camel incident, reported by numerous companions through five or six different chains of narration: In general, numerous chains of narration, including those led by Abu Hurayra, Sa'leb ibn Malik, Jabir ibn Abdullah, Abdullah ibn Ja'far, and Abdullah ibn Abi Aufa, unanimously report that a camel came to the Noble Prophet, peace and blessings be upon him, and prostrated in a manner of respect and reverence, then spoke with him. In some chains, it is reported that the camel had become wild after breaking a rope, not allowing anyone to approach and attacking them. The Noble Prophet, peace and blessings be upon him, entered; the camel came, prostrated in respect, and calmed down. The Noble Prophet, peace and blessings be upon him, tied the camel's reins. The camel said to him: "They made me work in very difficult tasks; now they want to slaughter me. That is why I got angry." The camel asked its owner: "Is this true?" They said, "Yes." Also, the Noble Prophet's camel named Adba, after the death of the Prophet, did not eat or drink out of grief until it died. Moreover, some important scholars, such as Abu Ishaq al-Istirabani, have reported that this camel spoke to the Noble Prophet, peace and blessings be upon him, about an important story. Also, according to authentic narration, Jabir ibn Abdullah once had a camel that was very tired and could not walk. The Noble Prophet, peace and blessings be upon him, gently touched the camel. The camel, due to this kind treatment from the Prophet, showed such agility and joy that it could not be controlled, and it outpaced everyone on the road. Fourth incident: The great scholars of hadith, including Imam Bukhari, report that once, at night, outside the sacred city of Medina, a significant incident was fabricated, as if enemies were attacking. Then brave riders went out to investigate. On the way, they saw a person approaching. They looked and recognized it as the Noble Prophet, peace and blessings be upon him. He ordered: "There is nothing." He rode the famous horse of Abu Talha and, out of his divine courage, he went ahead of everyone, investigated, and returned. He said to Abu Talha: "I found your horse like an ocean." That is, "Your horse is like an ocean,"

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Second incident: It is a story of a wolf that has become a spiritual mutawatir (unanimously transmitted) through five or six different chains, and this strange story has been transmitted by many famous Companions. Among them, Abu Sa'id al-Khudri, Salim ibn 'Ulay, Ibn Abi Wahb, Abu Hurayra, and a shepherd (Uhban) who was the narrator of the incident, report through multiple chains that: A wolf had seized one of the goats; the shepherd rescued the goat from the wolf's grasp. The wolf said, "Did you not fear Allah? You took my sustenance from my hand." The shepherd replied, "Does a wolf speak?" The wolf said to him, "Strange, it is your condition that is strange. There is a person behind this place who invites you to Paradise; he is a prophet, and you do not know him." All the chains concur that the wolf spoke. However, in a strong chain reported by Abu Hurayra, it is said that the shepherd said to the wolf, "I will go, but who will look after my goats?" The wolf said, "I will look after them." The shepherd then handed over the care of his goats to the wolf and went away. He saw the Noble Messenger of Allah, peace and blessings be upon him, believed in him, and returned. He found the wolf still tending the goats, with no loss. The wolf slaughtered a goat for him, because he had been entrusted with the care of the goats. In another chain, Abu Sufyan and Safvan from the leaders of Quraysh saw a wolf that was chasing a gazelle and entered the Sacred Precinct of Mecca. The wolf turned around, and they encountered it. The wolf spoke and conveyed the message of the prophethood of Muhammad. Abu Sufyan said to Safvan, "Let us not tell anyone about this story. I fear that Mecca will be emptied and people will be drawn to them." In conclusion, the story of the wolf gives the impression of being a definite and spiritual mutawatir.

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THE SIXTH POINTED SIGN According to a definite and authentic narration, the Prophet Muhammad (peace be upon him) commanded Hazrat Fatima (may Allah be pleased with her): 1 "You are the first of my household to join me," meaning, "From my household, you will die before anyone else and will be united with me." Exactly as he had announced, this happened six months later. He also commanded Abu Zer: 2 "You will be expelled from here, live alone, and die alone," meaning he would be exiled from Medina, live alone, and die alone in a desert. As he had foretold, this happened twenty years later. While getting up from sleep in the house of Umm Haram, the aunt of Anas ibn Malik, the Prophet smiled and said: 3 "I saw my community fighting at sea, like kings on thrones." Umm Haram prayed: "Pray to Allah so that I may be with them." The Prophet said: "You will be with them." Forty years later, she went to the conquest of Cyprus with her husband Ubayd ibn Samit and died there. Her tomb became a place of visitation, exactly as he had foretold. Also, according to a definite and authentic narration, the Prophet said: 4 "A liar and a tyrant will emerge from the tribe of Thaqif." Meaning, "One from the tribe of Thaqif will claim prophethood and another will appear as a cruel tyrant." He foretold the famous Mu'tar, who claimed prophethood, and Hajjaj the Tyrant, who killed a hundred thousand people.

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THE ELEVENTH SIGN Just as the Tenth Sign indicated the Prophetic miracle in the tribe of trees, the Eleventh Sign will also indicate the Prophetic miracle in the tribe of stones and mountains. Indeed, we shall mention seven or eight examples from these numerous examples: FIRST EXAMPLE: The learned scholar of the Maghreb, the noble Judge Iyaz, in his book Shifa, with a high-level narration and authentic transmission from important imams such as the compiler of Bukhari, reports: Hazrat Ibn Masud, the servant of the Prophetic, said: "We were eating food in the presence of the Noble Messenger of Allah (peace and blessings be upon him), and we heard the food reciting praises of Allah."1 SECOND EXAMPLE: With authentic narration, from Anas and Abu Zarr, the authentic books report: Hazrat Anas (the servant of the Prophetic) said: "We were in the presence of the Noble Messenger of Allah (peace and blessings be upon him). He took small stones in his hand and began to recite praises of Allah in his blessed hand. Then he placed them in the hand of Abu Bakr al-Siddiq, and they recited praises again."2 Abu Zarr al-Gifari, in his narration, said: "Then he placed them in the hand of Hazrat Umar, and they recited praises again. Then he took them, placed them on the ground, and they fell silent. Then he took them again, placed them in the hand of Hazrat Osman, and they began to recite praises again. Then Hazrat Anas and Abu Zarr said: 'He placed them in our hands, and they fell silent.'"3

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THE ELEVENTH SIGN Just as the Tenth Sign indicated the Prophetic miracle in the tribe of trees, the Eleventh Sign will also indicate the Prophetic miracle in the tribe of stones and mountains. Indeed, we shall mention seven or eight examples from these numerous examples: FIRST EXAMPLE: The learned scholar of the Maghreb, the noble Judge Iyaz, in his book Shifa, with a high-level narration and authentic transmission from important imams such as the compiler of Bukhari, reports: Hazrat Ibn Masud, the servant of the Prophetic, said: "We were eating food in the presence of the Noble Messenger of Allah (peace and blessings be upon him), and we heard the food reciting praises of Allah."1 SECOND EXAMPLE: With authentic narration, from Anas and Abu Zarr, the authentic books report: Hazrat Anas (the servant of the Prophetic) said: "We were in the presence of the Noble Messenger of Allah (peace and blessings be upon him). He took small stones in his hand and began to recite praises of Allah in his blessed hand. Then he placed them in the hand of Abu Bakr al-Siddiq, and they recited praises again."2 Abu Zarr al-Gifari, in his narration, said: "Then he placed them in the hand of Hazrat Umar, and they recited praises again. Then he took them, placed them on the ground, and they fell silent. Then he took them again, placed them in the hand of Hazrat Osman, and they began to recite praises again. Then Hazrat Anas and Abu Zarr said: 'He placed them in our hands, and they fell silent.'"3

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THE SIXTH POINTED SIGN According to a definite and authentic narration, the Prophet Muhammad (peace be upon him) commanded Hazrat Fatima (may Allah be pleased with her): 1 "Anta awwal ahl bayti luhuqan biy" (You are the first of my household to join me), meaning, "From my family, you will die before anyone else and will be united with me." Exactly as he had announced, this occurred six months later. He also commanded Abu Zer: 2 "Satakhraju min hunâ wa ta3ishu wahdanaka wa tamutu wahdanaka" (You will be expelled from here, live alone, and die alone), informing him that he would be exiled from Medina, live alone, and die alone in a desert. Exactly as he had announced, this happened twenty years later. While getting up from sleep in the house of Umm Haram, the aunt of Anas ibn Malik, he smiled and said: 3 "Rait ummati ya3zuna fil bahri kalmuluk 3ala al asrati" (I have seen my community fighting at sea like kings on thrones). Umm Haram prayed: "Make a dua so that I may be with them." He said: "You will be with them." Forty years later, she went to the conquest of Cyprus with her husband Ubayd ibn Samit and died there; her grave became a place of visitation. Exactly as he had announced, this occurred. Also, according to a definite and authentic narration, he said: 4 "Yakhraju min tha2if kaththabun wa mubirun" (A liar and a cruel tyrant will emerge from Thaqif). Meaning, "One from the tribe of Thaqif will claim prophethood and another will appear as a cruel tyrant." He announced the famous Muhtar, who claimed prophethood, and the tyrant Hajjaj, who killed a hundred thousand people.

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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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THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven. Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.

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FIRST EXAMPLE: First, Bukhari, Muslim, and the sahiha books report with a sahih narration from the noble Companion Anas: The noble Companion Anes says: We were about three hundred people in a place called Zevra, with the Honored Messenger of God, peace and blessings be upon him. He ordered us to perform wudu for the Asr prayer. But there was no water. He only ordered a small amount of water to be brought, which we brought. He immersed his blessed hands into it. I saw that water was flowing from his fingers like a spring. Then, all the three hundred men in our group came, and they all performed wudu and drank from it. 1 Thus, the noble Companion Anes is reporting this incident on behalf of the three hundred people. Is it possible that those three hundred people did not participate in this miracle in spirit, and yet did not object to it, even though they did not participate? SECOND EXAMPLE: First, Bukhari, Muslim, and the sahiha books report: The noble Companion Jabir ibn Abdullah al-Ansari reports: We were fifteen hundred people at the event of Hudaybiyyah and we were thirsty. The Honored Messenger of God, peace and blessings be upon him, took wudu from a leather container called a kırba, and then put his hand into it. I saw that water was flowing from his fingers like a spring. The fifteen hundred people drank and filled their containers from that kırba. Salim ibn Abi al-Huda asked Jabir: "How many people were there?" Jabir said: "Even if there had been a hundred thousand people, it would have been sufficient. But we were fifteen hundred (that is, one thousand and five hundred)." 2 Thus, the narrators of this clear miracle are about fifteen hundred people in spirit. Because in human nature, there is an instinctive tendency to recognize and reject falsehood. The Companions, who sacrificed their lives, wealth, fathers, mothers, tribes, and clans for sincerity and truth, and who were ready to sacrifice everything for sincerity and truth, could not possibly remain silent in the face of the noble hadith warning that "Whoever knowingly reports a lie about me, let him prepare a place in Hellfire." Since they remained silent, it means they accepted the report, participated in it in spirit, and affirmed it.

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THE SIXTH POINTED SIGN According to a definite and authentic narration, the Prophet Muhammad (peace be upon him) commanded Hazrat Fatima (may Allah be pleased with her): 1 "You are the first of my household to join me," meaning, "From my household, you will die before anyone else and will be united with me." Exactly as he had announced, this happened six months later. He also commanded Abu Zer: 2 "You will be expelled from here, live alone, and die alone," meaning he would be exiled from Medina, live alone, and die alone in a desert. As he had foretold, this happened twenty years later. While getting up from sleep in the house of Umm Haram, the aunt of Anas ibn Malik, the Prophet smiled and said: 3 "I saw my community fighting at sea, like kings on thrones." Umm Haram prayed: "Pray to Allah so that I may be with them." The Prophet said: "You will be with them." Forty years later, she went to the conquest of Cyprus with her husband Ubayd ibn Samit and died there. Her tomb became a place of visitation, exactly as he had foretold. Also, according to a definite and authentic narration, the Prophet said: 4 "A liar and a tyrant will emerge from the tribe of Thaqif." Meaning, "One from the tribe of Thaqif will claim prophethood and another will appear as a cruel tyrant." He foretold the famous Mu'tar, who claimed prophethood, and Hajjaj the Tyrant, who killed a hundred thousand people.

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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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THE ELEVENTH SIGN Just as the Tenth Sign indicated the Prophetic miracle in the tribe of trees, the Eleventh Sign will also indicate the Prophetic miracle in the tribe of stones and mountains. Indeed, we shall mention seven or eight examples from these numerous examples: FIRST EXAMPLE: The learned scholar of the Maghreb, the noble Judge Iyaz, in his book Shifa, with a high-level narration and authentic transmission from important imams such as the compiler of Bukhari, reports: Hazrat Ibn Masud, the servant of the Prophetic, said: "We were eating food in the presence of the Noble Messenger of Allah (peace and blessings be upon him), and we heard the food reciting praises of Allah."1 SECOND EXAMPLE: With authentic narration, from Anas and Abu Zarr, the authentic books report: Hazrat Anas (the servant of the Prophetic) said: "We were in the presence of the Noble Messenger of Allah (peace and blessings be upon him). He took small stones in his hand and began to recite praises of Allah in his blessed hand. Then he placed them in the hand of Abu Bakr al-Siddiq, and they recited praises again."2 Abu Zarr al-Gifari, in his narration, said: "Then he placed them in the hand of Hazrat Umar, and they recited praises again. Then he took them, placed them on the ground, and they fell silent. Then he took them again, placed them in the hand of Hazrat Osman, and they began to recite praises again. Then Hazrat Anas and Abu Zarr said: 'He placed them in our hands, and they fell silent.'"3

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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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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

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SECOND BRANCH: The recognition of the Prophet Muhammad (peace and blessings be upon him) by the dead, jinn, and angels. There are many incidents of this kind. As an example, we will first cite a few examples from the dead, reported by well-known and reputable imams. However, the recognition by jinn and angels is a recurring phenomenon; their examples are not one, but many. Examples of the dead speaking: The first example is as follows: Hasan al-Basri, a prominent leader among the scholars of the Zahir and Batin schools during the time of the Tabi'in and a devoted and faithful student of Imam Ali, reports: A man came to the Prophet Muhammad (peace and blessings be upon him) and wept bitterly. He said, "I had a little daughter. She died near this nearby stream, and I threw her body there." The Prophet Muhammad (peace and blessings be upon him) felt compassion for him and said, "Come, let us go there." They went. The Prophet Muhammad (peace and blessings be upon him) called the dead girl, saying, "O so-and-so!" Immediately, the dead girl responded, "Labbaik wa sa'dayk." The Prophet Muhammad (peace and blessings be upon him) commanded, "Do you wish to return once more to your father and mother?" She replied, "No, I have found something better than them." The second example: Some important imams, such as Imam al-Bayhaqi and Imam Ibn Adi, report from the narration of Anas ibn Malik that Anas said: An elderly woman had a single son, who suddenly passed away. The pious woman was greatly distressed. She said, "O Lord! For Your pleasure, I migrated and came here to embrace the covenant and service of the Prophet Muhammad (peace and blessings be upon him). Please grant me the favor of reviving my only child, who was my sole source of comfort in life, in honor of that Prophet." Anas said: That dead man stood up and ate with us. This verse from Imam al-Busiri's Qasida al-Burdah refers to this extraordinary incident: لَوْنَاسَبَتْ قَدْرَهُ اٰيَاتُهُ عِظَمًا - اَحْيَى اسْمُهُ حِينَ يُدْعٰى دَارِسَ الرِّمَمِ Meaning, "If the signs had shown his greatness and acceptance according to his station, not only the newly deceased, but perhaps even the decayed bones would have been brought back to life by his name."

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But this miracle of food and the miracle of water is more of a kindness than a miracle; perhaps more of a favor than a kindness; perhaps more of a divine banquet, according to need, than a favor. Therefore, it is a proof of prophethood and a miracle; but the main point is, just as the Lord provided a single grain to feed a thousand batman of dates to an army that had gone hungry, so too does the Almighty provide a single sa' of food to feed a thousand people from the hidden treasure. And to a thirsty army of fighters, He causes water to flow from the fingers of the supreme commander, like water of Kawthar, and makes them drink. This is the secret reason why each example of the miracle of food and the miracle of water does not reach the degree of Hanin al-Ciz'. However, the types and varieties of those two miracles, in their entirety, are continuous and numerous, like Hanin al-Ciz'. Also, not everyone sees the blessing of the food and the water flowing from the fingers; only the results are seen. But everyone hears the weeping of the pole. Therefore, it spread widely. If someone were to say: "The Companions have preserved and transmitted with utmost care every word and action of the Messenger of Mercy, may peace and blessings be upon him. Why then do these great miracles come only in ten or twenty ways? They should have come in a hundred ways. Also, why does the narration of Hazrat Anas, Jabir, and Abu Huraira come so much more than that of Hazrat Abu Bakr and Umar?" The answer is: The answer to the first question has already been mentioned in the Third Basis of the Fourth Sign. The answer to the second question is: Just as a person who needs a medicine goes to a doctor, and for geometry goes to an engineer, and takes it from the engineer; for a legal matter, one consults a mufti, and so on... Similarly, among the Companions, a group of the learned scholars of the Companions were assigned, as it were, to teach the Prophetic hadiths to future generations, and they worked hard on it with all their strength. Yes, Hazrat Abu Huraira devoted his entire life to memorizing hadiths. Hazrat Umar was busy with the political world and the great caliphate. Therefore, for teaching hadiths to the ummah, he relied on people like Abu Huraira, Anas, and Jabir, who were trustworthy, reliable, loyal, and verified Companions, and thus narrated less from them. And since a Siddiq, Saduq, Sadik, and Musaddak Companion is well-known,

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FOURTH BRANCH Have you not considered that Allah causes whoever is in the heavens and whoever is on the earth, the sun, the moon, the stars, the mountains, the trees, the animals, and many of the people, and many of whom punishment is truly due, to prostrate themselves to Him? And whoever Allah disgraces, no one can honor him. Indeed, Allah does what He wills. 1 We will only show the essence of this great and vast verse. That is: The Holy Qur'an reveals that from the Throne to the couch, from the stars to the flies, from the angels to the jinn, from the moving things to the particles, everything prostrates, worships, praises, and glorifies the Lord of Majesty and Honor. However, their worship differs according to the names they are subjected to and their capacities, being of various kinds. We will express a kind of their worship, symbolically. For example, وَ ِللّٰهِ الْمَثَلُ اْلاَعْلٰى 2, a great and mighty King of kings, when building a great city or an impressive palace, employs four types of workers in his construction. The first type: They are his subjects and slaves. This type has neither a salary nor a wage. Perhaps they derive a very delicate pleasure and a pleasant excitement in every action they perform according to their master's command. Whatever they say about their master's praise and description increases their pleasure and excitement. They consider their connection to this sacred master as a great honor and are content with it. Moreover, they find spiritual delight in looking at matters with the name, account, and gaze of this master; they do not need wages, ranks, or salaries. The second group consists of some ignorant workers. They do not know why they are working. Perhaps this wise and wealthy master is using them, employing them with his own thoughts and knowledge. He also gives them a suitable partial wage. These workers do not know that their actions are serving various great purposes and high benefits. Indeed, some of them even imagine that their actions have no purpose other than that wage and salary.

Sözler ·Yirmi Dorduncu Soz ·machine translation (qwen3-32b-sre)

Third part: The Owner of the Kingdom has a certain number of creatures. He employs them in some tasks in the building of that city, that palace. He gives them only food. He gives them pleasure in accordance with their abilities and the work they do. Because, when a certain ability and talent enter into action and work, they breathe in perfection and give a taste. And all the pleasures in activities come from this secret. The wages and salaries of these servants are only food and this spiritual pleasure; they are content with it. Fourth part: These are workers who know what they are doing and why they are doing it, and for whom they are doing it, and why other workers are doing it, and what the Owner of the Kingdom's purpose is, and why He is causing work to be done. Indeed, these types of workers have a leadership and supervision over other workers. According to their ranks and degrees, their salaries are given in degrees. Similarly, the Lord of the Worlds, the Owner of the Majesty of the heavens and the earth, and the Architect of the Majesty of this world and the hereafter, does not need this, because He is the Creator of everything; rather, perhaps for certain wisdoms, such as dignity and grandeur and the affairs of lordship, in this universe palace, within this circle of causes, He employs both the angels, the animals, the jinn and the plants, and the humans, and makes them worship. He has assigned these four types to different duties of worship. First part: The angels are the representatives of the servants in representation. The angels, however, have no struggle for progress. Perhaps each of them has a fixed position and a definite rank. But in their acts of service, they have a special pleasure, and in their acts of worship, they have a superiority according to their rank. Therefore, the reward of His servants is within their service. Just as humans are nourished and enjoy pleasure through food, air, light, and sustenance. Similarly, the angels are nourished and enjoy pleasure through the elements of remembrance, recitation, praise, worship, knowledge, and love. Because they are created from light, their nourishment is sufficient with light. Indeed, even the sweet scent close to light is a kind of nourishment for them, which they like.

Sözler ·Yirmi Dorduncu Soz ·machine translation (qwen3-32b-sre)

FIFTH STEP It has been reported in a noble hadith that: 1 "Indeed, Allah created man in the image of the Most Merciful (and so on)." This noble hadith has been interpreted in a strange way by some members of the Sufi path, which is incompatible with the beliefs of faith. Indeed, some of the lovers of divine love have looked at the spiritual image of man with the image of the Most Merciful. Since most of the Sufis are superficial and many of the lovers of divine love are confused and entangled, their views may be contrary to the truth. However, those who are of sound mind cannot accept the meanings of their beliefs that contradict the fundamentals of faith. If they do, they commit an error. Indeed, the Divine Being, who governs the entire universe in an orderly manner like a palace or a house, who skillfully and effortlessly rotates and moves the stars like tiny particles, and who employs the smallest particles as orderly officials, has no partner, no counterpart, no opposite, and no rival. 2 "Nothing is like Him, and He is the All-Hearing, the All-Seeing," according to His secret. He has no image, no likeness, no equal, and no resemblance. However, 3 "And to Him belongs the highest description in the heavens and the earth, and He is the Almighty, the All-Wise," according to His secret, His affairs and attributes are observed through analogy and metaphor. Therefore, analogy and metaphor exist in the context of His affairs. One of the many purposes of the aforementioned noble hadith is as follows: Man is a form that fully represents the name of the Most Merciful. Indeed, as we have previously stated, the name of the Most Merciful appears in the image of the universe through the manifestations of a thousand names, and in the image of the earth's surface through the boundless movements of the absolute divine lordship. Similarly, in the composite form of man, on a small scale, just like the image of the earth and the image of the universe, the name of the Most Merciful manifests in its complete form.

Lem'alar ·On Dorduncu Lema ·machine translation (qwen3-32b-sre)

Kemal has beautifully said about the spiritual beauty and excellence of the Prophet of Hashim: You are the beloved of the world / Whose hair and beauty are like the Kaaba's canopy, The canopy of the Grand Kaaba / The canopy of the Sacred Mosque of Al-Aqsa. You are the Light of God's Beauty / Whose grace and love are like the night of Isra, The lamp of the night of Isra / The bridge to the nearness of the dwellers of heaven. Perhaps you are a Kaaba of names / O the heavenly soul, Who becomes the master of the innermost circle / The altar of Adam and Eve. Perhaps you are a Book of wisdom / O the divine grace, Who makes every beautiful pattern / The explanation of the mysteries of the All-Encompassing Names. Every page of the Book of beauty / Is a chapter of excellence, Every point of the flowing script / Is a great verse. • • • Third: It is the breaking of the veil; this great miracle, like the veil, dispels the darkness of imagination. For no earthly power can affect the heavens. As if the heart of the sky, the cloud, with its blessed heart, in order to establish a connection in the breaking of the veil, eagerly and with longing has shaken and stirred the pure and clear chest with the sign of the finger of testimony.

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

FOURTEENTH LEMMA: O Friend! The existence, by bearing witness to the necessity of existence and the unity of Allah, also indicates the attributes of grandeur, beauty, and perfection, and declares that there is no defect or imperfection in the Creator's essence, in His attributes, names, or actions. For the perfection of the work leads to the perfection of the act of creation; the perfection of the act leads to the perfection of the name; the perfection of the name leads to the perfection of the attribute; the perfection of the attribute leads to the perfection of the essence, with absolute certainty. The perfection of the essence, in turn, clearly demonstrates the perfection of the Essence Itself. Therefore, the perfection of the ornamentation and decoration in a building or palace indicates the perfection of the actions of the builder and architect, which are seen in the patterns and decorations they create. The perfection of these actions also demonstrates the perfection of the names and titles the builder assigns. The perfection of the names leads to the perfection of the attributes; the perfection of the attributes leads to the perfection of the manifestations; the perfection of the manifestations also leads to the perfection of the builder's own essence. Similarly, the perfection of the works seen in the universe, through a certain observation, leads to the perfection of the actions; the perfection of the actions leads to the perfection of the names of the doer; the perfection of the names leads to the perfection of the attributes; the perfection of the attributes leads to the perfection of the intrinsic manifestations; the perfection of the manifestations leads to the perfection of the Essence of Allah, the Almighty. • • •

Mesnevi-i Nuriye ·Lemalar ·machine translation (qwen3-32b-sre)

This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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

He had declared: "When Kisrâ of Persia dies, there will be no Kisrâ after him," and this was indeed what happened. He had also told the Persian envoy: "Now the son of Kisrâ, Shirviyeh Perviz, has killed Kisrâ." The envoy investigated and found it to be true at that very moment. He too became a Muslim. In some Hadiths, the name of that envoy is given as Firuz. Also, according to a definite and authentic narration, the Prophet had informed them about a letter that Hâtib ibn Abi Beltea had sent secretly to the Quraysh. He sent Hazrat Ali and Mikdad with the instruction: "There is a letter at such-and-such a place on such a person; go and bring it." They went and retrieved the same letter from that very place. Hâtib was summoned. "Why did you do this?" he was asked; he explained his excuse, and it was accepted. Also, according to an authentic narration, the Prophet had declared: "The dog of Allah will eat him," foretelling the wretched end of Utbe ibn Abi Leheb. Later, while traveling towards Yemen, a lion came and devoured him, thus confirming both the Prophet's curse and his prediction. Also, according to an authentic narration, during the conquest of Mecca, Hazrat Bilal al-Habashi climbed the Kaaba's roof and recited the call to prayer. The leaders of the Quraysh—Abu Sufyan, Attab ibn Esid, and Haris ibn Hisam—were sitting and talking. Attab said: "My father Esid was so fortunate to not see this day." Haris said: "Did Muhammad not find any other man besides this black crow to serve as a mu'azzin?" They mocked Hazrat Bilal al-Habashi. Abu Sufyan said: "I am afraid to say anything. Even if no one is there, the stones of Batha will speak for him and he will know." Indeed, a little later, the Prophet (peace and blessings be upon him) encountered them and literally repeated what they had said. At that moment, Attab and Haris gave their testimony and became Muslims.

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

He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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

SEVENTH POINT The fast of Ramadan is one of the many wise reasons that consider the profit of the human beings who work and trade in this world for the hereafter. It is as follows: In the noble month of Ramadan, the reward of good deeds is multiplied by a thousand. Each letter of the Holy Qur’an, according to the narration of the hadith, has ten rewards; it is counted as ten good deeds and brings ten fruits of Paradise. In the noble month of Ramadan, each letter is not ten, but a thousand; and each letter of verses like Ayat al-Kursi is worth thousands; and on the Fridays of Ramadan, even more. And on the Night of Power, each letter is counted as thirty thousand good deeds. Indeed, the Holy Qur’an, whose every letter yields thirty thousand eternal fruits, becomes like a luminous tree of paradise, and in the noble month of Ramadan, it grants millions of these eternal fruits to the believers. Come, look at this sacred, eternal, and profitable trade, observe and reflect, so that you may understand how ignorant and foolish those are who do not appreciate the value of these letters. Thus, the noble month of Ramadan is indeed a very profitable market and bazaar for the trade of the hereafter. It is a very fertile ground for spiritual harvest. And for the springtime of good deeds, it is like the month of April. It is a sacred and brilliant festival, a gateway to the sovereignty of divine lordship, where human servitude is expressed in its purest and most sacred form. And because of this, one is obligated to fast, to refrain from the animalistic desires of the soul, such as eating and drinking, which are driven by ignorance and greed. For a moment, by leaving behind worldly needs and entering a state of angelic purity or engaging in the trade of the hereafter, one becomes a kind of intermediary between the temporal and the eternal, expressing a spiritual state and a soul freed from worldly attachments.

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

Just as we send greetings to our brothers in Isparta from here and converse with them through correspondence and communication, in the same way, the world of Hafiz Ali, which he has left behind, has become like Isparta or Kastamonu in my eyes. Indeed, according to my records, someone from here was sent there this very night. I regretted it more than ten times. "Why didn't I send greetings to Hafiz Ali through him?" Then it was pointed out to me that there is no need for intermediaries to send greetings; a strong connection is like a telephone. He will come and receive it. That great martyr, Denizli, makes me love him; I do not want to leave from here. He, along with Mehmed Zühtü and Hafiz Mehmed, continues the religious duties and service to Nuriye that they witnessed in their lives. They observe it very closely, perhaps even help. Because of their esteemed position in the circle of the pious, I also mention their names—those two, along with Hafiz Mehmed—beside the names of the chain of silsiles, and I bestow my gifts upon them. • • • Dear, sincere brothers; The sincerity, loyalty, and virtue you possess is sufficient reason in these difficult times to refrain from looking at each other's faults and to avoid suspicion. The strong bond of the Risale-i Nur chain is such a virtue that it can forgive a thousand wrongdoings. On the Day of Judgment, based on Divine Justice, which forgives through the virtue of good deeds reaching the wrongdoers, you too must treat each other with affection and forgiveness according to the virtue of your good deeds. Otherwise, angering someone over a wrongdoing, or being strict and harsh due to distress, is a harmful anger born of narrow-mindedness and pride, and it becomes oppression in two ways. Insha'Allah, you will help each other in joy and comfort, and reduce the burden of hardship to nothing. • • • Dear, sincere, blessed brothers; The reason I have not spoken to you for a few days is a severe and poisonous illness that I have not seen its like before. I am eternally grateful and proud, until the end of my life, for the steadfast, strong, and unshakable brothers in the Nur and rose circle, and for the selfless people of Kastamonu. With them, I find a strong point of support and complete comfort against all the oppressions of the tyrants. If I were to die now,

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

For example, the reward of Surah Al-Fatiha is equal to the reward of the entire Qur'an; 1 the Surah Ikhlas is a quarter of the Qur'an; 2 the Surah Izâ Zulzileti’l-Ardu is a quarter; 3 the Surah Kul Yâ Eyyühe’l-Kâfirûn is a quarter; 4 and the Surah Yâsin, it is reported to be ten times the reward of the entire Qur'an. Thus, some unjust and careless people have said: "This is impossible. Because the Qur'an also contains Yâsin and other chapters of virtue. Therefore, this makes no sense." The answer is: The truth is that each letter of the Qur'an al-Hakim has its own reward and benefit. From the divine bounty, the reward of these letters varies: sometimes ten times, sometimes seventy times, sometimes seven hundred times (like the letters of Ayat al-Kursi), sometimes one thousand five hundred times (like the letters of Surah Ikhlas), sometimes ten thousand times (like the verses recited on the Night of Bar'at and those recited at accepted times), and sometimes thirty thousand times (for example, the weight of a mustard seed, like the verses recited on the Night of Qadr). And since "that night is equivalent to a thousand months," it is understood that one letter on that night has the reward of thirty thousand. Thus, the Qur'an al-Hakim, with its multiplicative rewards, certainly cannot and does not achieve balance. Perhaps with their original rewards, some chapters can achieve balance. For example, imagine a field where wheat has been sown, and a thousand grains have been planted. Suppose some of the grains produce seven ears, and each ear contains a hundred grains. In that case, a single grain would be equivalent to two quarters of the entire field. Suppose another grain produces ten ears, and each ear contains two hundred grains. In that case, a single grain would be twice as much as the grains in the original field. And similarly, you can compare. Now, imagine the Qur'an al-Hakim as a sacred, celestial field of light. Each letter is like a grain in this field. The ears they produce are not to be considered. Chapters like Surah Yâsin, Ikhlas, Fatiha, Kul Yâ Eyyühe’l-Kâfirûn, and Izâ Zulzileti’l-Ardu can be compared with other chapters and verses that have been reported to have special virtues. For example, since the Qur'an al-Hakim has 306,220 letters, the Surah Ikhlas, including the Basmalah, has 69 letters. Three times 69 is 207 letters. Therefore, each letter of Surah Ikhlas

Sözler ·Yirmi Dorduncu Soz ·machine translation (qwen3-32b-sre)

This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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

He had declared: "When Kisrâ of Persia dies, there will be no Kisrâ after him," and this was indeed what happened. He had also told the Persian envoy: "Now the son of Kisrâ, Shirviyeh Perviz, has killed Kisrâ." The envoy investigated and found it to be true at that very moment. He too became a Muslim. In some Hadiths, the name of that envoy is given as Firuz. Also, according to a definite and authentic narration, the Prophet had informed them about a letter that Hâtib ibn Abi Beltea had sent secretly to the Quraysh. He sent Hazrat Ali and Mikdad with the instruction: "There is a letter at such-and-such a place on such a person; go and bring it." They went and retrieved the same letter from that very place. Hâtib was summoned. "Why did you do this?" he was asked; he explained his excuse, and it was accepted. Also, according to an authentic narration, the Prophet had declared: "The dog of Allah will eat him," foretelling the wretched end of Utbe ibn Abi Leheb. Later, while traveling towards Yemen, a lion came and devoured him, thus confirming both the Prophet's curse and his prediction. Also, according to an authentic narration, during the conquest of Mecca, Hazrat Bilal al-Habashi climbed the Kaaba's roof and recited the call to prayer. The leaders of the Quraysh—Abu Sufyan, Attab ibn Esid, and Haris ibn Hisam—were sitting and talking. Attab said: "My father Esid was so fortunate to not see this day." Haris said: "Did Muhammad not find any other man besides this black crow to serve as a mu'azzin?" They mocked Hazrat Bilal al-Habashi. Abu Sufyan said: "I am afraid to say anything. Even if no one is there, the stones of Batha will speak for him and he will know." Indeed, a little later, the Prophet (peace and blessings be upon him) encountered them and literally repeated what they had said. At that moment, Attab and Haris gave their testimony and became Muslims.

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

He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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

The Seventh Letter 2 And indeed, nothing exists but praises Him,1 by His name, the Most High. Peace be upon you, and the mercy of Allah and His blessings forevermore.3 Dear brothers, You have said two things to me through the memory from Damascus: First: "The marriage of the Prophet Muhammad (peace and blessings be upon him) to Zaynab is also criticized by the people of misguidance of this new age, just as the hypocrites of old times did; they consider it as carnal and lustful," you say. In response: A hundred thousand times, far be it! These base suspicions cannot even touch that exalted woman. Indeed, from the age of fifteen to forty, when the current of natural passion was at its height and the inflammation of carnal desires was present, with the unity of friends and enemies, a perfect chaste and complete virtuous person, who chose to be content with only one woman, like Hafsa (may Allah be pleased with her), and after the age of forty, when the heat of carnal passion had subsided and the time of the calm of carnal desires had come, the increase in the number of marriages and the taking of new spouses, necessarily and obviously, is a proof that it is not carnal and is based on other important wisdoms, for anyone with the slightest sense.

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

They also announced the prophethood of the Noble Messenger of Allah (peace and blessings be upon him) through their dreams and omens. In fact, it is a well-known story that the chief of the Ma'zen tribe cried out: "This is the Prophet who has come with the revealed truth," thus announcing the prophethood of the Ahmadiyya (peace and blessings be upon him). Also, the famous incident that led Abbas ibn Murdus to Islam is as follows: There was a chief named Dimar; one day, he cried out: "I, Dimar, am destroyed. I was worshipped for a long time before the Prophet Muhammad announced the truth." That is to say, "Before Muhammad came, people used to worship me. Now Muhammad has announced the truth; there can be no more error." Hazrat Omar, before accepting Islam, heard from a chief whose sacrifice had been offered: "O descendants of the sacrificed one, a successful matter has come from a eloquent man who says, 'There is none worthy of worship except Allah.'" There are many such incidents like these examples; accepted and narrated in the accepted books. Just as the prophets, the knowers of Allah, the messengers, even the idols and their sacrifices announced the prophethood of the Ahmadiyya (peace and blessings be upon him), each incident caused some people to believe. Also, some inscriptions on stones and tombs and on gravestones in ancient handwriting, such as "Muhammad is a reformer and trustworthy," have been found, and through these, some people came to faith. Yes, the inscription "Muhammad is a reformer and trustworthy" found on some stones in ancient handwriting is from the Noble Messenger of Allah (peace and blessings be upon him). Because before him, there were only seven people named Muhammad in his time, and no one else. None of those seven had any claim to the title of "Reformer and Trustworthy."

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

Fifth: These events are not on the night of the birth, but because they are very close to the birth, they are also part of the Ahmedi miracles (a.s.m.), the Event of the Elephant, which is clearly stated in the verse of "Alam takifa" in the Surah. According to this narration, a king of Abyssinia named Abraha came to destroy the Kaaba, and he brought a strong elephant named Mahmoudi. When they were near Mecca, the elephant did not move. They could not find a solution and turned back. The birds of Ababil defeated and scattered them, and they fled. This strange story is well known in detail in historical books. This event is one of the signs of the prophethood of the Noble Messenger of Allah, peace and blessings be upon him. Because the Sacred Kaaba, which is the qibla, the birthplace, and the beloved homeland, was miraculously and mysteriously saved from the destruction by Abraha at a time very close to the birth. Sixth: When the Noble Messenger of Allah, peace and blessings be upon him, was a child and staying with Halima bint Sa'd, Halima and her husband testified that many times a piece of cloud shaded him to protect him from the sun. They saw this and told the people, and this event became well known. Also, when the Noble Messenger of Allah, peace and blessings be upon him, went to the direction of Damascus at the age of twelve, a hermit named Bahira testified that a piece of cloud shaded the head of the Noble Messenger of Allah, peace and blessings be upon him, and showed it to him. Also, before the hijra, the Noble Messenger of Allah, peace and blessings be upon him, once returned from a trade journey with a servant of Khadija al-Kubra named Meysara. Khadija al-Kubra saw two angels in the form of clouds shading the head of the Noble Messenger of Allah, peace and blessings be upon him, and told her servant Meysara. Meysara also told Khadija al-Kubra: "I saw this all the time during our journey."

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

The Seventh Letter 2 And indeed, nothing exists but praises Him, 1 by His name, exalted is He. Peace be upon you, and the mercy of Allah and His blessings forevermore, 3 Beloved brothers, You have said two things to me through the memory from Damascus: First: "The marriage of the Prophet Muhammad (peace and blessings be upon him) to Zaynab is also criticized by the people of misguidance of this new age, just as the hypocrites of old times did; they consider it as carnal and lustful." In response: A hundred thousand times, far be it! These base suspicions cannot even touch that exalted woman. Indeed, from the age of fifteen to forty, when the current of natural passion is at its height and the fervor of carnal desires is at its peak, and with the concurrence of friends and enemies, a perfect chaste and virtuous being, who, like Hafsa bint Umar (may Allah be pleased with her), was content and satisfied with only one woman of her own choice, after the age of forty, when the heat of carnal passion subsides and the fervor of carnal desires calms down, to take additional spouses and to marry, is by necessity and by reason, a proof that it is not carnal and is based on important and wise reasons, for anyone with the slightest sense.

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

This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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

He had declared: "When Kisrâ of Persia dies, there will be no Kisrâ after him," and this was indeed what happened. He had also told the Persian envoy: "Now the son of Kisrâ, Shirviyeh Perviz, has killed Kisrâ." The envoy investigated and found it to be true at that very moment. He too became a Muslim. In some Hadiths, the name of that envoy is given as Firuz. Also, according to a definite and authentic narration, the Prophet had informed them about a letter that Hâtib ibn Abi Beltea had sent secretly to the Quraysh. He sent Hazrat Ali and Mikdad with the instruction: "There is a letter at such-and-such a place on such a person; go and bring it." They went and retrieved the same letter from that very place. Hâtib was summoned. "Why did you do this?" he was asked; he explained his excuse, and it was accepted. Also, according to an authentic narration, the Prophet had declared: "The dog of Allah will eat him," foretelling the wretched end of Utbe ibn Abi Leheb. Later, while traveling towards Yemen, a lion came and devoured him, thus confirming both the Prophet's curse and his prediction. Also, according to an authentic narration, during the conquest of Mecca, Hazrat Bilal al-Habashi climbed the Kaaba's roof and recited the call to prayer. The leaders of the Quraysh—Abu Sufyan, Attab ibn Esid, and Haris ibn Hisam—were sitting and talking. Attab said: "My father Esid was so fortunate to not see this day." Haris said: "Did Muhammad not find any other man besides this black crow to serve as a mu'azzin?" They mocked Hazrat Bilal al-Habashi. Abu Sufyan said: "I am afraid to say anything. Even if no one is there, the stones of Batha will speak for him and he will know." Indeed, a little later, the Prophet (peace and blessings be upon him) encountered them and literally repeated what they had said. At that moment, Attab and Haris gave their testimony and became Muslims.

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

He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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

Ninth: The scholars of my community are like the prophets of the Children of Israel, and the great saints of the House of Abraham (peace be upon them) are found in the House of Muhammad (peace and blessings be upon him), including the great saints and Ali (r.a.), Hasan (r.a.), Hussein (r.a.), the twelve Imams of the Ahl al-Bayt, Gaws al-Azam (may peace be upon him), Ahmed ar-Rufai (may peace be upon him), Ahmed al-Bedawi (may peace be upon him), Ibrahim al-Dessouki (may peace be upon him), Abu al-Hasan ash-Shazili and others, who, in agreement, with a firm belief, through their knowledge and observation, and through the miraculous guidance and miracles they displayed in the community, affirm their faith and testimony in the prophethood, truthfulness, and loyalty to Muhammad (peace and blessings be upon him). Tenth: After the prophets, the most honored and noble group, the companions, who were mostly unlettered and from the desert tribes, in a short time, with the light of Muhammad (peace and blessings be upon him), governed justly from east to west, defeating great empires and becoming masters, teachers, diplomats, and just judges for advanced, learned, and civilized nations, thus transforming that era into an age of prosperity. These companions, after thoroughly examining and observing with their own eyes the many miracles of Muhammad (peace and blessings be upon him), completely abandoned their old enmities, their ancestral professions, and the traditions of their ancestors, and many of them (such as Khalid ibn al-Walid and Ikrimah ibn Abi Jahl) renounced the religious affiliations of their fathers, their tribes and clans, and with total devotion and selflessness, entered Islam with full certainty. Their faith and unwavering, complete testimony in the loyalty and prophethood of Muhammad (peace and blessings be upon him) is a most steadfast and absolute testimony.

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

With authentic and categorical narration, Sa'd ibn Abi Waqqas, one of the ten promised paradise, informs us: "In the Battle of Uhud, we saw two white-robed figures on both sides of the Noble Messenger of Allah, peace and blessings be upon him, as if they were guards. We understood that both were angels, and we recognized them as Jibril and Mikail."1 Could such a Muslim hero say "We saw," and yet it be possible that he did not see? Abu Sufyan ibn Harb ibn Abdulmuttalib (the cousin of the Prophet), with authentic narration, reports: "In the Battle of Badr, we saw white-robed, horse-riding figures between the sky and the earth."2 Hazrat Hamza requested from the Noble Messenger of Allah, peace and blessings be upon him, saying, "I want to see Jibril." The angel was shown to him. He could not bear it, lost consciousness, and fell to the ground.3 There are many such incidents of seeing angels. All these sightings indicate and prove that the angels are like moths to the lamp of the Prophethood of the Noble Messenger of Allah, peace and blessings be upon him. As for jinn, meeting and seeing them is not only common among the Companions, but even among the common people of the community. Most authentically and reliably, the hadith scholars tell us that Ibn Mas'ud said: "In the valley of Nahl, during the night when the jinn gathered, I saw jinn and compared them to the tall tribe of Sudan called Zut. They resembled them."4 It is well known and the hadith scholars have recorded and accepted the incident of Hazrat Khalid ibn al-Walid, who, when destroying the idol Uzza, saw a jinn come out of the idol in the form of a black woman. Hazrat Khalid cut her into two pieces with a sword. The Noble Messenger of Allah, peace and blessings be upon him, decreed regarding this incident: "The people used to worship this idol Uzza. They will no longer worship it."5

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

SIXTH EXAMPLE: We will mention several certain incidents that emerged from the prayers and touch of the Noble Prophet, peace and blessings be upon him, which are numerous miracles. First: He gave some of his hair to Hazrat Khalid ibn al-Walid (may Allah be pleased with him) and prayed for his victory. Hazrat Khalid kept those hairs in his helmet. Because of the blessing of that hair and the prayer, he never entered a battle without emerging victorious. Second: Salman al-Farisi was once a slave of the Jews. His master asked for many things in exchange for his freedom. They said, “You will be freed by planting three hundred date palms and paying forty dinars of gold after they bear fruit.” Salman came to the Noble Prophet, peace and blessings be upon him, and explained his situation. The Noble Prophet, peace and blessings be upon him, personally planted three hundred saplings around Medina. Only one was planted by someone else. That year, all the saplings planted by the Noble Prophet, peace and blessings be upon him, bore fruit. Only the one planted by another did not bear fruit. The Noble Prophet, peace and blessings be upon him, removed it, replanted it, and it bore fruit. He then took a small amount of gold the size of an egg, anointed it with his saliva, prayed over it, and gave it to Salman. He said, “Go and give this to the Jews.” Salman went and gave them the forty dinars from that small amount of gold. The small amount of gold remained intact as it was before. This incident is one of the most important miraculous events in the blessed life of Hazrat Salman al-Farisi; it has been reported by reliable and accepted scholars. Third: A female companion named Umm Malik used to give oil to the Noble Prophet, peace and blessings be upon him, in a small leather container called an "ukka." One time, the Noble Prophet, peace and blessings be upon him, prayed for her and gave her the ukka, commanding her: “Do not empty it or squeeze it.” Umm Malik took the ukka. Whenever her children asked for oil, they would always find oil in it due to the blessing of the Prophet’s prayer. This continued for a long time. Eventually, they squeezed it, and the blessing ceased.

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

FIFTH EXAMPLE: The terrible acceptance of bad wishes for specific people is evident. There are many examples of this. We mention three definite examples as samples. First: It was wished for Utba bin Abi Lahab as follows: "O Allah, send a dog upon him from your dogs." That is, "O Lord, send a dog upon him." Later, when Utba was going on a journey, a lion came and searched for him in the caravan and tore him apart. This incident is well known; the Imams of Hadith have narrated and verified it. Second: It was Muhalhim ibn Jasham, who had killed Amir ibn Azwad with treachery. However, Amir had been appointed by the Noble Prophet, peace and blessings be upon him, as a commander for jihad and war, and had been sent with a group. Muhalhim was with him. When the news of this treachery reached the Noble Prophet, peace and blessings be upon him, he became angry and said, "O Allah, do not forgive Muhalhim." Seven days later, Muhalhim died. When they placed him in the grave, the grave threw him out. They placed him several times, but the ground did not accept him. Eventually, they were forced to build a strong wall between two stones, and he was buried in that manner. Third: The Noble Prophet, peace and blessings be upon him, saw a man eating with his left hand. He commanded him, "Eat with your right hand." The man said, "I cannot do it with my right hand." The Noble Prophet, peace and blessings be upon him, said, "You will not be able to do it." After that, the man was never able to raise his right hand again.

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

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.

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

THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven. Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.

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

THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great miracle of noble virtues have been beautifully explained and proven. Moreover, this great and confirmed miracle of the Ahmadi (peace and blessings be upon him), the supreme religion, is something that has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a repeated and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is reported in many ways through the transmission of many of the Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa, and it is also confirmed by the Qur’anic verse: “The Hour has drawn near, and the moon has split,” which announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to our treatise on the splitting of the moon, which is appended to the Thirty-First Say.

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

Also, according to authentic narration, the Prophet Muhammad (peace and blessings be upon him) said in the presence of important figures such as Abu Hurayra and Hzayfah in a gathering: "The punishment of one of you in Hell is greater than Uhud," thus informing them of the terrible fate of one who apostatizes. Abu Hurayra said: "From that gathering, only I and another man remained. I was afraid. Then the other man was with Musaylimah in the Battle of Yamama and was killed as an apostate." The truth of the Prophetic warning became clear. Also, according to authentic narration, before Umayr and Safvan became Muslim, they decided to kill the Prophet (peace and blessings be upon him) for a large sum of money. Umayr, in particular, came to Medina with the intention of killing the Prophet (peace and blessings be upon him). The Prophet Muhammad (peace and blessings be upon him) saw Umayr, called him over, and said: "This is your plot with Safvan." He placed his hand on Umayr's chest; Umayr said, "Yes," and became Muslim. Many such authentic reports about unseen matters have occurred. They are mentioned and documented with their chains of narration in the six well-known authentic hadith collections. Most of the events mentioned in this treatise are considered certain and definitive, based on spiritual consensus. Foremost among them are Bukhari and Muslim, which the scholars of verification accept as the most authentic books after the Quran. They are also mentioned with their chains of narration in other books such as Sahih al-Tirmidhi, al-Nasai, Abu Dawood, al-Hakim's Mustadrak, al-Musnad of Ahmad ibn Hanbal, and al-Dalil of al-Bayhaqi. Now, O misguided one! Do not just say, "Muhammad the Arab (peace and blessings be upon him) was a wise man" and leave it at that. Because the truthful reports of Muhammad (peace and blessings be upon him) regarding unseen matters cannot be explained in two ways: Either you will say that this sacred person has such a sharp eye and vast intellect that he sees and knows the past and future, and the entire world, and that he has eyes to observe the whole universe and the east and west, and an intellect to comprehend all past and future time. In this case, such a state cannot exist in a human being; if it does, it would be a miracle and a gift from the Creator of the world. This alone would be a great miracle.

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

And on these sacred and famous nights, the number may reach ten thousand, twenty thousand, or even thirty thousand. These nights can be equivalent to fifty years of worship. Therefore, to be as much as possible occupied with the recitation of the Qur’an, and with istighfar and salawat is a great profit. Said Nursî • • • In the name of Him, the Exalted 1 Peace be upon you and the mercy of Allah and His blessings forever, may Allah grant you peace in both worlds 2 We congratulate you on the Night of Berat, which can grant the spiritual life of fifty years to the people of faith. We hope with full assurance that each of you, through the secret of the spiritual brotherhood and the grace of spiritual solidarity, will be like some angels who recite the tasbih with forty thousand tongues, and that each of you, as pure and devoted disciples of Nur, will have received the full mercy of God, just as if you had performed istighfar and worship with forty thousand voices. Said Nursî • • • In the name of Him, the Exalted 1 Firstly: Some misguided teachers, influenced by their own suggestions, have objected to one of the five points in the declaration, as if they do not accept the coming of the Islamic deccal and several other deccals. In response to this, the following authentic hadith, which clearly demonstrates a decisive and miraculous prophecy (a.s.m.), states: "The caliphate will remain in the descendants of my uncle, the twin of my grandfather's brother Abbas, until it is handed over to the Deccal." 3 That is, "The Islamic caliphate will continue in the descendants of my uncle Abbas, the brother of my grandfather, until it is handed over to the Deccal, meaning the destructive hand of the Deccal will take over the caliphate, that is, the sovereignty of the caliphate."

Şualar ·On Dorduncu Sua ·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)

Behold, O wretched denier! O heartless man who does not recognize the Prophet, peace and blessings be upon him! Look, the two great leaders of Quraysh, solely through a supernatural revelation, came to believe. How corrupt your heart has become that you hear thousands of miracles through spiritual transmission, yet still do not attain complete conviction. Whatever the case, we return to the point. Also, according to a reliable narration, during the Battle of Badr, when Hazrat Abbas was captured by the Companions, ransom was requested. He said, "I have no money." The Noble Messenger, peace and blessings be upon him, commanded: "Your wife Umm Fadl has left this much money in such and such a place." Hazrat Abbas confirmed, saying, "It was a secret known only to us two." At that moment, he attained perfect faith and embraced Islam. Also, according to a definite and authentic narration, a suspicious Jewish sorcerer named Lebid, in order to humiliate the Noble Messenger, peace and blessings be upon him, performed an extraordinary and effective magic. He wrapped some hair around a comb, performed magic on it, and threw it into a well. The Noble Messenger, peace and blessings be upon him, commanded Hazrat Ali and the Companions: "Go and find and bring these magical objects from such and such a well." They went, found exactly what was described, and brought them back. As each string was untied, even the Noble Messenger, peace and blessings be upon him, felt relief from his discomfort.

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

FOURTH EXAMPLE: According to authentic narration from the noble Abbas, the Prophet Muhammad (peace and blessings be upon him) gathered Abbas and his four sons (Abdullah, Ubaydullah, Fazl, and Kusem) together under a curtain called "mülâet" and covered them. He said: "O my Lord, this is my uncle and the image of my father, and these are his sons. Please cover them from the Fire as You have covered them with My veil." Suddenly, the roof, door, and walls of the house joined in the prayer, saying "Amen, Amen." FIFTH EXAMPLE: The authentic books, including Bukhari, Ibn Hibban, Abu Dawood, and Tirmidhi, unanimously report from the noble Anas,3 Abu Hurayra,4 Osman-uz-Zinnireyn,5 and Said ibn Zayd from the Ten Promised Paradise,6 that: The Prophet Muhammad (peace and blessings be upon him) went to the top of Mount Uhud with Abu Bakr as-Siddiq, Umar al-Farouk, and Osman-uz-Zinnireyn. Mount Uhud trembled and shook either from their majesty or from its own joy and happiness. The Prophet Muhammad (peace and blessings be upon him) commanded: "Stand firm, O Uhud, for upon you is a Prophet, a Siddiq, and two martyrs."7 This hadith is a divine warning of the martyrdom of the noble Umar and Osman.

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

Abdullah ibn Zubair, during the Umayyad era, bravely resisted the caliphate declared in Mecca and faced many hardships. Eventually, Hajjaj al-Zalim attacked him with a large army, and after a fierce struggle, that noble hero was martyred. Also, with a definite and authentic narration: It was foretold that the Umayyad state would emerge, and that most of their kings would be tyrants, including Yazid and Walid, and that Hazrat Muawiyah would seize leadership of the ummah. He advised against tyranny and promoted justice with the command "And if you rule, then rule with justice." After the Umayyads, "A son of Al-Abbas will emerge with black banners and will rule twice as much as they ruled," thus foretelling the emergence of the Abbasid state and its long-lasting rule. And as foretold, it happened. Also, with a definite and authentic narration, he issued a command: "Woe for the Arabs from a calamity that has drawn near," thus foretelling the terrible upheavals of Genghis Khan and Hulagu, and that they would destroy the Arab Abbasid state. And as foretold, it happened. Also, with a definite and authentic narration, while Sa'd ibn Abi Waqqas was very seriously ill, he was given the command: "Perhaps you will be delayed until some people benefit from you and others suffer because of you," thus foretelling that he would become a great commander in the future, that he would conquer many lands, that many nations and tribes would benefit from him—meaning they would become Muslim—and that many would suffer, meaning their states would be destroyed by his hand. And as foretold, it happened. Hazrat Sa'd transferred the army to Islam, shattered the Persian state, and caused many nations to enter the circle of Islam and guidance.

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

Yes, Hazrat Ali was the caliph of the truth. However, because the spilled blood was of great importance, and because the acquittal and innocence of the caliphate was of great importance in the eyes of the community, the Prophet Muhammad (peace and blessings be upon him), in this way, acquitted him. He invited the dissenting factions of the Kharijites and the Umayyads who criticized and opposed and belittled him to remain silent. Yes, the separate factions of the Kharijites and the Umayyads, their separations and belittlements of Hazrat Ali, and the excesses and innovations of the Shia, and their separation from the Shiah, and the extremely tragic and heart-wrenching incident of Hazrat Hussein, have been very harmful to the people of Islam. With this prayer and dua, the Prophet Muhammad (peace and blessings be upon him), not only freed Hazrat Ali (r.a.) and Hazrat Hussein from responsibility and accusation and from the suspicion of the community, but also praised Hazrat Hasan for the good he did to the community through his reconciliation, and announced that the blessed descendants of Hazrat Fatima would gain a high honor by receiving the title of Ahl al-Bayt in the Islamic world, and that the descendants of Hazrat Fatima, who said "And indeed, I seek refuge in You for her and her descendants from the accursed Satan," like the mother of Hazrat Maryam, would be very honored. Allahumma salli 'ala sayyidina Muhammad wa 'ala aalihi attayyibeen attahirin al-abrar wa 'ala ashshahabihil mujahideen al-mukaramin al-akhyaar aamin.

Lem'alar ·On Dorduncu Lema ·machine translation (qwen3-32b-sre)

April 11, 1934, Wednesday 1 In His name - and indeed, nothing exists but praises Him. 2 Peace, mercy, and blessings of Allah be upon you. Dear, sincere, devoted, and curious brother Re'fet Bey; There is no need for clarification of the points in the Twelfth Letter that require explanation for now. The main purpose is sufficient to dispel the misunderstanding regarding the verse. And this point is sufficiently clear to everyone. Everyone has their share in every letter; but it is not necessary for everyone to know everything. How did you find the two letters on the Sunnah and the unity of the body? Naturally, your discerning eye has appreciated them. This time, your question has two aspects: One is the aspect of the secret of the family of Abi (the family of the Prophet), which is that secret. I am not the one who is entitled to that secret to answer it. Or, indeed, the revelation of each secret cannot be written. Because the truth of Muhammadan is veiled and appears in the family of Abi. The second is the obvious aspect, which is obvious. In short: In Sahih Muslim, it is reported from the Rightly Guided Wife Aisha Siddiqa (may Allah be pleased with her), who said: The Prophet went out one morning wearing a black woolen garment. Then Hasan ibn Ali came and he took him in, then Hussein came and he took him in with him, then Fatima came and he took her in, then Ali came and he took him in. Then he said: "Indeed, Allah intends to remove all uncleanness from you, O people of the household, and to purify you thoroughly." Indeed, like this noble hadith, there are many hadiths in the Six Authentic Books with similar meanings that indicate the family of Abi. A person, for the removal of calamities, made such a statement for seeking intercession (istishfa') and supplication (istishfa'): With these five, I will extinguish the fire of the devastating plague: The Chosen One, the Chosen One, their sons, and Fatima. Do not be upset, for now this is enough. I send greetings and prayers separately to each of those mentioned by name in your letter. 5 The Everlasting is the Everlasting. Your brother, Said Nursi I have sent the seven signs of the Thirteenth Letter written about the secret of Euz. Please check them, and if there is any deficiency, not explanation, please inform me. • • •

Barla Lâhikası ·Mektup 267 ·machine translation (qwen3-32b-sre)

THE SIXTH POINTED SIGN According to a definite and authentic narration, the Prophet Muhammad (peace be upon him) commanded Hazrat Fatima (may Allah be pleased with her): 1 "You are the first of my household to join me," meaning, "From my household, you will die before anyone else and will be united with me." Exactly as he had announced, this happened six months later. He also commanded Abu Zer: 2 "You will be expelled from here, live alone, and die alone," meaning he would be exiled from Medina, live alone, and die alone in a desert. As he had foretold, this happened twenty years later. While getting up from sleep in the house of Umm Haram, the aunt of Anas ibn Malik, the Prophet smiled and said: 3 "I saw my community fighting at sea, like kings on thrones." Umm Haram prayed: "Pray to Allah so that I may be with them." The Prophet said: "You will be with them." Forty years later, she went to the conquest of Cyprus with her husband Ubayd ibn Samit and died there. Her tomb became a place of visitation, exactly as he had foretold. Also, according to a definite and authentic narration, the Prophet said: 4 "A liar and a tyrant will emerge from the tribe of Thaqif." Meaning, "One from the tribe of Thaqif will claim prophethood and another will appear as a cruel tyrant." He foretold the famous Mu'tar, who claimed prophethood, and Hajjaj the Tyrant, who killed a hundred thousand people.

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

SECOND QUESTION: ABOUT ÂL-İ ABÂ Brother, only one of the many wisdoms behind your unanswered question about Âl-i Abâ will be mentioned. It is as follows: The Honored Prophet, peace and blessings be upon him, covered the blessed abā (cloak) he wore over the persons of the Noble Ali, the Noble Fatima, and the Noble Hasan and Husayn, and thus prayed for them in this way: لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ("So that He may remove from you all impurity, O people of the House, and purify you thoroughly.") There are mysteries and wisdoms behind this act of covering with the cloak. We will not speak of the mysteries. Only one wisdom related to the mission of prophethood is as follows: The Honored Prophet, peace and blessings be upon him, with the all-seeing eye of prophethood, foresaw that in thirty to forty years, there would be serious disputes and bloodshed among the Companions and the Followers. He observed that the most outstanding individuals involved in these events would be the three individuals who were under the cloak. To declare the honor of the Noble Ali and his great benefit to the ummah, to console and comfort the Noble Husayn, to congratulate and reconcile the Noble Hasan, and to announce that the descendants of the Noble Fatima would be pure and honored and worthy of the title of Ahl al-Bayt, the Prophet covered those four individuals with the cloak, including himself, bestowing upon them the title of "Hamse-i Âl-i Abâ."

Lem'alar ·On Dorduncu Lema ·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)

Also, with a true narration, he prayed for Imam Ali: "Allâhumma kafihil-ḥarr wal-qaṛr," meaning, "O Lord, do not let him suffer from the cold or the heat." Because of the blessing of this prayer, Imam Ali used to wear summer clothes in winter and winter clothes in summer. He used to say, "Because of the blessing of this prayer, I have never suffered from the cold or the heat."1 He also prayed for Sayyida Fatima: "Allâhumma lā tujihā," meaning, "O Allah, do not let her face hunger." Sayyida Fatima said, "After that prayer, I never saw the hardship of hunger."2 Also, Tufayl ibn Amr asked the Noble Prophet, peace and blessings be upon him, for a miracle to show to his people. The Noble Prophet, peace and blessings be upon him, said: "Allâhumma nawir lahu." A light appeared in the middle of his two eyes, and then he transferred it to the tip of his staff. This is how the name "Zinnur" (Light of the Light) became known.3 These incidents are among the well-known hadiths that clearly indicate the power of prayer. Also, Abu Hurayra complained to the Noble Prophet, peace and blessings be upon him, saying, "Forgetfulness is troubling me." The Noble Prophet, peace and blessings be upon him, gave a command and opened something like a cloth. Then, with his blessed hand, he took something from the unseen as if he were reaching for it, and poured it into the cloth. He did this two or three times and told Abu Hurayra, "Now gather up the cloth." Abu Hurayra gathered it. Because of the spiritual secret of this Prophetic prayer, Abu Hurayra said, "After that, I never forgot anything."4 These incidents are among the well-known hadiths.

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

SECOND QUESTION: ABOUT ÂL-İ ABÂ Brother, only one of the many wisdoms behind your unanswered question about Âl-i Abâ will be mentioned. It is as follows: The Honored Prophet, peace and blessings be upon him, covered the blessed abā (cloak) he wore over the persons of the Noble Ali, the Noble Fatima, and the Noble Hasan and Husayn, and thus prayed for them in this way: لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ("So that He may remove uncleanness from you, O people of the House, and purify you thoroughly.") There are mysteries and wisdoms behind this act of covering with the abā and praying. We will not speak of the mysteries. Only one wisdom related to the mission of prophethood is as follows: The Honored Prophet, peace and blessings be upon him, with the all-seeing eye of prophethood, foresaw that in thirty to forty years, there would be serious disputes and bloodshed among the Companions and the Followers. He observed that the most outstanding individuals involved in these events would be the three individuals who were under the abā. To purify the Noble Ali in the eyes of the ummah and to console and comfort the Noble Husayn, to congratulate the Noble Hasan and to resolve a major dispute through reconciliation, and to announce his honor and great benefit to the ummah, and to declare that the descendants of the Noble Fatima would be pure and honored and worthy of the title of Ahl al-Bayt, the Prophet covered those four individuals—along with himself—with the abā, bestowing upon them the title of "Hamse-i Âl-i Abâ."

Lem'alar ·On Dorduncu Lema ·machine translation (qwen3-32b-sre)

THE SIXTH POINTED SIGN According to a definite and authentic narration, the Prophet Muhammad (peace be upon him) commanded Hazrat Fatima (may Allah be pleased with her): 1 "Anta awwal ahl bayti luhuqan biy" (You are the first of my household to join me), meaning, "From my family, you will die before anyone else and will be united with me." Exactly as he had announced, this occurred six months later. He also commanded Abu Zer: 2 "Satakhraju min hunâ wa ta3ishu wahdanaka wa tamutu wahdanaka" (You will be expelled from here, live alone, and die alone), informing him that he would be exiled from Medina, live alone, and die alone in a desert. Exactly as he had announced, this happened twenty years later. While getting up from sleep in the house of Umm Haram, the aunt of Anas ibn Malik, he smiled and said: 3 "Rait ummati ya3zuna fil bahri kalmuluk 3ala al asrati" (I have seen my community fighting at sea like kings on thrones). Umm Haram prayed: "Make a dua so that I may be with them." He said: "You will be with them." Forty years later, she went to the conquest of Cyprus with her husband Ubayd ibn Samit and died there; her grave became a place of visitation. Exactly as he had announced, this occurred. Also, according to a definite and authentic narration, he said: 4 "Yakhraju min tha2if kaththabun wa mubirun" (A liar and a cruel tyrant will emerge from Thaqif). Meaning, "One from the tribe of Thaqif will claim prophethood and another will appear as a cruel tyrant." He announced the famous Muhtar, who claimed prophethood, and the tyrant Hajjaj, who killed a hundred thousand people.

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

Fourth point: Some people understand from this verse a subtle indication that the male descendants of the Prophet (peace and blessings be upon him) will not remain in the degree of rical (a term referring to the male lineage), and that their lineage will not remain as rical for a reason of wisdom. However, since the term "rical" indicates the father of the daughters, the lineage will continue through the daughters. Praise be to Allah! The blessed lineage of Hazrat Fatima, the luminous chain of Hasan and Hussein, continues the spiritual and physical lineage of the sun of prophethood. O Allah, send prayers upon him and upon his family. First Ray reached perfection through Three Rays.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

In the Name of Him, the Exalted, 1 The five issues in the Youth Guide and the Fruit Epistle of Risale-i Nur, which were nine slaps for the mischievous youths, are acknowledged even by those youths as a graceful miracle of Risale-i Nur. First: Feyzi, who served me. I told him at the beginning: "You attended a lesson in the Fruit Epistle, don't misbehave." He did misbehave, and suddenly got a slap, and his hand was bandaged for a week. Yes, it is true. Feyzi Second: Ali Riza, who served me and wrote the Fruit Epistle. One day, I was going to give him a lesson on what he had written. Because of his misbehavior, he used the excuse of cooking and didn't come. Suddenly, he got a slap. At that time, while his pot was intact, the bottom of it fell down along with the food. Yes, it is true. Ali Riza Third: Ziya, who wrote for himself the issues of the Fruit Epistle regarding youth and prayer, and started to pray. However, he misbehaved, stopped praying and stopped writing. Suddenly, at that time, he got a slap. Unusually and without cause, the basket and clothes on his head caught fire. The fact that no one was aware of it even though there were so many people around, and that he burned to death, showed that it was a compassionate slap. Yes, it is true. Ziya Fourth: Mahmud. I read to him the issues of youth and prayer from the Fruit Epistle and said: "Don't play cards, pray." He agreed. However, misbehavior prevailed, he didn't pray and played cards. Suddenly, he received a slap of anger. In three or four instances, he was always defeated and, in his poor condition, he lost forty liras, his hat, and his pants to gambling, and he never came to his senses. Yes, it is true. Mahmud

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

With authentic and categorical narration, Sa'd ibn Abi Waqqas, one of the ten promised paradise, informs us: "In the Battle of Uhud, we saw two white-robed figures on both sides of the Noble Messenger of Allah, peace and blessings be upon him, as if they were guards. We understood that both were angels, and we recognized them as Jibril and Mikail."1 Could such a Muslim hero say "We saw," and yet it be possible that he did not see? Abu Sufyan ibn Harb ibn Abdulmuttalib (the cousin of the Prophet), with authentic narration, reports: "In the Battle of Badr, we saw white-robed, horse-riding figures between the sky and the earth."2 Hazrat Hamza requested from the Noble Messenger of Allah, peace and blessings be upon him, saying, "I want to see Jibril." The angel was shown to him. He could not bear it, lost consciousness, and fell to the ground.3 There are many such incidents of seeing angels. All these sightings indicate and prove that the angels are like moths to the lamp of the Prophethood of the Noble Messenger of Allah, peace and blessings be upon him. As for jinn, meeting and seeing them is not only common among the Companions, but even among the common people of the community. Most authentically and reliably, the hadith scholars tell us that Ibn Mas'ud said: "In the valley of Nahl, during the night when the jinn gathered, I saw jinn and compared them to the tall tribe of Sudan called Zut. They resembled them."4 It is well known and the hadith scholars have recorded and accepted the incident of Hazrat Khalid ibn al-Walid, who, when destroying the idol Uzza, saw a jinn come out of the idol in the form of a black woman. Hazrat Khalid cut her into two pieces with a sword. The Noble Messenger of Allah, peace and blessings be upon him, decreed regarding this incident: "The people used to worship this idol Uzza. They will no longer worship it."5

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

O unjust ones! How have you found Islam, which has the power to swallow the entire world, unite it, nourish it, and elevate it, so narrow that you want to assign it to the poor and a few wandering scholars, and exclude half of Islam's people? Moreover, how dare you imagine that this luminous Islamic edifice, which contains all perfections and nourishes the noble feelings of all kinds of humanity, is like a black tent that belongs only to a group of poor people, Bedouins, and apostates? Indeed, everyone is subject to the observation of their own rites. So, your black and false rite has shown you this. Question: You are exaggerating, you are showing us a false reality, and you are insulting us with your mockery. The time is the last time, and it will get worse and worse. FOOTNOTE 1 Answer: Why should the world be a world of progress for everyone, but a world of retreat only for us? Is that so? Well, I will not speak to you either. I am turning to this side; I will speak to the people of the future: O Said, Hamza, Omar, Osman, Tahir, Yusuf, Ahmed, and others who are hidden behind the high age of three hundred years, who silently listen to the words of Light, and who observe us with a subtle glance of the unseen! I address you. Raise your heads, say "Sadakat" (sincerity). And let this be your duty. Let my contemporaries ignore me if they wish. I am speaking to you through telegraph wires stretching from the past rivers of history to your lofty future. What can I do? I came in haste, I arrived in winter; you will come in a paradisiacal spring. The seeds of light sown now will bloom into flowers in your soil!

Münâzarat ·Mektup 38 ·machine translation (qwen3-32b-sre)

Fifth: A boy named Sulayman, who was fourteen years old, was making excessive mischief and provoking others' desires. I told him: "Be quiet. Pray your prayers. This state of yours among the great mischief-makers will bring danger to you." He began to pray, but again he abandoned prayer and returned to mischief. Suddenly, he was slapped. He became afflicted with scabies and was forced to lie in bed for twenty days. Yes, it is true. Sulayman. Sixth: Omar, who served me in the bidayt, began to pray and abandoned songs. But one evening, a song near the door reached my ears and harmed my preoccupation with the affairs of the community. I became angry and went out. I saw that, contrary to custom, it was Omar. I also slapped him contrary to custom. Suddenly, in the morning, Omar was sent to another prison contrary to custom. Seventh: A boy named Hamza, sixteen years old, had a beautiful voice and was singing songs, provoking others' desires, and making mischief. I told him: "Do not do this, you will be slapped." Suddenly, the next day, one of his hands fell off, and he suffered for two weeks. Yes, it is true. Hamza. There are such slaps; but the paper has run out, and the meaning has also ended. • • • Beloved, sincere brothers; A Director of Knowledge, lifted the veil from his face and displayed absolute blasphemy on another cloth. He wrote that declaration with another reason before receiving our last defense. Although I was not planning to send it to that office; however, this situation showed that due to the insistence of my brothers, it was both appropriate and necessary to send it to them as well. Because, certainly, a director who carries such a level of heresy would not remain indifferent to the documents and secret writings sent to Ankara. Suddenly, direct refutations hit the head of the attack, which was very good. Insha'Allah, a strong current in favor of the Risale-i Nur will also arise in that office.

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

Just as two men enter a beautiful palace like paradise in a dream. One knows he is dreaming; the pleasure and taste he receives are very limited. He thinks, "If I wake up, this taste will vanish." The other does not know he is dreaming; he experiences true taste and true happiness. Indeed, the way the people and witnesses of the world of barzakh benefit from the life of barzakh is so different. Numerous events and narrations confirm the presence of the witnesses in this kind of life and their awareness of themselves, and this is certain and definite. Even Sayyidü'sh-Shuhada, Hazrat Hamza (Radiallahu Anhu), through repeated events, has been proven to protect those who seek refuge with him, to manage and oversee their worldly affairs, and this level of life has been clearly demonstrated and confirmed through many incidents. Even I myself had a nephew and a student named Ubayd. After he was martyred in my place and I was imprisoned for three months, I entered his grave in a true dream, as if it were a distance beneath the earth, without knowing the location of his burial. I saw him in the life of the witnesses. He thought I was dead; he said he had cried a lot for me. He knew I was alive. But because he feared the Russian invasion, he had built himself a beautiful place underground. This personal dream, with certain signs and appearances, gave me a conviction at the level of witnessing the truth. Fifth level of life: the spiritual life of the people of the graves. Yes, death is a change of place, a departure of the soul, a release from duty; it is not annihilation or non-existence. Numerous events confirm the manifestations of the souls of the pious, the appearances of those with spiritual knowledge, and the connections—both physical and spiritual—of the people of the graves with us, as well as their notifications to us in accordance with events. These are many signs that clearly demonstrate and confirm this level of life. Indeed, the Twenty-Ninth Word, regarding the eternal nature of the soul, has proven this level of life with certain evidence.

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

O unjust ones! How have you found Islam, which has the power to swallow the entire world, unite it, nourish it, and elevate it, so narrow that you want to assign it to the poor and a few wandering scholars, and exclude half of Islam's people? Moreover, how dare you imagine that this luminous Islamic structure, which contains all perfections and nourishes the noble feelings of all kinds of humanity, is like a black tent that belongs only to a group of poor people, Bedouins, and apostates? Indeed, everyone is subject to the observation of their own rites. So, your black and false rite has shown you this. Question: You are exaggerating, you are showing a false reality, and you are insulting us with mockery. The time is the last time, and it will get worse and worse. FOOTNOTE 1 Answer: Why should the world be a world of progress for everyone, but a world of retreat only for us? Is that right? Well, I will not speak with you either. I am turning to this side; I will speak with the people of the future: O Said, Hamza, Omar, Osman, Tahir, Yusuf, Ahmed, and others who are hidden behind the high age of three hundred years, who silently listen to the words of Light, and who observe us with a subtle glance of the unseen! I address you. Raise your heads, say "Sadakat" (sincerity). And let this be your duty. Let my contemporaries ignore me if they wish. I am speaking to you through the telegraph wires stretching from the past rivers of history to your lofty future. What can I do? I came in haste, I arrived in winter; you will come in a paradisiacal spring. The seeds of light sown now will bloom into flowers in your soil!

Münâzarat ·Ifrat Ediyorsun Hayali Hakikat Gosteriyorsun ·machine translation (qwen3-32b-sre)

Fifth incident: It is reported with authentic news that Amir ibn Tufayl and Erbad ibn Kay, having conspired together, went to the presence of the Noble Messenger of Allah, peace and blessings be upon him. Amir said, "I will distract him, and you will strike him." Then he looked and saw that he had done nothing. After they had left, he said to his companion, "Why didn't you strike him?" He replied, "How could I strike him? No matter how much I intended; I saw that you were always between us. How could I strike you?" Sixth incident: It is reported with authentic narration that during the Battle of Uhud or Hunayn, Shayba ibn Uthman al-Hajbiyyah—whose uncle and father had been killed by the noble Hamza—came secretly to take revenge. He raised a sword behind the back of the Noble Messenger of Allah, peace and blessings be upon him. Suddenly, the sword fell from his hand. The Noble Messenger of Allah, peace and blessings be upon him, looked at him and placed his hand on his chest. Shayba said, "At that moment, there was no one in the world more beloved to me than him." He embraced faith. The Noble Messenger of Allah, peace and blessings be upon him, commanded, "Go, fight." Shayba said, "I went and fought before the Noble Messenger of Allah, peace and blessings be upon him. If my father had been there at that time, I would have struck him." On the day of the conquest of Mecca, a man named Fedâl came to the Noble Messenger of Allah, peace and blessings be upon him, with the intention of killing him. The Noble Messenger of Allah, peace and blessings be upon him, looked at him and smiled. "What did you speak to your soul?" he asked and requested forgiveness for Fedâl. Fedâl embraced faith and said, "At that time, there was no one in the world more beloved to me than him."

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

O unjust ones! How have you found Islam, which has the power to swallow the entire world, unite it, nourish it, and elevate it, so narrow that you want to assign it to the poor and a few wandering scholars, and exclude half of Islam's people? Moreover, how dare you imagine that this luminous Islamic castle, which contains all perfections and nourishes the noble feelings of all kinds of humanity, is something that belongs exclusively to a group of poor, wandering, and apostate people, like a black tent? Indeed, everyone is subject to the observation of their own rites. So, your black and false rite has shown you this. Question: You are exaggerating, you are showing a false reality, and you are insulting us with mockery. The time is the last time, and it will get worse and worse. FOOTNOTE 1 Answer: Why should the world be a world of progress for everyone, but a world of retreat only for us? Is that so? Well, I will not speak with you either. I am turning to this side; I will speak with the people of the future: O Said, Hamza, Omar, Osman, Tahir, Yusuf, Ahmed, and others who are hidden behind the high age of three hundred years, who silently listen to the words of Light, and who observe us with a subtle glance of the unseen! I address you. Raise your heads, say "Sadakat" (sincerity). And let this be your duty. Let my contemporaries ignore me if they wish. I am speaking to you through the telegraph wires stretching from the past rivers of history to your lofty future. What can I do? I came in haste, I arrived in winter; you will come in a paradisiacal spring. The seeds of light sown now will bloom into flowers in your soil!

Münâzarat ·Ifrat Ediyorsun Hayali Hakikat Gosteriyorsun ·machine translation (qwen3-32b-sre)

Just as the Democrats gained strength tenfold with the announcement of the Adhan-i Muhammediyeh (a.s.m.), so too should they officially declare the freedom of the Risale-i Nur, which for twenty years the courts could not find any ground for objection and five courts decided on its acquittal. This is a matter that has had a very positive effect in the Islamic world and has brought the goodwill of the Islamic world to the people of this country. I believe that at that time, just as they would gain the goodwill of the Islamic world, the blame of others' unjust actions would not be placed upon them. Religious Democrats, for the sake of remembering people like Adnan Menderes, for thirty-five years I have abandoned politics, but I looked at it for a couple of days and wrote this. Said Nursî And the students of Risale-i Nur who have witnessed and affirmed this truth: Mehmed Çalışkan, Mustafa Acet, Hamza, Sadık, Halim, Raşid, Ahmed Hüsrev, Sungur, Tahirî, Nuri and others Note: The master says: This social and political issue is mentioned in summary. And in the wording, you can change unnecessary and harmful words as you see fit. You can send it to the places you deem appropriate from the centers, provided it does not cause negative influence. • • •

Emirdağ Lâhikası - II ·Mektup 98 ·machine translation (qwen3-32b-sre)

EIGHTH EXAMPLE: With the touch and prayer of the Prophet Muhammad (peace and blessings be upon him), the weak and barren goats, through the touch and prayer of his blessed hand, became milk-producing, and there are many examples and details of them being very productive. We are only mentioning one or two well-known and certain examples as samples. First: All the reliable books of the people of history report that when the Prophet Muhammad (peace and blessings be upon him) migrated to Medina together with Abu Bakr al-Siddiq, they came to the house of Umm Mabad, known as Atiket bint al-Halid al-Huzai. There was a very weak, milkless, barren goat there. The Prophet Muhammad (peace and blessings be upon him) ordered Umm Mabad: "Is there no milk in this?" Umm Mabad said: "There is no blood in its body; how can it give milk?" The Prophet Muhammad (peace and blessings be upon him) went and touched the goat's back, rubbed its udder, and prayed. Then he said: "Bring a vessel and milk it." They milked it. The Prophet Muhammad (peace and blessings be upon him) drank with Abu Bakr al-Siddiq, and the people of that house drank until they were full. That goat became strong and remained blessed.1 Second: It is the well-known story of the she-goat of Ibn Masud. Before becoming a Muslim, Ibn Masud was a shepherd for some people. The Prophet Muhammad (peace and blessings be upon him), together with Abu Bakr al-Siddiq, went to the place where Ibn Masud's goats were. The Prophet Muhammad (peace and blessings be upon him) asked Ibn Masud for some milk. He said: "These goats are not mine; they belong to someone else." The Prophet Muhammad (peace and blessings be upon him) said: "Bring me a barren, milkless goat." He brought a goat that had not given birth for two years. The Prophet Muhammad (peace and blessings be upon him) rubbed its udder with his hand and prayed. Then they milked it and obtained pure milk, which they drank. After witnessing this miracle, Ibn Masud became a believer.2 Third: It is the well-known story of the goats of Halima bint Sa'd, the nurse of the Prophet Muhammad (peace and blessings be upon him). There was a degree of poverty in that tribe. The animals were weak and milkless. They did not eat enough to become full. The Prophet Muhammad (peace and blessings be upon him) went there with his nurse,

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THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven. Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.

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FIRST EXAMPLE: First, Bukhari, Muslim, and the sahiha books report with a sahih narration from the noble Companion Anas: The noble Companion Anes says: We were about three hundred people in a place called Zevra, with the Honored Messenger of God, peace and blessings be upon him. He ordered us to perform wudu for the Asr prayer. But there was no water. He only ordered a small amount of water to be brought, which we brought. He immersed his blessed hands into it. I saw that water was flowing from his fingers like a spring. Then, all the three hundred men in our group came, and they all performed wudu and drank from it. 1 Thus, the noble Companion Anes is reporting this incident on behalf of the three hundred people. Is it possible that those three hundred people did not participate in this miracle in spirit, and yet did not object to it, even though they did not participate? SECOND EXAMPLE: First, Bukhari, Muslim, and the sahiha books report: The noble Companion Jabir ibn Abdullah al-Ansari reports: We were fifteen hundred people at the event of Hudaybiyyah and we were thirsty. The Honored Messenger of God, peace and blessings be upon him, took wudu from a leather container called a kırba, and then put his hand into it. I saw that water was flowing from his fingers like a spring. The fifteen hundred people drank and filled their containers from that kırba. Salim ibn Abi al-Huda asked Jabir: "How many people were there?" Jabir said: "Even if there had been a hundred thousand people, it would have been sufficient. But we were fifteen hundred (that is, one thousand and five hundred)." 2 Thus, the narrators of this clear miracle are about fifteen hundred people in spirit. Because in human nature, there is an instinctive tendency to recognize and reject falsehood. The Companions, who sacrificed their lives, wealth, fathers, mothers, tribes, and clans for sincerity and truth, and who were ready to sacrifice everything for sincerity and truth, could not possibly remain silent in the face of the noble hadith warning that "Whoever knowingly reports a lie about me, let him prepare a place in Hellfire." Since they remained silent, it means they accepted the report, participated in it in spirit, and affirmed it.

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It has been reported as an example: When the Noble Messenger of God, upon him be peace and blessings, emigrated from Mecca and the disbelievers set out in pursuit, they climbed a mountain called Sebîr. Sebîr said: "O Messenger of God, descend from me. I fear that if they strike You while You are on me, Allah will punish me. That is why I fear." Mount Hira called out: "O Messenger of Allah, come to me." For this reason, those with hearts feel fear in Sebîr and feel safety in Hira. From this example, it is understood that those great mountains are independent servants, glorifiers, and have duties. They recognize and love the Prophet, upon him be peace and blessings; they are not mindless. SIXTH EXAMPLE: It is reported with authentic narration from the Noble Abdullah ibn Umar that he said: When the Noble Messenger of God, upon him be peace and blessings, was delivering a sermon on the pulpit, "And they did not measure Allah with His true measure. Indeed, the whole earth is in His grasp on the Day of Resurrection, and the heavens are folded up in His right hand," he recited this verse. And he said: "Indeed, the tyrant exalts himself and says, 'I am the tyrant, I am the tyrant, I am the Great, the Supreme,'" at this moment, the pulpit shook so much and trembled so violently that we feared it would fall and cause harm to the Noble Messenger of God, upon him be peace and blessings. SEVENTH EXAMPLE: It is reported with authentic narration from the interpreter of the community and translator of the Qur'an, the Noble Ibn Abbas, and from the servant of the Prophet and the great scholars of the Companions, Ibn Mas'ud, that they said:

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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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THE ELEVENTH SIGN Just as the Tenth Sign indicated the Prophetic miracle in the tribe of trees, the Eleventh Sign will also indicate the Prophetic miracle in the tribe of stones and mountains. Indeed, we shall mention seven or eight examples from these numerous examples: FIRST EXAMPLE: The learned scholar of the Maghreb, the noble Judge Iyaz, in his book Shifa, with a high-level narration and authentic transmission from important imams such as the compiler of Bukhari, reports: Hazrat Ibn Masud, the servant of the Prophetic, said: "We were eating food in the presence of the Noble Messenger of Allah (peace and blessings be upon him), and we heard the food reciting praises of Allah."1 SECOND EXAMPLE: With authentic narration, from Anas and Abu Zarr, the authentic books report: Hazrat Anas (the servant of the Prophetic) said: "We were in the presence of the Noble Messenger of Allah (peace and blessings be upon him). He took small stones in his hand and began to recite praises of Allah in his blessed hand. Then he placed them in the hand of Abu Bakr al-Siddiq, and they recited praises again."2 Abu Zarr al-Gifari, in his narration, said: "Then he placed them in the hand of Hazrat Umar, and they recited praises again. Then he took them, placed them on the ground, and they fell silent. Then he took them again, placed them in the hand of Hazrat Osman, and they began to recite praises again. Then Hazrat Anas and Abu Zarr said: 'He placed them in our hands, and they fell silent.'"3

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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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With authentic and categorical narration, Sa'd ibn Abi Waqqas, one of the ten promised paradise, informs us: "In the Battle of Uhud, we saw two white-robed figures on both sides of the Noble Messenger of Allah, peace and blessings be upon him, as if they were guards. We understood that both were angels, and we recognized them as Jibril and Mikail."1 Could such a Muslim hero say "We saw," and yet it be possible that he did not see? Abu Sufyan ibn Harb ibn Abdulmuttalib (the cousin of the Prophet), with authentic narration, reports: "In the Battle of Badr, we saw white-robed, horse-riding figures between the sky and the earth."2 Hazrat Hamza requested from the Noble Messenger of Allah, peace and blessings be upon him, saying, "I want to see Jibril." The angel was shown to him. He could not bear it, lost consciousness, and fell to the ground.3 There are many such incidents of seeing angels. All these sightings indicate and prove that the angels are like moths to the lamp of the Prophethood of the Noble Messenger of Allah, peace and blessings be upon him. As for jinn, meeting and seeing them is not only common among the Companions, but even among the common people of the community. Most authentically and reliably, the hadith scholars tell us that Ibn Mas'ud said: "In the valley of Nahl, during the night when the jinn gathered, I saw jinn and compared them to the tall tribe of Sudan called Zut. They resembled them."4 It is well known and the hadith scholars have recorded and accepted the incident of Hazrat Khalid ibn al-Walid, who, when destroying the idol Uzza, saw a jinn come out of the idol in the form of a black woman. Hazrat Khalid cut her into two pieces with a sword. The Noble Messenger of Allah, peace and blessings be upon him, decreed regarding this incident: "The people used to worship this idol Uzza. They will no longer worship it."5

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Say to them: "They will part." My soul, which is in the hand of the Almighty, the Lord of Majesty and Honor, parted them, and the trees and stones parted and went away to their places. This is exactly as reported by the two incidents of Hazrat Jaber and Usame, and also by Ya'le ibn Murre and Gaylan ibn Saleem at-Tamimi and Hazrat Ibn Mas'ud, exactly as they reported during the Battle of Hunayn. FIFTH EXAMPLE: Imam Ibn Farq, the eminent scholar of the age who was given the title "al-Shafi'i al-Thani" as a metaphor for his excellence in ijtihad, definitely reported: During the Battle of Taif, the Noble Messenger of Allah, upon him be peace and blessings, was riding on a horse at night and was feeling sleepy. While in that condition, he came upon a sidr tree. The tree made two openings to let him pass and not hurt his horse; the Noble Messenger of Allah, upon him be peace and blessings, passed through with the animal. Until now, that tree has remained standing on its two feet in a respected condition. SIXTH EXAMPLE: Hazrat Ya'le reported on an authentic chain of transmission that: During a campaign, a tree called "Talha" or "Semure" came and circled around the Noble Messenger of Allah, upon him be peace and blessings, as if performing tawaf (circumambulation), and then returned to its place. The Noble Messenger of Allah, upon him be peace and blessings, commanded: "Indeed, it asked permission from Allah to greet me," meaning, "That tree requested from the Majesty of Truth to greet me." SEVENTH EXAMPLE: The hadith scholars reported on an authentic chain from Ibn Mas'ud that: Ibn Mas'ud said: In the place called Batn al-Nahl, when the Nestorian Christians came to the Noble Messenger of Allah, upon him be peace and blessings, for guidance, a tree informed him of their coming.

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FOURTH EXAMPLE: We mention some incidents in which the Noble Prophet Muhammad (peace and blessings be upon him) was subjected to curses. First: The Persian King Khosrow Parviz tore the letter of the Prophet (peace and blessings be upon him). The news reached the Noble Prophet Muhammad (peace and blessings be upon him). He cursed thus: "Allâhumma mazziqhu" (O Allah! How he tore my letter; then tear him and his kingdom into pieces.)1 Indeed, as a result of this curse, Khosrow Parviz's son Shurayd killed him with a dagger.2 Sa'd ibn Abi Waqqas also destroyed his kingdom. The Sassanid Empire lost its glory everywhere. However, Caesar and other kings did not perish because they showed respect to the letter of the Prophet. Second: It is well known and the Qur'anic verses indicate that in the early days of Islam, when the Noble Prophet Muhammad (peace and blessings be upon him) was praying in the Sacred Mosque, the leaders of the Quraysh gathered and treated him very badly. At that time, he cursed them. Ibn Mas'ud said: "By Allah, I saw the corpses of those who treated him badly and were subjected to his curse, one by one, in the Battle of Badr."3 Third: A great Arab tribe called Mudar cursed the Prophet (peace and blessings be upon him). Because of this, the Prophet (peace and blessings be upon him) cursed them with plague. The rain stopped, and plague and drought appeared. Later, the tribe of Quraysh from Mudar approached the Noble Prophet Muhammad (peace and blessings be upon him) and implored him. He prayed, the rain came, and the plague ended.4 This incident is well known and has reached the level of tawatur (widespread transmission).

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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

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SECOND EXAMPLE: When the Prophet visited the house of Abu Ayyub al-Ansari, Abu Ayyub said: "I have prepared a meal for two people sufficient for the Prophet of Mercy (peace and blessings be upon him) and Abu Bakr al-Siddiq." He ordered him: 1. "Invite thirty of the most honorable of the Ansar." Thirty men came, ate, and then he ordered: 2. "Invite sixty more." Sixty more were invited, came, and ate. Then he ordered: 3. "Invite seventy more." Seventy more were invited, came, and ate. There was still food left in the pots. All those who came witnessed this miracle and embraced Islam and took the oath of allegiance. One hundred and eighty men ate from that meal for two people.4 THIRD EXAMPLE: According to multiple narrations from Hazrat Umar ibn al-Khattab, Abu Hurayra, Salim ibn al-Akwa, and Abu Amr al-Ansari, among others: An army was stationed in a fortress and ran out of food. They turned to the Prophet of Mercy (peace and blessings be upon him) for help. He ordered: "Collect the remaining provisions left in your bags." Everyone brought a small piece of dates. The most anyone could bring was four handfuls. They placed them on a mat. Salim said: "I estimated the total amount, and it was barely enough for a single goat." Then the Prophet of Mercy (peace and blessings be upon him) recited a prayer for blessings and ordered: "Bring your vessels." Everyone rushed and came. Not a single vessel in that army was left empty; all were filled, and there was still an excess. A companion reported: "From the nature of that blessing, I understood that if the people of the earth had come, it would have been sufficient for them as well."5

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EIGHTH RESHA: Friend! You know that it is very difficult to give up even a small habit, like smoking. Indeed, even a great judge, with great determination, would encounter great difficulties in eliminating a virtue practiced by a small people. However, this luminous being, with a small force, in a short time, removed many customs and many stubborn, obstinate peoples, and filled their places with noble and virtuous morals and customs. Yes, the condition of Hazrat Omar ibn al-Khattab (may Allah be pleased with him) before and after Islam is a good example of this matter. Likewise, there are thousands of miracles from his fundamental deeds. We call the deeds of that being miracles. Now, suppose hundreds of philosophers of this time had gone to that wild island at that time and worked for a very long time to reform those wild people, could they achieve as much in fifty years as that guided being achieved in one year? Heaven forbid! NINTH RESHA: Friend! A sane man cannot lie in a controversial matter, because he fears that his lie will be exposed and he will be disgraced. Likewise, a person cannot lie in a careless, indifferent manner. Likewise, he cannot speak freely and passionately, even if it is an ordinary matter, a small person in a small community, and a small duty. Can a person entrusted with a great duty, in a very important matter, with great honor and dignity, in a very large community, and in the face of very fierce enemies, lie and speak against the truth in a claim he makes?

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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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My dear, esteemed brother; I read your letter, which is as comprehensive and lengthy as a treatise and written with great care and enthusiasm, with great eagerness. I would like to tell you from the outset that the master of the Risale-i Nur, and the one who has shown many signs of concern for the Risale-i Nur in the poem "Celcelutiye Kasidesi" with his symbolic references, and who is my special master in the truths of faith, is Imam Ali (r.a.). And with the verse "Say, I do not ask you for any reward except affection for relatives," the love for the Ahl al-Bayt is a principle in the Risale-i Nur and in our profession, and the Wahhabi tendency must not be found in any way among the true disciples of Nur. However, since in this time, the Zindiqs and the people of deviation are taking advantage of disputes, confusing the people of faith and corrupting their signs, creating strong currents against the Qur'an and faith, it is necessary not to open the door to discussions about minor differences. Also, there is no need to blame the dead. They have gone to the hereafter, to the place of punishment. It is unnecessary and harmful to point out their faults, and it is not required nor necessary for the love of the Ahl al-Bayt. Therefore, the people of Sunnah and the Community have refrained from discussing the trials of the Companions' time. Because in the Battle of Jamal, where Zubeir, Talha, and Aisha Siddiqa (r.a.) were from the Ashab al-Mubashshirah, the people of Sunnah and the Community considered that war as a result of ijtihad and said, "Hazrat Ali (r.a.) is right, the other side is wrong; but since it is the result of ijtihad, it is forgiven." Also, to prevent the harmful tendencies of Wahhabism and the separate Rafizis' sects from harming Islam, they consider it harmful to discuss the rebels of the Battle of Siffin. Regarding the tyrant Haccac, Yezid, and Walid, the great scholar of theology, Sadeddin Taftazani, said, "It is permissible to curse Yezid," but he did not say, "Cursing is obligatory." He did not say, "It is good and has reward." Because Yezid denied the Qur'an, the Prophet, and all the sacred conversations of the Companions. Now, there are many people who walk around the streets. A person, by the grace of God, does not even mention the cursed ones.

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FIFTH POINTED INDICATION We mention a few examples of hadiths concerning the unseen. The Noble Messenger of Allah, peace and blessings be upon him, has come to us with a verified and widely reported narration, that while on the pulpit, he commanded the congregation of the Companions: "This Hasan is a master; Allah will bring peace between two great groups through him." Indeed, when the two greatest armies of Islam faced each other forty years later, the noble Hasan, peace be upon him, reconciled with the noble Muawiya, peace be upon him, and confirmed the miraculous unseen event of his great grandfather. Secondly, with a verified narration, he said to Hazrat Ali: "You will fight the apostates, the wrongdoers, and the rebels." This foretold the events of the Battle of Jamal, the Battle of Siffin, and the event of the Kharijites. At a time when Hazrat Ali, peace be upon him, was reconciling with Hazrat Zubair, he said: "He will fight against you, but he is in the wrong." He also said to the people of Tahirat: "One of you will be the leader of a major fitna (discord), and many will be killed around him." And: "The dogs of the ravines will bark at him." Indeed, these authentic and definite hadiths are a practical confirmation of the unseen foretelling, when thirty years later, Hazrat Ali, peace be upon him, fought against Hazrat Aisha, Zubair, and Talha in the Battle of Jamal; against Muawiya in the Battle of Siffin; and against the Kharijites in the Battles of Nahrawan and elsewhere.

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Second Rank It is not merely a few Jews who caused the event and stirred up corruption, so that by discovering them the corruption could be stopped. Because, with the entry of many different nations into Islam, many opposing and conflicting currents and opinions mixed. Especially, some of them had their national pride severely wounded by the blows of the Prophet Omar (r.a.), and thus they were waiting for an opportunity for revenge. Because their old religion had been abolished and their former government and empire, which were the sources of their honor, had been destroyed. Consequently, taking revenge, knowingly or unknowingly, had become a common sentiment taken from the Islamic rule. Therefore, it is said that some cunning and clever hypocrites, like the Jews, took advantage of that social condition. Thus, preventing such events could only be achieved by reforming the social life and the various opinions of that time. Otherwise, it could not be achieved by merely discovering one or two corrupt individuals. If someone were to say: "Although the Prophet Omar (r.a.) from the pulpit told his commander Sariya, who was a month's distance away, 'Yasariya al-Jabal al-Jabal,' and by conveying this to Sariya, he gave him a miraculous command that led to victory, showing how sharp his vision was, why did he not see with that sharp vision of wilayah the killer Firuz who was by his side?" The answer: We answer with the answer given by Prophet Jacob (peace be upon him). Footnote

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

So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet." In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, vision becomes blind. When destiny speaks, human power cannot speak, and individual choice is silent. MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war? The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of Jamal, is a struggle between absolute justice and relative justice. Here's how: Hazrat Ali, adhering to the principle of absolute justice, made an ijtihad (independent reasoning) to proceed on that basis, just as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an ijtihad based on the principle of relative justice, known as "preferring the lesser evil." Since the ijtihad debate entered politics, the battle was triggered.

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

So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet." In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, sight becomes blind. When destiny speaks, human power cannot speak, and individual choice remains silent. MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war? The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of the Camel, is a struggle between absolute justice and relative justice. Here's how: Hazrat Ali, adhering to the principle of absolute justice, made an independent judgment (ijtihad) to follow that principle as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an independent judgment (ijtihad) based on the principle of relative justice, known as "preferring the lesser evil." Since the debate over independent judgment entered politics, the battle erupted.

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

FIFTH POINTED INDICATION We mention a few examples of hadiths concerning the unseen. The Noble Messenger of Allah, peace and blessings be upon him, has come to us with a verified and widely reported narration, that while on the pulpit, he commanded the congregation of the Companions: "This Hasan is a master; Allah will bring peace between two great groups through him." Indeed, when the two greatest armies of Islam faced each other forty years later, the noble Hasan, peace be upon him, reconciled with the noble Muawiya, peace be upon him, and confirmed the miraculous unseen event of his great grandfather. Secondly, with a verified narration, he said to the noble Ali: "You will fight the apostates, the wrongdoers, and the rebels." This foretold the events of the Battle of Jamal, the Battle of Siffin, and the event of the Kharijites. At a time when the noble Ali, peace be upon him, was reconciling with the noble Zubair, he said: "He will fight against you, but he is in the wrong." He also said to the people of Tahirat: "One of you will be the leader of a major fitna, and many will be killed around him." And: "The dogs of the desert will bark at him." Indeed, these authentic and definite hadiths are a practical confirmation of the unseen foretelling, when thirty years later, the noble Ali, peace be upon him, fought against the noble Aisha, Zubair, and Talha in the Battle of Jamal; against Muawiya in the Battle of Siffin; and against the Kharijites in the Battles of Nahrawan and elsewhere.

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

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 ·machine translation (qwen3-32b-sre)

The Seventh Letter 2 And indeed, nothing exists but praises Him,1 by His name, the Most High. Peace be upon you, and the mercy of Allah and His blessings forevermore.3 Dear brothers, You have said two things to me through the memory from Damascus: First: "The marriage of the Prophet Muhammad (peace and blessings be upon him) to Zaynab is also criticized by the people of misguidance of this new age, just as the hypocrites of old times did; they consider it as carnal and lustful," you say. In response: A hundred thousand times, far be it! These base suspicions cannot even touch that exalted woman. Indeed, from the age of fifteen to forty, when the current of natural passion was at its height and the inflammation of carnal desires was present, with the unity of friends and enemies, a perfect chaste and complete virtuous person, who chose to be content with only one woman, like Hafsa (may Allah be pleased with her), and after the age of forty, when the heat of carnal passion had subsided and the time of the calm of carnal desires had come, the increase in the number of marriages and the taking of new spouses, necessarily and obviously, is a proof that it is not carnal and is based on other important wisdoms, for anyone with the slightest sense.

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

Fifth: Katādah ibn Salam had passed his hand over his face and made a dua. Then, Katādah's face began to shine like a light.1 Sixth: When Zaynab, the daughter of Umm al-Mu'minin Umm Salama and the stepdaughter of the Noble Messenger of Allah, peace and blessings be upon him, was a child, the Noble Messenger of Allah, peace and blessings be upon him, poured water of ablution on her face and blessed her. After the contact of that water, Zaynab's beauty and grace took an extraordinary form, and she became extremely beautiful.2 Indeed, there are many more examples like these minor incidents. Most of them have been narrated by the eminent scholars of hadith. Even if we assume each of these minor incidents to be a single and weak report, their collective effect still carries the weight of a spiritual tradition and demonstrates an absolute miracle of the Noble Messenger of Allah, peace and blessings be upon him. Because when an event is reported in various ways and forms, the occurrence of the actual event becomes certain. Even if each of these forms is weak, they still prove the actual event. For example, a noise is heard. Some say, "Such-and-such a house has collapsed." Others say, "Another house has collapsed." Another group mentions yet another house, and so on. Each narration may be a single report, weak, or even contradictory to the actual event. However, the actual event—that a house has collapsed—is certain; all agree on that. Similarly, the six minor incidents we mentioned are not only authentic but some have even reached the level of fame. Even if we assume each of them to be weak, just as in the case of a house being destroyed, the collective effect of these minor incidents absolutely demonstrates the occurrence of a miracle of the Noble Messenger of Allah, peace and blessings be upon him. Thus, the clear miracles of the Noble Messenger of Allah, peace and blessings be upon him, are absolutely present in every category. These minor incidents are also forms or examples of that overall and absolute miracle. Just as the hand, fingers, saliva, breath, words, that is, the dua, of the Noble Messenger of Allah, peace and blessings be upon him, are the sources of many miracles, similarly, the other subtle aspects, feelings, and attributes of the Noble Messenger of Allah, peace and blessings be upon him, are the causes of many wonders. The books of biography and history have mentioned these wonders and shown that there are many signs of prophethood in his actions, appearance, and feelings.

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

The Seventh Letter 2 And indeed, nothing exists but praises Him, 1 by His name, exalted is He. Peace be upon you, and the mercy of Allah and His blessings forevermore, 3 Beloved brothers, You have said two things to me through the memory from Damascus: First: "The marriage of the Prophet Muhammad (peace and blessings be upon him) to Zaynab is also criticized by the people of misguidance of this new age, just as the hypocrites of old times did; they consider it as carnal and lustful." In response: A hundred thousand times, far be it! These base suspicions cannot even touch that exalted woman. Indeed, from the age of fifteen to forty, when the current of natural passion is at its height and the fervor of carnal desires is at its peak, and with the concurrence of friends and enemies, a perfect chaste and virtuous being, who, like Hafsa bint Umar (may Allah be pleased with her), was content and satisfied with only one woman of her own choice, after the age of forty, when the heat of carnal passion subsides and the fervor of carnal desires calms down, to take additional spouses and to marry, is by necessity and by reason, a proof that it is not carnal and is based on important and wise reasons, for anyone with the slightest sense.

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

One of these wisdoms is that, just as the sayings and actions, the states and movements of the Prophet, are the sources of religion and the Sharīʿah and the basis of rulings, so too are the narrators and transmitters of the esoteric states and hidden conditions of the Prophet, and the secrets and rulings of the Sharīʿah, in their own specific circles, pure and chaste individuals, and they have indeed fulfilled that duty. Half of the secrets and rulings of religion, perhaps more, come from them. Therefore, for this great duty, many and various pure and chaste individuals are necessary. Coming to the example of the marriage of Sayyida Zaynab: from the third light of the first pillar of the twenty-fifth saying: "And Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets." It is written that this single verse, with its multiple aspects, conveys a meaning appropriate to the understanding of each stratum of people. One stratum's share of understanding from this verse is as follows: Zayd (r.a.), who was a servant of the Noble Messenger of Allah (peace and blessings be upon him) and was addressed as "My son," according to a verified narration, divorced his honorable wife because he could not find her equal in status. That is, Sayyida Zaynab, who was created with a high moral character and had the nature to be the wife of a prophet, was sensed by Zayd with his insight. Because he could not find her equal in status, and because this caused him spiritual deprivation, he divorced her. The Noble Messenger of Allah (peace and blessings be upon him) accepted this by the command of Allah. That is, with the indication of "We have married her to you," and because this marriage is a celestial contract, it is a miraculous and extraordinary matter, beyond the norms and outward customs, solely by the decree of destiny. The Noble Messenger of Allah (peace and blessings be upon him) obeyed that decree and was compelled to do so—not out of desire for his own soul.

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

FIFTH POINTED INDICATION We mention a few examples of hadiths concerning the unseen. The Noble Messenger of Allah, peace and blessings be upon him, has come to us with a verified and widely reported narration, that while on the pulpit, he commanded the congregation of the Companions: "This Hasan is a master; Allah will bring peace between two great groups through him." Indeed, when the two greatest armies of Islam faced each other forty years later, the noble Hasan, peace be upon him, reconciled with the noble Muawiya, peace be upon him, and confirmed the miraculous unseen event of his great grandfather. Secondly, with a verified narration, he said to Hazrat Ali: "You will fight the apostates, the wrongdoers, and the rebels." This foretold the events of the Battle of Jamal, the Battle of Siffin, and the event of the Kharijites. At a time when Hazrat Ali, peace be upon him, was reconciling with Hazrat Zubair, he said: "He will fight against you, but he is in the wrong." He also said to the people of Tahirat: "One of you will be the leader of a major fitna (discord), and many will be killed around him." And: "The dogs of the ravines will bark at him." Indeed, these authentic and definite hadiths are a practical confirmation of the unseen foretelling, when thirty years later, Hazrat Ali, peace be upon him, fought against Hazrat Aisha, Zubair, and Talha in the Battle of Jamal; against Muawiya in the Battle of Siffin; and against the Kharijites in the Battles of Nahrawan and elsewhere.

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

Second Rank It is not merely a few Jews who caused the event and stirred up corruption, so that by discovering them the corruption could be stopped. Because, with the entry of many different nations into Islam, many opposing and conflicting currents and opinions mixed. Especially, some of them had their national pride severely wounded by the blows of the Prophet Omar (r.a.), and thus they were waiting for an opportunity for revenge. Because their old religion had been abolished and their former government and empire, which were the sources of their honor, had been destroyed. Consequently, taking revenge, knowingly or unknowingly, had become a common sentiment taken from the Islamic rule. Therefore, it is said that some cunning and clever hypocrites, like the Jews, took advantage of that social condition. Thus, preventing such events could only be achieved by reforming the social life and the various opinions of that time. Otherwise, it could not be achieved by merely discovering one or two corrupt individuals. If someone were to say: "Although the Prophet Omar (r.a.) from the pulpit told his commander Sariya, who was a month's distance away, 'Yasariya al-Jabal al-Jabal,' and by conveying this to Sariya, he gave him a miraculous command that led to victory, showing how sharp his vision was, why did he not see with that sharp vision of wilayah the killer Firuz who was by his side?" The answer: We answer with the answer given by Prophet Jacob (peace be upon him). Footnote

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

So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet." In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, vision becomes blind. When destiny speaks, human power cannot speak, and individual choice is silent. MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war? The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of Jamal, is a struggle between absolute justice and relative justice. Here's how: Hazrat Ali, adhering to the principle of absolute justice, made an ijtihad (independent reasoning) to proceed on that basis, just as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an ijtihad based on the principle of relative justice, known as "preferring the lesser evil." Since the ijtihad debate entered politics, the battle was triggered.

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

So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet." In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, sight becomes blind. When destiny speaks, human power cannot speak, and individual choice remains silent. MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war? The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of the Camel, is a struggle between absolute justice and relative justice. Here's how: Hazrat Ali, adhering to the principle of absolute justice, made an independent judgment (ijtihad) to follow that principle as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an independent judgment (ijtihad) based on the principle of relative justice, known as "preferring the lesser evil." Since the debate over independent judgment entered politics, the battle erupted.

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

FIFTH POINTED INDICATION We mention a few examples of hadiths concerning the unseen. The Noble Messenger of Allah, peace and blessings be upon him, has come to us with a verified and widely reported narration, that while on the pulpit, he commanded the congregation of the Companions: "This Hasan is a master; Allah will bring peace between two great groups through him." Indeed, when the two greatest armies of Islam faced each other forty years later, the noble Hasan, peace be upon him, reconciled with the noble Muawiya, peace be upon him, and confirmed the miraculous unseen event of his great grandfather. Secondly, with a verified narration, he said to the noble Ali: "You will fight the apostates, the wrongdoers, and the rebels." This foretold the events of the Battle of Jamal, the Battle of Siffin, and the event of the Kharijites. At a time when the noble Ali, peace be upon him, was reconciling with the noble Zubair, he said: "He will fight against you, but he is in the wrong." He also said to the people of Tahirat: "One of you will be the leader of a major fitna, and many will be killed around him." And: "The dogs of the desert will bark at him." Indeed, these authentic and definite hadiths are a practical confirmation of the unseen foretelling, when thirty years later, the noble Ali, peace be upon him, fought against the noble Aisha, Zubair, and Talha in the Battle of Jamal; against Muawiya in the Battle of Siffin; and against the Kharijites in the Battles of Nahrawan and elsewhere.

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

THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven. Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great miracle of noble virtues have been beautifully explained and proven. Moreover, this great and confirmed miracle of the Ahmadi (peace and blessings be upon him), the supreme religion, is something that has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a repeated and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is reported in many ways through the transmission of many of the Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa, and it is also confirmed by the Qur’anic verse: “The Hour has drawn near, and the moon has split,” which announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to our treatise on the splitting of the moon, which is appended to the Thirty-First Say.

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This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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He had declared: "When Kisrâ of Persia dies, there will be no Kisrâ after him," and this was indeed what happened. He had also told the Persian envoy: "Now the son of Kisrâ, Shirviyeh Perviz, has killed Kisrâ." The envoy investigated and found it to be true at that very moment. He too became a Muslim. In some Hadiths, the name of that envoy is given as Firuz. Also, according to a definite and authentic narration, the Prophet had informed them about a letter that Hâtib ibn Abi Beltea had sent secretly to the Quraysh. He sent Hazrat Ali and Mikdad with the instruction: "There is a letter at such-and-such a place on such a person; go and bring it." They went and retrieved the same letter from that very place. Hâtib was summoned. "Why did you do this?" he was asked; he explained his excuse, and it was accepted. Also, according to an authentic narration, the Prophet had declared: "The dog of Allah will eat him," foretelling the wretched end of Utbe ibn Abi Leheb. Later, while traveling towards Yemen, a lion came and devoured him, thus confirming both the Prophet's curse and his prediction. Also, according to an authentic narration, during the conquest of Mecca, Hazrat Bilal al-Habashi climbed the Kaaba's roof and recited the call to prayer. The leaders of the Quraysh—Abu Sufyan, Attab ibn Esid, and Haris ibn Hisam—were sitting and talking. Attab said: "My father Esid was so fortunate to not see this day." Haris said: "Did Muhammad not find any other man besides this black crow to serve as a mu'azzin?" They mocked Hazrat Bilal al-Habashi. Abu Sufyan said: "I am afraid to say anything. Even if no one is there, the stones of Batha will speak for him and he will know." Indeed, a little later, the Prophet (peace and blessings be upon him) encountered them and literally repeated what they had said. At that moment, Attab and Haris gave their testimony and became Muslims.

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He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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Here, Imam Ali (RA), considering that the pure justice is applicable as it was during the time of the two Prophets, built the Islamic caliphate upon this principle. His opponents and rivals, however, claimed that it is not applicable and has many difficulties, and thus they innovated on the basis of relative justice. The other reasons shown by history are not the real causes, but rather excuses. If you ask: "What is the reason for Imam Ali's failure in comparison to his predecessors, despite his extraordinary power, amazing intelligence, and high qualifications?" The answer is: That blessed person was more worthy of other important duties than politics and sovereignty. If he had achieved complete political success and full sovereignty, he would not have truly earned the meaningful title of "Shah of Wilayah." Indeed, in many aspects of the outward and political caliphate, he gained a spiritual sovereignty and became the master of all, and even his spiritual sovereignty remained until the Day of Judgment. However, the battle of Imam Ali (RA) with the supporters of Muawiyah in the event of Siffin was a battle for caliphate and sovereignty. That is, Imam Ali (RA) held religious laws and Islamic truths and the Hereafter as the basis, and he sacrificed some of the laws of sovereignty and the merciless demands of politics to them. Hazrat Muawiyah and his supporters, on the other hand, in order to strengthen the Islamic social life with their policies of sovereignty, abandoned the honor and adhered to the permission, thinking themselves compelled in the political world and choosing the permission, thus they erred. However, the struggle of Hazrat Hasan and Hazrat Husayn against the Umayyads was a battle between religion and nationality. That is, the Umayyads, by basing the Islamic state on the Arab nationality and by retreating the connection of Islam from the connection of nationality, caused damage in two aspects.

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FIFTH POINTED INDICATION We mention a few examples of hadiths concerning the unseen. The Noble Messenger of Allah, peace and blessings be upon him, has come to us with a verified and widely reported narration, that while on the pulpit, he commanded the congregation of the Companions: "This Hasan is a master; Allah will bring peace between two great groups through him." Indeed, when the two greatest armies of Islam faced each other forty years later, the noble Hasan, peace be upon him, reconciled with the noble Muawiya, peace be upon him, and confirmed the miraculous unseen event of his great grandfather. Secondly, with a verified narration, he said to Hazrat Ali: "You will fight the apostates, the wrongdoers, and the rebels." This foretold the events of the Battle of Jamal, the Battle of Siffin, and the event of the Kharijites. At a time when Hazrat Ali, peace be upon him, was reconciling with Hazrat Zubair, he said: "He will fight against you, but he is in the wrong." He also said to the people of Tahirat: "One of you will be the leader of a major fitna (discord), and many will be killed around him." And: "The dogs of the ravines will bark at him." Indeed, these authentic and definite hadiths are a practical confirmation of the unseen foretelling, when thirty years later, Hazrat Ali, peace be upon him, fought against Hazrat Aisha, Zubair, and Talha in the Battle of Jamal; against Muawiya in the Battle of Siffin; and against the Kharijites in the Battles of Nahrawan and elsewhere.

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He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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FIFTH POINTED INDICATION We mention a few examples of hadiths concerning the unseen. The Noble Messenger of Allah, peace and blessings be upon him, has come to us with a verified and widely reported narration, that while on the pulpit, he commanded the congregation of the Companions: "This Hasan is a master; Allah will bring peace between two great groups through him." Indeed, when the two greatest armies of Islam faced each other forty years later, the noble Hasan, peace be upon him, reconciled with the noble Muawiya, peace be upon him, and confirmed the miraculous unseen event of his great grandfather. Secondly, with a verified narration, he said to the noble Ali: "You will fight the apostates, the wrongdoers, and the rebels." This foretold the events of the Battle of Jamal, the Battle of Siffin, and the event of the Kharijites. At a time when the noble Ali, peace be upon him, was reconciling with the noble Zubair, he said: "He will fight against you, but he is in the wrong." He also said to the people of Tahirat: "One of you will be the leader of a major fitna, and many will be killed around him." And: "The dogs of the desert will bark at him." Indeed, these authentic and definite hadiths are a practical confirmation of the unseen foretelling, when thirty years later, the noble Ali, peace be upon him, fought against the noble Aisha, Zubair, and Talha in the Battle of Jamal; against Muawiya in the Battle of Siffin; and against the Kharijites in the Battles of Nahrawan and elsewhere.

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Abdullah ibn Zubair, during the Umayyad era, bravely resisted the caliphate declared in Mecca and faced many hardships. Eventually, Hajjaj al-Zalim attacked him with a large army, and after a fierce struggle, that noble hero was martyred. Also, with a definite and authentic narration: It was foretold that the Umayyad state would emerge, and that most of their kings would be tyrants, including Yazid and Walid, and that Hazrat Muawiyah would seize leadership of the ummah. He advised against tyranny and promoted justice with the command "And if you rule, then rule with justice." After the Umayyads, "A son of Al-Abbas will emerge with black banners and will rule twice as much as they ruled," thus foretelling the emergence of the Abbasid state and its long-lasting rule. And as foretold, it happened. Also, with a definite and authentic narration, he issued a command: "Woe for the Arabs from a calamity that has drawn near," thus foretelling the terrible upheavals of Genghis Khan and Hulagu, and that they would destroy the Arab Abbasid state. And as foretold, it happened. Also, with a definite and authentic narration, while Sa'd ibn Abi Waqqas was very seriously ill, he was given the command: "Perhaps you will be delayed until some people benefit from you and others suffer because of you," thus foretelling that he would become a great commander in the future, that he would conquer many lands, that many nations and tribes would benefit from him—meaning they would become Muslim—and that many would suffer, meaning their states would be destroyed by his hand. And as foretold, it happened. Hazrat Sa'd transferred the army to Islam, shattered the Persian state, and caused many nations to enter the circle of Islam and guidance.

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FOOTNOTE The learned scholars of the madrasa system, who have turned to the Risale-i Nur, have realized that the spiritual and Islamic results which could be achieved in fifteen years through the traditional madrasa method, can now be achieved in fifteen weeks through the Risale-i Nur. Our master says: "Whoever reads the lessons of the Risale-i Nur for one year with understanding and acceptance, can become a true and knowledgeable scholar of this age." The Risale-i Nur is a treasure of light and eloquence that explains the luminous way of the Honored Messenger of God, upon whom be peace and blessings, and the noble character of the Noble Companions. This very situation is giving today's world a fresh, luminous life and a completely new approach, demonstrating the truth that for a long time, the Risale-i Nur has unified and harmonized the people of the madrasa, the people of the school, and the people of the tekke, who were previously thought to be in conflict. It also reconciles the East and the West, which were in opposition. The fact that the only solution for the Muslim community working to establish Islamic unity is the Risale-i Nur is accepted and confirmed by specialists. Moreover, new scientific discoveries and developments have emerged in America, Europe, especially in Germany, which can resolve today's conflicts and explain truth and reality to the people of the twentieth century who have made intellectual and ideological progress. If they can comprehend and see, then indeed, the Risale-i Nur Collection...

Tarihçe-i Hayat ·Isparta Hayati ·machine translation (qwen3-32b-sre)

So, until now we were in the grave, decaying. Now, with this union of nations and constitutional monarchy, we have passed into the maternal womb and will find a new life. The distance of progress we have lagged behind for more than a hundred years, by God's will, through the miracle of the Prophetic, we will ride the constitutional law and the carriage of the consultative assembly in mind and action. This vast desert of ignorance, although it has advanced in the development of ideas, will compete shoulder to shoulder with the progressive nations. For they have mounted the ox cart and started on the road; we will suddenly ride the steam engine and the balloon of ideas and pass them. Perhaps, with the help of the power of Islamic truth, the inherent potential of nature, the grace of faith, and the strength of the heart, we will pass them mile by mile, just as we did in the past. I hereby declare, in the name of the duty given to me by my education and the command of freedom granted by liberty: O children of the homeland! Do not misinterpret freedom; let it not slip from our hands, and let the old slavery, disguised in another form, not suffocate us. FOOTNOTE: For freedom is realized and flourishes with the laws and the good manners of the Sharia and with virtuous character. The first generation, that is, the noble Companions, at a time when savagery and tyranny ruled the world, is an undeniable proof of freedom, justice, and equality. Otherwise, interpreting and acting upon freedom as license, lawlessness, extravagance, excess, and indulgence of one's desires, while escaping from the chains of a king and falling into the tyranny and disgraceful slavery of the lowly, shows the nation's childish potential and ignorance. Thus, it is worthy of the old slavery and unworthy of true freedom. For ignorance is confined. The new Islamic freedom, which is broad and noble, is not suitable for one who is childish, for a child cannot grasp it. The glorious national unity will be destroyed and will become a target for a bad disease due to the current circumstances and the hostile conditions.

Divan-ı Harb-i Örfî ·Mektup 37 ·machine translation (qwen3-32b-sre)

So, until now we were in the grave, decaying. Now, with this union of nations and constitutional monarchy, we have passed into the maternal womb and will find a new life. The distance of progress we have lagged behind for more than a hundred years, by God's will, through the miracle of the Prophetic, we will ride the constitutional law and the carriage of the consultative assembly in mind and action. This vast desert of ignorance, although it has advanced in the development of ideas, will compete shoulder to shoulder with the progressive nations. For they have mounted an ox cart and started on the road; we will suddenly ride the steam engine and the balloon of ideas and pass them. Perhaps, with the help of the power of Islamic truth, the inherent potential of nature, the grace of faith, and the strength of the heart, we will pass them mile by mile, just as we did in the past. I hereby declare, in the name of the duty given to me by my education and the command of freedom granted by liberty: O children of the homeland! Do not misinterpret freedom, lest it slip from our hands and the old, oppressive slavery, disguised in another form, strangle us. FOOTNOTE: For freedom is realized and flourishes through the laws, the manners of the Sharia, and the virtues of good character. The first generation, that is, the Noble Companions, at a time when savagery and tyranny ruled the world, provided an evident proof of freedom, justice, and equality. Otherwise, interpreting and acting upon freedom as license, lawlessness, extravagance, excess, and indulgence of one's desires, while escaping from the chains of a king only to fall under the tyranny and disgraceful slavery of the lowly, shows the nation's childish potential and ignorance. Thus, it demonstrates that we are worthy of the old slavery and unworthy of freedom. For ignorance is indeed confined. The new Islamic freedom, which is broad and noble, requires worthiness—since a child cannot be broad—while the glorious national unity has been destroyed and will become a target of a terrible disease due to the corrupt and hostile conditions.

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·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

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With authentic and categorical narration, Sa'd ibn Abi Waqqas, one of the ten promised paradise, informs us: "In the Battle of Uhud, we saw two white-robed figures on both sides of the Noble Messenger of Allah, peace and blessings be upon him, as if they were guards. We understood that both were angels, and we recognized them as Jibril and Mikail."1 Could such a Muslim hero say "We saw," and yet it be possible that he did not see? Abu Sufyan ibn Harb ibn Abdulmuttalib (the cousin of the Prophet), with authentic narration, reports: "In the Battle of Badr, we saw white-robed, horse-riding figures between the sky and the earth."2 Hazrat Hamza requested from the Noble Messenger of Allah, peace and blessings be upon him, saying, "I want to see Jibril." The angel was shown to him. He could not bear it, lost consciousness, and fell to the ground.3 There are many such incidents of seeing angels. All these sightings indicate and prove that the angels are like moths to the lamp of the Prophethood of the Noble Messenger of Allah, peace and blessings be upon him. As for jinn, meeting and seeing them is not only common among the Companions, but even among the common people of the community. Most authentically and reliably, the hadith scholars tell us that Ibn Mas'ud said: "In the valley of Nahl, during the night when the jinn gathered, I saw jinn and compared them to the tall tribe of Sudan called Zut. They resembled them."4 It is well known and the hadith scholars have recorded and accepted the incident of Hazrat Khalid ibn al-Walid, who, when destroying the idol Uzza, saw a jinn come out of the idol in the form of a black woman. Hazrat Khalid cut her into two pieces with a sword. The Noble Messenger of Allah, peace and blessings be upon him, decreed regarding this incident: "The people used to worship this idol Uzza. They will no longer worship it."5

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FOURTH EXAMPLE: We mention some incidents in which the Noble Prophet Muhammad (peace and blessings be upon him) was subjected to curses. First: The Persian King Khosrow Parviz tore the letter of the Prophet (peace and blessings be upon him). The news reached the Noble Prophet Muhammad (peace and blessings be upon him). He cursed thus: "Allâhumma mazziqhu" (O Allah! How he tore my letter; then tear him and his kingdom into pieces.)1 Indeed, as a result of this curse, Khosrow Parviz's son Shurayd killed him with a dagger.2 Sa'd ibn Abi Waqqas also destroyed his kingdom. The Sassanid Empire lost its glory everywhere. However, Caesar and other kings did not perish because they showed respect to the letter of the Prophet. Second: It is well known and the Qur'anic verses indicate that in the early days of Islam, when the Noble Prophet Muhammad (peace and blessings be upon him) was praying in the Sacred Mosque, the leaders of the Quraysh gathered and treated him very badly. At that time, he cursed them. Ibn Mas'ud said: "By Allah, I saw the corpses of those who treated him badly and were subjected to his curse, one by one, in the Battle of Badr."3 Third: A great Arab tribe called Mudar cursed the Prophet (peace and blessings be upon him). Because of this, the Prophet (peace and blessings be upon him) cursed them with plague. The rain stopped, and plague and drought appeared. Later, the tribe of Quraysh from Mudar approached the Noble Prophet Muhammad (peace and blessings be upon him) and implored him. He prayed, the rain came, and the plague ended.4 This incident is well known and has reached the level of tawatur (widespread transmission).

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Imam-i Tirmidhi also reports: The Prophet of Mercy, peace be upon him, prayed for Sa'd ibn Abi Waqqas: "Allahumma ajib da'watahu," meaning he prayed for the acceptance of Sa'd's prayer. At that time, everyone feared Sa'd's prayer, and the acceptance of his prayer became well known. He also ordered the famous Abu Kathir: "Allahumma falah al-lahu wajhaka, Allahumma barik lahu fi shairihi wa basharihi," praying that he remain young. When Abu Kathir died at the age of seventy, it was reported with authentic narration that he looked like a fifteen-year-old youth. There is also the famous story of the poet Nabigha, who recited one of his poems before the Prophet of Mercy, peace be upon him. The verse was: "Balaghnâ as-sama'a majduna wa sanâna - wa innâ nuridu fawqa dhalika mazharan." Meaning, "Our honor has reached the sky, and we wish to go even higher." The Prophet of Mercy, peace be upon him, asked with a smile: "To where, O Abu Layla?" Nabigha replied, "To Paradise, O Messenger of Allah." The Prophet of Mercy, peace be upon him, said with a touch of humor, "Where do you want to go beyond the sky? That is what you are aiming for in your poem." Nabigha said, "We want to go to Paradise above the heavens." Then he recited another meaningful poem. The Prophet of Mercy, peace be upon him, prayed: "La yafadhdhi fâka," meaning, "May your mouth not be corrupted." Because of the blessing of this prayer of the Prophet, Nabigha did not lose even one tooth until he was 120 years old. In fact, when one tooth fell out, another would grow in its place.

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

Abdullah ibn Zubair, during the Umayyad era, bravely resisted the caliphate declared in Mecca and faced many hardships. Eventually, Hajjaj al-Zalim attacked him with a large army, and after a fierce struggle, that noble hero was martyred. Also, with a definite and authentic narration: It was foretold that the Umayyad state would emerge, and that most of their kings would be tyrants, including Yazid and Walid, and that Hazrat Muawiyah would seize leadership of the ummah. He advised against tyranny and promoted justice with the command "And if you rule, then rule with justice." After the Umayyads, "A son of Al-Abbas will emerge with black banners and will rule twice as much as they ruled," thus foretelling the emergence of the Abbasid state and its long-lasting rule. And as foretold, it happened. Also, with a definite and authentic narration, he issued a command: "Woe for the Arabs from a calamity that has drawn near," thus foretelling the terrible upheavals of Genghis Khan and Hulagu, and that they would destroy the Arab Abbasid state. And as foretold, it happened. Also, with a definite and authentic narration, while Sa'd ibn Abi Waqqas was very seriously ill, he was given the command: "Perhaps you will be delayed until some people benefit from you and others suffer because of you," thus foretelling that he would become a great commander in the future, that he would conquer many lands, that many nations and tribes would benefit from him—meaning they would become Muslim—and that many would suffer, meaning their states would be destroyed by his hand. And as foretold, it happened. Hazrat Sa'd transferred the army to Islam, shattered the Persian state, and caused many nations to enter the circle of Islam and guidance.

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THIRTEENTH SIGN Among the miraculous signs of the Prophet Muhammad (peace and blessings be upon him) are those that are both mutawatir (universally reported) and numerous in examples, such as the healing of the sick and the wounded through the blessed breath. This type of miraculous sign of the Prophet Muhammad (peace and blessings be upon him) is considered mutawatir in nature. Some of its individual reports are also considered mutawatir in a spiritual sense. Others, although singular (ahad), are accepted as credible by the meticulous scholars of hadith after verification and correction. We will mention a few examples from the many. FIRST EXAMPLE: The great scholar of the Maghreb, Judge Iyaz, in his book Al-Shifa, relates through a lofty narration and multiple chains of transmission, the story of the Prophet Muhammad’s (peace and blessings be upon him) servant and commander, and the commander-in-chief of the Islamic army during the time of Caliph Umar, and the conqueror of Iran, and one of the Ten Promised Paradise, the noble Sa’d ibn Abi Waqqas, who said: During the Battle of Uhud, I was by the side of the Prophet Muhammad (peace and blessings be upon him). On that day, until his bowstring broke, the Prophet Muhammad (peace and blessings be upon him) shot arrows at the disbelievers. Then he gave me the arrows and told me, "Shoot." He gave me arrows without nassl, meaning arrows without the wings or fletching that help the arrow fly straight, and commanded me, "Shoot!" I would shoot them, and they would fly like winged arrows, striking the enemies' bodies. At that time, an arrow hit the eye of Katada ibn Numair. The arrow removed his eye, and the blood from the injury flowed over his face. The Prophet Muhammad (peace and blessings be upon him), with his blessed hand, took the eye, placed it back into its original socket, and healed it so that it became the most beautiful of his two eyes, as if nothing had happened.

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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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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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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."

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This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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First incident: The people of history and hadith unanimously report that the tribe of Quraysh made a firm agreement to kill the Noble Messenger of Allah, peace and blessings be upon him. Indeed, in order to prevent discord within Quraysh, with the arrangement of a devil who had taken the form of a human, one man from each clan, totaling nearly two hundred, under the authority of Abu Jahl and Abu Lahab, stormed the house of the Noble Messenger of Allah, peace and blessings be upon him. Hazrat Ali was with the Noble Messenger of Allah, peace and blessings be upon him. He said to him: "You sleep in my bed tonight." The Noble Messenger of Allah, peace and blessings be upon him, waited until Quraysh arrived and surrounded the entire house. At that moment, he stepped out, threw some soil on his head, and none of them saw him. He exited among them and left. Two pigeons and a spider in the cave of Hira kept watch and protected him against the entire Quraysh. Second incident: It is a certain event that when the Noble Messenger of Allah, peace and blessings be upon him, left the cave and headed towards Medina, the leaders of Quraysh sent a very brave man named Suraka, offering a valuable reward, to follow and try to kill them. When the Noble Messenger of Allah, peace and blessings be upon him, and Abu Bakr al-Siddiq were leaving the cave, they saw Suraka approaching. Abu Bakr al-Siddiq became anxious. As the Noble Messenger of Allah, peace and blessings be upon him, said in the cave, "Do not grieve, indeed Allah is with us," he looked at Suraka. Suraka's horse's feet stuck to the ground and he stopped. He tried again and continued to follow. Again, his horse's feet stuck to the ground, and a kind of smoke rose from that spot. At that moment, he realized that neither he nor anyone else could reach them. He said, "Allahu Akbar." The Noble Messenger of Allah, peace and blessings be upon him, granted him safety. However, he said: "Go, and do so in a way that no one else comes."

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)

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.

Mektubat ·On Dokuzuncu Mektup ·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)

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)

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.

Mektubat ·On Dokuzuncu Mektup ·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)

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?

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NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

THIRD EXAMPLE: According to Sahih Muslim and other authentic sources, it is reported: Jaber said: I was once on a journey with the Prophet Muhammad (peace be upon him). He needed to relieve himself. There was no suitable place. Then he went to two trees, took hold of one branch, and pulled. The tree obeyed and moved along with him, bringing it to the other tree. Just as a camel moves its humps when pulled, he brought the two trees together in that way. Then he said: "اِلْتَئِمَا عَلَىَّ بِاِذْنِ اللّٰهِ", meaning, "Unite over me." The two trees united and formed a privacy screen. After relieving himself behind them, he ordered them, and they returned to their places. 1 In another narration, Hazrat Jaber said: He commanded me: ياَجاَبِرُ قُلْ لِهٰذِهِ الشَّجَرَةِ يَقُولُ لَكِ رَسُولُ اللّٰهِ اِلْحَقِى بِصَاحِبَتِكِ حَتّٰى اَجْلِسَ خَلْفَكُمَا Meaning, "Tell these trees: The Messenger of Allah commands you to unite so that I may sit behind you." I said that to them, and they united. Then, while I was waiting, the Prophet Muhammad (peace be upon him) came out. He pointed with his head to the right and left; the two trees returned to their places. 2 FOURTH EXAMPLE: According to authentic narration, Usama bin Zaid, one of the brave commanders and servants of the Prophet Muhammad (peace be upon him), said: On a journey, I was with the Prophet Muhammad (peace be upon him). There was no suitable place for him to relieve himself. He commanded me: هَلْ تَرٰى مِنْ نَخْلٍ اَوْحِجاَرَةٍ I said, "Yes, there are." He commanded and said: اِنْطَلِقْ وَقُلْ لَهُنَّ اِنَّ رَسُولَ اللّٰهِ يَاْمُرُكُنَّ اَنْ تَاْتِينَ لِمَخْرَجِ رَسُولِ اللّٰهِ وَقُلْ لِلْحِجاَرَةِ مِثْلَ ذٰلِكَ Meaning, "Go and tell the trees: 'The Messenger of Allah commands you to unite for his need.' And tell the stones similarly: 'Gather like a wall.'" I went and told them. I witnessed that the trees united and the stones formed a wall. After the Prophet Muhammad (peace be upon him) had relieved himself, he again commanded them.

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

My beloved, compassionate Master; First of all, I heartily congratulate you on your blessed nights and your sacred festival, kiss your hands that spread light with my respects, and I beg for forgiveness for my shortcomings. Secondly, I thank the Most Merciful, the Most Compassionate, for having allowed this sinful, ordinary, incapable, faulty, unworthy, poor, and lazy student of yours to be exposed to the sacred truths of the Risale-i Nur and to the spiritual and material education of my beloved Master. Praise be to Allah, this is a favor from my Lord. Beloved Master; I cannot thank the Lord, the Most Merciful, enough for always making us feel the effects of your spiritual upbringing. I also want to mention that I am not suffering from my illness. Because, praise be to Allah, the truths of the Risale-i Nur, which is my light, my joy, and my food for the heart, have caused me to actually and practically take lessons. Indeed, the Book of the Elderly, which in every request pours thousands of unifying lights and consoling radiance into the soul and heart, helped me with my physical and spiritual illnesses, which were very severe in the fortieth year of my life. The Book of the Sick, which provides boundless spiritual healing in every treatment, helped me. The Twentieth Letter, which reveals the enchantments of the eleven sacred words of unity in a very wonderful and unique way and from which the light of unity bursts out from every sentence, helped me. The Twenty-Fourth Letter, which solves the most important, most difficult, and most profound truths of faith that even all the Islamic philosophers and even the Muslim scholars are left in wonder, helped me. The Seventeenth Word, which is a sacred balm for all the spiritual wounds of the heart, and other similar writings, have come to my aid in a very wonderful way and have started to heal me. And they gave me such a firm conviction that it seems the Risale-i Nur, especially the mentioned writings, were given to me by the Divine Mercy so that I and those who come to me because of my illness can take lessons. Yes, it seems that our beloved, compassionate Master wrote the Book of the Elderly for the youth and the Book of the Sick for those who are healthy. Thirdly, those who are there

Emirdağ Lâhikası - II ·Mektup 92 ·machine translation (qwen3-32b-sre)

In the Name of the Sublime One 1 Beloved, sincere brothers; A person wrote me a long letter in new letters, without revealing who he is. Because of some misunderstandings and misinterpretations in three points, he seems to be warning us. Since our position is not to argue or debate, and we are pleased with those who point out our faults truthfully, I wanted to clarify the truth of these three points and correct the errors in this anonymous person's letter. First point: Some verses, which have been a regular recitation for a long time for the master of Risale-i Nur and his companion Said, were written by some students as a part of a Quranic chapter (hizb) according to their wishes. Then they were approved. And several courts have shown that learned scholars (ehl-i vukuf) and even the Directorate of Religious Affairs and the committee for examining religious books in Istanbul's fatwa office did not object to it. Perhaps they even praised and appreciated it. Because, for example, the Companions and the respected Hazrat Usama (RA) included a Quranic chapter in the printed Mecmuatü’l-Ahzab, where each part is recited daily. And in the same book and volume of Mecmuatü’l-Ahzab, there is a Quranic chapter by Imam Ghazali (RA) and many pious individuals who formed specific Quranic chapters according to their beliefs and practices. Ten years ago, when the martyr Hafiz Ali, one of the heroes of Nur, passed away, they wanted to collect my personal regular recitations and important verses from the masters and sources of Risale-i Nur. I sent them, and they approved them. Because, after all, not everyone has time to read the entire Quran at all times. But if such a Quranic chapter is in one's hands, one can benefit from it at any time. Therefore, many verses and chapters with great rewards were included. Indeed, one of the miracles of the Glorious Quran is that each person from the people of truth and perfection, according to their profession and beliefs, finds their own Quran, their own specific chapter, and their own master in the Quran. It is said that there are thousands of Quraans in one Quran. The secret of this miracle is: The Glorious Quran

Emirdağ Lâhikası - II ·Mektup 93 ·machine translation (qwen3-32b-sre)

This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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

He had declared: "When Kisrâ of Persia dies, there will be no Kisrâ after him," and this was indeed what happened. He had also told the Persian envoy: "Now the son of Kisrâ, Shirviyeh Perviz, has killed Kisrâ." The envoy investigated and found it to be true at that very moment. He too became a Muslim. In some Hadiths, the name of that envoy is given as Firuz. Also, according to a definite and authentic narration, the Prophet had informed them about a letter that Hâtib ibn Abi Beltea had sent secretly to the Quraysh. He sent Hazrat Ali and Mikdad with the instruction: "There is a letter at such-and-such a place on such a person; go and bring it." They went and retrieved the same letter from that very place. Hâtib was summoned. "Why did you do this?" he was asked; he explained his excuse, and it was accepted. Also, according to an authentic narration, the Prophet had declared: "The dog of Allah will eat him," foretelling the wretched end of Utbe ibn Abi Leheb. Later, while traveling towards Yemen, a lion came and devoured him, thus confirming both the Prophet's curse and his prediction. Also, according to an authentic narration, during the conquest of Mecca, Hazrat Bilal al-Habashi climbed the Kaaba's roof and recited the call to prayer. The leaders of the Quraysh—Abu Sufyan, Attab ibn Esid, and Haris ibn Hisam—were sitting and talking. Attab said: "My father Esid was so fortunate to not see this day." Haris said: "Did Muhammad not find any other man besides this black crow to serve as a mu'azzin?" They mocked Hazrat Bilal al-Habashi. Abu Sufyan said: "I am afraid to say anything. Even if no one is there, the stones of Batha will speak for him and he will know." Indeed, a little later, the Prophet (peace and blessings be upon him) encountered them and literally repeated what they had said. At that moment, Attab and Haris gave their testimony and became Muslims.

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

He had declared: "Indeed, a rebellious group will kill Ammar." Later, he was killed at the Battle of Siffin. Hazrat Ali showed evidence that his killers were supporters of Muawiya who had rebelled. However, Muawiya denied it. Amr ibn al-As said: "The rebels are only those who killed him; we are not all rebels." He had declared: "Fitnahs will not appear as long as Umar is alive," meaning "As long as Hazrat Umar is alive, fitnahs will not appear among you." He had foretold this, and it indeed happened. Suhayl ibn Amr was captured before he accepted Islam. Hazrat Umar said to the Noble Prophet, peace and blessings be upon him: "Allow me to extract his teeth, for he used his eloquence to encourage the disbelievers of Quraysh to fight us." The Noble Prophet, peace and blessings be upon him, declared: "And perhaps he will stand in a place that will please you, O Umar." At the time of the Prophet's death, when the terrifying and sorrowful incident occurred, Hazrat Abu Bakr al-Siddiq comforted everyone with utmost sincerity in Medina and delivered an important sermon to calm the Companions. Similarly, Suhayl, at that time in the sacred city of Mecca, comforted the Companions and delivered a speech similar to Abu Bakr al-Siddiq's sermon, using his eloquence. Indeed, the words of the two sermons were very similar. He had declared to Suraka: "Indeed, when you wear the bracelets of Kisra," meaning "You will wear the two bracelets of Kisra." During the time of Hazrat Umar, Kisra was defeated, and his ornaments and magnificent bracelets arrived. Hazrat Umar had them put on Suraka. He said: "Praise be to Allah, who stripped Kisra of them and clothed them on Suraka," which confirmed the Prophetic prophecy.

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

Say to them: "They will part." My soul, which is in the hand of the Almighty, the Lord of Majesty and Honor, parted them, and the trees and stones parted and went away to their places. This is exactly as reported by the two incidents of Hazrat Jaber and Usame, and also by Ya'le ibn Murre and Gaylan ibn Saleem at-Tamimi and Hazrat Ibn Mas'ud, exactly as they reported during the Battle of Hunayn. FIFTH EXAMPLE: Imam Ibn Farq, the eminent scholar of the age who was given the title "al-Shafi'i al-Thani" as a metaphor for his excellence in ijtihad, definitely reported: During the Battle of Taif, the Noble Messenger of Allah, upon him be peace and blessings, was riding on a horse at night and was feeling sleepy. While in that condition, he came upon a sidr tree. The tree made two openings to let him pass and not hurt his horse; the Noble Messenger of Allah, upon him be peace and blessings, passed through with the animal. Until now, that tree has remained standing on its two feet in a respected condition. SIXTH EXAMPLE: Hazrat Ya'le reported on an authentic chain of transmission that: During a campaign, a tree called "Talha" or "Semure" came and circled around the Noble Messenger of Allah, upon him be peace and blessings, as if performing tawaf (circumambulation), and then returned to its place. The Noble Messenger of Allah, upon him be peace and blessings, commanded: "Indeed, it asked permission from Allah to greet me," meaning, "That tree requested from the Majesty of Truth to greet me." SEVENTH EXAMPLE: The hadith scholars reported on an authentic chain from Ibn Mas'ud that: Ibn Mas'ud said: In the place called Batn al-Nahl, when the Nestorian Christians came to the Noble Messenger of Allah, upon him be peace and blessings, for guidance, a tree informed him of their coming.

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

Third point: As you will hear below, there is no resistance or dispute in the use. Just as Zayd can say, "Shams is my lamp, the world is my house," Omar can also say the same, and there will be no dispute between them. Yes, if Zayd is considered alone in the world, his use is the same as when he is among all people—neither more nor less. Only the part belonging to the "gâireyn" is an exception. For in food, drink, and other things, there is a dispute. Fourth point: For the world, there is not one face or aspect, but many general and varied aspects. And with the multiplicity of benefits, there are general and interconnected, that is, overlapping aspects. And there are also various ways of using them. For example, you have a beautiful garden. That garden is assigned to your use in one aspect, and in another aspect, it benefits the people. For example, everyone who looks at the beauty and beauty of your garden enjoys a pleasure and a sense of relief; there is no obstacle to this. Similarly, a person has ten senses and feelings, five external and five internal. A person can benefit from every part of the world with these feelings, as well as with his body, spirit, and heart; there is no obstacle. Fifth point: It is understood from this verse and other verses that this great world was created for man. And in its creation, the use of man was necessarily considered as the ultimate purpose. Whereas Saturn, which is much larger than the earth, benefits mankind only in its ornamentation and weak light. How can man be the ultimate purpose for such a partial benefit? The answer: A person who follows a benefit dedicates all his thoughts and imagination to that benefit and does not look beyond it. And he considers everything from his own perspective, without considering anyone else. Indeed, he considers himself the ultimate purpose. Therefore, there is no exaggeration in such statements made in the position of refutation against such a person. Yes, although Saturn, which was created for thousands of wisdoms, has in each of its wisdoms thousands of aspects and in each of its aspects thousands of people who benefit from it, the benefit of that man is the ultimate purpose.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Just as you can say many judgments about Zayd by taking hold of him, such as "Zayd is a scholar," "Zayd is pious," "Zayd is beautiful," so too, the pronoun "هم" (they) following "أولئك" (those) brings about many judgments and sentences appropriate to their descriptions, such as "They are saved from fire," "They enter Paradise," "They are honored," and similar expressions. Fourth: The "ال" (alif) in the word "المفلحون" (the successful ones) points to the reality of the description. It seems as if it is saying in its own language: "If you wish to see the reality of the successful ones, look at the archetype of 'أولئك,' and it will reveal itself to you." Or it points to their designation and distinction. It seems as if it is saying: "If you wish to recognize the people of felicity, look at 'أولئك,' they are among them." Or it indicates that the judgment is evident and clear. Fifth: The generality and abstraction in the word "المفلحون" (the successful ones), which does not specify the paths of felicity and success, is for the sake of the people of the Book. For example: The addressees of the Qur'an are many layers of people with different needs and desires, some of whom seek salvation from fire, some seek to enter Paradise, and some seek honor. And these layers have many different wishes. The Noble Qur'an has left the word "المفلحون" (the successful ones) general and absolute so that everyone may pursue what they desire.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Second example: For instance, "Muhammad was not the father of any of your men." 1 The first group interprets this as follows: Zayd, the servant of the Noble Messenger of Allah (peace and blessings be upon him) and one who was addressed as "my son," 2 had divorced his honorable wife because he could not find a suitable match for her; the Noble Messenger of Allah (peace and blessings be upon him) had taken her in accordance with the command of Allah. 3 The verse says: "If the Prophet were to say to you, 'My sons,' it would be in the context of his prophethood. He is not your father in a personal sense, so that the women you take as wives would be inappropriate for him." The second group interprets it as follows: A great leader looks after his people with paternal care. If that leader is a manifest and hidden spiritual monarch, then his mercy surpasses the compassion of a father a hundredfold, and thus the individuals of his people regard him as their true father. Since the fatherly gaze cannot transform into the gaze of a husband, and the daughterly gaze cannot easily transform into the gaze of a wife, the common people's perception of the Prophet (peace and blessings be upon him) taking the daughters of the believers did not align with this secret. Therefore, the Qur'an says: "The Prophet (peace and blessings be upon him) shows you compassion with the gaze of Divine Mercy and treats you with paternal care. In the name of prophethood, you are his children. But in terms of his human identity, he is not your father, so that it would be inappropriate for him to take you as wives." The third group understands it as follows: It means that you should not commit sins or make mistakes by relying on your connection to the Prophet (peace and blessings be upon him) and his perfections, and by trusting in his paternal care. Indeed, there are many who trust in their elders and guides and become lazy. Indeed, some even say, "My prayer has been performed" (like some Alevis).

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

Indeed, the lesson is one, not separate. Therefore, there must be layers within the same lesson. According to the degree, each one receives a share of the lesson from one of the veils of the Qur'an. We have mentioned many examples of this truth; one can refer to them. Here, we only point out a few parts, and also only a few layers of understanding. For example, "He begets not, nor was He begotten, and there is none equal to Him." The share of understanding for the common people, the lowest layer, is this: The Majesty of God is distinct from fatherhood, sonhood, kinship, and partnership. A more moderate layer understands this: To deny the divinity of Jesus (peace be upon him), the angels, and things that are subject to emanation. Because denying something impossible may seem useless on the surface, but in eloquence, it is intended to achieve a beneficial conclusion. Thus, the intent in denying fatherhood and sonship, which are specific to materialism, is to deny the divinity of those who have a father and son, and to show that they are not worthy of worship. This is the secret why the Surah Ikhlas is beneficial for everyone at all times. The share of understanding for a slightly higher layer is this: The Majesty of God is distinct from all relationships of fatherhood and emanation. He is free from partnership, similarity, and kinship. Perhaps His relationship to existence is that of the Creator. He creates with the command "Be," through His eternal will and choice. He is distinct from all relationships of necessity, contingency, and non-voluntary occurrences. The share of understanding for a higher layer is this: The Majesty of God is eternal, everlasting, the First and the Last. In no way, whether in His essence, attributes, or actions, does He have a counterpart, equal, similar, or comparable. Only in His actions and affairs, where metaphorical expressions are used, are examples present. "And to God belongs the highest example." This layer can be compared to the layer of the knowers of God, the people of love, and the layer of the sincere.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

One of these wisdoms is that, just as the sayings and actions, the states and movements of the Prophet, are the sources of religion and the Sharīʿah and the basis of rulings, so too are the narrators and transmitters of the esoteric states and hidden conditions of the Prophet, and the secrets and rulings of the Sharīʿah, in their own specific circles, pure and chaste individuals, and they have indeed fulfilled that duty. Half of the secrets and rulings of religion, perhaps more, come from them. Therefore, for this great duty, many and various pure and chaste individuals are necessary. Coming to the example of the marriage of Sayyida Zaynab: from the third light of the first pillar of the twenty-fifth saying: "And Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets." It is written that this single verse, with its multiple aspects, conveys a meaning appropriate to the understanding of each stratum of people. One stratum's share of understanding from this verse is as follows: Zayd (r.a.), who was a servant of the Noble Messenger of Allah (peace and blessings be upon him) and was addressed as "My son," according to a verified narration, divorced his honorable wife because he could not find her equal in status. That is, Sayyida Zaynab, who was created with a high moral character and had the nature to be the wife of a prophet, was sensed by Zayd with his insight. Because he could not find her equal in status, and because this caused him spiritual deprivation, he divorced her. The Noble Messenger of Allah (peace and blessings be upon him) accepted this by the command of Allah. That is, with the indication of "We have married her to you," and because this marriage is a celestial contract, it is a miraculous and extraordinary matter, beyond the norms and outward customs, solely by the decree of destiny. The Noble Messenger of Allah (peace and blessings be upon him) obeyed that decree and was compelled to do so—not out of desire for his own soul.

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

And 1 "mercy between them," he informs about Hazrat Osman, who, while a most important fitna was being prepared in the future, out of his perfect mercy and compassion, preferred to sacrifice his soul and surrender himself, reciting the Qur'an, to prevent bloodshed among Muslims, and to be martyred as a wronged person. Also, 2 "you will see them prostrating themselves, seeking bounty from Allah and His pleasure," he informs about Hazrat Ali (r.a.), who entered the caliphate and sovereignty with perfect worthiness and heroism, and chose perfect asceticism, worship, poverty, and moderation, and whose prostration and kneeling were continuously and abundantly witnessed by everyone, and that he is not responsible for the future situation and the conflicts within those fitnas, and that his intention and aim is divine bounty. SIXTH 3 "This is their example in the Torah," is a divine revelation from two aspects. FIRST: It informs about the description of the Companions of the Prophet, peace be upon him, who is an unlettered person, in the Torah, which is a matter of the unseen. Indeed, in the Torah, as stated in the Nineteenth Letter, there is this verse about the Companions of the future Prophet who will come in the last times: "The banners of the holy ones are with them."4 That is, his Companions are the people of obedience and worship, the people of virtue and spiritual authority, and these qualities are expressed with the term "kudsî," meaning "holy." Despite the many translations of the Torah into various languages, which have caused numerous alterations, this verse of the Sûre-i Feth confirms the judgment "their example in the Torah" with multiple verses.

Lem'alar ·Yedinci Lema ·machine translation (qwen3-32b-sre)

I can accept your high opinion of me, in the name of the spiritual character of the Risale-i Nur. Otherwise, it is not fitting for me to imagine myself in such high stations. Moreover, "The method of the Risale-i Nur is not a tariqa (spiritual path), but the truth; it is a continuation of the method of the Companions. This is not the time for tariqas, but the time to save faith." The Risale-i Nur has performed and is performing this service in the most difficult and heavy times, praise be to God. The circle of the Risale-i Nur is a circle of the disciples in this age, through the hidden communications of the Prophet Ali, Hasan, and Husayn (peace be upon them) and the great Gavs (may God be pleased with him). Because Hazrat Ali, with his three hidden miracles, has informed about the Risale-i Nur, and the great Gavs (may God be pleased with him) has also strongly informed about the Risale-i Nur and has interpreted it. These four secret Risales belong to the four Risales of the Alevi and Gavs miracles. Insha'Allah, one day they can be sent to you. The scholars of knowledge have not objected to them. They only made a small criticism, saying "This should not have been written." I answered them, and they fell silent. Indeed, I have directly received my lessons of truth from the great Gavs (may God be pleased with him) and Zeynelâbidîn (peace be upon him) and through Hasan and Husayn (peace be upon them) from Imam Ali (peace be upon him). Therefore, the circle in which we serve is their circle. Praise be to the Almighty, thanks to your prayers, the danger of a dangerous and poisonous illness, which had been very severe for more than fifteen days, has passed in two days. Since the illness lasted for one hour of worship equivalent to one day, insha'Allah, this illness has filled the place of many good deeds I could not do and has atoned for many of my shortcomings. However, weakness and illness continue. It is a beautiful and meaningful coincidence that yesterday, I received a collection of innocent writings, and when I opened it, I saw that at the beginning of that collection, the "Small Words" written beautifully, embroidered, and carefully by Marangoz Ahmed, one of the heroes of the Nuriye Madrasa and a commander of the innocent, had been placed. "By God, Marangoz Ahmed has become the leader of the innocent," I said. On the same day, I received a letter, opened it, and read Marangoz A...

Emirdağ Lâhikası - I ·Mektup 37 ·machine translation (qwen3-32b-sre)

For example, the Prophet Muhammad (peace and blessings be upon him), showed extraordinary compassion and great importance to Hazrat Hasan and Hazrat Husayn in their childhood. This was not merely a kind of affection or a feeling of kinship, but rather it was a part of the luminous essence of the prophetic mission and the origin, representative, and index of the very important community of the Prophetic inheritance. Indeed, the Prophet Muhammad (peace and blessings be upon him) took Hazrat Hasan (may Allah be pleased with him) into his arms out of great compassion and kissed his head. This was because Hazrat Hasan (may Allah be pleased with him) is the source of the luminous lineage from which the great and guided figures such as Shah Gilani, who are the heirs of the Prophetic legacy and the bearers of the Ahmedi religious law (a.s.m.), descend. The Prophet kissed Hazrat Hasan's head on their behalf and in anticipation of the sacred services they would perform in the future. He foresaw and approved of these services with his prophetic vision, and as a sign of this approval and encouragement, he kissed Hazrat Hasan's head. Similarly, the extraordinary importance and compassion shown by the Prophet Muhammad (peace and blessings be upon him) towards Hazrat Husayn (may Allah be pleased with him) was because of the great and noble Imams and true heirs of the Prophetic legacy, such as Zainal Abidin and Ja'far al-Sadiq, who descend from the luminous lineage of Hazrat Husayn (may Allah be pleased with him). The Prophet kissed his neck on their behalf and demonstrated his profound compassion and importance. Indeed, the luminous gaze of the Ahmedi figure (a.s.m.), whose heart is well-versed in the unseen, who sees the battlefield of the Day of Resurrection from the era of the Age of Bliss to the eternal world, who sees the Garden from the earth, who observes the angels in the sky, who sees the hidden events that have been veiled in the darkness since the time of Adam, and who has even been granted the vision of the Almighty, certainly saw the luminous descendants, the Imams and heirs, and the guided figures following Hazrat Hasan and Hazrat Husayn. He kissed their heads on behalf of the majority of them. Yes, the kiss on the head of Hazrat Hasan (may Allah be pleased with him) includes the share of Shah Gilani.

Lem'alar ·Dorduncu Lema ·machine translation (qwen3-32b-sre)

They raised hundreds of thousands of muftis, muhaddiths, and saints, and ascetics. If the House of Bait had not possessed such strong authority, piety, and perfection, it would have been likely that they would have completely deviated, as had happened in the later periods of the Abbasids and Umayyads. If one were to ask: "Why did the Islamic caliphate not emerge from the House of the Prophetic Family, although they were most worthy and entitled?" The answer is: The worldly sultanate is deceptive. The House of Bait was entrusted with preserving the truths of Islam and the rulings of the Qur'an. Whoever assumes the caliphate or sultanate must either be sinless like a prophet, or possess an extraordinary asceticism of heart, like the Rightly Guided Caliphs, Omar ibn Abdalaziz al-Umawi, or the Mahdi of the Abbasids, so as not to be deceived. Indeed, the Fatimid state formed by the descendants of the House of Bait in Egypt, the Muwahhidun government in Africa, and the Safavid state in Iran show that the worldly sultanate is not suitable for the House of Bait; it causes them to forget their primary duty of protecting religion and serving Islam. However, when they abandon sultanate, they serve Islam and the Qur'an in a brilliant and elevated manner. Look: The descendants of Hazrat Hasan, especially the Aktabs-i Erbaa, and especially the great Gavs-i Azam, Sheikh Abdulqadir Gilani, and the imams from the descendants of Hazrat Hussein, especially Zeynelabidin and Jafar al-Sadiq, each of whom became a spiritual Mahdi, dispelling spiritual oppression and darkness, and spreading the lights of the Qur'an and the truths of faith, have shown that they are the true heirs of their ancestors.

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

TENTH EXAMPLE: According to a definite and authentic narration, Hazrat Imam Ali said: The Honored Prophet, peace and blessings be upon him, gathered the Banu Abdilmuttalib. They were forty men. Some of them ate a camel's calf and drank four qiyyas of milk. However, only a small amount of food, as much as a handful, was prepared for them all. They all ate and were satisfied, and the food remained as it was. Then, a pot of milk was brought, enough to suffice only three or four people. They all drank and were satisfied, and the milk remained as if it had not been drunk. 1 Indeed, this is a miracle of abundance, a clear proof of the bravery and sincerity of Hazrat Ali! ELEVENTH EXAMPLE: According to an authentic narration, in the wedding of Hazrat Ali and Fatimah al-Zahra, the Honored Prophet, peace and blessings be upon him, ordered Bilal al-Habashi: "Prepare four or five handfuls of flour into bread and slaughter a camel's calf." Hazrat Bilal said: I brought the food. The blessed hand of the Prophet touched it. Then, group after group of Companions came, ate, and went away. When the amount of food remaining was sufficient for only a few, the Prophet again blessed it with prayer. Then, to each of the pure guests, a bowl was sent. He ordered: "Let them eat and also give to those who come with them." 2 Indeed, in such a blessed gathering, such abundance is necessary and certainly occurs. TWELFTH EXAMPLE: Hazrat Imam Ja'far al-Sadiq narrates from his father, Imam Muhammad al-Baqir, who in turn narrates from his father, Imam Zainalabidin, who in turn narrates from Imam Ali: Hazrat Fatimah al-Zahra prepared a meal sufficient for only two people. Then she sent Ali to invite the Honored Prophet, peace and blessings be upon him, to come and eat with them. He came and ordered that from that meal, a bowl be sent to each of the guests. Then, after setting aside one bowl for himself, one for Ali, one for Fatimah and her children, Hazrat Fatimah said: "We lifted our pot and it was still full and overflowing. For a long time, by the divine grace, we ate from that food." 3 Why do you not believe in this miracle of abundance, which comes from this luminous, high chain of narration, as if you had seen it with your own eyes? Indeed, even Satan cannot find an excuse for this.

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)

In the name of Him - and indeed, everything praises Him. 1 Peace be upon you, and the mercy of Allah and His blessings. 2 My dear, sincere, and devoted brother, Re'fet Bey; First of all, I congratulate you on the birth of your blessed son, which is a good omen for you. May Allah grant that the boy will not be like the girl in secret. 3 Just as Asım Bey's daughter was born to you, and since in our tradition, compassion is the most important principle, and compassionate heroes are girls, and they are the most beloved creatures, you have even more reason to be congratulated. I believe that in this time, the danger for male children is greater. May the Almighty make him a source of comfort and affection for you and a small angel for your home. Instead of the name "Rengigül," "Zeynep" would be more appropriate. Secondly, your and Mr. Şerif's statements regarding the wisdom of seeking refuge and the secrets of the noble invocation of Bismillah are brief. It is unclear whether they are criticism or appreciation. I have already said repeatedly: It is not necessary for everyone to understand every issue in every letter. As much as one understands is sufficient. Thirdly, the world of images is a middle realm between the world of spirits and the world of testimony. It resembles both in different ways. One of its faces looks toward one, and the other looks toward the other. For example, your image in the mirror resembles your physical body in form; it is as subtle as your soul in essence. That world of images is as real as the world of spirits and the world of testimony. FOOTNOTE It is the place of wonders and strange things, and the gathering place for the people of divine knowledge. Just as a small being, the human, has an imaginative power, so too does the great being, the universe, have a world of images that performs this function, and it is true. Just as the power of memory conveys information from the Preserved Tablet, the imaginative power also conveys information from the world of images. Firstly, I greet and send prayers to my brothers there, including Hüsnü, Bekir Bey, Rüşdü, Lütfü, Hafız Ahmed, Sezai, the three Hocas, the three Mühadiths, the three innocent children in your house, and the brothers there as in-laws. 4 The Everlasting is the Everlasting. Your brother, Said Nursî • • •

Barla Lâhikası ·Mektup 268 ·machine translation (qwen3-32b-sre)

Two hundred years after the Hijra, the task of preserving the hadiths was taken upon the shoulders of the Six Books (Kütüb-ü Sitte-i makbule), especially by Bukhari and Muslim. Thousands of rigorous scholars, like Ibn Jawzi, emerged and distinguished the authentic hadiths from those mixed by some liars, thoughtless, or careless people. Later, with the confirmation of the people of knowledge, great scholars and experts like Jalal al-Din al-Suyuti, who embodied the Prophet Muhammad (peace be upon him) seventy times and were in a state of spiritual presence with him, distinguished the gems of authentic hadiths from other sayings and subjects. Thus, these events and miracles have come down to us strong, reliable, repeated, and numerous, perhaps from countless hands, firmly preserved. 1. Praise be to Allah, this is the grace of my Lord. Therefore, it should not occur to anyone to say, "How can we know these events that have come from a long distance until now, that they are pure and uncorrupted?" THE FIRST EXAMPLE OF ABSOLUTE MIRACLES CONCERNING BLESSINGS: First, Bukhari and Muslim, in agreement, report in the Six Books of Sahih: During the marriage of the Prophet Muhammad (peace be upon him) to the noble lady Hazrat Zainab, his aunt Ummu Suleym, the mother of Anas, fried some dates with oil, put them into a pot, and sent them to the Prophet (peace be upon him) and Anas. The Prophet ordered Anas: "Call so-and-so. Also, invite whoever you meet." Anas invited everyone he met. About three hundred Companions came and filled the suffe and the blessed room. The Prophet ordered: "Gather in groups of ten." Then, he blessed the small amount of food with his blessed hands, prayed, and said, "Eat." All three hundred men ate and became full. The Prophet then ordered Anas: "Lift the pot." Anas said: "I don't know whether the food was abundant when I placed the pot or when I lifted it; I couldn't tell the difference."

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