Müseylime-i Kezzab

Third Path: The cancellation of the claim of the Prophet's descendants, the opposing and envious people had two ways. First: Easy and simple; if it were possible, to use the language of letters (1 أَلْمُعَارَضَةُ بِالْحُرُوفِ). Second Path: A suspicious outcome, many troubles, long and dangerous. That is مُقَارَعَةٌ بِالسُّيوُفِ, that is, to use swords. Now they took the second path, leaving their wealth, souls, and children in danger. They were fools. However, after Islam, a people who govern the world's politics and possess political wisdom cannot be foolish, nor would they choose the worst path over the best. Therefore, they were absolutely unable to take the first path and had to take the second. Q: Perhaps the opposition was possible, but it was not done? A: If it were possible, some people would have attempted it, because it would have touched everyone's veins. If they had attempted it, they would have acted due to the intense need. If they had acted, the abundance of reasons and the intensity of demand would have made it evident. If it had become evident, there would have been some people who would have adhered to and defended it, just as there are people who adhere to and defend each sect. If even a few fanatics had defended it, the matter being important, it would have been announced. If it had been announced, the historians who narrate many unpleasant things—like the delusions of Musaylimah—would have also narrated them. Therefore, the opposition was not possible, and that is why it was not done. Therefore, it is a miracle. Because it is the word of God. • • •

Suâat ·Mektup 31 ·machine translation (qwen3-32b-sre)

Third Way: The cancellation of the claim of the Prophet was for the opposing and envious people, and there were two paths. First: Easy and simple; if it were possible, to use the language of letters (al-mu'aradatu bil-hurufi lisân). Second Path: A suspicious outcome, many troubles, long and dangerous. That is, to use swords (muqâra'atu bis-suyufi), that is, to use the sword. Now they took the second path, leaving their wealth, souls, and children in danger. They were fools. However, after Islam, a people who govern the world's politics and possess political wisdom could not be foolish, nor would they choose the worst path over the best. Therefore, they were absolutely unable to follow the first path and chose the second. Q: Perhaps the opposition was possible, but it was not done? A: If it were possible, some people would have attempted it because it would have touched everyone's veins. If they had attempted it, they would have acted due to the urgency. If they had acted, the abundance of reasons and the intensity of demand would have made it evident. If it had become evident, as there are people who adhere to and defend each sect, there would have been people who adhered to and sympathized with it. If even a few fanatics had defended it, the matter being important would have been announced. If it had been announced, the historians who narrate many unpleasant things—like the delusions of Musaylimah—would have also narrated them. Therefore, the opposition was not possible, and thus it was not done. Therefore, it is a miracle. Because it is the word of God. • • •

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

Yes, in the Qur'an, the Creator of the universe is spoken of and spoken to in a very serious, true, lofty, and rightful manner; there is no sign of imitation. He speaks and causes to be spoken. If hypothetically, like Musaylimah, someone were to go beyond the limits to an immeasurable extent and imitate the Almighty, the Creator of majesty and grandeur, by imagining and speaking in His name and making the universe speak with Him, then certainly thousands of signs of imitation and thousands of signs of forgery would be found. Because even in the most trivial state, the highest manner adopted by those who imitate always reveals their imitation. This is the truth declared openly: "And [by] the star when it sets— your companion has not erred, nor has he gone astray, nor does he speak from [his own] inclination. It is only a revelation revealed." 1 Look, pay attention. THIRD RAY The miraculousness of the Qur'an of the eloquent speech lies in its knowledge of the unseen, its preservation of youth in every era, and its suitability for every class of people, resulting in a unique excellence. This Ray has three aspects. FIRST ASPECT: Knowledge of the unseen. This Aspect has three calls. FIRST CALL: Knowledge of the past. Yes, the Qur'an, with the unanimous agreement, mentions the important conditions and significant events of the prophets from the time of Adam to the time of Muhammad, in such a way that it is stated with great strength and seriousness, confirmed by books like the Torah and the Gospel.

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

THIRD WORD: Through my entire investigation and the turmoil of social life, I have concluded with certainty that sincerity is the foundation of Islam and the bond of its noble characteristics and the nature of its lofty feelings. Therefore, we should revive sincerity within ourselves, which is the basis of our social life, and use it to cure our spiritual diseases. Indeed, sincerity and truthfulness are the vital keys of Islam's social life. Hypocrisy is a practical form of lying. Deceit and pretense are base forms of lying. Deception and hypocrisy are ambiguous forms of lying. Lying itself is an accusation against the power of the Almighty Creator. Disbelief is entirely falsehood and lying. Faith is sincerity and truthfulness. Based on this secret, there is an immeasurable distance between falsehood and sincerity; they must be as far apart as East and West. They must not intermingle like night and day. However, cruel politics and oppressive propaganda have mixed them together, confusing the perfections of humanity. FOOTNOTE This sincerity and falsehood are as far apart as disbelief and faith. In the blessed era, through sincerity, the Prophet Muhammad (peace and blessings be upon him) ascended to the highest station, and through that key of sincerity, the treasures of the truths of faith and the truths of the universe were opened. Thus, in the marketplace of human society, sincerity became the most popular commodity and the most precious item to be purchased. Meanwhile, through falsehood, the likes of Musaylimah al-Kazzab were silenced in the lowest depths. And since falsehood was shown to be the key to disbelief and superstition during that great revolution, falsehood became the worst and most despicable commodity in the marketplace of existence, and purchasing that commodity was no longer acceptable, but rather something everyone should despise. Naturally, the Companions, who were the first ranks of that great revolution and who, by their nature, were inclined to seek the most popular and proudest things and to be customers of the most precious and popular goods, certainly and knowingly would not extend their hands to falsehood. They would not clothe themselves with falsehood. They would not compare themselves to Musaylimah al-Kazzab. Perhaps, with all their strength and natural inclination,

Hutbe-i Şâmiye ·Hutbe I Samiye ·machine translation (qwen3-32b-sre)

It is understood from this that the conversation with the Prophet (peace be upon him) is a spiritual elixir to such an extent that: A wild Bedouin man, who was in a savage village where he buried his daughter alive, upon attending a one-hour conversation with the Prophet, would acquire such profound mercy and compassion that he would not even dare step on an ant. A foolish and savage man, after being exposed to a conversation with the Prophet for one day, would go to countries like China and India, and become a teacher of truths and a guide to perfection for established nations. SECOND REASON As stated and proven in the discussion of independent reasoning in the 27th Statement, the Companions, in the absolute majority, are at the highest level of human perfection. Because, at that time, during the great Islamic revolution, good and truth were seen and felt in their full beauty, while evil and falsehood were seen and felt in their full ugliness. Such a clear distinction had been made between good and evil, and such a vast distance had been created between falsehood and sincerity, that the difference between them was as great as disbelief and faith, perhaps even as great as Hell and Paradise. Since Musaylimah al-Kazzab was the embodiment and example of falsehood, evil, and deception, and because of his ridiculous words, the Companions, who were naturally endowed with lofty feelings, were enamored of noble morals, and inclined to honor and purity, certainly did not extend their hands to falsehood and evil, and thus did not fall into the level of Musaylimah. On the other hand, since the beloved of Allah (peace be upon him) was the embodiment and example of sincerity, good, and truth, and because of his lofty station in the realm of perfections, it was natural for the Companions to strive with all their strength and effort toward that direction. For example, just as sometimes in the marketplace of human civilization and the shop of human social life, the terrible results and ugly effects of certain things, like a deadly poison, are not only avoided by everyone, but people despise and flee from them with all their strength. Likewise, the beautiful results and valuable effects of certain things and spiritual goods, like a beneficial drug and a precious gem, attract the attention and desire of everyone.

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

THIRD WORD: Through my entire investigation and the turmoil of social life, I have concluded with certainty that sincerity is the foundation of Islam and the bond of its noble characteristics and the nature of its lofty feelings. Therefore, we should revive sincerity within ourselves, which is the basis of our social life, and use it to cure our spiritual diseases. Indeed, sincerity and truthfulness are the vital keys of Islam's social life. Hypocrisy is a practical form of lying. Deceit and pretense are base forms of lying. Deception and hypocrisy are ambiguous forms of lying. Lying itself is an accusation against the power of the Almighty Creator. Disbelief is entirely falsehood and lying. Faith is sincerity and truthfulness. Based on this secret, there is an immeasurable distance between falsehood and sincerity; they must be as far apart as East and West. They must not intermingle like night and day. However, cruel politics and oppressive propaganda have mixed them together, confusing the perfections of humanity. FOOTNOTE This sincerity and falsehood are as far apart as disbelief and faith. In the blessed era, through sincerity, the Prophet Muhammad (peace and blessings be upon him) ascended to the highest station, and through that key of sincerity, the treasures of faith and the truths of the universe were opened. Thus, in the marketplace of human society, sincerity became the most popular commodity and the most precious item to be purchased. Meanwhile, through falsehood, the likes of Musaylimah al-Kazzab were silenced in the lowest depths. And since falsehood was shown to be the key to disbelief and superstition during that great revolution, falsehood became the worst and most despicable commodity in the marketplace of existence, and purchasing that commodity was no longer acceptable, but rather something everyone should despise. Naturally, the Companions, who were the first ranks of that great revolution and who, by their nature, were inclined to seek the most popular and praiseworthy things and to be customers of the most precious and popular goods, certainly and knowingly would not extend their hands to falsehood. They would not clothe themselves with falsehood. They would not compare themselves to Musaylimah al-Kazzab. Perhaps, with all their strength and natural inclination...

Hutbe-i Şâmiye ·Mektup 22 ·machine translation (qwen3-32b-sre)

If you ask: "How do we know that no one attempted to oppose? Did no one have enough confidence to come forward? Did mutual support not help at all?" The answer is: If opposition had been possible, it would certainly have been attempted in any case. Because it was a matter of honor and integrity, and there was a danger to life and property. If it had been attempted, certainly in any case, many supporters would have been found. Because those who oppose and challenge the truth are always numerous. If supporters had been found, certainly it would have become known. Because even a small struggle would attract the attention of people and be recorded in the epics. Such an unusual struggle and event could not remain hidden. Islam's opponents are recorded up to the most grotesque and most notorious things, and they become famous. However, regarding opposition, nothing has been recorded except a couple of statements from Musaylimah al-Kazzab. In Musaylimah, there was some eloquence. But since his words were attributed to the beauty of the Qur'an, which is beyond measure, they were recorded in history as mere fabrications. Thus, the excellence of the Qur'an's eloquence is certainly present, just as two times two equals four, and this is how it is. SECOND FORM: We will explain the wisdom behind the excellence of the Qur'anic eloquence in five points. FIRST POINT: There is an extraordinary rhythm in the composition of the Qur'an. The book "Isarat al-Ijaz" from beginning to end explains this extraordinary rhythm and harmony. Just as the second, minute, and hour hands of a clock count and complete each other's order, the book "Isarat al-Ijaz" from beginning to end explains the rhythm and harmony in the structure of each sentence, the rhythm in the words, and the coordination between sentences in such a way that anyone who wants can look at it and see this extraordinary rhythm in this way. We will only mention a couple of examples to show the rhythm in the structure of a sentence.

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

THIRD WORD: Through my entire investigation and the turmoil of social life, I have concluded with certainty that sincerity is the foundation of Islam and the bond of its noble characteristics and the nature of its lofty feelings. Therefore, we should revive sincerity within ourselves, which is the basis of our social life, and use it to cure our spiritual diseases. Indeed, sincerity and truthfulness are the vital keys of Islam's social life. Hypocrisy is a practical form of lying. Deceit and pretense are base forms of lying. Deception and hypocrisy are ambiguous forms of lying. Lying itself is an accusation against the power of the Almighty Creator. Disbelief is entirely falsehood and lying. Faith is sincerity and truthfulness. Based on this secret, there is an immeasurable distance between falsehood and sincerity; they must be as far apart as East and West. They must not intermingle like night and day. However, cruel politics and oppressive propaganda have mixed them together, confusing the perfections of humanity. FOOTNOTE This sincerity and falsehood are as far apart as disbelief and faith. In the blessed era, through sincerity, the Prophet Muhammad (peace and blessings be upon him) ascended to the highest station, and through that key of sincerity, the treasures of the truths of faith and the truths of the universe were opened. Thus, in the marketplace of human society, sincerity became the most popular commodity and the most precious item to be purchased. Meanwhile, through falsehood, the likes of Musaylimah al-Kazzab fell silent in the lowest depths. And since falsehood was shown to be the key to disbelief and superstition during that great revolution, falsehood became the worst and most despicable commodity in the marketplace of existence, and purchasing that commodity was no longer acceptable, but rather something everyone should despise. Naturally, the Companions, who were the first ranks of that great revolution and who, by their nature, were inclined to seek the most popular and proudest things and to be customers of the most precious and popular goods, certainly and knowingly would not extend their hands to falsehood. They would not clothe themselves with falsehood. They would not compare themselves to Musaylimah al-Kazzab. Perhaps, with all their strength and natural inclination,

Hutbe-i Şâmiye ·Alti Hastalik Ucuncu Kelime ·machine translation (qwen3-32b-sre)

And because the false poetry left the lofty efforts of the poets as lifeless as corpses, in the end, it was rejected and those who dealt with it, such as Musaylimah and others like him, fell into the depths of ignorance and foolishness. Indeed, the noble and proud Arab tribes, by competing with this false poetry and abandoning it, and by manifesting sincerity and truth, succeeded in establishing their justice in the world. Thus, the intellectual justice of the Companions originated from this secret. Guidance and indication If one pays attention from the perspective of history, biography, and relics, it becomes evident that the Prophet Muhammad, upon whom be peace and blessings, from the age of four to forty, during the intense period of natural impulses and the fervor of instinct to express emotions and intellect outwardly, maintained perfect steadfastness and virtue, complete self-control, balance and harmony of circumstances, and finally, the utmost chastity, without ever being overcome by any situation—let alone by those who are stubborn and resistant. If one examines his life and then considers the period after forty years, when his moral continuity began, and the great revolution that followed, and still doubts its truth and reality, then let him accuse himself. For there will be a hidden sophistry in his mind. Indeed, even in the most critical situations—such as on Mount Uhud—where the path was lost and the opportunity for action was cut off, his actions, state, and demeanor were marked with great virtue, perfect nobility, and ultimate certainty, which are sufficient evidence of prophethood and seriousness, and proof of his connection with the truth.

Muhakemat ·Mektup 144 ·machine translation (qwen3-32b-sre)

SIXTH Because the mujtahids of the pious ancestors are close to the era of the Companions, which is an era of light and an era of truth, they can receive pure light and perform pure ijtihad. However, the people of ijtihad in this age look at the book of truth from behind so many veils and at such a distance that they can barely see even the clearest of its letters. If you say: The Companions are also human beings; they are not immune to error or deviation. However, the basis of ijtihad and the rulings of the Sharia is the justice and sincerity of the Companions, so much so that the ummah has unanimously agreed that "The Companions are generally just and truthful." The answer is: Yes, the Companions, in their absolute majority, are lovers of truth, seekers of sincerity, and devoted to justice. Because the ugliness of lies and hypocrisy, in its entirety, and the beauty of sincerity and truth, in its entirety, was so clearly displayed in that era that the distance between them became as vast as from the throne to the footstool. The difference between the level of Musaylimah al-Kazzab, the forger among the lowly, and the level of sincerity of the Prophet Muhammad, peace and blessings be upon him, in the highest realm of divinity, was as great as possible.

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

Yes, the false accusation that caused the ignorant to fall into the trap of Musaylimah is falsehood and untruth, and the true one is sincerity and truth. Indeed, the Companions who carried the lofty feelings, who worshipped the moral virtues, and who were illuminated by the light of companionship with the Sun of Prophethood, did not extend their hands to such a hideous and harmful false accusation in Musaylimah's ridiculous and deceitful shop, just as they feared disbelief, they also feared falsehood, which is the companion of disbelief. And they certainly strived, conformed, and were devoted to sincerity and truth, to the truth and especially to the narration and propagation of the religious rulings, to the best of their ability. This is certain, necessary, and without doubt. However, in this age, the distance between falsehood and sincerity has become so short that they are practically shoulder to shoulder. Moving from sincerity to falsehood is very easy. Indeed, through political propaganda, lying is preferred over truth. Thus, the most hideous thing is that if the most beautiful things are sold together in one shop at one price, then certainly the high and true sincerity and the gem of truth, which leads to the essence of truth, will not be accepted blindly based on the shopkeeper's knowledge and words.

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

Yes, in the Qur'an, the Creator of the universe is spoken of and spoken to in a very serious, true, lofty, and rightful manner; there is no sign of imitation. He speaks and causes to be spoken. If hypothetically, like Musaylimah, someone were to go beyond the limits to an immeasurable extent and imitate the Almighty, the Creator of majesty and grandeur, by imagining and speaking in His name and making the universe speak with Him, then certainly thousands of signs of imitation and thousands of signs of forgery would be found. Because even in the most trivial state, the highest manner adopted by those who imitate always reveals their imitation. This is the truth declared openly: "And [by] the star when it sets— your companion has not erred, nor has he gone astray, nor does he speak from [his own] inclination. It is only a revelation revealed." 1 Look, pay attention. THIRD RAY The miraculousness of the Qur'an of the eloquent speech lies in its knowledge of the unseen, its preservation of youth in every era, and its suitability for every class of people, resulting in a unique excellence. This Ray has three aspects. FIRST ASPECT: Knowledge of the unseen. This Aspect has three calls. FIRST CALL: Knowledge of the past. Yes, the Qur'an, with the unanimous agreement, mentions the important conditions and significant events of the prophets from the time of Adam to the time of Muhammad, in such a way that it is stated with great strength and seriousness, confirmed by books like the Torah and the Gospel.

Sözler ·Yirmi Besinci Soz ·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)

S - Is it possible to make a rival to the Qur'an, but it has not been done? C - If it had been possible, those who have touched its veins would have desired to oppose it. And if they had desired to oppose it, they would have opposed it. Because their need for opposition to cancel the claim was very great. If they had opposed it, it would not have remained hidden, it would have appeared. Because the desire for its appearance was great, as well as the means. If it had appeared, it would have gained fame in the world. If it had gained fame, it would have certainly been recorded in history, just like the delusions of Musaylimah. Since it has not been recorded in history, it means it has not been done. Since it has not been done, it means the Qur'an is a miracle. S - Why did the words of Musaylimah, who was from the eloquent Arabs, become a mockery in the world? C - Because his words became ugly and laughable when they were put to the test against words that were far superior. Yes, if a handsome man enters a beauty contest with the Prophet Joseph (peace be upon him), he will certainly appear ugly and laughable. S - Have those who have doubts and suspicions about the Noble Qur'an, suspected that some of its composition and words seem to contradict the rules of rhetoric? C - These people have no knowledge of the rules of rhetoric. As Sekkâkî said, the eloquence of the Prophet Muhammad (peace and blessings be upon him), who is the most eloquent of the eloquent, was recited repeatedly over a long time, yet these mistakes were not noticed, and yet these ignorant people have noticed them? How can this enter any mind or fit into any brain? Sekkâkî has well rebuked these ignorant people at the end of his Miftah. Yes, as a poet said: "If every barking dog you threw a stone at, there would be no stones left in this world." The second interpretation of this verse is: The previous verse implies that worship is commanded, as if the listener's mind asked, "What is the nature of worship?" and the answer was given, "As the Qur'an teaches." Again, "How will we know that the Qur'an is the speech of Allah?"

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