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  1. #11
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    THE FOURTH FLASH

    The title: 'The Highway of the Practices of the Prophet' was considered appropriate for this treatise.

    [Although the 'Imamate Question' is a matter of secondary importance, since it has been given excessive importance, and because of its relevance to our basic duties towards the Qur'an and belief, it is in part discussed here in regard to this and to its being a subject considered in the sciences of theology (kalâm) and the principles of religion.]

    In the Name of God, the Merciful, the Compassionate.

    Now has come a prophet from among yourselves; it heavily weighs upon him that you might suffer; full of concern is he for you, and full of compassion and mercy towards the believers. * But if they turn away, say: God is enough for me, there is no god but He. In Him have I placed my trust, for He is the Sustainer of the Mighty Throne. {[*]: Qur'an, 9:128-9.} * Say: I ask no recompense of you save love of close kin. {[*]: Qur'an, 42:23.}

    We shall point out in two 'Stations' two of the many vast truths contained in these glorious verses.


    First Station

    The First Station consists of four 'Points.'

    FIRST POINT

    This describes the Most Noble Prophet's (Peace and blessings be upon him) perfect compassion and mercy towards his Community. According to sound narrations, when at the terror of the Resurrection everyone, and even the prophets, will cry out for themselves, the Most Noble Prophet will demonstrate his pity and compassion by calling out: "My Community! My Community!" {[*]: Bukhari, Tawhid 36, Tafsir 17, Sura 5, Fitan 1; Muslim, Iman 326, 327; Tirmidhi, Qiyama 10; Darimi, Muqaddima 8.} Like, as affirmed by those who uncover the mysteries of creation, when he was born, his mother heard among his supplications the words: "My Community! My Community!" Also, the whole history of his life, as well as the kind and compassionate conduct which he propagated demonstrate his perfect compassion and clemency. So too through displaying an infinite need for the innumerable prayers of his Community, he showed a boundless compassion; for he showed that out of his perfect compassion he was concerned with the happiness of all of them. Thus, you can understand how lacking in gratitude and conscience it is not to observe the Practices of so kind and compassionate a leader.

    SECOND POINT

    Among the universal and general duties of his prophethood, the Most Noble Prophet (Peace and blessings be upon him) displayed great compassion in certain particular, minor matters. Superficially, his expending great compassion on such matters seems inappropriate to the supreme importance of the function of prophethood. But in reality minor matters such as those were the tips or samples of a chain which could be the means to the fulfilment of a universal and general function of prophethood. Therefore the greatest importance was given to the sample for the sake of the mighty chain.

    For example, the extraordinary compassion the Most Noble Prophet (PBUH) showed towards Hasan and Husain in their childhood and the great importance he gave them was not only due to love arising from natural kindness and family feeling, it was rather because they were each the tip of a luminous thread of the function of prophethood, and the source, sample, and index of a community of great consequence which would receive the legacy of prophethood.

    Indeed, the Most Noble Prophet (PBUH) used to take Hasan (May God be pleased with him) tenderly into his arms and kiss his head for the sake of the luminous, blessed, Mahdi-like descendants who would spring from him, like Shah Geylani, Ghawth al-A'zam, {[*]: Abdu'l-Qadir Gilani d. 561/1165-6. Founder of the Qadiri Order.(Tr.)} who would be the inheritors of prophethood and would bear the sacred Shari'a of Muhammad. He saw with the eye of prophethood the sacred service and duty they would perform in the future, and approved and applauded them. He kissed Hasan's head as a sign of approval and encouragement.

    Also, he embraced Husain and showed him great importance and tenderness on account of the illustrious Imams like Zaynu'l-Abidin and Ja'far al-Sadiq, and the numerous Mahdi-like luminous persons, true inheritors of prophethood, who would spring from his effulgent line, and for the sake of the religion of Islam and functions of prophethood.

    Since with his heart which had knowledge of the Unseen, the Prophet Muhammad's (PBUH) luminous vision and future-penetrating eye observed from the Era of Bliss in this world the Assembly of the Resurrection on the side of post-eternity, and from the earth saw Paradise, and watched events which had occurred since the time of Adam and were concealed in the dark veils of the past, and even received the vision of the All-Glorious One, he surely saw the spiritual poles and the Imams, who were the inheritors of prophethood, and the Mahdis, who would follow on in the lines of Hasan and Husain. And for sure he would kiss their heads in the name of all of them. Yes, Shah Geylani has a large part in his kissing Hasan's head.

  2. #12
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    THIRD POINT

    According to one interpretation, the meaning of the verse:

    Say: I ask of you no recompense save love of close kin {[*]: Qur'an, 42:23.}

    is that "the Most Noble Prophet (PBUH) wants no reward for carrying out the duty of prophethood; he wants only love for his family."

    If it is said:

    "According to this meaning, it seems there is an advantage to be gained from a family relationship. Whereas, according to the meaning of:

    The most honoured of you in the sight of God is the most righteous of you, {[*]: Qur'an, 49:13.} it is not in regard to family relationships that prophethood functions, but in regard to closeness to God,"

    The Answer:

    With his vision which penetrated the Unseen, the Most Noble Prophet (PBUH) saw that his Family would become like a light-giving tree within the world of Islam. The overwhelming majority of those who would perform the duty of guides instructing every level of the World of Islam in human attainment and perfection would emerge from his Family. He divined that his Community's prayer for his Family in the final section of the prescribed prayers: O God, grant blessings to our master Muhammad and to the Family of our master Muhammad, as You granted blessings to Abraham and to the Family of Abraham; indeed, You are Worthy of Praise, Most Exalted would be accepted. That is to say, like the vast majority of the luminous guides among the people of Abraham were prophets of the family and line of Abraham, he saw in his Community also, the spiritual poles of the Family of Muhammad performing the great duties of Islam, and in most of the paths and Sufi orders, like the prophets of Israel. Therefore, being commanded to say: Say: I ask of you no recompense save love of close kin, he wanted his Community to love his Family.

    There are numerous narrations corroborating this fact. He repeatedly decreed: "I leave you two things. If you adhere to them, you will find salvation: one is God's Book, the other is my Family." {[*]: Tirmidhi, Manaqib 31; Musnad iii, 14, 17, 26.} For those who were the source and guardians of the Prophet's Practices, and were charged with complying with them in every respect, were his Family.

    Thus, this is why this truth was made known in Hadiths under the heading of following the Book and the Prophet's Practices. That is to say, what was required from the Family of the Prophet in respect of the function of prophethood were the Practices of the Prophet. Just as someone who abandoned the Prophet's Practices could not truly be a member of his Family, so too such a person could not be a true friend to them.

    Also, the reason he desired his Community to gather round his Family was that, with God's permission, he knew his Family were going to become very numerous with the passing of time, and that Islam was going to become weak. Therefore an extremely strong and numerous mutually supportive group of people was necessary so that it could be the means to and centre for the spiritual and moral progress of the World of Islam. With Divine permission, he thought of this, and desired that his Community should gather round his Family.

    Indeed, even if the members of the Prophet's Family were not greatly in advance of others in matters of belief and faith, they were still greatly ahead of them in regard to submission, partiality, and partisanship. For they were followers of Islam by nature, birth, and temperament. Even if natural partiality is weak and unworthy, or unjustifiable even, it cannot be given up. So, would it be possible for a person to give up his support for a truth to which all his forefathers-who were most strong, most constant and true, and most illustrious-had been bound, and through which they had won glory, and for which they had sacrificed their lives, a truth he felt clearly to be so fundamental and natural? Thus, due to this intense partiality and natural submission, the Family of the Prophet accepted the least hint in favour of the religion of Islam as though it was a powerful proof. For they were partial by nature. Others become partial after some powerful proof.

  3. #13
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    FOURTH POINT

    In connection with the Third Point, we shall indicate briefly a matter which is a point of dispute between the Shi'a and the Sunnis and has been magnified to such an extent that it has entered the books on the tenets of faith and among the fundamentals of belief.

    The Sunn is say:

    "Ali (May God be pleased with him) was the fourth of the Rightly-Guided Caliphs. Abu Bakr 'al-Siddiq ' (May God be pleased with him) was superior to him and was more deserving of the Caliphate, therefore it passed to him first." While the Shi'a say: "It was Ali's right. An injustice was done to him. The most worthy of them all was Ali." A summary of the arguments for their claims is this. They say: "The Hadiths of the Prophet about Ali, and through his title of 'King of Sainthood,' his being the source for the vast majority of the saints and spiritual paths, and his extraordinary knowledge, courage, and worship, and the Prophet's (Peace and blessings be upon him) intense concern for him and towards his descendants all show that it was he who was the most worthy. The Caliphate was always his right; it was seized from him."

    The Answer:

    The fact that Ali (May God be pleased with him) followed the first three Caliphs, whom he repeatedly acknowledged, and held the position of their Shaykhu'l-Islam, refutes these claims of the Shi'a. Furthermore, the victories of Islam and the struggles against its enemies in the time of the first three Caliphs and the events in Ali's time, refute the Shi'a's claims, again from the point of view of the Islamic Caliphate. That is to say the Sunnis' claim is rightful.

    If it is said that the Shi'a are two: one are the 'Sainthood Shi'a,' and the other are the 'Caliphate Shi'a.' Through mixing hatred and politics the second group may have been unjust, but the first group were not concerned with resentment and politics. However, the Sainthood Shi'a joined the Caliphate Shi'a. That is, some of the saints of the Sufi orders considered Ali to be superior and they endorsed the claims of the Caliphate Shi'a.

    The Answer:

    It is necessary to consider Ali (May God be pleased with him) in two respects. One is from the point of view of his personal perfections and rank, and the second is from the point of view of his representing the collective personality of the Prophet's Family. As for this collective personality, it displays an aspect of the Most Noble Prophet's (PBUH) essential nature.

    And so, in regard to the first point, foremost Ali himself and all the people of truth gave precedence to Abu Bakr and Umar. They saw their ranks as higher in the service of Islam and closeness to God. As for the second point, in respect of being the representative of the collective personality of the Prophet's Family and the collective personality of the Prophet's Family representing an aspect of the Muhammadan Truth, Ali has no equal. Thus, the highly laudatory Hadiths about Ali look to this second point. There is a sound narration which corroborates this fact. The Most Noble Prophet (PBUH) decreed: "The descendants of each prophet are from himself. My descendants are those of Ali." {[*]: Tabarani, al-Majma'u'l-Kabir no:2630; al-Haythami, Majma'u'z-Zawa'id x, 333; al-Munawi, Fayzu'l-Qadir 223, no:1717.}

    The reason the Hadiths praising Ali more than the other three Caliphs have become so widespread is that the People of Truth, that is, the Sunnis, spread many narrations about him in response to the Umayyads and Kharijites attacking and disparaging him unjustly. Since the other Rightly-Guided Caliphs were not subject to such criticism and detraction, no need was felt to spread Hadiths about them.

    Furthermore, the Prophet (PBUH) saw with the eye of prophethood the grievous events and internal strife to which Ali would be exposed in the future, and in order to save him from despair and his Community from thinking unfavourably of him, he consoled him and guided his Community with important Hadiths like "Whosever master I am, Ali too is his master." {[*]: Tirmidhi, Manaqib 19; Ibn Maja, Muqaddima 11; Musnad i, 84, 118, 119, 152, 331; iv, 281, 368, 370, 383; v, 347, 366, 419; al-Kattani, Nazmu'l-Mutanasir fi'l-Ahadithi'l-Mutawatir 24; al-Munawi, Fayzu'l-Qadir vi, 218; Ibn Hibban, Sahih ix, 42; al-Hakim, al-Mustadrak ii, 130; iii, 134.}

    The excessive love of the Sainthood Shi'a towards Ali (May God be pleased with him) and-influenced by the Sufi Orders-their deeming him superior cannot make them answerable to the degree of the Caliphate Shi'a. For by reason of their way, those who follow the path of sainthood look towards their spiritual guides with love. And the mark of love is excess, it wants to see the beloved as greater than his rank. And that is how it sees him. Ecstatics may be forgiven excesses of love. So on condition their deeming Ali more worthy, which arises from their love, does not turn into disparagement of and enmity towards the other Rightly-Guided Caliphs and does not go beyond the fundamental teachings of Islam, it may be excused.

    As for the Caliphate Shi'a, since political prejudice took a hold of them, they could not be saved from hatred and aggression, and they lost their right to be excused. Even, confirming the saying, Not for love of Ali, but out of hatred of Umar, since Persian national pride was wounded at Umar's hand, they demonstrated their revenge in the form of love of Ali. So also Amr b. al-As's rebellion against Ali and Umar b. al-Sa'd's tragic war against Husain aroused in the Shi'a an intense anger and enmity towards the name of Umar.

    The Sainthood Shi'a have no right to criticize the Sunnis, for the Sunnis have not decried Ali, indeed, they love him sincerely. But they avoid the excessive love which is described as dangerous in Hadiths. The Prophet's praise of Ali's followers in the Hadiths refers to the Sunnis. For those of Ali's followers who love him in a moderate fashion are the Sunnis, who are the People of Truth. As excessive love of Jesus (Upon whom be peace) is dangerous for Christians, so has it been made clear in sound Hadiths that that sort of excessive love for Ali is dangerous. {[*]: Bukhari, Tarikhu'l-Kabir ii, 257; Ahmad b. Hanbal, Fada'ilu's-Sahaba nos: 1087, 1221, 1222; al-Haythami, Majma'u'z-Zawa'id ix, 133; Ibnu'l-Jawzi, al-Ilali'l-Mutanahiya i, 223.}

    If the Sainthood Shi'a say:

    "Once Ali's consummate spiritual attainments are accepted, it is not possible to prefer Abu Bakr the Truthful to him,"

    The reply:

    It was as though the personal perfections of Abu Bakr 'Siddiq al-Akbar' and Umar 'Faruq al-A'zam' (May God be pleased with them) had been placed in the pan of some scales together with their achievements in the time of their Caliphates, realized through their carrying out the functions inherited from prophethood, and in the other pan had been placed Ali's (May God be pleased with him) extraordinary personal perfections together with the internal Caliphate struggles, which arose from the tragic events he was compelled to enter upon and were the object of suspicion and distrust, and the Sunnis saw that al-Siddiq's, or al-Faruq's, or Dhi'l-Nurayn's pan weighed heavier, and so they preferred them.

    Moreover, as is proved in the Twelth and Twenty-Fourth Words, prophethood is so elevated in comparison to sainthood that a tiny manifestation of it is superior to a large manifestation of sainthood. In regard to this, the successes of Siddiq a l-Akbar and Faruq al-A'zam during their Caliphates became an indication for the Sunnis that their share in the legacy of prophethood and the establishment of its laws had been divinely bestowed. Since Ali's personal perfections did not dismiss that greater share, which arose from the inheritance of prophethood, he acted as Shaykhu'l-Islam for Abu Bakr and Umar, the Shaykhayn al-Mukarramayn, in the time of their Caliphates, and esteemed them. How should the Sunnis, who love and revere Ali, not love and revere the Shaykhayn, whom Ali loved and revered sincerely? Let us make this truth clear be means of an example:

    One of the sons of a very rich man is given twenty batmans {[*]: Batman: a weight varying from 5-30 lbs. (Tr.)} of silver and four batman s of gold from his father's legacy, and another is given five of silver and five of gold. So if the third is given three of silver and five of gold, of course the last two will receive less in quantity, but more in quality. Like this example, the lesser amount of the Shaykhayn's share of the gold of the truth of 'Divine immediacy,' which was manifested in the legacy of prophethood and the establishment of its laws, would weigh heavier than the great amount of 'Divine proximity' and the perfections of sainthood which sprang from the jewel of sainthood. These points should also be taken into account when weighing them up. But if they are compared with one another from the point of view of personal courage, knowledge, and sainthood, the matter takes on another complexion.

    Also, there can be no comparison in respect of the collective personality of the Prophet's Family, which was represented in the person of Ali (May God be pleased with him), and of the Muhammadan Truth, which was manifested in that collective personality through the absolute legacy of prophethood. For contained in it is the mighty mystery of the Prophet Muhammad (Peace and blessings be upon him).

    As for the Caliphate Shi'a, they have no rights before the Sunnis other than shame. For although they claim to have tremendous love for Ali, they disparage him, and their creed necessitates accusing him of immorality. For they say that although Abu Bakr al-Siddiq and Umar were acting unjustly, Ali feigned approval for them; according to Shi'i terminology, he dissimulated. That is, he was frightened of them and behaved hypocritically. But it is not love to see someone who was such a hero of Islam, won the title 'Lion of Allah,' and was the commander and guide of the faithful as simulating love for people he did not love out of fear and deception, as feigning approval for them in fear for more than twenty years, and as following wrongdoers. Ali (May God be pleased with him) would disclaim love that sort.

    Thus, the People of Truth's creed in no way disparages Ali, nor levels accusations of immorality at him. It does not attribute cowardice to such a remarkable courage, but says: "If Ali had not considered the Rightly-Guided Caliphs to be right, he would not have recognized them for a minute, nor obeyed them. It means that since he thought them right and preferable, he surrendered his endeavour and courage on the way of justice."

    In Short:

    Too much or too little of anything is not good. Moderation is the middle way, and that is the way the Sunnis have chosen. But, alas, like Kharijite ideas have infiltrated the Sunnis to an extent, so also addicts of politics and some atheists criticize Ali. They say, God forbid, that since he did not understand politics, he was not entirely worthy of the Caliphate and could not govern. And because of these unjust accusations of theirs, Alawis feel affronted at the Sunnis. Whereas the principles and basic beliefs of the Sunnis do not necessitate these ideas. Indeed, they prove the opposite. The Sunnis cannot be condemned because of ideas such as those which come from Kharijites and atheists. Rather, the Sunnis are firmer followers of Ali than the Alawis. They mention Ali in the laudatory fashion he deserves in all their khutbas and prayers. Particularly the saints and purified scholars, the vast majority of whom were of the Sunni school, recognized him as spiritual guide and the king of sainthood. The Alawis should ignore the Kharijites and atheists who have deservedly earned the enmity of both the Alawis and the Sunnis, and not take sides against the People of Truth. Some Alawis even abandon the Prophet's Sunna out of spite for the Sunnis. Anyway, we have said too much on this matter, for it has been discussed to excess by the religious scholars.

    And so, O Sunnis, who are the People of Truth, and Alawis, whose way is love of the Prophet's Family! Quickly put an end to this meaningless, disloyal, unjust, and harmful dispute between you. Otherwise the atheistic current which is now so influential will make one of you a tool against the other, and use the one to crush the other. And after defeating the one it will destroy the tool. Since you are believers in Divine Unity, it is essential to leave aside unimportant matters which necessitate division while there are a hundred fundamental sacred bonds between you which command brotherhood and unity.

    * * *

    Second Station

    The Second Station will be about the second truth of the verse,

    But if they turn away, say: "God suffices me, there is no god but He; in Him do I place my trust-He the Sustainer of the Throne [of Glory] Supreme!" {[*]: Qur'an, 9:129.} {(*): The Second Station was designated as the Eleventh Flash.}

  4. #14
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    THE FIFTH FLASH

    A treatise was intended to explain in fifteen degrees a most important truth of the verse, For us God suffices, and He is the Best Disposer of Affairs, {[*]: Qur'an, 3:173.} {(*): Our Master, Hazret-i Ustad, said in explanation of these two phrases in the footnote of the Sixth Chapter of the Twenty-Ninth Flash, which is in Arabic: "The degrees of these two phrases were written in Arabic because they are reflection and remembrance of God rather than intellectual knowledge..... " The Fourth Ray, called 'Hasbiye Risalesi', about the verse For us God suffices, and he is the Best Disposer of Affairs, was written subsequently in Turkish. Signed, Ustad Bediuzzaman Said Nursi's Students.} but since it would have been concerned more with reflective thought and remembrance of God than with reality and intellectual knowledge, it has been postponed for now. In fact, the important treatise called 'The Stairway of the Practices of the Prophet and Antidote for the Sickness of Innovation' was initially known as the Fifth Flash, but being divided into eleven important Points, it became the Eleventh Flash, and the Fifth Flash remained unoccupied.

  5. #15
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    THE SIXTH FLASH

    Again, there was to have been a treatise explaining in twenty-five degrees of reflective thought the important truth stated in numerous verses of the Qur'an and expressed by the phrase: There is no power and strength save through God, the Exalted, the Mighty. {(*): Our Master, Hazret-i Ustad, said in explanation of these two phrases in the footnote of the Sixth Chapter of the Twenty-Ninth Flash, which is in Arabic: "The degrees of these two phrases were written in Arabic because they are reflection and remembrance of God rather than intellectual knowledge..... " The Fourth Ray, called 'Hasbiye Risalesi', about the verse For us God suffices, and he is the Best Disposer of Affairs, was written subsequently in Turkish. Signed, Ustad Bediuzzaman Said Nursi's Students.} Like the Fifth Flash, this too formed degrees I had felt in myself and observed through reflection and remembrance of God in my journeying of the spirit, and therefore, since it was the means to illumination and spiritual pleasure more than intellectual knowledge and reality, it was considered appropriate to include it at the end of the Flashes-which are about reality, rather than among them.

  6. #16
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    THE SEVENTH FLASH

    [This is about the seven sorts of predictions concerning the Unseen at the end of Sura al-Fath.]

    In the Name of God, the Merciful, the Compassionate.

    Truly did God fulfil the vision for His Prophet: You shall enter the Sacred Mosque, if God wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what you knew not, and He granted besides this, a victory soon to come. * It is He Who sent His Prophet with guidance and the Religion of Truth, to proclaim it over all religion, and enough is God for a Witness. * Muhammad is the Prophet of God; and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure. On their faces are their marks, [being] the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them. God has promised those among them who believe and do righteous deeds forgiveness, and a great reward. {[*]: Qur'an, 48:27-9.}

    These three verses from Sura al-Fath contain many aspects of miraculousness. Of the ten universal aspects of the Qur'an of Miraculous Exposition's miraculousness, the aspect of its giving news of the Unseen may be seen in seven or eight ways in these three verses.

    THE FIRST

    Truly did God fulfil the vision for His Prophet, to the end of the verse, gave certain news of the conquest of Mecca before it happened. It occurred two years later just as predicted.

    THE SECOND

    And He granted besides this, a victory soon to come, states the following: for sure the Peace of Hudaybiya was apparently opposed to the interests of Islam and the Quraish were victorious to an extent, but it is giving news that in reality it would be a great victory and the key to further conquests. For although with the Peace of Hudaybiya the physical sword was temporarily hung up, the flashing diamond sword of the Qur'an was unsheathed, and it conquered minds and hearts. Through the truce, the two sides mixed with one another. The virtues of Islam and lights of the Qur'an rent the veils of obduracy and tribalism, and enacted their decrees. For example, people like Khalid b. Walid, a brilliant warrior, and Amr b. al-As, a brilliant politician, who could not accept defeat, were defeated by the Qur'anic sword manifested through the Truce of Hudaybiya. After submitting in perfect obedience to Islam in Medina, Khalid became a "Sword of Allah"; a sword in the conquests of Islam.

    An Important Question:

    What was the wisdom in the defeats of the Companions of the Noble Prophet (Upon whom be blessings and peace), the Glory of the World and Beloved of the Sustainer of All the Worlds, against the idolators at the end of Uhud and beginning of Hunayn?

    The Answer:

    Among the idolators were many persons like Khalid who in the future would be equal to the leading Companions of that time. Therefore, so as not to degrade them entirely in the view of the future, which for them would be glorious and honourable, Divine wisdom gave them in the past immediate recompense for their future good works and did not completely destroy their pride. That is to say, the Companions of the past were defeated by the Companions of the future, so that the future Companions would enter Islam, not through fear of the flashing sword, but through zeal for the flash of truth, and so that they and their natural valour should not be brought low.

    THE THIRD

    The words, and without fear tell this: "You shall circumambulate the Ka'ba in complete safety." However at that time the majority of the nomadic peoples of the Arabian Peninsula were hostile, and most of the environs of Mecca and the tribe of Quraish, enemies. Through predicting that "Soon you shall circumambulate the Ka'ba without fear," it was indicating and foretelling that the Arabian Peninsula would submit and all the Quraish enter Islam and total security be established. And it all occurred exactly as predicted.

    THE FOURTH

    He it is Who sent His Prophet with guidance and the Religion of Truth, to proclaim it over all religion predicts with complete certainty that "the religion which the Noble Prophet (Upon whom be blessings and peace) brought would triumph over all religions." However at that time Christianity, Judaism, and Zoroastrianism had hundreds of millions of adherents and were the official religions of world-dominant states like Rome, China, and Persia, which had hundreds of millions of subjects, and Muhammad the Arabian was unable to subdue his own small tribe even. And yet it is foretelling that the religion he brought would triumph over all religions and be victorious over all states. And it does this in most clear and definite manner. The future confirmed this prediction, with the sword of Islam extending from the Pacific Ocean in the East to the Atlantic Ocean in the West.

    THE FIFTH

    Muhammad is the Prophet of God, and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves. ... Through telling of the elevated qualities and characteristics which were the reason for the Companions being the most elevated of human kind after the prophets, the start of this verse describes through its explicit meaning the excellent qualities which would mark the class of the Companions. And through its implied meaning, the verse alludes to the Rightly-Guided Caliphs, who would succeed to the office of the Prophet (PBUH) after his death through the institution of the Caliphate, and gives news of the fine attributes which were what most distinguished each of them and marked them out. It is as follows:

    And those who are with him alludes to Abu Bakr al-Siddiq, who was distinguished and famous for being among the Prophet's special followers and party to his conversation, and again for entering among his special followers by being the first to die. While are strong against the unbelievers points to Umar, who in the future would cause the countries of the globe to tremble at his conquests, and with his justice would descend on tyrants like a thunderbolt. And compassionate among each other gives news of Uthman, who, in the future when the most serious dissension was being fomented, would sacrifice his own life and spirit out of perfect kindness and compassion so that the blood of Muslims should not be spilt, preferring to be martyred wrongfully while reading the Qur'an. And so too, You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure tells that with his complete worthiness to undertake the Caliphate and government, and his heroism, and his choosing perfect asceticism, worship, poverty, and frugality, and whose bowing and prostrating in prayer was corroborated by everyone, Ali (May God be pleased with him) was not responsible for his position in the future and the wars and strife in which he was involved, and that his intention and wish was for Divine favour.

    THE SIXTH

    The phrase, This is their similitude in the Torah makes predictions concerning the Unseen in two respects:

    The First: It gives news of the qualities of the Companions mentioned in the Torah, which was as though the Unseen for an unlettered person like the Prophet (Upon whom be blessings and peace). Yes, as described in the Nineteenth Letter, in the Torah are the following lines about the Companions of the Prophet who was to come at the end of time: "The standards of the holy ones are together with them." That is, his Companions would be pious worshippers, righteous, and saints, so that they were described with the term "the holy ones," that is, "sacred." Although the Torah has been corrupted through being translated into numerous languages, it corroborates with many of its verses the statement of Sura al-Fath, This is their similitude in the Torah.

    The Second aspect of it giving news of the Unseen is this: with the phrase This is their similitude in the Torah, it is predicting that "The Companions and the generation that followed them would achieve such a degree of worship that the luminosity of their spirits would shine in their faces, and that marks would be apparent on their foreheads, like a sort of stamp of sainthood, caused by their repeated prostrations." And indeed the future proved this brilliantly, with complete clarity and certainty. Numerous important persons within that strange dissension and political upheaval demonstrated the mystery of This is their similitude in the Torah, who day and night performed prayers of a thousand rakats like Zaynu'l-Abidin, and performed the morning prayer with the ablutions of the prayers of the previous evening, like Tavus al-Yamani.

    THE SEVENTH

    The sentence, and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them, gives news of the Unseen in two respects:

    The First

    is the prediction concerning the Companions in the Gospel, which was like the Unseen for the unlettered Prophet (PBUH).

    Yes, in the Gospels are verses like, With him is a staff of iron, and his community is like him {[*]: Nabhani, Hujjatu'llahi ala'l-Alamin 99, 114.} describing the Prophet who was to come at the end of time. That is, a Prophet would come who would not be unarmed like Jesus (UWP), but would bear a sword, and be charged with waging jihad, and his Companions too would carry swords and be charged with jihad. The one bearing the "staff of iron" would be the Ruler of the World. For in one place in the Gospels it says: "I am going so the Ruler of the World may come." That is to say, the Ruler of the World is coming. It is thus understood from these two verses of the Gospels that at the start the Companions would appear to be few and weak, nevertheless they would burgeon like seeds, grow, thicken, and find strength. When they were about to be overwhelmed and smothered by the rage that this would cause the unbelievers, they would subjugate mankind with their swords and prove that the Prophet (PBUH), their leader, was the Ruler of the World. The verses express exactly the meaning of the above verses of Sura al-Fath.

    Second Aspect:

    These sentences predict the following: the Companions certainly accepted the Pact of Hudaybiya out of their weakness and small number, but within a short time they so grew and acquired such strength and loftiness that, planted by the Hand of Power in the field of the face of the earth, they multiplied in most elevated, powerful, fruitful, and plentiful fashion. Especially in relation to the shoots of mankind at that time, which were short, weak, defective, and scant due to neglect and heedlessness. They would grow strong and cause glorious states to rage at them in envy, jealousy, and anger. Yes, the future verified this prediction in most brilliant fashion.

    There is in this prediction the further following slight hint: it indicates through the word forgiveness that, although while praising the Companions' excellent qualities they should have been promised the greatest rewards, in the future serious faults would arise among the Companions due to strife. For forgiveness indicates the existence of faults. And at that time the thing most demanded by the Companions, the greatest bounty, would be forgiveness. The greatest reward would be absence of punishment, due to forgiveness. Just as the word forgiveness makes this subtle allusion, so too it is connected with the verse at the beginning of the Sura, That God may forgive you your faults of the past and those to follow. {[*]: Qur'an, 48:2.} Through giving the good news of forgiveness at the start of the Sura for not true sins, because the Prophet is exempt from sin and does not commit them, but forgiveness for a meaning in keeping with the rank of prophethood, and giving the good news of forgiveness for the Companions at the end of the Sura, it adds a further subtlety to the allusion.

    Of the ten aspects of miraculousness contained in the above-mentioned three verses at the end of Sura al-Fath, we have discussed here only the aspect of predictions concerning the Unseen, and of the numerous aspects of that aspect, only seven aspects. At the end of the Twenty-Sixth Word, which is about Divine Determining and man's faculty of will, a significant flash of miraculousness is pointed out in the position of the letters of the last verse. Like this last verse looks to the Companions with its sentences, so does it look to their situations with its phrases. And like it describes their attributes with its words, so too with its letters, and with the repetition of the number of letters, does it allude to classes of famous Companions like the Companions of Badr, of Uhud, of Hunayn, of the Bench, and of Ridwan. And so does it also express many further mysteries through 'coincidences '(tawafuqat) and abjad reckoning, which are branches of the science of jafr, and keys to it.

    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise. {[*]

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    [In connection with the predictions concerning the Unseen indicated by the 'allusive meanings' of the verses at the end of Sura al-Fath, similar predictions in the following verses, also through their allusive meanings, will here be briefly discussed.]

    A POSTSCRIPT

    And We should have shown them the Straight Way. * All who obey God and the Prophet are in the company of those on whom is the grace of God-of the Prophets, the Veracious, the Witnesses [or Martyrs], and the Righteous: And how goodly a company are these! {[*]: Qur'an, 4:68-9.}

    We shall point out two of the thousands of fine points expounding these verses.

    FIRST POINT

    As the Qur'an of Miraculous Exposition expresses truths through its explicit, clear meanings and senses, so it expresses many allusive meanings through its styles and forms. Each of its verses contains numerous levels of meanings. Since the Qur'an proceeds from all-encompassing knowledge, all its meanings may be intended. It cannot be restricted to one or two meanings like man's speech, the product of his limited mind and individual will.

    It is because of this that innumerable truths contained in the Qur'an's verses have been expunded by Qur'anic commentators, and there are many more which have not been expounded by them. In addition to its explicit meanings, there is much significant knowledge contained in its letters in particular and in its allusions.

    SECOND POINT

    Through the terms,

    of the Prophets, the Veracious, the Witnesses [or martyrs], and the Righteous: And how goodly a company are these!,

    this verse describes the people of the Straight Path and the groups of the Prophets, the caravan of the Veracious, the community of the Martyrs, the class of the Righteous, and those who follow them, who are those among mankind who truly receive the Divine bounties, and furthermore, explicitly pointing out the most perfect of those five groups in the World of Islam, it then indicates the leaders and chiefs of those five groups through mentioning their well-known attributes. In addition, with a flash of miraculousness giving news of the Unseen, it specifies in one respect those chiefs' positions in the future.

    Yes, of the Prophets looks explicitly to the Prophet Muhammad (Upon whom be blessings and peace), and the phrase the Veracious looks to Abu Bakr al-Siddiq (the Veracious). It also indicates that he would be second after the Prophet (Upon whom be blessings and peace), and first to succeed to his place, and be known with the special title of 'Siddiq,' and be seen at the head of all the veracious. Then the Witnesses [or Martyrs] mentions Umar, Uthman, and Ali (May God be pleased with all of them) together. It indicates indirectly that the three of them would succeed to the Caliphate of the Prophet after 'al-Siddiq,' that the three of them would be martyred, and the merits of martyrdom added to their other virtues.

    The Righteous alludes to distinguished persons like the Companions of the Bench, and of Badr and Ridwan. While the explicit meaning of And how goodly a company are these! encourages others to follow them, and its implicit meaning, through showing the generation that succeeded them to be honoured and illustrious, alludes to Hasan (May God be pleased with him), who as the fifth Caliph affirmed the Hadith "After me the Caliphate will last thirty years {[*]: Tirmidhi, Fitan 48; Musnad v, 220. 221; al-Albani, Sahihu Jami'u's-Saghir no: 3336.} -in order to show its great value despite its brief duration.

    In Short:

    Like the verses at the end of Sura al-Fath look to the four Rightly-Guided Caliphs, corroborating this, these verses look in partial and allusive manner to their future positions in a way that predicted the Unseen. The flashes of this sort of miraculousness which gives news of the Unseen, which is one sort of the Qur'an's miraculousness, are so numerous as to be incalculable. Externalist scholars restricting them to forty or fifty verses is due to their superficial view. In reality they number more than a thousand. Sometimes there are four or five aspects giving news of the Unseen in a single verse.

    O our Sustainer! Do not take us to task if we forget or do wrong. {[*]: Qur'an, 2:286.}

    Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise. {[*]: Qur'an, 2:32.}

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    A SECOND EXPLANATION OF THE ABOVE POSTSCRIPT

    {(*): My brothers have written down both explanations, since they found them useful. Otherwise one of them would have been sufficient.}

    In addition to corroborating the predictions concerning the Unseen at the end of Sura al-Fath, the verse,

    All..... are in the company of those on whom is the grace of God-of the Prophets, the Veracious, the Witnesses, and the Righteous: how goodly a company are these! {[*]: Qur'an, 4:69.} also elucidates what is meant by the people of the Straight Path and the verse the path of those whom you have blessed {[*]: Qur'an, 1:5.} and describes the luminous, familiar, attractive large caravan travelling the lengthy road leading to eternity, and in concise and urgent manner urges the believers and the conscious to join, follow, and accompany the caravan. In addition to its explicit meaning, like the verses at the end of Sura al-Fath, this verse indicates through allusive and figurative meanings-called in rhetoric ma'aridu'l-kalâm and mustatba'at u't-tarâkib -the four Rightly-Guided Caliphs and Hasan (May God be pleased with him), the fifth Caliph. It gives news of the Unseen in several respects, as follows:

    Just as the above verse states through its explicit meaning that the caravan of the Prophets, the group of the Veracious, the community of the Martyrs and Witnesses, the category of the Righteous, and the class of the generation following the Companions are the people of the Straight Path and those among mankind who receive elevated Divine bounties, and are 'the doers of good', so too it indicates in a manner predicting the Unseen that the best and most excellent of those groups are found in the World of Islam, like this: it points to the heirs of the Prophets who follow on in succession through the mystery of the legacy of the prophethood of the Messenger of the end of time, and to the caravan of the Veracious who follow on from the source of veraciousness of the Most Veracious One, and to the convoy of the Martyrs, who are bound through the rank of martyrdom to three of the Rightly-Guided Caliphs, and to the community of the Righteous, who are tied to it through the mystery of And those who believe and do good works, {[*]: Qur'an, 2:82, etc } and the categories of the generation following the Companions, who represented the mystery of Say: If you do love God, follow me: God will love you and forgive you your sins; for God is Oft-Forgiving, Most Merciful {[*]: Qur'an, 3:31.} and were in the company of the Companions and the Rightly-Guided Caliphs. So too, through its allusive meaning, it gives news through the term and the Veracious that Abu Bakr the Veracious would succeed to the Noble Prophet's (Upon whom be blessings and peace) position after him, and would be Caliph, famous among the Muslim Community with the title Siddiq (Veracious), and be the chief of the caravan of the Veracious. With the phrase the Martyrs it foretells the martyrdom of three of the Rightly-Guided Caliphs, and that after the Veracious there would three martyr Caliphs. Because Martyrs (Shuhada) is plural, and the lowest number [in Arabic grammar] of the plural is three. That means, Umar, Uthman, and Ali (May God be pleased with them) would lead Islam after the Veracious One and would be martyred. And it occurred exactly as predicted.

    Also, it is giving news through the phrase the Righteous that people like the People of the Bench who performed good works, acts of worship, and feared God, and are commended in the Torah, would be numerous in the future. While the phrase How goodly a company are these! praises the generation that followed the Companions and accompanied them in learning and good works. And in addition to showing that to accompany those four groups on the road to eternity is good and commendable, it points out that Hasan's brief period as Caliph was important, as was confirmed by the predictions of the Prophet (PBUH): "The Caliphate after me will last thirty years," {[*]: Tirmidhi, Fitan 48; Musnad v, 220, 221; al-Albani, Sahihu Jami'u's-Saghir no: 3336.} and] "This my grandson Hasan is master of men, by means of whom God will reconcile two great groups," {[*]: Bukhari, Fitan 20, Sulh 9, Fada'il Ashabi'n-Nabi 22, Manaqib 25; Darimi, Sunna 12; Tirmidhi, Manaqib 25; Nasa'i, Jum'a 27; Musnad v, 38, 44, 49, 51.} thus quelling dispute and conflict. In this way it indicates that Hasan would be a fifth Caliph succeeding the Four Rightly-Guided Caliphs. While through a device called in rhetoric Mustatba'atu't-tarakib, it alludes to the fifth Caliph's name with the phrase How goodly (hasuna) a company are these!

    There are many further mysteries like these allusive predictions, but since they are outside our purpose, that door has not been answered for now. There are numerous verses of the All-Wise Qur'an which give news of the Unseen in many respects. This sort of the Qur'an's predictions of the Unseen number thousands.

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    CONCLUSION

    One of the miraculous points of the All-Wise Qur'an which is manifested through 'coincidences' {[*]: 'Coincidence' (tawafuq): the correspondence of letters or words in lines or patterns on one or several pages. (Tr.)} is as follows:

    In the All-Wise Qur'an, the total number of instances of the Divine Names of Allah, Merciful (Rahman), Compassionate (Rahim), Sustainer (Rabb), and He (Hu) in place of Allah, is approximately four thousand. According to a second sort of abjad reckoning which is in accordance with the arrangement of the alphabet, the value of In the Name of God, the Merciful, the Compassionate is also around four thousand. Since small fractions of large numbers do not spoil 'coincidence', they have been disregarded. Also, together with the two conjunctival waw's which Alif. Lam. Mim. comprises, it makes approximately two hundred and eighty. In addition to coinciding with both the approximately two hundred and eighty instances of the word Allah in Sura al-Baqara, and the around two hundred and eighty verses of the Sura, if reckoned with the second sort of Abjad reckoning, it again makes about four thousand. That coincides both with the five famous Divine Names mentioned above, and if the fractions are disregarded, with the numerical value of In the Name of God, the Merciful, the Compassionate. That is to say, as a consequence of this mystery of 'coincidence, 'Alif. Lam. Mim. is both a title comprising the One it signifies, and a name for al-Baqara, and a name of the Qur'an, and a concise index of both of them, and a sample, summary and seed of both, and a summary of In the Name of God, the Merciful, the Compassionate.

    According to the well-known Abjad system, In the Name of God, the Merciful, the Compassionate is equal in numerical value to the Name of Sustainer. Similarly, if the doubled Ra in the Merciful, the Compassionate (ar-Rahman, ar-Rahim) is counted twice, it becomes nine hundred and ninety and a key to numerous important mysteries-with its nineteen letters, the key to nineteen thousand worlds.

    Among the subtle 'coincidences' of the word Allah in the Qur'an of Miraculous Exposition is that in the whole Qur'an eighty instances of the word Allah at the beginning of the bottom line of pages look to each other in corresponding manner. So too do eighty instances of the Name at the end of the bottom line look to each other in the same way. And again fifty-five instances of the word Allah right in the centre of the bottom line fall one on top of the other, uniting as though to make a single instance of the Name of Allah. At the start of the last line a single and sometimes three-letter short word numbers, with gaps, twenty-five, thus when added to the coinciding fifty-five at the middle of the lines, makes a 'coincidence' of eighty; this makes a coincidence of eighty both at the beginning of the line and at the end. Could such a subtle, fine, orderly, and well-balanced, miraculous 'coincidence' be without wisdom or subtlety? God forbid, such a thing could not be! For sure, significant treasuries could be opened up with the tip of these 'coincidences.'

    O our Sustainer! Do not take us to task if we forget or do wrong. {[*]: Qur'an, 2:282.}

    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All Wise. {[*]: Qur'an, 2:32.}

    Said Nursi


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    THE EIGHTH FLASH

    This has been published in printed editions of Sikke-i Tasdik-i Gaybî (The Ratifying Stamp of the Unseen), and in hand-duplicated copies of The Flashes Collection.

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