1 - Endless Bliss - Hüseyin Hilmi Işık

shone on Âdam’s forehead (’alaihi’s-salâm) because he bore a
mote of hadrat Muhammad (’alaihi’s-salâm). This mote was
passed on to Hadrat Hawwa [the first mother] and from her to
Hadrat Shis, thus passing from innocent men to innocent
women and from innocent women to innocent men. The nûr,
together with the mote, passed from foreheads to foreheads.”
It is written on the forty-eighth page of the book Qisas-i-
Anbiyâ (History of Prophets), “If one of Rasûlullah’s
grandfathers had had two sons or if a tribe had been divided
into two branches, the descendants of the Last Prophet would
be on the best side. In each century, the person who was his
grandfather was evident by the nûr on his forehead. Ismâil
‘alaihis-salâm’ also had the nûr on his forehead. It shone like
the planet Venus. This nûr, an inheritance from his father,
passed from him on to his descendants, thus reaching Me’add
and Nizâr.
‘Nizâr’ means ‘a little.’ He was named Nizâr due to the
following event: When he was born, his father Me’add, being
pleased to see the nûr on his son’s forehead, gave a feast and
said that the feast was only a little thing for such a son, thus
causing his name to remain as Nizâr. This nûr was the nûr of
Hadrat Muhammad. Passing from son to son since Hadrat
Âdam, it came to its owner, Khâtem-ul-anbiyâ, i.e. Hadrat
Muhammad.
Thus, among the sons of Hadrat Âdam, there was a
distinguished race carrying Hadrat Muhammad’s nûr; in each
century, the face of a person of this race was very beautiful and
very bright. By this nûr he was conspicuous among his
brothers, and the tribe he belonged to was more exalted and
more honourable than other tribes.”
6 – It is declared in the two hundred and nineteenth âyat of
Sûrat-ush-Shu’arâ of the Qur’ân al-kerîm: “You, that is, your
nûr has reached you after having always been transferred
from one worshipper to another.” Interpreting this âyat, the
Ahl-i sunnat savants ‘rahmatullâhi ta’âlâ alaihim ajma’în’ have
inferred that “All his fathers and mothers were Believers and
were innocent.” As it is explained in the booklet Ashâb-i kirâm,
there are also some people who suppose that the Ahl-i sunnat
savants are Râfidîs and who say that these are the words of
Râfidîs.
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