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Documents of the Right Word

A collection of small books written by Sunni scholars for answering Shi'a claims.

in Ajra, and

in Ajra, and others. They expressed their sorrow by saying, “If we had known that the results would be so bad, we would have protected hadrat ’Uthmân against these bandits.” Upon hearing about this, the murderers decided to martyr these Sahâbîs, too. So the Sahâbîs went to the blessed city of Mekka, where hadrat Âisha, who had come to Mekka earlier for the purpose of making hajj, gave them asylum. They told her what was going on in Medîna and said, “The Khalîfa has to tolerate the bandits till he has suppressed the mutiny completely. This spoils them and causes them to aggravate their inimical and oppressive conduct. Bloodshed will not be prevented unless a retaliation is realized and the oppressors are punished.” Hadrat Âisha advised them, “It will not be wise for you to go back to Medîna as long as these bandits remain in Medîna and around the Emîr-ul-mu’minîn. Go to a safer place for the time being. Wait for a favourable opportunity and in the meantime search ways of rescuing Alî from the hands of these bandits. Exploit the first situation offering you the opportunity to cooperate with the Khalîfa and march against the bandits. Then it will be easy for you to arrest the murderers for retaliation. Thus you will teach the cruel a lesson whose effects will remain till the end of the world! It will not be easy now. Do not hurry.” The Sahâbîs approved these words of hadrat Âisha’s. They decided to go to places such as Iraq and Basra, where were the assembly areas for Muslim troops. They begged hadrat Âisha, “Please protect us until this fitna has been eliminated, the tumults have been suppressed and we have joined the Khalîfa. You are the mother of Muslims and the venerable wife of the Messenger of Allah. You are closer and more beloved to him than anyone else is. Since everybody respects you, the bandits cannot march against you. Stay with us and support us!” For the sake of convenience for Muslims and to protect Rasûlullah’s Sahâba, hadrat Âisha joined them and together they left for Basra. On the other hand, the murderers, who had been surrounding the Khalîfa and meddling with many administrative matters, gave hadrat Alî quite a different and false report of this movement. They persuaded the Khalîfa to go to Basra. Some Sahâbîs such as Imâm-i-Hasan, Imâm-i-Huseyn, Abdullah bin Ja’fer Tayyâr and Abdullah bin Abbâs advised the Khalîfa not to hurry and not to believe the munâfiqs’ reports. Yet the munâfiqs overpowered and managed to take hadrat Emîr to Basra. First he sent someone named Qa’qa’ to ask the people with hadrat Âisha what they thought. They answered that their purpose was peace and to – 264 –

prevent fitna and that the murderers should be arrested first. The Khalîfa accepted their wishes. Upon this, Muslims from both sides rejoiced and agreed to come together three days later. As the time of their meeting became closer, the murderers heard about this agreement. At a loss as to what to do, they assembled around their leader, the Jew named Abdullah bin Saba’, and asked him what they should do to prevent this meeting. “Our last resort is to attack the Khalîfa’s army tonight and then go to the Khalîfa and tell him that people with Âisha did not keep their promise and raided us,” was the Jew’s plan. The plan was executed successfully and then, as it was planned, another troop of horsemen raided the other party. Upon this the spies who had infiltrated among them beforehand clamoured as if they were their friends: “The Khalîfa did not keep his promise. We have been raided.” So the war began. This was how the event called Camel war broke out. Qurtubî and other Sunnite historians write so, and it is true. Enemies of the As-hâb-i-kirâm, on the other hand, falsify the facts in order to defend the murderers. Their lies should not be believed. Another person who was of the opinion that the murderers should be arrested and retaliated against, was Mu’âwiya ‘radiy- Allâhu anh’, the governor of Damascus. Because the tumult had not been suppressed yet and the Khalîfa was too busy with the event of Camel to do anything else, he had to refuse his suggestion. And Mu’âwiya, in his turn, refused to recognize him as the Khalîfa. As it is written also in the Shiite book Nahj-ul-belâgha, the Khalîfa stated, “We shall (have to) fight our brothers in Islam. They have deviated from the right way.” As is seen, those who fought the battles of Camel and Siffîn never thought of hurting hadrat Alî ‘kerrem-Allâhu wejheh’. The only feeling fostered by both parties was obeying the commandments of Allâhu ta’âlâ and preventing the fitna. Yet talons of Zionism managed bloodbaths on both sides. In the hundred and twenty-third page of the book Tezkire-i Kurtubî Muhtasar›, a hadîth-i-sherîf reported by Muslim is quoted. It reads as follows: “If Muslims fight one another, the ones who are killed as well as their killers will go to Hell.” According to scholars, this hadîth-i-sherîf means those who fight for worldly advantages. It does not mean fighting for an Islamic cause, for eliminating vices or for subduing rebels. As a matter of fact, another hadîth-i-sherîf states, “If you fight for worldly advantages, both the killer and the one killed will be in Hell.” This – 265 –

  • Page 1 and 2:

    Hakikat Kitabevi Publications No: 1

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    PART ONE DOCUMENTS OF THE RIGHT WOR

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    Sunnî Muslims, and attain happines

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    etreated to Nejef. In order to elim

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    There were thousands of sentinels.

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    He was short. He showed me a seat w

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    Ibn-ul-Djawzî, for instance, says

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    “Our knowledge about them is such

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    pleasure of seeing his blessed lumi

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    were serving whole- heartedly from

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    his right.’ When our master the P

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    He followed Rasûlullah’s example

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    “No, it couldn’t be,” I said.

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    him on account of these statements.

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    Bukhârî-i-sherîf that ‘hadrat

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    infallible. Yet it is wâjib for ev

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    everything. If the (following) pers

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    hikmats should exist either in All

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    justice. The right that Allâhu ta

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    master Rasûlullah’s ‘sall-All

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    and the Ensârs [1] and the Sons of

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    “Furthermore, the word (Wâli) us

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    true, it would signify love for the

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    hadrat ’Umar?” “That marriage

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    clear out all the heretical element

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    ud-dawla (Grand Vizier) left the Sh

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    to make me the Shâh in the meeting

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    i-’Ulâmâ (Molla Alî Ekber), th

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    PART TWO TRANSLATION (OF THE BOOK)

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    writings, and convincing everybody

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    Thunder is his voice. And thunderbo

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    Him on to the Arsh, yet He is more

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    was retained by the Qarâmitîs for

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    flow into Aral Sea, is called Mâve

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    Allâhu alaihi wa sallam’ was abo

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    incur punishment. An example of thi

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    the good news that he shall go to P

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    Abû Hanîfa ‘radiy-Allâhu anh

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    world, nor in the Hereafter.” To

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    âyat of Kehf sûra purports, “As

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    these people have to change their c

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    accepted the caliphate of Abû Bekr

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    commentaries for Aqâid-i-Nesefiyya

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    ’azîz.” Thus he informed that

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    the âyat-i-kerîma purports, “Do

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    Rifâî [512-578 (C.E. 1183), in Um

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    cursing his (supposed) enemies inst

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    wâjib for them to follow the way a

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    company. Mu'âwiya appointed him go

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    Hadîja for a while, and added), an

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    PART THREE THE BOOK TEZKIYA-I-AHL-I

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    consider Islam to consist of loving

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    and after attaining such a perfect

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    Sunni Muslims would make anyone the

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    common practice. Later it was forbi

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    had happened, he put his blessed sp

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    “Though it was hadrat Alî’s ri

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    it, thus depriving him of getting u

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    that after him Abdullah bin ’Umar

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    hadrat Fâtimâ, offended, harboure

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    not know that his not voting for ha

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    Ibrâhîm bin Ad-ham ‘rahimahull

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    fostered by Abdullah Ibni ’Umar

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    ‘alaihis-salâm’: O Prophet of

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    them, the Ummat-i-Muhammad (Muslims

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    Kawthar. He who wishes to enter Par

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    weep, the Sahâbîs in the Mesjîd-

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    ecoming Believers. They became Ras

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    u-thenâ (thanking, praising and la

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    e powerful enough to enforce the re

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    mischief). There is no resting for

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    in Islam and caused millions of Mus

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    travelled in Muslim countries for t

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    ook unto the floor. You were conste

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    Iranian people?” This faqîr (I)

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    sinner rejected by the Imâm for hi

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    thus leading to a long era of blasp

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    mercy and compassion to His slaves

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    (in jamâ’at) behind another pers

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    ul-haqâyiq), (Al-fâz-i-qudsiyya)

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    that will be inflicted on Pharaoh t

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    Çald›ran in 920 [A.D. 1514] were

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    these books and confuted them with

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    Khalîfas. And yet in this occasion

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    clearly at the end of the Jum’a (

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    swerved from the way guided by Qur

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    The hundred and second (102nd) âya

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    The forty-third âyat of Baqara sû

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    sitting on a rock, he had (some ây

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    have quoted earlier Allâhu ta’â

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    ocean of knowledge. He received fay

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    e rewarded rather than punished, i.

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    Ismâ’îliyya. It is written in t

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    among hadîth-i-sherîfs, and if th

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    thought Imâm-i-A’zam was the gre

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    matter as if it were something impo

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    differ from one another only in a f

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    ooks telling about the virtues of t

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    ‘rahmatullâhi aleyh’, quote Ab

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    17- Heretics attempt to call things

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    and as (Allah’s) compassion on th

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    prohibited Jewry to eat all sorts o

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    eleventh and the twelfth days, fift

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    years. After all, Muslims’ sacred

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    people on account of some worldly d

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    PART FIVE O MY BROTHER! IF YOU WISH

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  • Page 215 and 216: wa sallam’ sent forth hadrat Abû
  • Page 217 and 218: When a Prophet passes away, the pro
  • Page 219 and 220: is harâm for him to do Taqiyya. It
  • Page 221 and 222: ’Uthmân Zinnûreyn and Abd-ur-Ra
  • Page 223 and 224: hesitate. Kill him there, right awa
  • Page 225 and 226: due to hadrat Âisha-i-Siddîqa. As
  • Page 227 and 228: Benî Mustalaq. Supposing that the
  • Page 229 and 230: collected from Africa to Merwân. H
  • Page 231 and 232: ’Uthmân’s governors and comman
  • Page 233 and 234: Messenger said, “No.” They aske
  • Page 235 and 236: historical topics. Guest-houses and
  • Page 237 and 238: Allâhu ta’âlâ anhâ’ are inn
  • Page 239 and 240: Âisha was that they (Rasûlullah a
  • Page 241 and 242: that I sobbed bitterly. My father w
  • Page 243 and 244: slandered myself. Wallahi I have no
  • Page 245 and 246: men.” Rasûlullah and hadrat Âis
  • Page 247 and 248: Allâhu alaihi wa sallam’ pronoun
  • Page 249 and 250: into a mere system of fanaticism an
  • Page 251 and 252: in Qur’ân al-kerîm and in hadî
  • Page 253 and 254: written curse against the first two
  • Page 255 and 256: with water half of which is blood o
  • Page 257 and 258: this situation, too. He secretly in
  • Page 259 and 260: persecutions inflicted by them.”
  • Page 261 and 262: intentions, Hasan ‘radiy-Allâhu
  • Page 263: the petitioner and I am the Sultân
  • Page 267 and 268: would come to his dungeon and he wo
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  • Page 271 and 272: aynayn. We have summarized and tran
  • Page 273 and 274: these two noble persons, whom the M
  • Page 275 and 276: groups of renegades. He sent a troo
  • Page 277 and 278: a great army in Istanbul and was ma
  • Page 279 and 280: “Be quiet.” They dispersed. Mu
  • Page 281 and 282: of Egypt, for four years during had
  • Page 283 and 284: Hurûfîs vituperate the three Khal
  • Page 285 and 286: y the As-hâb-i-kirâm. All the tea
  • Page 287 and 288: Fâris and Kermân. Abdullah bin Ab
  • Page 289 and 290: evoking the order of his governoshi
  • Page 291 and 292: twenty-ninth page of the abridged v
  • Page 293 and 294: Shiites’ animus. As a matter of f
  • Page 295 and 296: military colleagues in the Holy War
  • Page 297 and 298: Hadrat Alî is a foundation pillar
  • Page 299 and 300: people. Only after these stages did
  • Page 301 and 302: under his command. Or, at least, he
  • Page 303 and 304: from the Messenger of Allah, I was
  • Page 305 and 306: genuine ijtihâd. There is no doubt
  • Page 307 and 308: Zekiyya, declared his imâmat in Me
  • Page 309 and 310: hurt their father, Ya’qûb ‘ala
  • Page 311 and 312: these blessed people as a result of
  • Page 313 and 314: Mu’min (Believer) or a Muslimân
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    less for calling him a Prophet. Kri

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    Lexical meaning of the word Din (re

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    world a permanent fruit of piety or

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    Islamic religion and persecute and

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    and that cruelty and mischief will

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    history we Muslims have taken many

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    Muslims promised to be free from He

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    THIRD VOLUME, HUNDRED and TWENTY-FO

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    easoning, a little consideration to

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    ‘radiy-Allâhu ta’âlâ anhum

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    of Allah, who deputized him in the

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    PART SIX WHAT IS PROPHETHOOD MUHAMM

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    communicate the fact that Allâhu t

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    (rahmatullâhi ’alaih) explaining

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    INTRODUCTION I WHAT DOES PROPHETHOO

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    INTRODUCTION II WHAT DOES MU’JIZA

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    seeing a mu’jiza, the intellect b

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    ARTICLE I BI’THAT: THE SENDING OF

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    (message!’ was Allah. And knowing

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    Allâhu ta’âlâ has created men

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    10- “The intellect does the thing

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    explained before, there are many th

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    value of which is clarified by Prop

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    Muhammad (’alaihi ’s-salâm) is

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    some people at some place and at so

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    Answer: The Sahâbat al-kirâm’s

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    kerîm’s eloquence, realized that

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    known by those who are cognizant of

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    Fakhr ad-dîn ar-Râzî. Muhammad (

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    PART SEVEN A BIOGRAPHY of IMÂM-I-

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    towards Allâhu ta’âlâ and lift

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    had never been revealed by anyone b

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    grades of Fanâ and Baqâ. Upon thi

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    We shall quote a few of the sayings

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    He stated: Ghaws-ul-a’zam (Abd-ul

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    were his adherents and disciples su

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    ta’âlâ. Anyone disliked and rej

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    When he was twenty-four years old,

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    he entered his presence and begged:

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    from them cannot be tallied. The fa

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    Urwa-t-ul-wusqa Muhammad Ma’thûm

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    pays. Shame on a person who spends

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    Muhammad Ma’thûm are scholars of

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    espect, the saying, “There cannot

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    and keeps away from such things as

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    FIRST VOLUME, 50th LETTER Ma’âri

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    a result of this wrong reasoning th

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    it. The same amount of fayz cannot

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    heart is now so oblivious of the m

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    and Baqâ are his attributes. Wilâ

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    No one except our Prophet was taken

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    y Allâhu ta’âlâ.” Hadrat ’

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    prohibitions, worships coming from

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    coming from Siddîq-i-ekber and thr

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    SECOND VOLUME, 62nd LETTER Man’s

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    Taarruf, [namely, Abû Is-haq Muham

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    deeds. They say that men’s action

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    in Qur’ân al-kerîm and in the (

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    consequences of our ill deeds. The

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    example of this type is the way cho

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    Allâhu ta’âlâ purports, “To

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    guides us in this way and adapt our

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    THIRD VOLUME, 252nd LETTER The fayz

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    PART EIGHT TRANSLATION OF THE BOOK

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    FASL 1- O my beloved son and faithf

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    demolished! If you assert that this

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    your learning was intended to hoard

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    15- If knowledge alone would be suf

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    cannot be followed, either, under t

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    he is likely to face in the grave.

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    Muslims as enemies; I never believe

  • Page 457 and 458:

    Abd-ul-hakîm Arwasî was a Walî;

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    een deemed necessary to write the t

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    ights and being idle. Contentment m

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    he had gathered from his resources

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    positions. Like every mortal being,

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    8- “What has handicapped efforts

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    West could never be a counterfeiter

  • Page 471 and 472:

    world caused suffering and inconven

  • Page 473 and 474:

    Europe, America and Russia. Space t

  • Page 475 and 476:

    PART TEN COMMUNISM AND COMMUNISTS

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    socialism or communism. The terms s

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    iron curtains. From 1927 to 1939, s

  • Page 481 and 482:

    thousand officers executed together

  • Page 483 and 484:

    protect us from saying so! - did no

  • Page 485 and 486:

    y attaching the titles of free stat

  • Page 487 and 488:

    The Russian revolution slaughtered

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    with religious knowledge and with I

  • Page 491 and 492:

    the halter being held by the Caliph

  • Page 493 and 494:

    - 493 -

  • Page 495 and 496:

    - 495 -

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