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Documents of the Right Word

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

took place. But it would

took place. But it would not be necessary to believe in his prophethood before it took place. A mu’jiza demonstrating that a Prophet is telling the truth is not only a requirement of the intellect. That is, it is unlike the case of some work denoting the existence of its agent. For the intellect’s realizing that something is the proof of something else requires some relationship between the two things. When the proof is seen, the existence of the related thing, not the existence of something else, is realized. The case is not so with a mu’jiza. For example, heavens being broken into pieces, stars being scattered and mountains being pulverized will take place when the end of the world comes, at the time of Doomsday. This will not be the time for the coming of a Prophet. These are the mu’jizas foretold by every Prophet. But, it is not necessary for those who hear about them to know that they are mu’jizas. So is the case with a Walî’s karâma being the mu’jiza of a Prophet, though it does not have any connection with that Prophet. What we have stated so far is explained in detail in the book Sharh-i mawâqif by Sayyid Sherîf al-Jurjânî. According to most ‘ulamâ’, though open tahaddî (challenge), that is, saying, “Go ahead and do the same! But you can’t!” is not a condition for a mu’jiza, the meaning of a mu’jiza contains tahaddî. Because a tahaddî is not a matter of question in the reports made about the states of the Rising Day and future events, these are not mu’jizas against disbelievers. Believers believe that these reports are mu’jizas. The karâmas of Awliyâ’ are not mu’jizas because they do not claim prophethood and because there is no tahaddî in them. The fact that such non-challenging wonders do not prove the truthfulness of a person claiming prophethood does not necessarily show that mu’jizas do not prove it. On the contrary, this is what is expected from a mu’jiza. Question: “Mu’jizas prove the truthfulness of the person claiming prophethood because they are wonders. Does a mu’jiza have a special effect on proving [prophethood]?” Answer: Such is not the actual case. A mu’jiza’s proving the validity of a claim of prophethood is due to the fact that others cannot do it, which means a mu’jiza has a special effect. In fact, this is the real proof. Question: “In Sharh-i Mawâqif, Sayyid Sherîf al-Jurjânî says, ‘Naql (narration) cannot be a proof by itself because it is necessary also to believe in the truthfulness of the person who says that he is a Prophet, and this takes place by the intellect’s admitting it. Upon – 346 –

seeing a mu’jiza, the intellect believes that a Prophet has told the truth.’ This passage from al-Jurjânî says that a mu’jiza demonstrating a Prophet’s truthfulness is judged through the intellect, whereas a while before he said that it would not be judged through the intellect. Don’t these two statements of his contradict each other?” Answer: The passage immediately above says that the intellect studies the mu’jiza that proves the truthfulness of a Prophet. It does not say whether or not the intellect has an effect on the mu’jiza’s proving his truthfulness. Even if we were to admit that it says that it has some effect, it still does not say that this is judged only through the intellect. Since there is no one saying that the intellect has no effect in this matter, such a contradiction is out of place. Sayyid al- Jurjânî’s statement was made while explaining a narrated (naqlî) mu’jiza, for which such a statement is most appropriate. A mu’jiza’s denoting a Prophet’s truthfulness is not a belief resulting out of hearing, either. It is a natural indication. That is, when a mu’jiza is seen, Allâhu ta’âlâ creates in the person who sees it the knowledge that the person announcing his prophethood is telling the truth. Such is Allâhu ta’âlâ’s divine law. This is so because, though it is possible for a liar to display a mu’jiza, it has never happened. If the person announcing his prophethood lifts up a mountain and says, “If you believe me, this mountain shall go back to its place. If you don’t believe me, it will fall on your heads,” and if they see that the mountain moves back towards its place when they want to believe and towards them when they think of not believing, it will be understood, through divine law, that he is telling the truth. Yes, it is possible – in view of the intellect – for such an absolute mu’jiza to happen from a liar, but it is not the divine law of Allâhu ta’âlâ. That is, it has never been seen. [1] This is exemplified as follows: A man claimed to be a ruler’s messenger and said, “If [1] Intellect admits a liar’s displaying mu’jizas and says, “Since Allâhu ta’âlâ is Almighty, He can do this, too.” This conclusion, which is not compatible with divine law, or even the rare occurrence of events suitable with this conclusion, does not harm our knowledge of events that are compatible with the divine law of Allâhu ta’âlâ. For example, killing or revivifying by the ad-Dajjâl, the liar who will come towards Doomsday, does not change our knowledge about his being a liar. The fact that Nimrod’s fire did not burn Ibrâhîm (’alaihi ’s-salâm) does not change Allâhu ta’âlâ’s law that gives a burning capacity to fire. However, the occurrence of events contradicting information acquired by the intellect through proofs gives harm to this information. – 347 –

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    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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    convert of Yemen who was contempora

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    wa sallam’ sent forth hadrat Abû

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    When a Prophet passes away, the pro

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    is harâm for him to do Taqiyya. It

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    ’Uthmân Zinnûreyn and Abd-ur-Ra

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    hesitate. Kill him there, right awa

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    due to hadrat Âisha-i-Siddîqa. As

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    Benî Mustalaq. Supposing that the

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    collected from Africa to Merwân. H

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    ’Uthmân’s governors and comman

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    Messenger said, “No.” They aske

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    historical topics. Guest-houses and

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    Allâhu ta’âlâ anhâ’ are inn

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    Âisha was that they (Rasûlullah a

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    that I sobbed bitterly. My father w

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    slandered myself. Wallahi I have no

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    men.” Rasûlullah and hadrat Âis

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    Allâhu alaihi wa sallam’ pronoun

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    into a mere system of fanaticism an

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    in Qur’ân al-kerîm and in hadî

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    written curse against the first two

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    with water half of which is blood o

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    this situation, too. He secretly in

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    persecutions inflicted by them.”

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    intentions, Hasan ‘radiy-Allâhu

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    the petitioner and I am the Sultân

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    prevent fitna and that the murderer

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    would come to his dungeon and he wo

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    numbers and being sent even to vill

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    aynayn. We have summarized and tran

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    these two noble persons, whom the M

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    groups of renegades. He sent a troo

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    a great army in Istanbul and was ma

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    “Be quiet.” They dispersed. Mu

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    of Egypt, for four years during had

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    Hurûfîs vituperate the three Khal

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    y the As-hâb-i-kirâm. All the tea

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    Fâris and Kermân. Abdullah bin Ab

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    evoking the order of his governoshi

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    twenty-ninth page of the abridged v

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    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
  • Page 315 and 316: less for calling him a Prophet. Kri
  • Page 317 and 318: Lexical meaning of the word Din (re
  • Page 319 and 320: world a permanent fruit of piety or
  • Page 321 and 322: Islamic religion and persecute and
  • Page 323 and 324: and that cruelty and mischief will
  • Page 325 and 326: history we Muslims have taken many
  • Page 327 and 328: Muslims promised to be free from He
  • Page 329 and 330: THIRD VOLUME, HUNDRED and TWENTY-FO
  • Page 331 and 332: easoning, a little consideration to
  • Page 333 and 334: ‘radiy-Allâhu ta’âlâ anhum
  • Page 335 and 336: of Allah, who deputized him in the
  • Page 337 and 338: PART SIX WHAT IS PROPHETHOOD MUHAMM
  • Page 339 and 340: communicate the fact that Allâhu t
  • Page 341 and 342: (rahmatullâhi ’alaih) explaining
  • Page 343 and 344: INTRODUCTION I WHAT DOES PROPHETHOO
  • Page 345: INTRODUCTION II WHAT DOES MU’JIZA
  • Page 349 and 350: ARTICLE I BI’THAT: THE SENDING OF
  • Page 351 and 352: (message!’ was Allah. And knowing
  • Page 353 and 354: Allâhu ta’âlâ has created men
  • Page 355 and 356: 10- “The intellect does the thing
  • Page 357 and 358: explained before, there are many th
  • Page 359 and 360: value of which is clarified by Prop
  • Page 361 and 362: Muhammad (’alaihi ’s-salâm) is
  • Page 363 and 364: some people at some place and at so
  • Page 365 and 366: Answer: The Sahâbat al-kirâm’s
  • Page 367 and 368: kerîm’s eloquence, realized that
  • Page 369 and 370: known by those who are cognizant of
  • Page 371 and 372: Fakhr ad-dîn ar-Râzî. Muhammad (
  • Page 373 and 374: PART SEVEN A BIOGRAPHY of IMÂM-I-
  • Page 375 and 376: towards Allâhu ta’âlâ and lift
  • Page 377 and 378: had never been revealed by anyone b
  • Page 379 and 380: grades of Fanâ and Baqâ. Upon thi
  • Page 381 and 382: We shall quote a few of the sayings
  • Page 383 and 384: He stated: Ghaws-ul-a’zam (Abd-ul
  • Page 385 and 386: were his adherents and disciples su
  • Page 387 and 388: ta’âlâ. Anyone disliked and rej
  • Page 389 and 390: When he was twenty-four years old,
  • Page 391 and 392: he entered his presence and begged:
  • Page 393 and 394: from them cannot be tallied. The fa
  • Page 395 and 396: 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

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    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

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    world caused suffering and inconven

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    Europe, America and Russia. Space t

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    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

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    thousand officers executed together

  • Page 483 and 484:

    protect us from saying so! - did no

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    y attaching the titles of free stat

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    The Russian revolution slaughtered

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    with religious knowledge and with I

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    the halter being held by the Caliph

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    - 493 -

  • Page 495 and 496:

    - 495 -

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