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Documents of the Right Word

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

âyat

âyat of Qiyâmat sûra, which reads, “Alainâ jam’a hu wa Qur- ’âna,” and changed it to, “Alîyan jama’a Qur’âna,” which means, “Alî compiled the Qur’ân.” Mad with inordinate bigotry, they attempt to allege that ’Uthmân ‘radiy-Allâhu anh’ expunged the âyats praising the Ahl-i-Bayt from Qur’ân al-kerîm. As we have explained above, in our discourse on their various groups, some of their groups say that it is permissible to bear false witness when and where it is considered useful. For this reason, any term of reproach would fall short of giving them their deserts. It would be sheer credulity to take them on trust, or to think they are right. Their books cannot be trusted. They are like the changed, defiled copies of the Torah and the Bible. The books of the Ahl assunnat, on the other hand, are as secure as steel. For instance, Bukhârî is the second most correct book after Qur’ân al-kerîm. There are many hadith-i-sherîfs praising the three Khalîfas in this book, as well as in the book Muslim and many another valuable book. These books do not contain any statement vilifying or reproving the three Khalîfas. Inferring such meanings as belittle the three Khalîfas from âyat-i-kerîmas and hadîth-i-sherîfs is a sign of malevolence. What they infer is wrong, and what they suppose is out of place and illusory. This misconception of theirs is like the case with a person with deranged bile; this person will not enjoy the real taste of sugar because something sweet will taste bitter to him. Allâhu ta’âlâ defines these people as follows in the seventh âyat of ’Imrân sûra, which purports: “People with deranged hearts, in order to cover the truth and instigate mischief, will infer wrong meanings from Qur’ân al-kerîm, thus deviating into heresy.” Among the Ahl as-sunna people, there have been those saying that it would be permissible to call a useful statement a hadîth; yet the scholars of Hadîth have rejected this and explained in their books that such hadîths are false and slanderous. No one has valued them or adhered to them as hadîths. Therefore, it is an altogether irrelevant and nonsensical argumentation to introduce the so-called statement as an evidence. It is out of place also to say, “It is not disbelief not to obey a hadîth reported by only one person. For some of the mujtahids of Ahl as-sunna have not obeyed such hadîths.” A few of the hadîth-i-sherîfs praising and exalting the three Khalîfas were reported by one Sahabî, yet they have been narrated through various ways by many people and they have thus reached the degree of tawâtur. It is certainly disbelief to deny them. None of the mujtahids has disobeyed such hadîths. In fact, Imâm A’zam – 74 –

Abû Hanîfa ‘radiy-Allâhu anh’, who is the leader of the Ahl assunna, would hold a hadîth-i-sherîf reported by one person, and even the statements of the As-hâb-i-kirâm, higher than his own inferences (from Qur’ân al-kerîm), and would say that it would not be permissible to disregard them. Seeing that there are many hadîths praising the three Khalîfas, and thus realising that they will not be able to withstand them, they take another turn and say, “The three Khalîfas were praised, but that was before their unbecoming deeds were seen. Such praises do not necessarily show that they would remain pious Believers till death. For it would have been unfair to blame a malefactor before he had committed the malefaction. By the same token, the Emîrul-mu’minîn Alî ‘radiy-Allâhu anh’ knew that Ibni Muljam [1] would commit a murder. Yet he did not punish him before he committed the murder.” However, various hadîth-i-sherîfs declare clearly that the three Khalîfas ‘radiy-Allâhu ta’âlâ anhum’ would remain good and virtuous till death and they would pass away as Believers. We have already quoted a few of them. Sahîh (authenticated) books contain many other such hadîth-i-sherîfs. We agree that a person will not be punished for some guilt he has not committed yet, even if it is known that he will commit that guilt. Nor would it have been correct, however, to praise a person if it had been known that he would turn out to be a wicked person, a person who would deserve punishment. Then, a person praised through hadîth-i-sherîf must always be good and virtuous, earlier and later alike. Likewise, the Emîr ‘radiy-Allâhu anh’ did not punish Ibni Muljam, yet he did not praise him, either. He neither castigated nor valued him. We shall expand this answer of ours in the explanation of the eighteenth âyat of Fat-h sûra. 2- The ’Ulamâ (savants, scholars) of Mâwarâ’un-nehr ‘rahmatullâhi ta’âlâ alaihim ajma’în’ state that: The three Khalîfas were among the people honoured with the eighteenth âyat of Fath sûra, which purports, “Allâhu ta’âlâ has been pleased with those who extended their hands to you and promised you under the tree. He loves them all.” It is therefore disbelief to vilify or curse them. The enemies of the As-hâb-i-kirâm answer this as follows: “This âyat-i-kerîma shows that Allâhu ta’âlâ loves the promises, not the people who promised. We all believe this. All these three people did a couple of good deeds. We say that they did bad deeds, [1] Person who martyred hadrat Alî. – 75 –

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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

  • Page 23 and 24: He followed Rasûlullah’s example
  • Page 25 and 26: “No, it couldn’t be,” I said.
  • Page 27 and 28: him on account of these statements.
  • Page 29 and 30: Bukhârî-i-sherîf that ‘hadrat
  • Page 31 and 32: infallible. Yet it is wâjib for ev
  • Page 33 and 34: everything. If the (following) pers
  • Page 35 and 36: hikmats should exist either in All
  • Page 37 and 38: justice. The right that Allâhu ta
  • Page 39 and 40: master Rasûlullah’s ‘sall-All
  • Page 41 and 42: and the Ensârs [1] and the Sons of
  • Page 43 and 44: “Furthermore, the word (Wâli) us
  • Page 45 and 46: true, it would signify love for the
  • Page 47 and 48: hadrat ’Umar?” “That marriage
  • Page 49 and 50: clear out all the heretical element
  • Page 51 and 52: ud-dawla (Grand Vizier) left the Sh
  • Page 53 and 54: to make me the Shâh in the meeting
  • Page 55 and 56: i-’Ulâmâ (Molla Alî Ekber), th
  • Page 57 and 58: PART TWO TRANSLATION (OF THE BOOK)
  • Page 59 and 60: writings, and convincing everybody
  • Page 61 and 62: Thunder is his voice. And thunderbo
  • Page 63 and 64: Him on to the Arsh, yet He is more
  • Page 65 and 66: was retained by the Qarâmitîs for
  • Page 67 and 68: flow into Aral Sea, is called Mâve
  • Page 69 and 70: Allâhu alaihi wa sallam’ was abo
  • Page 71 and 72: incur punishment. An example of thi
  • Page 73: the good news that he shall go to P
  • Page 77 and 78: world, nor in the Hereafter.” To
  • Page 79 and 80: âyat of Kehf sûra purports, “As
  • Page 81 and 82: these people have to change their c
  • Page 83 and 84: accepted the caliphate of Abû Bekr
  • Page 85 and 86: commentaries for Aqâid-i-Nesefiyya
  • Page 87 and 88: ’azîz.” Thus he informed that
  • Page 89 and 90: the âyat-i-kerîma purports, “Do
  • Page 91 and 92: Rifâî [512-578 (C.E. 1183), in Um
  • Page 93 and 94: cursing his (supposed) enemies inst
  • Page 95 and 96: wâjib for them to follow the way a
  • Page 97 and 98: company. Mu'âwiya appointed him go
  • Page 99 and 100: Hadîja for a while, and added), an
  • Page 101 and 102: PART THREE THE BOOK TEZKIYA-I-AHL-I
  • Page 103 and 104: consider Islam to consist of loving
  • Page 105 and 106: and after attaining such a perfect
  • Page 107 and 108: Sunni Muslims would make anyone the
  • Page 109 and 110: common practice. Later it was forbi
  • Page 111 and 112: had happened, he put his blessed sp
  • Page 113 and 114: “Though it was hadrat Alî’s ri
  • Page 115 and 116: it, thus depriving him of getting u
  • Page 117 and 118: that after him Abdullah bin ’Umar
  • Page 119 and 120: hadrat Fâtimâ, offended, harboure
  • Page 121 and 122: not know that his not voting for ha
  • Page 123 and 124: 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

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    military colleagues in the Holy War

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    Hadrat Alî is a foundation pillar

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    people. Only after these stages did

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    under his command. Or, at least, he

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    from the Messenger of Allah, I was

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    genuine ijtihâd. There is no doubt

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    Zekiyya, declared his imâmat in Me

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    hurt their father, Ya’qûb ‘ala

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    these blessed people as a result of

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    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

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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

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    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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