Allahu ta'ala, pitying all the people on the earth, creates and sends useful things to them. In the next world, He will forgive whomever He chooses of those disobedient believers who are to go to Hell and will bless them with direct access to Paradise. He, alone, is the One who creates every living being, keeps all beings in existence every moment and protects all against fear and horror. Trusting ourselves to the honorable name of Allahu ta'ala, we begin to translate this book.

Infinite thanks be to Allahu ta'ala! Peace and blessings be upon His most beloved Messenger, Muhammad ('alaihi 's-salam)! Beneficent prayers be upon the pure Ahl al-Bayt and upon all the just and devoted companions (as-Sahabat al-kiram) of this exalted Prophet!

Allahu ta'ala has had great mercy upon His human servants and wishes them to live in comfort and peace in the world and to attain eternal felicity in the Hereafter. To this end, He has made the most superior and best of mankind into Prophets and, by revealing holy books to them, has shown the way to peace and happiness. He has declared that attaining happiness requires first believing in Him and His Prophets and then obeying the commandments in His holy books. One who possesses this belief and accepts the commandments is termed a Mumin (believer) and Muslim.

To explain the Existence and Oneness of Allahu ta'ala and the way to believe in Prophets, Islamic scholars wrote many books in almost every language. Among the ones that have been written in a compendious, explicit and comprehensible style so as to remove doubts and misgivings, the Arabic book Ithbat an-nubuwwa is very useful. The great Islamic scholar al-Imam ar- Rabbani Ahmad al-Faruqi (quddisa sirruh) wrote this book when he was eighteen years old. It contains selections made by him and their explanations from the last part of the book Sharh-i Mawaqif. It was first published together with its Urdu translation in Pakistan. Al-Imam ar-Rabbani was born in the city of Sirhind, India, in 971 H. (Hijri) (1564 A.D.) and passed away there in 1034 H. (1625 A.D.)

We humbly pray so that all people, by avoiding the misleading effects of devouring and deceptive articles, will read this book with concern and common sense, and thereby attain comfort and peace in this world and eternal felicity in the Hereafter.

In the text, the translated ayats of the Qur'an al-karim are given as ma'al Sharif (meanings concluded by Mufassirs), which may or may not be the same as what Allahu ta'ala means in the ayat.

Infinite thanks be to Allahu ta'ala, who has sent Prophets to guide people to the way of salvation and who has revealed four of His major Books to them; these Books contain no aberration or abnormality. The Book He has revealed to His Last Prophet, Muhammad 'alaihi 's-salam', is Qur'an al-karim; in which everything necessary for His human servants has been revealed. Unbelievers have been warned of Hell's torment while believers who carry out the requirements of Islam have been given the good news of Paradise. By sending Muhammad 'alaihi 's-salam', Allahu ta'ala has completed the faith (din) of His human servants. He has declared that He will be pleased with those who are in the Islamic religion (ad-Din). For His servants of earlier times, too, He sent Prophets with clear revelations and great miracles. He has declared in the Qur'an al-karim that no Prophet will succeed Muhammad 'alaihi 's-salam'. He has decreed that, as a blind person entrusts himself to those who will lead him or as a helplessly ill person commits himself to the care of compassionate doctors, people must submit themselves to Prophets He has sent so that they will attain benefits beyond the mind's grasp and escape calamities. He has made Muhammad 'alaihi 's-salam' the highest, the most merciful of Prophets, and his Umma the most equitable people. He has made his religion the most perfect of all. He has announced through ayats in His Book that his conduct has no excess or defect, that his grade is very high and that he is the Prophet for all creatures. For His servants, He has sent him as the Last Prophet to communicate the fact that Allahu ta'ala is One and without any likeness, to correct the knowledge and deeds of His servants, and to treat their sick hearts. May abundant prayers and good wishes, from us, be upon him, his household (Al), and companions (as-Sahaba) day and night! They are the stars guiding to the right way and the sources of light illuminating darkness.

Let it be known that this servant, that is, [al-Imam ar-Rabbani Mujaddid al-Alf ath-Thani] Ahmad ibn 'Abd al-Ahad, who is greatly in need of Allahu ta'ala's compassion, the first of them being to protect him, his ancestry, masters and disciples against the troubles of the Rising Day, for which I offer Him my invocations, has seen with regret that the people of our time have become increasingly slack in believing in the necessity of Prophets' coming, in the twenty-five Prophets whose names are given in Qur'an al-karim, and in obeying the religion brought by the Last Prophet. Moreover, some powerful people with authoritative positions in India have been torturing pious Muslims who diligently follow Islam. There have appeared people who mock the blessed name of the Last Prophet and substitute the blessed names given to them by their parents with absurd names. Sacrificing a cow, which is wajib for a Muslim to butcher during 'Id al-Adha, has been prohibited in India. Mosques are either being demolished or turned into museums or stores. Islamic cemeteries are being made into playgrounds or places for rubbish. Disbelievers' churches are being restored in the name of monuments. Their rituals and festivals are being celebrated by Muslims, too. In short, Islam's requirements and Islamic customs are being abhorred or totally abandoned. They are being called "retrogressive." Disbelievers' and atheists' customs, false religions, immoral and shameless acts are being praised. Efforts are being made to spread them. Depraved and squalid books, novels and songs of the Indian disbelievers are being translated into the languages of Muslims and sold. In this way efforts to annihilate Islam and Islam's beautiful ethics, which result in Muslims' iman weakening, are being carried on while unbelievers and rejecters are increasing. Moreover, even men of religion, who must be healers for the disease of disbelief, are falling for this disaster and drifting into calamity.

I have studied the causes for this corruption in Muslim children's belief and have scrutinized the origin of their doubts. I have come to the conclusion that there is only one reason for the slackness in their iman. And the reason is that much time has elapsed since Rasulullah ('alaihi 's-salam), while at the same time some fanatical, short-sighted, religiously nescient politicians and some ignoramuses, who pass themselves off as scientists, talk on religious matters and have their words accepted as true. I have spoken with people who read and believe the articles of such fanatics of science and who therefore describe themselves as enlightened, modern people. I have seen that they err mostly in comprehending the rank of prophethood (nubuwwa). I have heard many of them say, "Prophets endeavored so that people should get on well with one another and form beautiful habits. This has nothing to do with life in the next world. Books of philosophy, too, provide ways of getting on well and forming good habits. Imam Muhammad al- Ghazali divides his book Ihya 'ulum ad-din into four sections. In the first section he explains beautiful habits, which he terms Munjiyyat (things that save). In the other three sections, he writes about salat, fasting and other 'ibadat. This book of his resembles books of philosophy. And this shows that 'ibadat are not Munji (able to save) and that salvation depends upon beautiful habits. Others say, "One who has heard of the Prophet, his ayats and miracles but who disbelieves this information because centuries have passed ever since, is like a person who lives in the mountains or in a desert and has not heard about the Prophet at all. Like the latter, the former may not have iman, either."

In response to them, we say that to perfect people and to cure the diseases in their hearts, Allahu ta'ala pitied them in the eternal past and willed to send Prophets. In order to fulfill these duties of theirs, Prophets must threaten the disobedient and give good news to the obedient. They must inform the former of the torment and the latter of the rewards in the Hereafter. Man desires to attain things that come sweet to him. In order to attain them, he goes astray, sins and harms others. The sending of Prophets was necessary for protecting men from doing evil and for providing them with a peaceful and comfortable life in this and the next worlds. Life in this world is short. Life in the next world is endless. For this reason, attaining happiness in the next world takes precedence. Some ancient philosophers, in order to sell more of the books they had prepared with their own views and imagination, embellished them with ways of beautifying one's morals and doing useful acts, which they had read in heavenly books or heard from those who believed in these books. Concerning Hujjat al-Islam Imam Muhammad Ghazali's (rahmat-Allahi 'alaih) explaining 'ibadat in his book, scholars of fiqh explained how to carry out 'ibadat, but they did not describe their subtle particulars because their purpose was to state the conditions for and manners of performing 'ibadat properly. They did not look to men's souls and hearts. The task of describing devolved on scholars of tasawwuf. Al-Imam al-Ghazali combined the knowledge of religion that provided for the betterment of bodies and outward deeds with the knowledge of tasawwuf, which enables one to attain inner cleanliness. He explained both of them in his book. He named the latter Munjiyyat, that is, teachings that prevent calamity, yet he said that 'ibadat, too, were Munji. The way of making 'ibadat a means of salvation can be learned from books of fiqh. Those teachings of salvation which pertain to the heart cannot be learned from books of fiqh. They can be understood better by reading the explanations from that exalted imam.

We have not seen the medical scientist Calinos or the grammarian 'Amr Sibawaih. How do we know that they were experts in those branches of knowledge? We know what the science of medicine means. We read Calinos's books and hear some of his statements. We learn that he gave medicine to the ill and cured them. Hence we believe that he was a doctor. Likewise, when a person who knows the science of grammar reads Sibawaih's books or hears some words of his, he knows and believes that he was a grammarian. By the same token, if a person knows well what prophethood is and studies Qur'an al-karim and the Hadith ash-Sharif, he will understand thoroughly that Muhammad ('alaihi 's-salam) was in the highest grade of prophethood. As one's belief in the above-mentioned scholars would never be upset, so the slanders and vilifications of the ignorant and deviated will never undermine one's iman in Muhammad ('alaihi 's-salam), since all the sayings and actions of Muhammad ('alaihi 's-salam) guide people to perfection, make their beliefs and actions correct and useful, and illuminate their hearts so as to cure them of diseases and purify them of bad habits. And this is what prophethood (nubuwwa) means.

One who lives in mountains or in a desert [or a communist country] and has not heard of Prophets is called shahiq al-jabal. It is impossible for such people to believe in prophethood or that Prophets were sent. It is as if no Prophet has come for them. They are excusable. [After their accounts are settled following death, they, like animals, will be eternally annihilated without entering Paradise or Hell. The same is the case for disbelievers' non-adolescent children.] They are not commanded to believe in Prophets. Concerning them, Surat al-Isra declares: "We do not torment unless We send a Prophet before!"

With the intention of removing the doubts and suspicions of those who acquired their religious knowledge from the books of religiously ignorant people and from the venomous pens of the enemies of the religion, I have thought of writing what I know. In fact, I have deemed this a task, a debt which I owe to humanity. By writing this book, I have tried to explain what prophethood means, to verify that Muhammad ('alaihi 's-salam) was in full possession of prophethood, to eliminate the doubts of the unbelievers concerning this fact, and to display the wickedness and harms of a few fanatics of science who attempt to suppress this fact with their own thoughts and opinions. Citing documents from the books of Islamic scholars and adding my humble thoughts, I have tried to rebut their thoughts. The book consists of an introduction and two articles. And the introduction is divided into two topics. Trusting myself to Allahu ta'ala, I begin writing.

Hijri Kamari 990 Miladi 1582

AHMAD IBN
'ABD AL-AHAD
AS-SIRHINDI

It is written at the end of the book Sharh-i Mawaqif by Sayyid Sharif al-Jurjani that, according to the scholars of Kalam, a person to whom Allahu ta'ala says, "I have sent thee to the people in such and such a country or to the whole of mankind," or "Reveal [My will] to my servants!" or gives a similar command is called a "nabi" or "payghambar" (Messenger or Prophet). Being a Prophet does not require having certain conditions like riyada or mujahada or having been born with qualities suitable for prophethood. Allahu ta'ala can bestow this gift upon anyone He chooses. He knows everything and does what is best. He does whatever He wills to do. He is the Almighty. According to scholars of Kalam, it is not necessary for a Prophet to display a mujiza (miracle), either. It was said that he had to display miracles so that people would know that he was a Prophet, but this still is not a condition for him to be a Prophet. According to ancient Greek philosophers, to be a Prophet requires three conditions: firstly, to reveal the ghaib (unknown, mystery), that is, to explain past and future events when required; secondly, to do extraordinary things, that is, things that are mentally and scientifically impossible; thirdly, to see an angel in object and body and to hear Allahu ta'ala's wahy from the angel.

Neither for us nor for them [philosophers], is it necessary for a Prophet to know all of the unknown. And knowing some of it is not peculiar only to Prophets. It is admitted also by philosophers that those who undergo riyada, that is, those who isolate themselves in a room and eat only enough so as not to die, some sick people who have lost consciousness, and some people while asleep disclose some mysteries. In this respect such people are not different from Prophets. Perhaps, what philosophers call the "ghaib" are the extraordinary and unusual things which are rarely seen. However, these are not the real unknown. Knowing them or reporting them once or twice does not mean to transcend the ordinary. This point keeps Prophets and others distinct. Scholars of Kalam also report that Prophets will know the real mysteries revealed to them by Allahu ta'ala, but they say that knowing mysteries is not a requirement for being a Prophet. Also, the aforesaid grounds which philosophers put forward with respect to knowing the unknown are not correct. They are incompatible with Islam's fundamentals. Furthermore, knowing the unknown on such grounds is quite a different subject. They are extraordinary wonders. There is no use in particularly dwelling on this.

Extraordinary events, such as, affecting objects and substances as one wishes; effecting the wind, earthquakes and fires when one likes or a ship's sinking; a man's dying or a tyrant's going to his doom upon one's wish are the human soul's influence on matter. In fact, Allahu ta'ala, alone, is the One who affects matter. Allahu ta'ala creates this effect on whomever He wills, whenever He wills. For this reason, it cannot be said that extraordinary things or wonders are peculiar to Prophets only. This is admitted by philosophers, too. Therefore, how could this ever be the distinction between Prophets and others?

Although ancient Greek philosophers said that wonders could also happen through non-prophets, they did not accept the frequency or the degree of wonders reaching the capacity of ijaz (miracle). They said that because such extraordinary things happen through Prophets a Prophet is distinguishable from others.

Philosophers' stating that an angel manifesting itself to Prophets and revealing Allahu ta'ala's wahy as a condition for prophethood contradicts their own philosophy. Their saying such things are intended to mislead holders of iman, for, according to them, angels are immaterial and speechless. To produce sounds requires being material, they say. Sound is produced through waves of air. We can say that these conditions put forward by philosophers might come to mean that angels can show themselves and talk by taking material forms.

To us, a mujiza is the thing that proved the truthfulness of a person who said he was a Prophet. There were conditions for a mujiza:

1- Allahu ta'ala made it in the absence of ordinary means, and in this way He would help His Prophet be confirmed.

2- It had to be extraordinary. Ordinary things, such as the sun's rising in the East every day or flowers blooming in the spring, could not be mujizas.

3- Others had to be incapable of doing it.

4- It had to happen whenever the person who announced his prophethood wished it to.

5- It had to agree with his wish. For example, if he said that he would enliven a certain dead person and if some other marvel took place, for example, if a mountain was broken into two, it would not be a mujiza.

6- The mujiza happening upon his wish should not belie him. For example, while he was miraculously talking with a certain beast, if the beast said, "This man is a liar," it would not be a mujiza.

7- The mujiza should not happen before he said he was a Prophet. Wonders that happened before [the announcement of his prophethood], such as 'Isa's (Jesus) "alaihi 's-salam" talking when he was in a cradle, his being handed dates when he asked for dates from a withered-up tree, and in Muhammad's ('alaihi 's-salam) childhood, the cleavage of his chest and his heart being cleansed by washing, there being a cloud over his head continuously and his being greeted by trees and stones were not mujizas, but karamas. They are called irhasat (preparatory signs of a Prophet). They emphasized prophethood. It is possible for such karamas to happen through Awliya as well. Before Prophets were informed of their prophethood, their status was not lower than that of the Awliya'. Karamas were seen from them. A mujiza could happen immediately after a Prophet was informed of his prophethood. For example, if he had said that such and such an event would take place a month later, the event would become a mujiza when it took place. But it would not be necessary to believe in his prophethood before it took place.

A mujiza 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 mujiza. 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 mujizas foretold by every Prophet. But, it is not necessary for those who hear about them to know that they are mujizas. So is the case with a wali's karama being the mujiza 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 mawaqif by Sayyid Sharif al-Jurjani.

According to most 'ulama', though open tahaddee (challenge), that is, saying, "Go ahead and do the same! But you can't!" is not a condition for a mujiza, the meaning of a mujiza contains tahaddee. Because a tahaddee is not a matter of question in the reports made about the states of the Rising Day and future events, these are not mujizas against disbelievers. believers believe that these reports are mujizas. The karamas of Awliya' are not mujizas because they do not claim prophethood and because there is no tahaddee in them. The fact that such non- challenging wonders do not prove the truthfulness of a person claiming prophethood does not necessarily show that mujizas do not prove it. On the contrary, this is what is expected from a mujiza.

Question: "Mujizas prove the truthfulness of the person claiming prophethood because they are wonders. Does a mujiza have a special effect on proving [prophethood]?"

Answer: Such is not the actual case. A mujiza's proving the validity of a claim of prophethood is due to the fact that others cannot do it, which means a mujiza has a special effect. In fact, this is the real proof.

Question: "In Sharh-i Mawaqif, Sayyid Sharif al-Jurjani 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 seeing a mujiza, the intellect believes that a Prophet has told the truth.' This passage from al-Jurjani says that a mujiza 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 above passage says that the intellect studies the mujiza that proves the truthfulness of a Prophet. It does not say whether or not the intellect has an effect on the mujiza'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-Jurjani's statement was made while explaining a narrated (naqli) mujiza, for which such a statement is most appropriate. A mujiza's denoting a Prophet's truthfulness is not a belief resulting out of hearing, either. It is a natural indication. That is, when a mujiza is seen, Allahu ta'ala creates in the person who sees it the knowledge that the person announcing his prophethood is telling the truth. Such is Allahu ta'ala's divine law. This is so because, though it is possible for a liar to display a mujiza, 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 mujiza to happen from a liar, but it is not the divine law of Allahu ta'ala. That is, it has never been seen. ( Intellect admits a liar's displaying mujizas and says, "Since Allahu ta'ala 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 Allahu ta'ala. For example, killing or reviving by the ad-Dajjal, 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 Ibrahim ('alaihi 's-salam) does not change Allahu ta'ala'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.) This is exemplified as follows: A man claimed to be a ruler's messenger and said, "If you don't believe me, take my letter to the ruler." The letter read: "If it is true that I am your messenger, get down from your throne and sit on the floor!" They took the letter to the ruler, who read it and did as it was written. Those who saw this believed definitely that he told the truth. This belief is unlike the case of "likening the unknown to the witnessed," that is, understanding [the existence of] something not seen by seeing something else. For, a mujiza definitely proves truthfulness. According to the Mutazila, it is not possible for a liar to display a mujiza.

Magic and similar things are the occurrence of certain events by doing the things that are their causes, or, sometimes, they are illusions which figure up in one's imagination though they do not really exist. They are not wonders.

Man is aware of nothing at the time of his creation. The creation around him, however, is so vast that only Allahu ta'ala knows its extent. This is reported in the thirty-first ayat of Surat al-Muddathir. A child begins to perceive classes of beings through its sense organs. Each class of beings is termed an 'alam. The sense organ created first in man is the tactile organ; with the ability of touch, man perceives cold, hot, wet, dry, soft, hard and the like. The tactile organ cannot perceive colors or sounds, and these are thought to be nonexistent. Then his organ of sight is created, and with it colors and shapes are perceived. The world perceived by this organ has more variety and more numerous beings than the tactile world. Next his organ of hearing functions. With this sense organ sounds and tunes are perceived. Afterwards, his ability to taste and then his ability to smell are created. Thus the five senses which reflect the world of perception are completed. Towards the seventh year of life, his power of discretion (tamyiz) is created by which things that cannot be comprehended through the sense organs are realized. This power differentiates things that are perceived by the sense organs from one another. Then his intellect or wisdom is created. What is useful, harmful, good or bad is ascertained by the power of discretion; wisdom distinguishes the necessary, permissible, possible or impossible from one another. Wisdom comprehends things that cannot be grasped by the powers of perception and discretion. Besides wisdom, Allahu ta'ala creates one more power in some of His chosen servants. With this, things that cannot be understood or learnt through wisdom and things that will happen in future are known. This is called the power of prophethood (nubuwwa). Because the power of discretion cannot comprehend the things comprehended by wisdom, it just discounts them. And because wisdom cannot understand the things comprehended by the power of prophethood, it disbelieves and denies them. Denial of what cannot be comprehended is the result of not comprehending, not knowing. Likewise, a person born blind will know nothing of colors or shapes if he does not hear about them. He will not believe in their existence. To reveal to His servants that the power of nubuwwa also exists, Allahu ta'ala created dreams in men similar to this power. In dreams, man might see what will happen in future clearly or in its vision in the alam-i mithal. If a person who does not know what dreams are is told, "When man's consciousness is suspended and thoughts and senses are gone like that of a dead person, he sees unknown things that are beyond mind's grasp," he will deny it. He will even attempt to prove that such a thing is impossible, saying, "Man perceives his surroundings by his sense organs. With these organs out of order, especially when they do not function at all, he will perceive nothing." He will reason rather coarsely. As sense organs cannot comprehend things that are known by wisdom, likewise, wisdom cannot perceive things that are known by the power of prophethood.

Those who doubt the existence of the power of prophethood doubt its possibility or, if its possibility is accepted, its occurrence. Its existence or occurrence shows that it is possible. And its existence is demonstrated by Prophets' giving information beyond the intellect's ability. This information, which cannot be acquired through the intellect, calculation or experimentation, was acquired only from Allahu ta'ala's ilham (inspiration placed upon the heart by Allahu ta'ala or His angels, that is, through the power of prophethood). The power of prophethood has also other peculiarities. Since dreams, which resemble one of its peculiarities, exist in men, we have given it as an example. Its other peculiarities are revealed through dhawq (tasting, sensitivity) to those who strive in the way of tasawwuf. The peculiarity we have given must suffice as a proof to make one believe in prophethood. Imam Muhammad al-Ghazali, too, wrote this peculiarity as a proof for believing in prophethood in his book Al-munqidh min ad-dalal.

According to ancient Greek philosophers, it is useful to believe in prophethood. They said, "To believe in prophethood helps wisdom. Meditating over the existence, power and knowledge of Allah is similar to this. Also, many useful things beyond the intellect's ability are learned from Prophets. Examples of this are the Rising Day, teachings pertaining to the next world, revelation of what things are good and what others are bad, and knowing whether some foods and medicines are harmful or not."

Those who do not believe in prophethood say:

1- "A person sent as a Prophet should have known that the one who said, 'I have sent thee as a Prophet. Communicate my message!' was Allah. And knowing Allah, in its turn, has no way. It may be a genie who uttered these words. All religious people believe in genies.' " Answer: The person who was sent (as a Prophet) proved by mujizas that he was sent as such. Allahu ta'ala is the One who creates the mujiza. Genies cannot perform it. Nor can any other creature.

2- "If the angel who brought wahy to the Prophet was an object, it must have been seen by all those who were present there. You, too, say that it was not seen. If it wasn't an object but a spirit, it would have been impossible for it to speak or to be heard. If your answer is: 'The angel that brought wahy from Allahu ta'ala to the Prophet was an object. Allahu ta'ala willed that it would not be seen, which is within His power,' then we would necessarily not see a mountain in front of us or hear a drum played near us, which is ridiculous."

Answer: The one who brought the wahy was an angel. An angel is a fine, transparent object. It is not Allahu ta'ala's law for colorless and transparent things to be seen. Air is a substance. But because it is transparent and colorless, it is not seen. It would be ridiculous if we said that solid things are not seen. It is possible for a spirit to take a visible shape, to speak and to be heard, which has happened many times.

3- "To believe in a Prophet, it is necessary to understand that he is a Prophet. And this is possible only after long observation. The obligation to confirm him on the spot is nonsensical."

Answer: After seeing a Prophet's wonders and mujizas, it becomes impossible not to acknowledge that he is telling the truth. Those who see or hear about them must acknowledge and believe the fact immediately.

4- "It is a Prophet's task to command useful things and to prohibit harmful things. And this, in its turn, would be unfair for it means enforcement or compulsion upon mankind. You say, 'Allahu ta'ala creates man's actions; man has no role in these actions.' Therefore, it means to compel the human servant to do what he could not do."

Answer: The servant's power has no effect on the creation of his actions, but he may wish their creation and prepare their causes. This is called "kasb" (acquirement). The human servant is encumbered to use his capacity called kasb. It is just that he is commanded to do so.

5- "Doing the command will tire the human servant, and he shall be tormented if otherwise. Both choices are harmful to the servant. Allah is Hakim (All-Wise), He does not do harmful things."

Answer: Our response to this is that all the commandments are useful both in this world and in the Hereafter. Their usefulness surpasses multiple times over the exhaustion they cause. It is unwise to miss so many benefits by trying to avoid so little labor.

6- "If there is no advantage in the recompense for the exhaustion caused by doing the command, it is nonsensical to give the command. If there are benefits in it and if all of them are useful for Allah, this means that He needs His servants, which is contrary to fact. If they are useful to men, it is unreasonable to command something useful and then to punish those who do not do it. In other words, this command means, 'Either do what is useful to yourself or I shall torture you eternally!' "

Answer: The intellect's finding something beautiful, ugly or nonsensical is not always valid. Nor is it correct to say that all the creations of Allahu ta'ala must be useful. We shall prove this later on. Eternal punishment will be given not because something useful is not acquired, but because the servant did not carry out the command of his Owner and Creator. Not doing His command is infidelity, sacrilege and flippancy towards Him.

7- "Even though Allah knows that His servant cannot do it or that he will not want to do something useful for himself, why does He command it? Wouldn't such a command be ugly and harmful to His servant?"

Answer: As we have stated above, even if we were to admit that such a command might be harmful to His servant, attaining great rewards necessitates putting up with insignificant difficulties. According to the Mutazila, one of the seventy-two heretical groups in Islam, there is also some value in proposing [Allahu ta'ala's] commands and prohibitions to a disbeliever. Encouraging him to earn thawab is valuable. Thawabs are blessings resulting from the performance of the commandments by the one who is propositioned. They are not blessings arising from the proposition. [For example,] a person invites someone to dinner though he is certain that he will not come. Thus, he wants to show his generosity and kindness. If he does not invite him, he will not be able to express his intentions. At this point I find it useful to report the statements of Muslim thinkers:

Allahu ta'ala has created men weak and needy. They need clothes, food, lodging, protection against their enemies, and many other things. A person cannot procure his needs by himself. His life is too short for this. Men have to cooperate and live together. One man gives an implement he has made to another, who in return gives him something else he needs. This need for cooperation is expressed as "Man has been created civilized." Living in civilization, that is, in societies, requires justice. Everyone desires to get what he needs. This desire is called shahwa. He becomes indignant with anyone who takes his advantages away. Quarrels, cruelties and torture between them ensue. Society disintegrates. To regulate all kinds of business transactions and to establish justice in a society, many principles have to be known, each of which becomes a law. They must be made known in the most equitable manner. If men cannot come to a mutual agreement in preparing them, chaos starts again. Therefore, they must be prepared by One who is equitable and above mankind. In order for his decisions to be accepted, He has to be powerful, and it must be understood that the decisions came from Him. Mujizas are the means by which this is proven. Those who run after their own pleasures and shahwa and behave arrogantly do not like the rules of Islam. They do not want to obey these rules. They violate others' rights and commit sins. By declaring that those who obey Islam shall be given thawab and those who do not obey them shall be tormented, the system of Islam becomes stronger. Therefore, the One who has ordained these rules and who will inflict the punishment must be known. For this end, worship ('ibada) has been commanded. By worshipping every day, He is remembered. Worship begins with confirming, believing in His existence, His Prophet and the blessings and torments in the next world.

Three things arise from believing in them and performing 'ibadat: Firstly, one becomes safe against following one's lust; the heart and soul get purified, and one does not get angry any more; lust and anger are hindrances against remembering the Creator. Secondly, one enjoys different information and pleasures that are unrelated with those obtained through the sense organs or through experiments with the matter. Thirdly, as it is meditated upon that the good shall be given blessings and the evil- doers shall be tormented, justice gets established among men. These statements of Muslim thinkers are similar to the statement of Mutazilas: "It is reasonable that proposals are useful."

8- "If the performance of the duty enjoined by Allah was predestined in the eternal past, such an injunction would be unbecoming, nonsensical and unreasonable. It would be a useless injunction to propose a duty which is absolutely inevitable. On the other hand, it would be torture to enjoin the performance of a duty which has not been predestined in the eternal past. It would mean to imply, 'Do the impossible!' "

Answer: Since man has the power to carry out the duty, it would not be torture to command it. All Allahu ta'ala's commandments are within man's ability. Our answer to this question concerning the commandments will be the same as the answer given to the question asked about Allahu ta'ala's creating. That is, it cannot be said that Allahu ta'ala has to create something which has been predestined in the eternal past. Nor can it be said that He is incapable of creating something which has not been predestined.

9- "Injunctions that are difficult for the body will deter man from considering and realizing Allah's existence. And it will not leave time for doing many other things."

Answer: The benefits in the injunctions induce meditation and an understanding of Allahu ta'ala's existence and regulation of life. We have explained this in detail in the answer to the seventh quotation above. (It is essential in iman to accept the commandments, that is, to believe that it is necessary to do the commands and to abstain from the prohibitions. One who believes most of the commandments but disbelieves only one of them and does not want to obey it will have disbelieved Muhammad ('alaihi 's-salam). He will become an unbeliever. Being a Muslim requires believing in all the commandments. If a Muslim, though he believes the commandments, disobeys them, e.g. does not perform salat out of laziness, or, following his bad friend or nafs, has alcoholic drinks, or, in case of a woman or girl, goes out with her arms and /or head uncovered, he or she does not lose their iman or become an unbeliever. A person of this sort is a sinful, disobedient Muslim. If he does not want to obey even one of the commandments, that is, if he disapproves it, does not esteem it as a duty or slights it, he loses his iman and becomes a murtad (renegade). Such statements as, "What if I do not perform salat and go out with a bare head? Living and doing favors to people have precedence over salat" mean to approve some of the commandments and disapprove others. Every Muslim must pay attention to this subtle point, and those who disobey the commandments must be vigilant lest they should lose their iman. Neglecting the commandments is different from wishing not to obey them. These two should not be confused!)

10- "The intellect does the thing it finds useful and does not do the thing it thinks harmful. When it cannot understand whether something is useful or harmful, it does it when there is need to do it. In view of this function of the intellect, sending Prophets is unnecessary."

Answer: There are many things which are misunderstood or which cannot be understood by the intellect, and they have to be taught by Prophets. A Prophet is like a specialized doctor. He knows the effects of medicines well. Effects of some medicines might be found by laymen through the intellect after long experiences, but men of intellect might face risks and harms before learning them, and it would require a great deal of time and work. They would have no time left for using their intellect in doing other necessary jobs. By giving the doctor a little recompense, however, they attain the benefits of medicines and rid themselves of their illnesses. To say that Prophets are unnecessary is like saying that doctors are unnecessary. Since the commandments taught by a Prophet are wahy revealed by Allahu ta'ala, they are all true and beneficial. The doctor's knowledge, although being the result of thought and experience, cannot be said to be wholly true.

11- "The mujiza's existence is not admissible. Since it is a wonder outside of normal events, it is not something which the intellect can accept. For this reason, prophethood is not something reasonable, either."

Answer: Creation of earths and heavens from nothing has much more wonder in it than a mujiza does. If it is impossible for certain things to happen outside of the laws of nature, this does not mean that wonders cannot happen outside of these laws. Wonders have happened through Prophets and Awliya' for centuries. A man of intellect cannot deny these events. A mujiza is intended to demonstrate that a Prophet has told the truth. It has to be a wonder; something done within the laws of nature cannot be a mujiza.

12- "A mujiza cannot prove that a Prophet is telling the truth. It is not certain whether a mujiza is created by Allah or made by a Prophet himself. Magic is a wonder, too. You also believe in magic and incantation."

Answer: The intellect putting forward various possibilities, i.e. hypothesis and theories, does not refute the knowledge acquired by the sense organs or experimentation. The occurrence of a certain thing does not prevent us from thinking of its nonexistence. Allahu ta'ala, alone, is the One who effects everything's coming into existence, as explained above. In other words, a mujiza is created by Allahu ta'ala, not by a Prophet. Even though everybody cannot perform magic and incantation, they do not resemble the wonders of [a Prophet's] splitting the sea, bringing a dead person back to life, restoring sight to a blind person, or curing a person whose illness has become hopeless from the medical point of view. Therefore, they are not confused with mujizas, which are wonders.

13- "Occurrence of a mujiza is known either by seeing or by hearing reports which are tawatur.(Tawatur is the state of being widespread or being reported by most people, which is a document for authenticity and makes denial impossible.) A report cannot be considered factual even if it is tawatur. Therefore, those who have not seen a mujiza will not know of a Prophet, for there may be liars among those who report it as tawatur: that is, commonly known.

Answer: In most worldly affairs, reports that are communicated through tawatur are believed. For example, such facts as there being a city named Delhi, that the earth is larger than the moon and smaller than the sun, that Muhammad the Conqueror conquered Istanbul from the Byzantine Greeks are believed by hearing them from others.

14- "We have studied religions. We have found things that are contradictory to reason and science. Thus, we have concluded that they have not been revealed by Allah. Examples of these are the permission given to cause pain to an animal for the purpose of eating; fasting at certain times; the prohibition of eating and drinking some delicious foods and drinks; the commandment imposing troublesome journeys for the purpose of visiting a certain place; performing sa'y and tawaf like insane people or children; throwing pebbles without any certain target; kissing a valueless stone; the prohibition of looking at an independent but ugly woman, and the permission to look at pretty jariyas."

Answer: Even if the intellect could distinguish good from bad and if we were to admit that Allahu ta'ala must command His human servants to do useful things, it is obvious that the intellect could not have the ability to grasp the benefit of the things mentioned in this question. This inability of the intellect does not show the absence of their value. Allahu ta'ala has given these commandments because He knows their worth. As we have explained before, there are many things which cannot be comprehended by the intellect but which are comprehended by the power of prophethood. We shall explain this with more detail at the beginning of the second article.

Works and events carry many benefits that are beyond the comprehension of the intellect, so that it sometimes even denies these benefits. We shall deal with the evidences proving the existence of these benefits. Some medicines kill some people when they are given in small doses, while they do not harm others even when they are given in much bigger amounts. (Examples of these are given in the book Endless Bliss; refer to 'idiosyncrasy' and 'allergy'.) Many people do not believe this, though it is a fact established by experience. They even attempt to prove the contrary. So did the ancient Greek philosophers and worshippers of matter, who disbelieved in the existence of Prophets and put forward some reasons for their disbelief. Supposing the information about Allahu ta'ala, Prophets, genies, angels, Paradise and Hell to be like the things that can be comprehended by their intellect, they denied their own suppositions. If you attempt to describe dreaming to a person who has never dreamt and add, "Man sometimes gets into a state in which all his senses, reason and thoughts are suspended; in this state he sees things the intellect cannot grasp," he will not believe it; he will say that it is impossible. If he is told, "There is a small thing in this world which, when put in a city, will consume the whole city. Then it will consume itself," he will answer that it is impossible. However, these words describe fire. Those who disbelieve the heavenly religions and life in the Hereafter resemble him. They believe and take the necessary precautions when a scientist of doubtful trustworthiness says, out of supposition and suspicion, that a catastrophe is impending, but they do not believe the dangers in this and the next worlds as foretold by Prophets, whose truthfulness is well-known and who have displayed many mujizas. They do not take any measures in order to escape very bitter and eternal torment. They liken 'ibadat, the value of which is clarified by Prophets, to childish plays and insane actions.

Question: "Useful things reported by philosophers, materialists and doctors are believed because they have been discovered by experience. 'Ibadat are not believed in because their usefulness has not been experienced."

Answer: Scientists' experimentations are believed when they are heard of. Things reported and experienced by Awliya' are communicated in the same manner. Also, the benefits of most things enjoined by Islam have been seen and experienced.(Furthermore, some medicinal preparations which have been found useful by scientists and doctors by means of experimentation and bought eagerly for considerable sums of money by everybody are frequently found out to be harmful afterwards. Lists of such preparations, each concluded with a sentence banning their sale, are regularly dispatched by health authorities to drugstores. Factories manufacturing such drugs are closed down by governments. It has become a usual subject for daily newspapers that some much-sought-after medicines have proven to be harmful afterwards. It has appeared again in daily newspapers repeatedly in recent years that hundreds of popular medicines that are called antibiotics cause heart disease and cancer and that some detergents are harmful to health.)

Even if the advantages within the rules of Islam were not revealed by experimentation, it would still be reasonable to believe in them and to fulfill their requirements. Let us say that a physician's wise son, who does not know anything about drugs, becomes ill. He has heard from many people and has even read in newspapers about his father's achievements and knows that his father loves him very much. His father gives him some medicine and says that if he takes it he will recover immediately, for the has tried it many times. But when he sees that the medicine will be injected and hurt him, would it be reasonable for him to react to his father by saying, "I have never tried this way." Who in the world would approve such an answer?

Question: "How can it be known that the Prophet loves his umma as much as a father loves his son and that his commands and prohibitions are useful?"

Answer: How can a father's love for his son be known? This love itself is not something visible or tactual. It can be known only from his behavior, attitude and words towards his son. If a wise and fair person pays due attention to Rasulullah's (sall-Allahu 'alaihi wa sallam) utterances and studies the reports describing his efforts to guide men to the right course, his strictness in protecting everybody's rights, and his magnanimous and compassionate efforts for the establishment of beautiful morals, he will clearly see that his love for his umma is much more than that of a father for his son. A person who realizes his astounding accomplishments, the astonishing reports in Qur'an al-karim, which were revealed through his tongue, and his utterances foretelling the bewildering events that will happen at the end of the world, will certainly see that he attained high grades above the intellect's capacity and comprehended facts beyond the intellect's limit of comprehension and realization. Thus, it will be apparent to him that his words are all true. A reasonable person who learns and meditates over the knowledge revealed in Qur'an al-karim and who studies his life will see this fact clearly. Imam Muhammad al-Ghazali (rahmat-Allahi 'alaih) said, "A person who doubts whether or not someone is a Prophet should either see his life or study objectively the reports about his life. A person who knows the science of medicine or fiqh acquires information about a scholar of medicine or fiqh by studying the reports about his life. For example, knowing whether or not al-Imam ash-Shafi'i (rahmat- Allahi 'alaih) was a scholar of fiqh or whether or not Calinos was a physician requires learning the concerned branches of knowledge well and then studying their books in these branches. Likewise, a person who acquires knowledge of prophethood and then studies Qur'an al-karim and the Hadith ash-Sharif will completely understand that Muhammad ('alaihi 's-salam) is the Prophet and occupies the highest degree of prophethood. And if he learns of the effectiveness of his words in purifying the heart and then obeys his revelations, by which his own heart begins to see the truth, his belief in his prophethood will become absolutely certain (yaqin). He will gain continuous realization of the truth in the hadiths, 'If a person lives up to his knowledge, Allahu ta'ala teaches him what he does not know'; 'He who helps a cruel person will suffer harm from him,' and, 'The person who only thinks of attaining Allahu ta'ala's love every morning will be given his wishes for this world and the Hereafter by Allahu ta'ala.' Thus his knowledge and iman will be strengthened. For the iman to become dhawqi, that is, to improve it into a state wherein one feels as if one sees the reality, requires endeavoring in a path of tasawwuf.

The scholars of Islam have proven by various methods that Muhammad ('alaihi 's-salam) is Allahu ta'ala's Prophet. We will explain some of them:

Muhammad ('alaihi 's-salam) proclaimed that he was the Prophet and displayed mujizas to prove his word. This fact has been transmitted up to the present time with tawatur, that is, unanimity. The greatest mujiza is Qur'an al-karim.

Qur'an al-karim is mujiz, that is, no one can produce its equivalent. He challenged: "Go ahead and say the like!" Famous poets of Arabia did their best, but could not say the like. The 34th ayat of Surat at-Tur declared: "Then, say the like of it!" The 13th ayat of Surat al-Hud declared: "Tell them: 'Now you try and say ten suras like the suras of the Qur'an, which you suppose I said by myself!' " The 23rd ayat of Surat al-Baqara declared: "If you have any doubts about [what We have stated in] the Qur'an, which We have revealed to Our servant [Muhammad ('alaihi 's-salam)], you, too, try and say one sura like it! For doing this, ask for help from all those you trust. You will not be able to say one sura like it!" In those days, the Arabs had a special interest in poetry. There were many poets among them. They organized poetry contests and were proud of the winners. They all cooperated to compose a short sura that would resemble those of Qur'an al-karim. They strove hard. Before taking these poems to Muhammad ('alaihi 's-salam), they compared them with a sura in Qur'an al-karim. Because they could see the eloquence in the sura, they were ashamed of their own poetry and could not take them to Rasulullah ('alaihi 's- salam). Nonetheless, they could not find a solution other than giving up opposition through knowledge and taking up coercive measures. They drew swords and attacked Muslims. They decided to kill Rasulullah ('alaihi 's-salam). They attempted to fulfill the plot they had prepared to this end, but, as everybody reads in history, they suffered an ignominious defeat. If after being challenged so defiantly by Muhammad ('alaihi 's-salam) and after striving collectively they had been able to say something as laconic and as eloquent as one of the suras, they would have read it to him and made a clamor. That inordinate action of theirs would have become a general topic of conversation and would have been recorded in history. It would have become as famous as an orator's being killed on a platform. Their failure openly shows that Qur'an al-karim is mujiz and that it is not human words.

Question: "Poets outside of Mecca might not have heard of the ayats declaring: 'You, too, try and say the like of it,' or a similar challenge of Muhammad ('alaihi 's-salam). Or, perhaps, they kept themselves aloof in return for some advantage or for the realization of some other agreement or goal we do not know of. For example, they might have fallen for a promise of being given some privileges in the state he was going to establish. Or, at the outset they paid little heed to his proclamations and did not deign to answer him; but later, seeing that he was gaining power and his followers were increasing in number, they did not dare to answer him. Or, competent poets might have had problems in earning their livelihood and they therefore found no time to answer him. It is also probable that due answers were given, but their success was forgotten or could not be passed on to later generations for some reasons. For example, after increasing in number, getting stronger and spreading over three continents, Muslims might have annihilated the reports of such accomplishments. Or, such reports might have been lost, being forgotten in the long course of time."

Answer: Answers to these various doubts have been given briefly in the previous article. I have stated that if the things created by Allahu ta'ala within His laws [of causation], that is, some of the teachings acquired through the sense organs and by experience, are contrary to reason, this does not prevent them from being taught. I have said that the teachings acquired through the sense organs are so. Now we will give answers to each of the above-quoted doubts separately. First of all, it must be concluded that the person who said he was a Prophet spoke the truth if he displayed a mujiza demonstrating his prophethood and challenged others to do the same and no one could stand against him. That is, it is necessary to believe him. Anything said later against him is nonsensical, invalid and worthless. It is also inappropriate to say that they did not respond to him since they had slighted him at the outset and feared afterwards. Because it would have been a great honor and a dignifying act of superiority acceptable to everybody to counter someone's challenge and excellent work; everyone would have praised, loved and followed such a person. Who on earth would not have liked it? If a person who could do it had not wanted to do it, this would have shown that his opponent was right and truthful. As for the third doubt, it is known well that a person who has competence needs not only to answer him but also to demonstrate it; it is only by demonstration that the purpose will be attained. Existence of conditions limiting some people at some place and at some time does not necessarily show that the same conditions always existed everywhere. In fact, this is openly witnessed. It is impossible for a written answer to remain secret. Therefore, the doubts stated in the question are groundless.

Islamic authorities gave different explanations concerning the ijaz of Qur'an al-karim. Many said that the poetry in Qur'an al-karim was very astonishing (gharib) and its style was very wonderful ('ajib); it was mujiz because its poetry and style did not resemble those of the poets of Arabia. It is also the case with the prose in the beginning and closing sections as well as in the narrations in the suras. The openings between the ayats are like the saj's in them.(Saj' means the continuous cooing of the dove. In prose, it means the rhyming that occurs at the end of sentences.) These literary elements existing in Qur'an al-karim are unlike those in the Arab poets' utterances, who could not use them as exhibited in Qur'an al-karim. A person who knows Arabic well sees its ijaz clearly. Qadi Baqillani (Abu Bakr Baqillani, died in 400 A.H.) said that its ijaz stemmed both from its lofty eloquence and from its astounding poetry. In other words, its poetry is quite unusual. Some said that its ijaz originated from its giving information about the unknown. For example, the third ayat of Surat ar-Rum, "Though they have won, they shall be defeated in ten years," foretold that the Byzantine emperor Heracles (Heracles died in 20 A.H.) would defeat the army of the Iranian Shah Husraw Perwiz within ten years. And it happened as it was foretold. According to some 'ulama', the ijaz of Qur'an al- karim is in its possessing no contradictions or inconsistency, though it is very long and repetitive. It is for this reason that the 81st ayat of Surat an-Nisa declares in brief: "Were this Qur'an al-karim the word of someone other than Allahu ta'ala, it would contain many incongruities." According to some others, the ijaz of Qur'an al-karim lies in its meaning. Before our Prophet ('alaihi 's-salam), the Arabs could compose statements similar to those of Qur'an al-karim, but Allahu ta'ala prevented them from writing like Qur'an al-karim. How He prevented them has been explained in various ways. Abu Ishaq Ibrahim al- Isfaraini (Ibrahim Nishaburi passed away in 400 After Hijra.), a master among the Ahl as-Sunnat, and Abu Ishaq Nizam al-Basri of the Mutazila say that the fear of losing worldly advantages prevented them. [The author of the book Husniyya] Ali Murtada, a Shiite scholar, says that Allahu ta'ala made them forget their knowledge which would have enabled them to compete with Qur'an al-karim.

Those who do not accept that Qur'an al-karim is mujiz say, "Ijaz must be obvious. The fact that there are various explanations of ijaz shows that its meaning is not known for certain. In answer to this, scholars have said that the explanations in some respects does not show that the whole Qur'an al-karim is not a mujiz. Eloquence of Qur'an al-karim, its unequalled poetry, the information describing the unknown and the wisdom it contains about knowledge and practices and many other elements of ijaz, like those mentioned above, are quite manifest. Differing explanations, which originate from the differences in men's views and understandings, should not indicate that it is not mujiz. If one of the qualities we have mentioned above is not found by someone to be a cause for it being mujiz, this should not come to mean that all of them are not causes for it being mujiz. Many a poet can produce extremely eloquent prose and verse, but cannot do it at another given time. That is, achieving it once does not mean that one can do it every time. A group does not necessarily have to have the properties of each of the units within it. This answer implies that Qur'an al-karim is mujiz as a whole but its short suras may not be mujiz. But this is not true; as we have previously explained, its shortest sura is also mujiz. It might be said that the answer means that the whole Qur'an al-karim is mujiz in every respect but its suras are mujiz only in some respects. However, this would not be the answer to the question above. The question demands a clear explanation of the cause of the ijaz. So, such interpretation of the answer would not uncover the cause of the ijaz.

Their second antithesis states: "The Sahaba were in doubt about some parts of Qur'an al- karim. 'Abdullah ibn Masud [radi-Allahu 'anh] said that surat al-Fatiha and the suras of Mu'awwizatain ( The two suras beginning with "Qul-a'udhu.") did not belong in the Qur'an. However, these three suras are the most renowned suras of the Qur'an. If the eloquence in them were in a degree of ijaz, they would not so manifestly resemble texts other than that of the Qur'an, and no one would doubt that they belonged to the Qur'an."

Answer: The Sahabat al-kiram's doubt about some suras' belonging to Qur'an al-karim was not because of their eloquence or ijaz; it was because each of these suras was only reported by one person. According to the principles of usul al-hadith, information transmitted by one reporter is not certain, but doubtful. Something transmitted by tawatur becomes certain information. Qur'an al-karim was corroborated entirely by tawatur, that is, with unanimity. For this reason, it is known with certainty that Qur'an al-karim is the Word of Allahu ta'ala. It is known with certainty also that those suras transmitted by only one reporter were revealed by Allahu ta'ala to Muhammad ('alaihi 's-salam) and had eloquence within a degree of ijaz. However, there was disagreement as to whether or not they belonged to Qur'an al-karim, which brings no harm against our cause.

Their third antithesis states: "While Qur'an al-karim was being compiled [after Rasulullah (sall-Allahu 'alaihi wa sallam) passed away and while Hadrat Abu Bakr as-Siddiq (radi- Allahu 'anh) was the caliph], if a person not known well reported an ayat, he would be required either to take an oath or to bring two witnesses since his integrity was uncertain; therefore, only after it was understood that it belonged to Qur'an al-karim, would it be included in Qur'an al-karim. If the eloquence in an ayat were in a degree of ijaz, it would be concluded from its eloquence that it was an ayat and this would confirm the integrity of the person who reported it; an oath or two witnesses would not be needed."

Answer: These conditions were put in order to determine the places of the ayats in Qur'an al-karim and to know if an ayat preceded or followed others. They were not intended to indicate whether or not they belonged to Qur'an al-karim. Rasulullah (sall-Allahu 'alaihi wa sallam) used to recite Qur'an al-karim and listen to those who recited it. It was definitely known that each ayat revealed was from Qur'an al-karim. An oath or witnesses were required for ascertaining the sequence of ayats. Furthermore, their eloquence being in a degree of ijaz showed that they were ayats. If the eloquence of one or two ayats are not in a degree of ijaz, it is not important. Since the shortest sura contains three ayats, all the suras of Qur'an al-karim are mujiz.

Their fourth antithesis states: "Every branch of art has a boundary, a limit. It cannot be exceeded. There always exists a master surpassing his colleagues in his art. So Muhammad (alaihi 's-salam) might have been the most eloquent of the poets of his time. He might have uttered things that could not be expressed by the poets of his time. If this were supposed to be mujiz, anything that were done by a pre-eminent master of any branch at any time but which could not be done by his colleagues, would necessarily be said to be mujiz, which, in its turn, would be an absurd statement."

Answer: Mujiz means that which happens at one time and bears a great value because it cannot be done by most people of that time and which has been done at the highest level by those who have been able to do it and which it is unanimously admitted will not be surpassed by human power and which could be surpassed, if ever, only by a person who is believed to manage it by Allahu ta'ala's Will. Something without these qualities cannot be called a mujiza. Magic was known as such during the time of the Prophet Musa "Moses" ('alaihi 's-salam); in those days, those who practiced sorcery knew that the highest degree of magic was to conjure up unreal, nonexistent things or illusions in [others'] imagination as if they were existent. When they saw that the rod of Musa ('alaihi 's-salam) became a large serpent and ate the snakes which were of their own witchery, they saw that it was beyond the boundaries of magic and above human power. Thus they believed [in the prophethood of] Musa ('alaihi 's-salam). Pharaoh, being unaware of this reality, had the wrong impression that Musa ('alaihi 's-salam) was the leader of the wizards and taught them magic. The same was the case with medicine during the time of 'Isa ('alaihi 's-salam); it was at a very advanced level. Doctors took pride in their achievements. Famous specialists said that their medical knowledge would not suffice to revivify the dead or to open the eyes of congenital blind people. They believed that such people could be cured only by Allahu ta'ala. During the time of Muhammad ('alaihi 's-salam) the arts of poetry and eloquence had reached the highest levels. Poets boasted to one another about the eloquence in their poetry. In fact, the seven odes with the best prosody won the admiration of poets and were hung on the door of the Kaba. No one could write the like of them. This is written in detail in history books. When Rasulullah (sall-Allahu 'alaihi wa sallam) brought Qur'an al-karim, conflicts arose among the people. Some denied the fact that it was the Word of Allahu ta'ala and died as unbelievers. Some poets, seeing the ijaz in Qur'an al-karim's eloquence, realized that it was the Word of Allah and became Muslims. Some others had to follow their example and became Muslims unwillingly, and they were called munafiqs (hypocrites). Some attempted to defy the truth by giving some vague responses; they only brought derision upon themselves in the eyes of those who reasoned. For example, as a rejoinder to the ayat, "Wazzariyat-i zar'an," they said, "Fal-hasilat-i hasdan wattahinat-i tahnan wattabikhat-i tabkhan fal-akilat-i aklan." ( They themselves did not like this, so they could not read it in the presence of Muhammad ('alaihi 's-salam). And the remaining people took to fighting. In a vengeful effort to kill Muhammad ('alaihi 's-salam), they risked their properties, lives, wives and children. Thus it was understood with certainty that Qur'an al-karim was revealed by Allahu ta'ala. ( As it is seen in the previous passage, a mujiza is created by Allahu ta'ala. Everything is created by Allahu ta'ala. There is no creator other than Allahu ta'ala. Only, in order for there to be order in the world and in worldly affairs, He has made the creation of everything dependent upon some causes. A person who wishes something to be created applies the cause related to that thing. Most causes are things that can be found by thinking, experience or calculation. When the cause of something is applied, Allahu ta'ala creates it if He wills to. The case is not so with a mujiza or karama. Allahu ta'ala creates these in an extraordinary way, without causes. Holding fast to the causes means to follow His law of causation. When He creates something without causes, He suspends His law and creates it extraordinarily. A mujiza happens only through Prophets. It does not happen through other people. Saying, "He performed a miracle," or "He was saved miraculously", which are said to praise someone, is the same as saying that the person in question is a Prophet. In this matter, not the intention but the expression should be considered. It causes disbelief to ascribe prophethood to someone. He who does so loses his iman. So is the case with calling anyone other than Allahu ta'ala "Creator" or saying that somebody has created such and such a thing. Muslims must avoid uttering such dangerous words.)

Their fifth antithesis states: "There have been disagreements concerning both the recitation and the meaning of Qur'an al-karim among the scholars of Islam. On the other hand, Allahu ta'ala intimates that Qur'an al-karim contains no points open to disagreements. For example, He declares in the eighty-first ayat of the Surat an-Nisa': 'Were this Qur'an al- karim the word of someone other than Allahu ta'ala, it would contain many incongruities.' The phrase 'kal'ihni 'l-man-fush' in the fifth ayat of Surat al-Qari'a was read as 'Kassafi 'l- manfush' by some. In the ninth ayat of Surat al-Juma, Fas'aw ila dhikri' llah' was said as 'Famdu ila dhikrillah.' The 74th ayat of Surat al-Baqara says, 'Fa-hiya kalhijarati'; there were those who said it as 'fa-kanat kalhijarati.' The 61st ayat of Surat al-Baqara says, 'alaihimu 'dh-dhillata wal-maskanata'; there were those who read it as 'alaihimu'l-mas- kanata wa'dh-dhillata.' The disagreements pertaining to meanings in Qur'an al-karim can be exemplified as follows: the 19th ayat of Sura Saba' states, 'Rabbana ba'id baina asfarina.' It means, 'O our Rabb! Take our books away from us.' It is an invocation to Allah. Some read it as 'Rabbuna ba'ada baina asfarina' which means, 'Our Rabb has taken our books away from us.' The 115th ayat of Surat Ma'ida says, 'Hal yastati'u Rabbuka,' which means, 'Will your Rabb accept your prayer?' Some read this ayat as 'Hal tastati'u Rabbaka,' which means 'Will you pray to your Rabb?' "

Answer: The above-cited disagreements were caused by one person each. The scholars of tafsir and qira'a refused the forms of reading of those who caused these disagreements. They accepted the form of reading on which there was consensus. Our Prophet (sall-Allahu 'alaihi wa sallam) said, "Qur'an al-karim was revealed on seven harfs, (The word 'harf', as it is written in the book Riyad an-nasihin, means dialect, reading. The copy of Qur'an al-karim compiled by Hadrat Abu Bakr contained all of the seven different kinds of readings. When Hadrat 'Uthman became Khalifa, he convened the Sahabat al-kiram and it was unanimously decided that the new copies of the Qur'an would be written as Rasulullah ('alaihi 's-salam) had recited it in the last year of his life. It is wajib to read the Qur'an as such. It is also permissible to read it in the other six ways.) each of which is curative and sufficient." For this reason, the disagreements arising from the readings and the meanings of Qur'an al-karim do not undermine its being mujiz.

Their sixth antithesis states: "The Qur'an contains useless melodies and iterations. For example, 'Inna hazani la-sahirani' is such a melody. An example of an iterative reading is Surat ar-Rahman. An example of iterations in meaning are the stories about Musa and 'Isa ('alaihima 's-salam)."

Answer: ...(Here, al-Imam ar-Rabbani (quddisa sirruh), referring to the book Sharh-i mawaqif, writes in detail that, according to a branch of knowledge called balaghat (rhetorics), the ayat "Hazani la-sahirani" is in a degree of ijaz. We have not translated that part.) As for the iterations, the fact that their repetition serves to fix the meaning into the mind is indisputable. The value of the art of explaining some meaning through various expressions is known by those who are cognizant of the knowledge of eloquence. Even in a single story covering various events, its repetition at various places lays stress on different facts.

Rasulullah (sall-Allahu 'alaihi wa sallam) had many mujizas; such as, the moon's splitting into two parts when he made a sign with his blessed finger, stones and trees talking and moving with him, his making beasts speak, satiating many people with a small amount of food, water flowing from between his fingers, his describing past and future facts not known by anyone, and many others. Although not all his mujizas were reported by consensus, he had many mujizas that were reported by consensus. They have been general topics of conversations just as the bravery of Hadrat 'Ali and the generosity of Khatam-i Tai [and the cruelties and tortures of Nero, the fifth Roman emperor] have. We would be contented with this much evidence to believe in his prophethood.

The second way of proving the prophethood of Muhammad ('alaihi 's-salam) is to study his manners, beautiful moral qualities and utterances that were full of wisdom before he was declared a Prophet, when he announced his prophethood and after his prophethood was known. For example, he never lied, neither for worldly affairs nor concerning matters of the Hereafter. If he had lied once in his lifetime, his furious enemies would have raced with one another in spreading it far and near. Before or during his prophethood, he was never seen doing something unseemly. Though he was ummi, [that is, he had never received an education from anybody], his speech was fluent and sweet. For this reason he said, "I am gifted with jawami' al-kalim (ability to give much information in a few words)." He put up with many inconveniences for communicating Allahu ta'ala's religion. In fact, it was for this reason that he said, "No other Prophet suffered the tortures I have suffered." He suffered them all. He never gave up his duties. After his enemies were subdued and everyone accepted his commandments, no change took place in his beautiful morality, compassion or modesty. Throughout his lifetime, he pleased everyone. He never felt superior to anybody. To all his umma, he was as compassionate as father [to his children]. It was on account of his extraordinary compassion that he was commanded, "Do not feel sorry about their wrong acts!" in the eighth ayat of the Surat al-Fatir, and, "Should you destroy yourself by sorrowing over their wrong deeds?" in the sixth ayat of the Surat al-Kahf. His generosity was beyond limit. To brake this, the twenty-ninth ayat of the Surat al-Isra was revealed to him: "Do not be so open-handed as to give away all your property!" He never looked at the world's temporary and deceptive beauties. During the days when he first announced his prophethood, the notables of Quraish said to him, "We shall give you as much property as you like. We shall marry you to the girl of your choice. We shall give you any position of authority you want. But give up this sort of thing." He did not even pay attention to them. He was merciful and modest towards the poor and the destitute, and dignified and serious towards those who owned much property and land. He never attempted to turn back even during the most horrifying moments of such desperate battles as Uhud, Ahzab (Trench) and Hunain. This shows the strength of his blessed heart and the degree of his courage. If he had not had full trust in Allahu ta'ala's Protection, for example, in His promise in the seventieth ayat of Maida sura, "Allahu ta'ala protects you against men's harms!", it would have been impossible for him to show such extraordinary courage. Changing circumstances and conditions did not make any change in his beautiful morality or behavior towards others in the smallest degree. Those who read true and objective history books written by competent hands will understand our statements better. One of these attributes, alone, could not be documentary evidence for prophethood, that is, a person's differing from others by having one of these superiorities would not indicate his prophethood, yet only Prophets could have an accumulation of all of these superiorities. Muhammad's ('alaihi 's-salam) having an accumulation of all of these superiorities is one of the strongest evidences demonstrating the fact that he is Allahu ta'ala's Prophet.( For those who wish to know about the beautiful life of Muhammad ('alaihi 's-salam), we recommend the Turkish books Qisas-i Anbiya and Mawahib-i ladunniyya. Also, there is detailed information in the first part of the Turkish original, and in the first fascicle of the English version (Chapter 56) of Endless Bliss, under the heading Hilye-i Se'adet.)

The third proof verifying that Muhammad ('alaihi 's-salam) is Allahu ta'ala's Prophet is the one that was reported by Imam Fakhr ad-din ar-Razi. Muhammad ('alaihi 's-salam) became the Prophet among a community who were quite unaware of heavenly books and stranded in knowledge and science. It was such a community that, having dissented from the true way, the polytheists were worshipping idols [statues and human figures they had made from stones or metals]; some of them had been deceived by Jews and had adopted their false, superstitious stories as a religion; magians, a minor group, worshipped two gods and married their own daughters and immediate relatives; and the others, Christians, believed that 'Isa ('alaihi 's-salam) was the "Son of God" and worshipped three gods. Among such deranged people, Muhammad ('alaihi 's-salam) became a Prophet. A book titled Qur'an al- karim was revealed to him by Allahu ta'ala. He sorted out the beautiful habits from the ugly ones and the good deeds leading to felicity from the bad ones leading to calamity. He taught true iman and 'ibadat. Those who believed him were enlightened by this iman and 'ibadat. He rescued humanity from distorted, made-up religions. He attained the victory promised by Allahu ta'ala. All his enemies soon perished. Depraved, factious, provocative words and actions came to an end. People were rescued from dictators, usurpers and the cruel. Every place became illuminated with the sacred lights of the sun of tawhid and the moon of tanzih. This is what prophethood implies, for 'Prophet' means the superior person who beautifies people's morals and offers medicine for illnesses of hearts and souls. Most people are the slaves of their nafses. Their souls are sick. A specialist of the soul and ethics is necessary to cure them. The religion brought by Muhammad ('alaihi 's-salam) became a medicine for these illnesses. It eradicated the evils and malignancies in hearts. This case absolutely demonstrates that he is Allahu ta'ala's Prophet and is the Highest of Prophets (sall-Allahu 'alaihi wa 'alaihim wa 'ala ali wa Ashabi kullin ajmain). Hadrat Imam Fakhr ad-din ar-Razi explains in his book al-Matalib al-'aliyya that this case is the most obvious evidence proving his prophethood.

At the beginning of my book, I have explained what prophethood means and proved that it did not happen to anyone as it did to Muhammad ('alaihi 's-salam). Thus, it has been understood that he is superior to the others. This superiority can also be proven by studying his mujizas. But this approach is more similar to the way chosen by thinkers for proving prophethood. Their way can be summarized to mean that men need a code of law sent by Allahu ta'ala for attaining comfort and peace in this and the next worlds.

This is the end of the second article of my book. Thus it has become clear that the ancient Greek philosophers were on the wrong way and that those who read the harmful books which they have written with their personal points of view on religion and prophethood will acquire wrong religious information and will drift towards perdition.

Hijri (989) Miladi (1581)
AHMAD bin
'ABD AL-AHAD
AS-SIRHINDI