The "walking tree" - MIracles of Muhammad 'sallallahu alaihi wa salam'

One day, when some people asked him to show them a miracle, he called to a tree in the distance, asking it to come before him. The tree uprooted itself, moved towards him, with its roots dragging behind, came before him, greeted him, (i.e., said “Assalâmu ’alaikum,”) and said, “Esh-hadu an lâ ilâha il-l-Allah, wa esh-hadu anna Muhammadan ’abduhu wa Rasûluh”, (which means, “I believe in and testify to that Allâhu ta’âlâ exists and He is One. And again, I believe in and testify to that Muhammad ‘alaihis-salâm’ is His born slave and His Messenger.”) Then it moved back to its place and resumed its stand.

________________________
With respect to time, the miracles of Muhammad ‘alaihissalâm’ fall into three categories:
* In the first category are those miracles that took place in the period beginning with the creation of his blessed soul and ending with his Bi’that, (which is the time when Allâhu ta’âlâ appointed him His Messenger, which He notified to him through His angel Jebrâîl ‘alaihis-salâm’).
* The second category consists of those which took place within the time from the Bi’that to his transposition to the Hereafter.
* Into the third category fall his miracles that have happened since his passing away, as well as those which will take place till the end of the world.
Miracles in the first category are called Irhâs, i.e. the beginners.
Each category is divided into two classes: Miracles that were seen; and those which are inferred mentally. All these miracles are so many that it has never been possible to tally them. Miracles in the second category are estimated to be around three thousand.
__________
WHY DID THEY BECOME MUSLIMS? >> p. 210
http://www.hakikatkitabevi.net/book.php?bookCode=033

Everyone shall die when their time of death comes!

Everyone shall die when their time of death comes. The thirty-third âyat-i-kerîma of A’râf Sûra purports: “... when their term is reached, not a little can they cause delay, nor (a little time) can they advance (it in anticipation).”

Before a person is born, it has been foreordained how long they shall live. And it all has been written in the Lawh-i-mahfûz: where that person shall die, whether they shall die having made tawba or
without having made tawba, what illness they shall die from (if any), whether they shall die with îmân or without îmân. In fact, this fact is pointed out in the final âyat of Loqmân Sûra.
Khallâq-i-’âlam created death. Thereafter He created life.Thereafter He created our rizq and wrote it in the Lawh-il-mahfûz.
Haqq ta’âlâ knows the number of the breaths you are to take. And He wrote it in the Lawh-il-mahfûz. Angels watch over it, and when the time comes they let the Melek-ul-mewt (Angel of death) know.
If you have spent your life believing the facts stated in theQur’ân al-kerîm and practising the commandments declared therein, you will go (to the next world) as a happy person! Deem everything from Allâhu ta’âlâ! Do not cry out behind a person who has passed! Things of this sort cause a person to die without îmân. We take refuge in Allâhu ta’âlâ. Should we commit a sin or a fault, we should make tawba-i-nasûh.
Haqq subhânallâhu wa ta’âlâ orders Azrâîl ‘’alaihis-salâm’(Angel of death): “Take away My friends’ souls with ease, and My foes’ souls harshly!” Al-ayâz-u-billah, if one should be disobedient!
One day in the Hereafter is as long as one thousand or fifty thousand years. There are various explanations concerning this matter. This fact is understood from the fifth âyat-i-kerîma ofSajda Sûra and from the fourth âyat-i-kerîma of Me’ârij Sûra.

What is Qada & Qadar? Can we change them?

Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “A person commits all through his life-time the sins that will lead him to Hell-fire. Performing the good deeds that will lead him to Paradise during the final days of his life, this very person goes to Paradise.” Whence does this sinning scholar infer that it is Allah’s knowledge that he will go on living in this manner and his life-time will be completed as such, so that he thinks he has to commit sins until his last breath and gives up hope of becoming good? It is a frequent event that many stubborn, excessive disbelievers have come round to having îmân towards their final days in this world. Why does he not give a share to the possibility that he, too, will correct himself in the same manner? Why does he not convert to being good? Has he been informed that he will sin till his death? None can tell that it is Allâhu ta’âlâ’s knowledge that even a certain disbeliever will remain a disbeliever eternally. Also, it is wrong to say that the disbelievers described in the Qur’ânal-kerîm are compelled to bear disbelief or that to invite them to îmân would mean to ask them to do what is not within their power. For, knowledge is dependent upon the known. Allâhu ta’âlâ knows the things that will happen because they will happen. And the things communicated in the Qur’ân al-kerîm are communicated because they will happen. 

A painter’s painting a horse is because the horse has that shape. The horse’s having that shape is not because the painter paints it in that shape. 

Allâhu ta’âlâ’s knowing that some people will not have îmân and His communicating it in the Qur’ân al-kerîm is because they intend to remain in disbelief of their own accord and do not want to have îmân. Their being disbelievers is not because Allâhu ta’âlâ knows and declares them as disbelievers. If they remained disbelievers because Allâhu ta’âlâ knew it, Allâhu ta’âlâ would not have will or option in His own creating, either, and He would be compelled. For, He knew in eternity what He would create, too. Then, they become disbelievers with their own options and wills. They do not have to become disbelievers because Allâhu ta’âlâ knew in eternity and stated His knowledge. So, to invite them to îmân does not mean to ask for something impossible. Believing in the Qur’ân as a whole is sufficient. We are not asked to have îmân in each part separately; then it is not necessary for those disbelievers who are described in the Qur’ân al-kerîm to believe in their own disbelief.

Mûsâ ‘’alaihissalâm’ said to Âdam ‘’alaihissalâm’, ‘Allâhu ta’âlâ created you with His might. He gave you from His own spirit. He made angels prostrate themselves before you. He put you into Paradise. And then men were evicted from Paradise because of you.’ In response, Âdam ‘’alaihissalâm’ asked, ‘Allâhu ta’âlâ made you a Prophet. He sent you the Tawrât in sheets and informed you about everything. When was the Tawrât written on those sheets?’ ‘Before He created you,’ was the answer. Upon this Hadrat Âdam asked again, ‘Was it written in the Tawrât that I would make a mistake and then would be taken out of Paradise?’ ‘Yes,’ the latter said. Then Hadrat Âdam said, ‘Then, I did what Allâhu ta’âlâ had written in His Book.’ ... Âdam ‘’alaihissalâm’ meant to say, “Since you have read in the Tawrât that Allâhu ta’âlâ knew in eternity that I would wish and will to commit the deed, and since you know about the numerous benefits that will arise from committing it, it is not worthy of you to blame me.” Allâhu ta’âlâ knows the truth of everything.
____________________________________________
Qada & Qadar
Part of a pamphlet written by Abussu’ûd Efendi ‘rahmatullâhi ta’âlâ ’alaih’.
(Seâdet-i Ebediyye Endless Bliss Third Fascicle -http://www.hakikatkitabevi.net/book.php?bookCode=027 page 228)

Imam Rabbani / Maktubat - "Fondness for the world" - (1st volume, 197th letter)

May Allâhu ta’âlâ keep you in the right way! The best person is the one whose heart is not attached to the world and palpitates with love of Allah. 

Fondness for the world is the head of all sins. And cleansing yourself from fondness for the world is the head of worship. For, Allâhu ta’âlâ resents fondness for the world. He has never liked it since the day He created it. The world and people who are fond of the world are accursed and are far from the mercy of Allâhu ta’âlâ. A hadîth-i-sherîf reads: “The world is accursed, and so is anything in the world and which is not done for the grace of Allah.” [Please read the last seven paragraphs of the eleventh chapter of the first fascicle of Endless Bliss!] For, people who remember Allâhu ta’âlâ make dhikr of Allâhu ta’âlâ, and so do all the motes of their bodies. For that matter, people who make dhikr of Allâhu ta’âlâ, [i.e. those who remember His Name and His Attributes in their hearts,] are not accursed. They are not called worldly people. For, the meaning of ‘world’ consists of things that make your heart unaware of Allâhu ta’âlâ, which make you forget Him, and which bring things other than Allah into your heart. Such things as property, causes, positions and honours are defined as ‘world’ inasmuch as they make you forget Allâhu ta’âlâ. That it is the case is shown clearly by the twenty-ninth âyat-i-kerîma of Wa-n-Najm Sûra, which purports: “Therefore turn away from those who do not think of Us and turn away from Our Message (and desire nothing but the life of this world). Do not love them!” So, this world is man’s mortal enemy. People who are fond of this world never pull themselves together or come to their senses. And in the Hereafter they will feel deep remorse and will encounter bitter pains.
Ceasing from the world means the heart’s resenting it, not being fond of it and not attaching any value to it. And not being fond of it means its making no difference whether or not it exists.
____________________________________
Part of FIRST VOLUME, HUNDRED and NINETY-SEVENTH LETTER
Book 'O SON' / p 343
http://www.hakikatkitabevi.net/book.php?bookCode=191

When any person says "I", they mean "Their Nafs" !

Man’s nafs-i-ammâra refuses to have îmân (belief) and to adapt itself to the sûrat of Islam. This refusal is inherent in its creation. Therefore the îmân (belief) of people who have adapted themselves to the sûrat (outward appearance) of Islam is the sûrat (outward appearance) of îmân. In other words, it is îmân in appearance. The acts of worship that they perform, such as namâz, fasting, and all the others, are the sûrats of the (true) acts of worship. That is, they are worship in appearance. For, when the word ‘man’ is used ‘man’s nafs’ is meant. When any person says, “I,” they mean ‘their nafs’. As a person performs an act of worship, their nafs is in a state of kufr (denial of Islam). Their nafs denies the fact that what they have doing is a proper act. Can such a person have true and proper îmân and perform their acts of worship properly? Allâhu ta’âlâ, being so merciful and compassionate, kindly accepts the sûrats, appearances of îmân and worship as if they were true îmân and proper worship. He promises and gives the glad tidings that He will put such slaves of His into Paradise. Allâhu ta’âlâ loves Paradise and His slaves who are in Paradise. He is pleased with them. Because Allâhu ta’âlâ has endless kindness, He has accepted only the heart’s confirmation and belief as îmân. He has not enjoined that the nafs also should understand and have îmân. Be that as it may, Paradise also has an outer appearance as well as a haqîqat (true inner essence). Those who have attained only the sûrat of Islam in the world will attain and enjoy only the sûrat of Paradise in the Hereafter. People who have attained the haqîqat of Islam in the world will also attain the haqîqat of Paradise in the Hereafter.
.....
People who attain only the sûrat and (those who attain) only the haqîqat of Paradise will be relishing different flavors although they will be eating the same fruit in its Garden.
.....
A Muslim who progresses in one of those paths is called a sâlik. The sâlik’s nafs slowly frees itself from being a nafs-i-ammâra and attains itmi’nân and ease. Its state of excessive rebelliousness evanesces. It should be known well that a sâlik who endeavors to attain the Wilâyat-i-khâssa has to be in a constant state of obedience to the sûrat of Islam. The Dhikr-iilâhî, the most important duty throughout the progress in Tasawwuf, is one of Islam’s commandments. Also necessary during the course is to avoid Islam’s prohibitions. Performing the (acts of worship that are) farz will facilitate the sâlik’s progress. Islam commands to look for a guide, a scholar who knows Tasawwuf well, so that he will lead the sâlik by the hand. For, it is declared in Mâida Sûra: “Look for a means for attaining Him!”
__________________________________
Paragraphs taken from 2nd volume / 15th letter "Mektubat" - Imam Rabbani 'rahmetullahi aleih'
________
Read the whole letter @:
http://www.hakikatkitabevi.net/book.php?bookCode=030
Page 311

Wisdom (Hikmat) - The lost property of a Muslim

The scientific knowledge is called “Wisdom” (Hikmat). Our Prophet ‘sall-Allâhu alaihi wa sallam’ said, “Wisdom is the lost property of a Muslim. He should pick it up wherever he may find it.” This hadîth commands us to learn scientific knowledge.

Our Prophet’s (sall-Allâhu alaihi wa sallam) utterances praising and encouraging knowledge are so plentiful and so well known that even non-Muslims know of them. For example, while describing the virtues of knowledge, the books Ihya al-’ulûm and Mawdû’ât al-’ulûm quote the Hadîth ash-sherîf: “Go and get knowledge even if it is in China,” which means: “Go and learn even if knowledge is in the farthest place in the world and even if it is possessed by disbelievers! Another Hadith ash-sherîf declares: “Work and learn from the cradle to the grave!” That is, even an old man of eighty who has one foot in the grave has to work. His learning is an act of worship. Another Hadîth ash- sherîf declares: Work for the next world as if you were to die tomorrow, and work for this world as if you were never going to die.” And another Hadîth ash-sherîf: “Little worship done with understanding is better than much worship done with ignorance.” And yet another Hadîth ash-sherîf states: “Satan fears a savant more than he does a thousand devoted worshippers who are uneducated.”
__________________
Hakikat Kitabevi (download, read and share)
Facebook: Valuable knowledge (Fresh updates)

Morning prayer

If a person recites the Sûra “Innâ a’taynâ...,” before going tobed and then entreats, “Yâ Rabbî (O my Allah)! Please wake me up in time for morning prayer tomorrow,” Bi-iznillâhi ta’âlâ, that person will wake up in time for morning prayer.
*****
It is stated in a hadîthi-sherîf that a person who says the following prayer ten times after morning prayer will be given much thawâb: “Lâ ilâha il-l-Allahwahdahu lâ sherîka leh lehul-mulku wa lehul-hamdu yuhyî wa yumît wa huwa ’alâ kulli shey’in qadîr.”
(Imdâd) [Abul-Ikhlâs Hasan bin Ammâr Shernblâlî ‘rahmatullâhi ta’âlâ ’alaih’, (994-1069 [1658 A.D.], Egypt,) wrote a book entitled Nûr-ul-îdhâh, and another book, entitled ‘Marâqilfalâh’, which was a commentary to the former, and which is also known with the title Imdâd-(ul-Fattâh).].

What is an Islamic scholar and what Fayz means?

An Islamic scholar is a Muslim who is learned in Islam, who performs namâz (five times daily), who avoids harâms, who does not let his wife and daughter(s) go out without properly covering themselves, and who avoids being in groups of men and women mixed together. Sit with âdâb in their presence, for plenty of benefits can be garnered from them. Try to take lessons, counsels, and fayz from them! When you take fayz from them, your heart will become enlightened with nûrs; you will cast lights around you. When you sit in their presence, do not talk much, and talk with circumspection when you do! Among them are sources and treasures of Islamic knowledge. Never hurt their hearts, but try to be blessed with their benedictions, and say, “Es-salâmu ’alaikum,” as you leave, and kindly ask them how they have been! When you see two people conversing with each other, do not interrupt them!An important note: A hadîth-i-sherîf reads as follows: “Human beings love their benefactors and those who do them favours. This love is innate in the human nature.” The more valuable and greater the favour granted the deeper will be the love felt. Therefore, everybody loves their parents, their teacher, their master, their government, their homeland, their Muslim brothers very much. A Muslim’s Murshid (Guide) teaches him his religious and worldly knowledge, his îmân, his Allah, his Prophet, his beautiful moral behaviour; therefore he loves his Murshid more than anybody else. This love is inborn. It is innate in the human nature. Anyone deprived of this love is not a real human being. He is like an animal. A person loved very much will never leave one’s heart and mind. His appearance will settle in one’s heart. This state of heart is called râbita.

If a Murshid’s or Walî’s râbita (love by heart) takes place in a person’s heart, the fayz that has arrived into that Murshid’s or Walî’s heart from his own Murshids will flow into that person’s heart, too.
Fayz is a nûr, a force that travels from heart to heart and makes a Muslim do things that please Allâhu ta’âlâ. Fayz originates from Rasûlullah’s blessed heart, travels through hearts of the Awliyâ. Hearts of the Awliyâ are like mirrors. Lights reflected by a mirror reach another mirror, which in turn reflects it onto another mirror. Likewise, fayz gushing out of Rasûlullah’s heart reach the hearts of the Awliyâ contemporary with us. [It is like mirrorring. Lights coming towards a mirror and objects placed against it are seen in the mirror. If another mirror is placed against it and a third mirror is placed against the second one, the same images will be seen in the third one as well. By the same token, the fayz and the nûrs called ma’rifat emanating from Rasûlullah’s blessed heart reach other hearts that are attached to that heart. Love is the tie that attaches hearts to one another. The Sahâba attained these nûrs owing to the deep affection that they felt for the Messenger of Allah. The stronger the affection felt, the more plentiful will be the fayz coming. What is meant by ‘affection’ here is to ‘believe and adapt oneself, one’s behaviour and habits to him’. The fayz that reached the Sahâba’s hearts also reached the hearts of younger generations living in the later centuries. It was thereby easy and sweet for them as well to obey Islam. They became a Walî each. As well, Walîs in graves in a distant country emanate fayz, which reaches their lovers’ hearts and fills them with nûr. The fayz gushing out from Rasûlullah’s blessed heart is attained also by the hearts of the lovers living in later centuries, and thence it reaches the hearts of he Awliyâ living in our time, so that we, too, attain it in the meantime.] Islamic and scientific knowledge is obtained by way of thinking, calculation and reasoning. The ’aql (mind, reason) exists in the human brain. On the other hand, the place of îmân, affection, ma’rifat and remembrance of something is the heart. The heart of a person who has attained fayz becomes a treasure of knowledge, ma’rifat, and karâmât. This person is now called a Walî or a Murshid. Attaining this fortune is conditional on having a creed agreeable with the creed held and taught by the scholars of Ahl as-sunnat, perfect obedience to Islam, and affection felt for a Murshid. Rizq that feeds the body and fayz that purifies the heart were predestined and doled out in the eternal past. However, to attain them we ought to follow the requirements of the ’Âdat-iilâhiyya, seek the causes for attaining them, and work hard. People who work compatibly with the conditions stipulated will certainly attain the blessing offered. Allâhu ta’âlâ may give this fortune to anyone He chooses without them working.

_____________

O,SON

http://www.hakikatkitabevi.net/book.php?bookCode=191

GRATITUDE for BLESSINGS

Hadrat Haqq ta’âlâ stated: “Yâ Mûsâ! If a person knows that the blessing that I have given them is from Me and that it is not something that they have earned on their own, then they will have shown gratitude for My blessings. If a slave of Mine looks on their means of living as something they have earned instead of knowing that they are My blessings, they have not shown gratitude for the blessing.” What becomes human beings is a continuous consciousness of the fact that their rizq (sustenance, living) is from Allâhu ta’âlâ. This consciousness means to make hamd. And, in return for the blessings, they should make shukr and tesbîh and tahmîd day and night. When Mûsâ ‘’alaihis-salâm’ heard these words, he said: “Yâ Rabbî! All Your Words are the truth.”

Belief and what does Din (religion) mean?

Dîn (religion) means the way prescribed by Allâhu ta’âlâ in order to guide people to endless bliss. The unwholesome ways which people make up under the name of religion are not called religion; they are called irreligiousness and disbelief. Since the time of Hadrat Âdam 'alaihi salam', Allâhu ta’âlâ has sent mankind a religion by means of a Prophet every thousand years. These Prophets ‘salawâtullâhi ta’âlâ ’alaihim ajma’în’ are called Rasûl. On the other hand, in every century, by making the purest person the Prophet, He has strengthened the religion through him. These Prophets who followed the Rasûls are called Nabî. All the Prophets have taught the same îmân; they have asked their ummat to believe in the same tenets. Yet, since their Sharî’ats, i.e., the things that are to be done and avoided through the heart and body, were different, they were different in being Muslims.

He who has îmân and adapts himself to the Ahkâm-i-islâmiyya is a Muslim. Those who want to adapt the Ahkâm-i-islâmiyya to their desires and pleasures are disbelievers. They don’t understand that Allâhu ta’âlâ has sent the Ahkâm-i-islâmiyya in order to break the desires and pleasures of the nafs and to prevent their excessive indulgence.

___________________

Hakikat Kitabevi