Works and events carry many benefits that are beyond the comprehension of the intellect, so that is 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.[5] Many people do not believe this, though it has been 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 what they designed in their minds. If a person who has never dreamt was told about dreams like, "Man sometimes gets into a state in which all his senses, reason and thoughts are interrupted, and 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' experimentation are believed when they are heard of. The 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.[6]

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 he 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 medicine. I don't know if it is good for me. I can't believe if your words are correct." 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 the 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 the 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 the 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 up to 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 the Qur'an al-karim.

The 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-Baqarah 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 from all those you trust. You will not be able to say one sura like it!" In those days, the Arabs used to have a special interest in poetry. There were many poets among them. They used to organize poetry contests and were proud of the winners. They all co-operated to compose a short sura that would resemble those of the Qur'an al-karim. They strove hard. Before taking these poems to Muhammad ('alaihi 's-salam), they compared them with a sura in the 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 the Qur'an al-karim is mujiz and that it is not human words.

Question: "The 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 as such. 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, but 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. The 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 ý'jaz of the Qur'an al-karim. Many said that the poetry of the 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.[7] These literary elements existing in the Qur'an al-karim are unlike those in the Arab poets' utterances, who could not use them as exhibited in the Qur'an al-karim. A person who knows Arabic well sees its ijaz clearly. Qadi Baqillani[8] said that its ijaz stemmed both from its lofty eloquence and from its astounding poetry. In other words, its poetry was 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 Heraclius[9] 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 the 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 81 st ayat of Surat an-Nisa declares in brief: "Were this Qur'an al-karim the world of someone other than Allahu ta'ala, it would contain many incongruities." According to some others, the ijaz of the Qur'an al-karim lies in its meaning. Before our Prophet ('alaihi 's-salam), the Arabs could compose statements similar to those of the Qur'an al-karim, but Allahu ta'ala prevented them from writing the like of the Qur'an al-karim. How He prevented them has been explained in various ways. Abu Ishaq Ibrahim el-Isfaraini[10], 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 the Qur'an al-karim.]

Those who do not accept that the Qur'an al-karim is mujiz say, "Ijaz must be obvious. The fact that there are various explanations of ijaz shows that its meaning 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 the 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 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 the 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 the Qur'an al- karim. 'Abdullah ibn Masud [radi-Allahu 'anh] said that surat al-Fatiha and the suras of Mu'awwizatain[11] 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 the 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. The Qur'an al-karim was corroborated entirely by tawatur, that is, with unanimity. For this reason, it is known with certainty that the 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 the Qur'an al-karim, which brings no harm against our cause.

Their third antithesis states: "While the Qur'an al-karim was being compiled [after Sayyidina Rasulullah (sall-Allahu 'alaihi wa sallam) passed away and while Hadrat Abu Bakr as-Siddiq (radi-Allahu ta'ala 'anh) was the khalif], 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 the Qur'an al-karim, would it be included in the 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 the 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 the Qur'an al-karim. Rasulullah (sall-Allahu 'alaihi wa sallam) used to recite the Qur'an al-karim and listen to those who recited it. It was definitely known that each ayat revealed was from the Qur'an al-karim. An oath or witnesses were required for ascertaining the eloquence 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 the 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 was 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, this 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 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[12] ('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 persons. 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 the 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 deny 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."[13] And the remaining people took to fighting. In vengeful effort to kill Muhammad ('alaihi 's-salam), they risked their properties, lives, wives and children. Thus it was understood with certainty that the Qur'an al-karim was revealed by Allahu ta'ala.[14]

Their fifth antithesis states: "There have been disagreements concerning both the recitation and the meaning of the Qur'an al-karim among the scholars of Islam. On the other hand, Allahu ta'ala intimates that the 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 'i-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 74 th ayat of Surat al-Baqara says, 'Fa-hiya kalhijarati'; there were those who said it as 'fa-kanat kalhijarati.' The 61 st 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 the Qur'an al-karim can be exemplified as follows; the 19th ayat of Surat 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 115 th 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, "The Qur'an al-karim was revealed on seven harfs,[15] each of which is curative and sufficient." For this reason, the disagreements arising from the readings and the meanings of the Qur'an al-karim do not undermine its beings 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 ('alaihi ma's-salam)."

Answer: [16] 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 of the mujizas of his 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 Khatami Tai [and the cruelties and tortures of Nero, the fifth Roman emperor] have. We would be contended 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 wide. 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 a 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 Quarish 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.[17]

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 that was quite unaware of heavenly books and stranded in knowledge and science. It was such a community that, having dissented from the true path, 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 entitled the Qur'an al-karim was revealed to him by Allahu ta'ala. Her 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 (Sallallahu Ta'ala Alayhi wa Sallam). 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. Hence 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 calamity.

FOOTNOTES

[5] Examples of these are given in the book Se'adat-e-Ebediyye, refer to 'idiosyncrasy' and 'allergy'.

[6] 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 goverments. 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 the health.

[7] Saj' means the continuous cooing of the dove. In prose, it means the ryming that occurs at the end of sentences.

[8] Abu Bakr Baqillani, died in 400 A.H.

[9] Heraclius died in 20 A.H.

[10] Ibrahim Nishaburi passed away in 400 After Hijra.

[11] The two suras beginning with "Qul-a'udhu."

[12] Moses.

[13] They themselves did not like this, so they could not read it in the presence of Sayyidina Muhammad (Sallallahu alayhi wa Sallam).

[14] 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 exraordinarily. 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.

[15] The word 'harf', as it is written in the book Riyad an-nasihin, means dialect, reading. The copy of the Qur'an al-karim compiled by Hadrat Abu Bakr (Radhi Allahu ta'ala Anhu) contained all of the seven different kinds of readings. When Hadrat 'Uthman (Radhi Allahu ta'ala anhu) became the Khalifa, he convened the Sahabat al-kiram (Radhi Allahu Ta'ala Anhum Ajma'een) 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.

[16] Here, al-Imam ar-Rabbani (quddisa sirruh), referring to the book Sharh-i mawaqif, wrote 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.

[17] For those who wish to know about the beautiful life of Sayyidina Muhammad (Sallallahu alayhi wa alihi wa sallam), we recommend the 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.

Editor's note: For an absolute masterpiece regarding the life of the Prince of Existances (Sallallahu alayhi wa Sallam), we recommend Rauza Tus-Safa.