Monday, 25 April 2011


   Christian Missionarieshave been writing, publishing and distributing books  and pamphlets full of lies and slanders against Islaam in a clandestine way with a view to mislead youths. Islaamic Scholars have given them bifitting reply.
Being unable to answer the books written by Islaamic savants, they have been attacking Islam with usual ignorance and obduracy as if they had not come across these books.  Christian Missionaries wrote a book GHADA-UL-MULAHAZAT to attack Islaam. Alhamdulillah. This book has been crushed by Islaamis Scholar Is-haq Effendi of Harput in his immoratal book COULD NOT ANSWER. This masterpiece has been published by Hakikat kitabevi, Turkey.

Saikh Is-haq Effendi writes:

       It is written in the third chapter of the second section of the book

Ghadâ-ul-mulâhazât, which was written by a priest: “This
chapter covers the explanation of the curious fact that
Muhammad’s religion appeared amongst the heathens of
Arabia instead of rising in the horizon of Christianity as
Christianity had spread among the Israelites. All the worlds are
the property of Allâhu ta’âlâ, and we do not doubt that He can
dispense of His property as He wills. All His divine deeds come
about through some causes full of divine wisdom. As a
requirement of His divine wisdom, He first sent down the canon
of Mûsâ ‘alaihis-salâm’ as a preparation for the spiritual and
complementary religion of hadrat Mesîh (the Messiah). It takes
a little reflection to realize how compatible it is with divine
wisdom that Mûsâ ‘alaihis-salâm’ appeared at the expected
place and time and established his church, i.e. his community,
on fundamentals capable of this (preparatory role). By the same
token, if abrogation of Christianity had been the will of Allâhu
ta’âlâ, the tree of perfection to be planted in its place should
have emerged from the root of Christianity, that is, at a place
geared to yield a new religion, which is the involuntary
conclusion both from the syllogistic point of view and as a
requirement of the natural course of events. But the person who
established Islam was not born in a Christian country, nor did
he arise from the Israelites. On the contrary, as is shown clearly
in historical documents, he emerged from among the nescient
Arabs, who had filled Kâ’ba-i-mu’azzama with nearly three
hundred idols. It is a fact, especially known by people cognizant
of the Arabic history, that when Hadrat Muhammad ‘alaihissalâtu
was-salâm’ declared his prophethood and began to
publicize his religion the Meccans were not disposed to accept
the so-called religion. They opposed his prophethood, objected
to his teachings, and continuously insulted him, so much so that
had it not been for the powerful support of Abû Tâlib and his
dynasty and his personal talents, which were reinforced by the
consequent tribal rivalry and zeal which he adroitly exploited to
attain his goal, the so-called religion would have been impaired
by the aggression of its adversaries, thus perishing in its
budding period yet. The using of so many material agencies
and worldly means at liberty for the promotion of the new so

called religion, i.e. Islam, is a vigorous proof of the fact that
Islamic religion is not so spiritual as the Christian religion and
that Arabia was not ready for its emerging yet. If Islam had been
a spiritual religion and Arabia had been ready to receive it, it
would have spread quietly and peacefully without recourse to
worldly media, like the spreading of Christianity.
Since it would have been possible to send the most perfect
and the highest religion at once for the spiritual guidance of the
pagans and the ignorant, why didn’t Allâhu ta’âlâ the most
compassionate of the merciful send Islam instead of Christianity
six hundred years before or instead of Judaism two thousand
years before that; why didn’t He send Islam before them? What
was the reason for such a long postponement? Muslims can
infer from this proof of ours whether their religion is a true one
sent by Allâhu ta’âlâ.”
In summary, this writing of Ghadâ-ul-mulâhazât contains
three claims:
The reason for the virtue and superiority of Christianity,
the religion of Îsâ ‘alaihis-salâm’, is that it emerged among the
Israelites, who had had religious education before and were
ready to embrace it, versus Islam, the religion of Muhammad
‘sall-Allâhu ta’âlâ alaihi wasallam’, which emerged among
pagans who had not had any religious education and were not
ready to receive it.
While Christianity spread mildly in peace, Islam’s
spreading was through violence, force and worldly means.
It is possible for Allâhu ta’âlâ to send a Prophet and
He is the most merciful of the merciful; so it would have been
incompatible with His justice not to send a religion superior to
the others, i.e. Islam, before the others.
“Îsâ’s ‘alaihis-salâm emerging from a
tribe with previous religious education, and Muhammad’s
‘alaihis-salâm’ emerging in a tribe without previous religious
These assertions of theirs are answerable in
various ways.
The sons of Israel were fit to receive the heavenly rules
taught by Îsâ ‘alaihis-salâm’, and they had had the experience
of obeying canonical rules before. And yet eighty-two people
believed and followed Îsâ ‘alaihis-salâm’ throughout his life. On
the other hand, Muhammad ‘alaihis-salâm’ called the heathen
Arabs, who had not had any canonical or religious education

and therefore were not inclined to accept any religion, to a new
religion, i.e. Islam, which was entirely contrary to the religion of
their fathers and grandfathers and ran counter to their sensuous
desires and flavours. From the time when Rasûlullah ‘sall-
Allâhu ta’âlâ alaihi wasallam’ declared his prophethood to his
death, more than a hundred and twenty-four thousand sahâbas
accepted his invitation and became Muslims willingly. We refer
it to the wisdom of our readers to decide whether superiority
belongs to Christinatiy or Islam. It is true that Abû Tâlib did his
best to protect and guard our Prophet ‘sall-Allâhu alaihi
wasallam’. But this protection and assistance of his did not
contribute considerably or as much as it is believed to have
done to the spreading and promotion of Islam. This protection
of his was not because he believed in our Prophet’s ‘sall-Allâhu
alaihi wasallam’ religion. It was because he was his relation and
lest he would be killed or tormented. For Abû Tâlib was one of
the unbelievers. At that time some of the As-hâb-i-kirâm
‘alaihimur-ridwân’ could not endure the polytheists’ persecution
and migrated to Abyssinia. Our Prophet ‘sall-Allâhu alaihi
wasallam’ and the Ashâb-i-kirâm remained confined in Mekka
for three years, being prohibited from all sorts of
correspondence. Allâhu ta’âlâ commanded our Prophet twice to
call his kith and kin together and to invite them to Islam. The
two hundred and fourteenth âyat (verse) of the Shu’arâ sûra
(chapter) purports:
“Warn your close relations of the torment
of Allâhu ta’âlâ.”
To carry out the command of this âyat-ikerîmâ,
Rasûlullah ‘sall-Allâhu alaihi wasallam’ invited his
relations to become Muslims. [When Rasûlullah ‘sall-Allâhu
alaihi wasallam’ convened his relations he stated:
“Believe and
obey Allâhu ta’âlâ and save yourselves from His torment.
Or else your being my relations will do you no good.”]
None of them believed. In fact, his paternal uncle Abû Lahab
and Abû Lahab’s wife the wood-carrier went so far in their
harassing and tormenting Rasûlullah ‘sall-Allâhu alaihi
wasallam’ that they and some notables of the Qoureish went to
Abû Tâlib to complain about him; they requested him to give up
protecting Rasûlullah ‘sall-Allâhu alaihi wasallam’. Upon this
Abû Tâlib called Rasûlullah ‘sall-Allâhu alaihi wasallam’ and
advised him to give up the business of inviting people to the
Islamic religion. It is an established fact testified with this proof
and hundreds of other similar proofs that Abû Tâlib’s protection,
[contrary to the assertion of the protestant priest], did not cause
Islam’s acceptance by the Qoureish tribe.
Muhammad ‘alaihis-salâm’ arose in a tribe not liable to
believe him and was sent as a Prophet to them, whereas Îsâ
‘alaihis-salâm’ had emerged among the Israelites, who had
been expecting a Prophet. Like the other Prophets ‘alaihimussalâm’,
Îsâ ‘alaihis-salâm’ suffered many troubles and afflictions
caused by the Jews. But the enemies of Rasûlullah ‘sall-Allâhu
alaihi wasallam’ perished when that Serwer (Rasûlullah) was
alive yet, and the blessed Prophet left this transient world and
honoured the eternal hereafter with his presence as he was in
his bed in Âisha’s ‘radiy-Allâhu ta’âlâ anhâ’ home in Medina-imunawwara.
It is written in the four Gospels existing today that when Îsâ
‘alaihis-salâm’ was caught, members of a tribe who had had
religious education and were ready to receive the new religion,
i.e. Peter and the other apostles, were so thoroughly
preoccupied in their own troubles that they immediately
decamped, leaving Îsâ ‘alaihis-salâm’, and that the same night
Peter, who was the closest Apostle of Îsâ ‘alaihis-salâm’, swore
and denied to know Îsâ ‘alaihis-salâm’ with curses before the
predicted rooster crow.
Abû Bekr as-Siddîq ‘radiy-Allâhu anh’ was one of the Ashâb-
i-kirâm ‘alaihimur-ridwân’ who were living in pagan tribes
not ready to accept a religion [and without any previous
religious education] but accepted Islam and were honoured with
the blessed suhba of Rasûlullah ‘sall-Allâhu alaihi wasallam’.
During the hijra he accompanied Rasûlullah ‘sall-Allâhu alaihi
wasallam’ in the cave. [Lest Rasûlullah should get hurt, he tore
his waistcoat and plugged the snake nests with the pieces.
There was no piece left for the last hole, so he closed it with his
foot. The snake bit his foot. He neither pulled his foot back nor
made the slightest murmur. When a tear coming out of his eyes
dropped on Rasûlullah’s blessed face, Rasûlullah woke up, and
put his blessed spittle on Abû Bakr’s ‘radiy-Allâhu anh’ foot. The
wound healed as a mu’jiza.] He dispensed all his property for
Islam. Later, he fought against the apostate Arabs and brought
them to Islam.
’Umar ‘radiy-Allâhu anh’, the first day he became a Muslim,
placed himself in front of the Ashâb-i-kirâm and fearlessly
announced his becoming a Muslim despite the persecutions
and oppressions of the Meccan polytheists. There were great
conquests throughout the period of his caliphate. Islam spread
far and wide. And in justice no other commander, no other
evenhanded person equalled him. These facts are written in

history books.
And Alî ‘radiy-Allâhu anh’ sacrificed himself for our Prophet
‘sall-Allâhu alaihi wasallam’ by lying in his bed on the night of
his hijra. In a number of combats he acted up to his given
nickname, (the Lion of Allah).
As for ’Uthmân-i-zin-nûreyn ‘radiy-Allâhu anh’; he was one of
the richest Meccans. All the property he had he spent for the
reinforcement of Islam. [We shall mention only the amount he
gave in the Ghazzâ (Holy War) of Tabuk here: Our Prophet
‘sall-Allâhu alaihi wasallam’ encouraged the As-hâb-i-kirâm to
donate for the Holy War of Tabuk in the mosque. ’Uthmân
‘radiy-Allâhu anh’ stood up and said: “O Rasûlallah! I undertake
to donate a hundred camels together with their back-cloths and
pack-saddles.” Rasûlullah went on with his encouragement.
’Uthmân ‘radiy-Allâhu anh’ stood up again and said: “O
Rasûlallah! I undertake to give another hundred camels
together with their back-cloths and pack-saddles.” Rasûlullah
said as he alighted from the mimbar (pulpit in a mosque):
“Uthmân shall not be called to account for what he will do
from now on.”
As he went on encouraging the As-hâb-i-kirâm,
’Uthmân “radiy-Allâhu anh’ said: “O Rasûlallah! I undertake to
give another hundred camels together with their back-cloths
and pack-saddles for the sake of Allah.” Our Prophet ‘sall-
Allâhu alaihi wasallam’ declared:
“There is the Paradise for
the person who has equipped the army of Tabuk!”
Upon this
’Uthmân ‘radiy-Allâhu anh’ brought a thousand golds and
poured them on Rasûlullah’s ‘sall-Allâhu alaihi wasallam’ lap.
Rasûlullah ‘sall-Allâhu alaihi wasallam’ invoked:
“O my Allah! I
am pleased with ’Uthmân. May you be pleased with him
’Uthmân ‘radiy-Allâhu anh” equipped half of the army of
Tabuk (Sunan-i-Dârakutnî: 4-198).
[1] ’Uthmân-i-zin-nûreyn
“radiy-Allâhu anh’ donated nine hundred and fifty camels and
fifty horses together with their harnesses to this army, provided
their cavalry accoutrements, and in addition sent them a
thousand dinârs or seven rukyas of golds. All the other As-hâbi-
kirâm Guzîn ‘radiy-Allâhu anhum ajma’în’ never hesitated to
sacrifice their lives and property upon each commandment of
our Master Rasûlullah. Islam’s superiority over Christianity, and
the difference between the believers of these two religions and
between the people who saw these two Prophets, is as visible
as the sun.
Alî Dâra Kutnî passed away in Baghdad in 385 [A.D. 995].

As for our Prophet’s ‘sall-Allâhu alaihi wasallam’ arising from
amongst the Arabs, who were the descendants of Ismâ’îl
(Eshmael) ‘alaihis-salâm’, instead of emerging among the
Israelites; there is many a use, virtue and superiority in this fact.
Allâhu ta’âlâ sent an angel to hadrat Hâjar (Hagar) and
gave her the good news: “O Hâjar, I have brought you the good
news from Allâhu ta’âlâ that your son Ismâ’îl shall own a great
ummat and your offspring shall be superior to that of Sâra
(Sarah).” It was this promise of Allâhu ta’âlâ that manifested
itself on Muhammad Mustafâ ‘sall-Allâhu alaihi wasallam’, who
was a descendant of Ismâ’îl ‘alaihis-salâm’. Allâhu ta’âlâ, while
nominating many of the descendants of hadrat Sâra as
Prophets, sent only Muhammad ‘sall-Allâhu alaihi wasallam’ out
of the offspring of Ismâ’îl ‘alaihis-salâm’, thus fulfilling His
promise. Doesn’t this signfiy the virtue and superiority of our
Prophet ‘sall-Allâhu alaihi wasallam’? The priest who is the
author of
Mîzân-ul-haqq distorts this good news by interpreting
it that “the gist of this (promise) was giving Hagar the good
news concerning the [heathen] rich Arabs.” If a zealous and
pious Christian is told: “Your offspring will be rich men, but they
will be magians and idolaters,” will he be pleased with this
news, will he be happy? [Of course not. He will be sorry.]
Likewise, it would mean that Allâhu ta’âlâ gave hadrat Hâjar the
news that she would have polytheistic descendants instead of
consoling her (May Allâhu ta’âlâ protect us from such belief).
Furthermore, the passage about the good news does not
contain the phrase (rich Arabs). But it expresses that the
descendants of Ismâ’îl ‘alaihis-salâm’ shall be a great ummat
and they shall be dominant over the Israelites. It is quite
obvious that before the rising of Islam there was no event on
the part of the Arabs significant enough to overpower the
Israelites and that the real crunch came with Islam.
The Israelite Prophets had been learning and
teaching the rules in the Torah (Pentateuch) and Zabûr (the
holy book revealed to Hadrat Dâwûd) until the advent of Îsâ
‘alaihis-salâm’. If Muhammad ‘sall-Allâhu alaihi wasallam’ had
been of the Israelite descent, there is no doubt he would have
been slandered as having learned the Qur’ân al-kerîm and all
the heavenly teachings from the Israelite scholars. Our master
Rasûlullah, who is the highest of Prophets, always lived in his
tribe, never went away even for a short while, never learned
even a letter from anyone, never held a pen in his blessed
hand, and there were no Jews or Christians in the blessed city
of Mekka. Despite this fact, in
Mîzân-ul-haqq and other books
of theirs, priests profess that our Prophet ‘sall-Allâhu alaihi
wasallam’ learned from a monk named Bahîrâ or from some
notable Christians when he honoured Damascus with his
blessed presence for trade. In actual fact, our Prophet ‘sall-
Allâhu alaihi wasallam’ was twelve years old when he went to
Damascus with his paternal uncle Abû Tâlib. All books of Siyer
(biographies of our Prophet) report this fact unanimously. And
his conversation with the monk Bahîrâ took only a few hours,
Bahîrâ, after looking at our Prophet ‘sall-Allâhu alaihi wasallam’
carefully, realized that he was the would be Prophet of the
latest time. Then he said to Abû Tâlib: “If the notables of
Christians and Jews sense that this child is the Messenger of
Allah, they may attempt to kill him.” Upon this warning of the
monk’s, Abû Tâlib took his advice, sold his merchandise in
Busrâ and in its neighborhood, and returned to Mekka-imukarrama.
As for the monk who is said to have taught to our
Prophet ‘sall-Allâhu alaihi wasallam’; wouldn’t he just as soon
announce his own prophethood instead of teaching so much
knowledge to our Prophet? Moreover, from what rich source
had the so-called teacher Bahîrâ acquired all this endless lot of
knowledge which emerged in our Prophet ‘sall-Allâhu alaihi
wasallam’? For the knowledge that Allâhu ta’âlâ communicated
to Rasûlullah ‘sall-allâhu alaihi wasallam’ did not only cover the
Bible and the Torah but also contained numerous pieces of
information that did not exist in them. Consisting of more than
six thousand âyats (verses), the Qur’ân al-kerîm covers many
rules and ma’rifat (spiritual information). Moreover, the pieces of
information and ma’rifat uttered through Rasûlullah’s blessed
language; i.e. seven hundred thousand hadîth-i-sherîfs
concerning sunnat, wâjib, mustahab, mendûb, nahy, mekrûh,
and other narratives are recorded, narrated and published by
the ’ulamâ of hadîth. Imâm-i-Nesâî
[1] ‘rahmatullâhi aleyh’
confirms this: “I had compiled seven hundred and fifty thousand
hadîth-i sherîfs. But fifty thousand of them were from unsound
sources, so I left them out, and recorded seven hundred
thousand of them.” As for the existing copies of the Pentateuch
and the Bible, which are the word of Allah according to Jews
and Christians; if you leave aside the episodes and bring
together all the verses concerning the commandments,
prohibitions and other religious precepts, the number will not
Nesâi Ahmad passed away in Ramleh in 303 [A.D. 915].

reach seven hundred all in all. We shall explain this fact in detail
in the chapter about
Qur’ân al-kerîm and Today’s Gospels.
We wonder what kind of knowledge Muhammad ‘alaihis-salâm’
learned, and from which of the Christian monks? Is it possible to
make an ocean from a small pool? This signifies the following
fact: this slander is brought against Rasûlullah ‘sall-Allâhu alaihi
wasallam’ despite the fact that there were no monks in his tribe;
the kinds of slanders that would have been brought against him
had he been sent among the Israelites are beyond imagination.
It is for this reason that Allâhu ta’âlâ, who is wâjib-ul-wujûd,
protected His most beloved one by not sending him among the
Sons of Israel.
A retrospection into the history of today’s existing
peoples and a meticulous observation of their traditions,
customs and deeds will show that the Arabs, even when they
were nomadic Bedouins, had superior and high qualities and
habits such as patriotism, nationalism, hospitality, charity,
bravery, heroism, cleanliness, nobility of pedigree; generosity,
goodness, modesty, and love of freedom. Is there another race
to equal the Arabs in these qualities and in such merits as
intelligence, eloquence and rhetoric? It is written throughout
the Torah what a bad character the Israelites have. It is a plain
fact that they are the worst race. Which of these cases would be
better for our master the Fakhr-i-kâinat ‘sall-Allâhu alaihi
wasallam’; to come from the most virtuous, the highest of races,
or from the Israelites [Jews]? The Israelites attained the
blessings of Allâhu ta’âlâ and were superior to other nations as
long as they obeyed their Prophets and acted upon the
canonical laws of Mûsâ ‘alaihis-salâm’. But later, when they
betrayed their Prophets ‘alaihimus-salâm’ and killed most of
them, they were degraded and became the most ignoble, the
basest people. This fact is known by Christians as well. On
account of Îsâ’s ‘alaihis-salâm’ malediction, they shall lead a
detestable, abhorrent and base way of life and are doomed to
an everlasting life of disgrace. Now, what an astonishingly
contradictory objection it would be to say,
“If Muhammad
‘alaihis-salâm’ were the highest of Prophets, he would have
descended from these Israelites who shall never be rescued
from this state of ignominy and contemptibility.”
The second
âyat (verse) of Hashr sûra purports:
“O you owners of reason!
Learn what you do not know by inference from what you
have been taught.”
Îsâ ‘alaihis-salâm’ was sent as the Prophet among

the Israelites through various miracles, and some of his blessed
statements comprised the figurative elements of his time’s
current language; so the priests that came some time later,
being unable to interpret his symbolic expressions, established
a system of creed called Trinity, that is, believing in three gods,
which could never be accepted by anyone with common sense
and which had existed in the ancient Indian cults and in Plato’s
philosophy. On the other hand, those kinds of our master
Rasûlullah’s ‘sall-Allâhu alaihi wasallam’ teachings that are
called mutashâbihât (symbolic, parabolical, ambiguous
teachings), which include âyat-i-kerîmas, hadîth-i-sherîfs and
other teachings, are explained at length in books of tafsîr and
hadîth, which report also that such teachings contain countless
other ultimate and subtle divine denotations, connotations,
nuances, and inner essential meanings. [Mutashâbihât are
those âyat-i-kerîmas and hadîth-i-sherîfs with occult, hidden
meanings whose façade meanings do not agree with the
established meanings of the popular types of narratives and
which therefore need to be interpreted.] Their number is very
much larger than those in the teachings of Îsâ ‘alaihis-salâm’. If
our Prophet ‘sall-Allâhu alaihi wasallam’ had been chosen and
sent from among the Israelites, they would have altogether
denied the divinity of Allâhu ta’âlâ, saying,
“There is no God but
hadrat Muhammad.”
Who on earth will doubt this?
The second assertion put forward
Ghadâ-ul-mulâhazat is that “While Christianity spread gently
through kindness, Islam spread by violence, force, and by
giving wordly advantages.”
This assertion of theirs is, like the others, false,
groundless, as follows:
It is a fact declared in the Bible and confirmed by Îsâ
‘alaihis-salâm’ that Christianity was not a religion other than
Judaism, but it was a complementary of Judaism. The only
difference was that it (Christianity) did not command jihâd-i-fîsebî-
l-illâh (Holy War only for the sake of Allah). Absence of
jihâd in Christianity is a proof of its deficiency, rather than
proving its superiority. To assert that a religion that spreads
through physical means [violence, force, power] is not a true
religion would mean to confess that Christianity, before any
other religion, is a false one.
If a religion’s spreading by physical media is to be
asserted as a proof for its falsity, it will be necessary to take a
look at the methods resorted to for the spreading of Christianity.

Take the following examples: As Îsâ ‘alaihis-salâm’ invited the
people to his religion, he hid himself for fear of a probable
assassination on the part of his adversaries; he advised that his
miracle be kept in secret; he ordered his Apostles not to tell
anyone that he was the Messiah; he advised his disciples that
anyone without a sword should buy himself a sword even if it
would cost him his clothes; he ordered them to pay tax as a
sign of homage to the pagan Romans; many wars broke out
and millions of people were killed because of the controversies
among the Christian sects after Îsâ ‘alaihis-salâm’; popes
caused a number of revolutions and conflicts in Europe; millions
of innocent people were massacred by Christians in the events
of Templier and Saint Bartholomew and during the tribunals of
inquisition; in the continent of America and in the other lately
discovered islands, the turbulences instigated by missionaries
caused millions of people to be put to the sword; when you read
about these events and many other similar events in history
books, how can you claim that Christianity spread gently
through kindness without resorting to physical means, that is, to
force, violence, power, or worldly advantages? The cruelties,
massacres and savageries exercised during the crusading
expeditions, which continued in eight waves for 174 years, from
489 [A.D. 1096] to 669 [A.D. 1270], could not be tallied. The
crusaders burned and demolished all the places they went by,
including Istanbul, which was the capital city of the Byzantine
Greek Empire, their co-religionists. Michaud, a Christian who
wrote a book of five volumes about the crusading expeditions,
says: “In 492 [H. 1099] the crusaders managed to enter
Jerusalem. When they entered the city they jugulated seventy
thousand (70,000) Muslims and Jews. They cruelly killed even
the Muslim women and children who had sheltered in mosques.
Blood flowed through the streets. Corpses blocked the roads.
The crusaders were so savagely ferocious that they jugulated
the Jews they came across on the banks of the Rhine in
Germany.” These facts are written by Christian historians, who
are their own men. When Christians routed the Andalusian
[1] in 898 [A.D. 1492] and entered Qurtuba
(Cordova), they attacked the Qurtuba mosque first. They
entered this beautiful, magnificent mosque on horseback. They
pitilessly jugulated the Muslims who had taken refuge in the
The Andalusian Islamic State was founded in 139 [A.D. 756], and
demolished in 898.
mosque. So much so that blood poured out through the doors
of the mosque. They massacred the Jews in the same manner.
The barbarous Spaniards Christianized all the Muslims and
Jews at the point of the sword. Those who managed to escape
took sanctuary in the Ottoman country. The Jews living in
Turkey today are their grandchildren. After annihilating all the
Muslims and Jews in Spain, Ferdinand the Spanish king
bragged of his victory and said, “There are neither any Muslims
nor any unbelievers left in Spain.” Here is the Christianity that is
said to have spread through tenderness and kindness and here
are the cruelties of Christians who claim to be tender and
The cruelties inflicted by the Christian sects upon one
another are no less in severity. But the most notorious cruelties
are the persecutions exercised by Christians over Jewry, who
are praised by the priestly author of the book
on account of their familiarity with the canonical
It is written as follows in the twenty-seventh page of the book
Keshf-ul-âsâr wa fî qisâs-i-enbiyâ-i benî Isrâîl,
which was
written by priest Dr. Alex Keith, translated into Persian by priest
Merik, and published in 1261 [A.D. 1846] in Evenborough:
“Three hundred years before the Hegira, Constantine the Great
ordered that the ears of all the Jews be cut off and persecuted
them by deportations and banishments.”
It is written in the twenty-eighth page: “In Spain the Jews
were oppressed to choose one of the following three
a) Accepting Christianity;
b) Imprisonment for those who refused Christianity;
c) Deportation if none of these two choices are taken.
Similar methods were used in France. Thus Jews travelled from
one country to another. At that time there was no home for
them, neither in Europe nor in Asia.”
And in the twenty-ninth page: “Because Catholics reckoned
Jews as unbelievers, they persecuted them. The most notable
priests came together and took some decisions:
1 — If a Christian defends a Jew, he has made an error. He
is to be excommunicated. That is, he must be excluded from
2 — Jews are not to be assigned any official duties in any
Christian states.

3 — No one can eat or cooperate with Jews.
4 — Children born among the Jews shall be raised by the
Christians. The oppressiveness of this article is obvious.” In the
thirty-second page: “When the Portuguese caught Jews, they
threw them into fire and burned them. When they did so, their
men and women came together and celebrated the events.
Their women danced, sprang and jumped with happiness.”
It is written as follows in the book
which was written by priests: “In the Christian year 379,
Gratinaus the Roman emperor, after consulting with his
commanders, ordered the Christianization of all the Jews in his
country. Accordingly, those who refused Christianity were to be
killed.” These writings belong to eminent Christian priests.
The torments inficted upon Protestants by Catholics and vice
versa are no less cruel than the ones related above.
It is written as follows in the fifteenth and sixteenth pages of
the thirteenth fascicle of an Arabic book which was published in
thirteen fascicles in Beirut in 1265 [A.D. 1849]: “The Roman
church inflicted numerous persecutions, torments and
massacres upon Protestants. The witnesses to prove this fact
are in the European countries. In Europe, more than 230,000
people were burnt alive because they did not believe in the
pope though they believed Jesus and made the Holy Bible their
guide in belief and worship. Likewise, thousands of them were
either put to the sword or annihilated in prisons or through
various tortures such as disjointing their bones or extracting
their teeth or nails with pincers. Only on the day of Marirsu
Lemavus thirty thousand people were killed in France.
The massacre of Saint Bartholomew and many other
massacres that would take a long time to relate are the
witnesses of the cruelties Catholics inflicted upon Protestants.
Sixty-five thousand Protestants were killed in the massacre of
St. Bartholomew. Catholic priests publicize this event as
something to take pride in. Henry IV, who came to the throne of
France in 1011 [A.D. 1593], stopped the massacre of
Protestants. The bigoted Catholics who did not like this had
Henry IV killed. In 1087 [A.D. 1675] the persecutions and
massacres were resumed. Fifty thousand families fled from their
country to escape death.
The Protestants were no less cruel to the Catholics than the
Catholics were to them. It is written as follows in the forty-first
and forty-second pages of a book which was translated into

Urdu from English by a British Catholic priest named Thomas
and was published with the title
Mir’ât-us-sidq in 1267 [A.D.
1851], and which was widely sold in India: “The Protestants first
usurped 645 monasteries, 90 schools, 2376 churches and 110
hospitals from their Catholic owners and sold them very
cheaply, dividing the money among themselves. They evicted
thousands of the poor residents into the streets, leaving them
destitute.” It is written in its forty-fifth page: “The Protestants’
grudge and hostility reached the dead lying in their graves with
equal savagery. Exhuming the corpses, they tormented them
and robbed them of their shrouds.” In the forty-eighth and fortyninth
pages: “Also the libraries disappeared among the other
property usurped from the Catholics. Cyl Birl’s doleful account
of these libraries is as follows: The Protestants plundered the
books they found in the libraries. They burned the books to
cook on them, cleaned their candlesticks and shoes with them.
They sold some of the books to herbalists and soap makers.
They gave most of them to bookbinders overseas. They were
not only fifty or a hundred books. They amounted to countless
shiploads. They were annihilated in such a manner as to
consternate the foreign nations. I saw a merchant buy two
libraries, each for twenty rupees. After these cruelties, they
robbed the treasuries of churches, leaving them in bare walls
only. They thought they were doing something good.” In the
fifty-second and later pages: “Now we shall relate the cruelties
that the Protestants have done so far: In order to torture the
Catholics, the Protestants passed hundreds of laws far from
justice, mercy and ethics. The following are some of them:
“1 — A Catholic cannot inherit his/her parents’ property.
“2 — No Catholic past the age of eighteen can buy property,
unless he accepts the Protestant sect.
“3 — No Catholic can set up a business for him or herself.
“4 — No Catholic can be a tutor (in any branch of
knowledge). He who opposes this shall be sentenced to
imprisonment for life.
“5 — The Catholics shall pay double the taxes.
“6 — Any Catholic priest who conducts a (religious) rite shall
pay a fine of 330 sterlings. If a lay Catholic does this he shall be
fined 700 sterlings plus one year’s imprisonment.
“7 — If a Catholic sends his son abroad for education, he
and his son shall be killed. His property and livestock shall be
“8 — No Catholic can be employed in the Civil Service.
“9 — If any Catholic does not attend Sunday masses or
other religious celebrations in a Protestant church he shall be
fined 200 sterlings monthly and shall be dismissed from society.
“10 — If a Catholic goes five miles away from London he
shall be fined 100 sterlings.”
It is written in pages sixty-one through sixty-six: “With the
command of Queen Elizabeth most of the Catholic monks and
other clergymen were taken out on ships and thrown into the
sea. Then the soldiers of Elizabeth came to Ireland to
Protestantize the Catholics. The soldiers demolished the
Catholic churches. Whereever they came across a Catholic
priest they killed him immediately. They burned towns. They
destroyed crops and animals. But they treated non-Catholics
well. Then, in 1052 [A.D. 1643-44], the parliament sent forth
men to a number of cities to expropriate all the property and
land belonging to the Catholics. These cruelties inflicted upon
the Catholics went on till the time of king James I. In his time
these cruelties became less severe. But the Protestants were
angry with him. In 1194 [1780] forty-four thousand Protestants
petitioned to the king for the maintenance of the laws
concerning the Catholics so that they could go on tormenting
them through the parliamentary power as before. But the king
turned down their proposal. Upon this some hundred thousand
Protestants came together in London and burned the Catholic
churches. They devastated the districts where the Catholics
lived. They started conflagrations at thirty-six different places.
This vandalism lasted for six days. Then the king passed
another law in 1791, giving the Catholics the rights they have
been enjoying ever since.”
It is written as follows in the seventy-third and seventy-fourth
pages: “You probably have not heard about the event of
Cortiraskuln in Ireland. The stories telling about his doings in
Ireland are true. Every year the Protestants collected two
hundred and fifty rupees and the rentals of various places and
with this money bought the children of poor Catholics. They
sent these children away to live with Protestants in other places
so that they would not recognize their parents (on returning to
their hometowns). When they grew up, they were sent back
home and did not recognize their parents, brothers and sisters,
as a result of which they sometimes married their brothers,
sisters, and even parents.”
[The most inhuman, the most ferocious of the cruelties
inflicted upon Muslims by Christians were done by the British in
Allâma Fadl-i-Haqq Khayr-âbâdî, one of the greatest Islamic
’ulamâ in India, says in his book
As-sawrat-ul-Hindiyya (The
Indian Revolution),
which is explained by Mawlânâ Ghulâm
Mihr Alî in the 1384 [A.D. 1964] Indian edition of its commentary
In 1008 [A.D. 1600] the British first received the permission
of Ekber Shâh to open business places in the Calcutta city of
India. In the time of Shâh-i-Âlam they bought land in Calcutta.
They brought military forces to protect their land. Upon curing
Sultan Ferrûh Sîr Shâh in 1126 [A.D. 1714], they were given
this right all over India. In the time of Shâh-i-Âlam-i-thânî they
invaded Delhi, took control of the administration, and began to
exercise cruelty. In 1274 [A.D. 1858] the Wahhabis in India said
that Bahâd
ır Shâh II, who was a Sunnî, a Hanafî, and a Sufî in
fact, was a bid’at holder and a disbeliever. With their help,
which was reinforced by the support of Hindu unbelievers and
the treacherous vizier Ahsanullah Khan, the British army
entered Delhi. They raided homes and shops and plundered
goods and money. Even women and children were put to the
sword. The people could not find water to drink. The very old
ır Shâh II, who had taken refuge in the tomb of Humâyûn
Shâh, was taken towards the fortress together with his
household with their hands and feet fastened. On the way the
Patriarch Hudson had the three sons of the Shâh undressed,
leaving them in underwears, and then martyred them by
shooting them in their chests. He drank their blood. He had their
bodies hung at the entrance of the fortress. The following day
he took their heads to the British commander Henry Bernard.
Then, boiling the heads in water, he made a soup and sent it to
the Shâh and his wife. Being extremely hungry, they (the Shâh
and spouse) immediately put the meat into their mouths. But
they could not chew it, nor could they swallow it. They took it
out and left it on the soil, though they did not know what sort of
meat it was. The traitor named Hudson said, “Why don’t you eat
it? It is very delicious soup. I had it made from the flesh of your
sons.” Then they banished the Shâh, his wife and close
relations to the city of Rangon and had them put in dungeons.
The Sultân passed away in the dungeon in 1279. They
martyred three thousand Muslims by shooting and twenty-seven
thousand by slaughtering in Delhi. Only those who fled at night
managed to survive. The Christians massacred countless
Muslims in other towns and villages, too. They ruined historical
works of art. Peerless, invaluable pieces of ornamental goods
and jewelry were loaded on ships and sent to London. Allâma
Fadl-i-Haqq was martyred in his dungeon on the island of
Endoman by the British in 1278 [A.D. 1861].
In 1400 [A.D. 1979] Russians invaded Afghanistan and
began to destroy the Islamic works of art and martyr the
Muslims. They first shot to martyrdom the great ’âlim and Walî
Ibrâhîm Mujaddidî together with his hundred and twenty-one
disciples, his wife and daughters. This savage and ignoble
attack, too, was caused by the British. For in 1945 the German
commander Hitler, who had routed the Russian armies and was
about to enter Moscow, cried to England and America through
the radio: “I admit the defeat. I shall surrender to you. Let me go
on with my war against Russia, rout the Russian army and
remove the nuisance of communism from the earth.” Churchill,
the British prime minister, refused this proposition. They
persisted in helping the Russians and did not enter Berlin
before the arrival of the Russians. They caused Russians to be
a pestilence over the world.
Abdurrashîd Ibrâhîm Efendi states as follows at one place of
the chapter called “Hostility of the British against Islam” in the
second volume of his Turkish book
Âlam-i-İslâm (The Islamic
World), which was published in Istanbul in 1328 [A.D. 1910]:
“Extirpation of Khilâfat-i-Islâmiyya (the Islamic Caliphate) is the
primary British goal. Their causing the Crimean war and helping
the Turks there was a stratagem to destroy the Caliphate. The
Paris Treaty divulges this stratagem clearly. [They state their
enmity overtly in the secret articles of the Lausanne Peace
Treaty in 1923.] All the disasters the Turks have undergone so
far, whatsoever the cover, have come from the British. The
British policy is based on the annihilation of Islam. The reason
for this policy is their being afraid of Islam. In order to deceive
Muslims, they use saleable consciences, and introduce these
people as Islamic scholars or heroes. In short, Islam’s biggest
enemy is the British.”
For those who desire more detailed information about the
treacheries and murders carried on by the British on various
dates in various parts of the world, especially those which were
done against Muslims and the Islamic religion; we recommend
that they read the book
Jinâyât-ul-İngiliz (The Murders by the
British) by Es-Sayyîd Muhammad Habîb Ubeydî Beg, which
was published in Beirut in 1334 [A.D. 1916].
Bryan William Jennings, an American lawyer and politician,
was a renowned writer and lecturer, and at the same time was a
U.S. Congressman between 1913-1915. He died in 1925. He
gives detailed information about the British enmity against Islam
and their barbarisms and cruelties in his book
(The British
Dominion in India).
The British sent their own men to their colonies whom they
had been tyrannizing. These men started, so to speak, the
movement of independence and in appearance broke their right
of independence away from the British. They always used men
of this sort for invading their colonies morally and inwardly while
giving them their independence materially and outwardly. In
other words, they imposed these men, whom they trained or
bought for their own purposes, as leaders or saviors to such
countries. And the inoffensive people of these countries, without
even having time to consider the matter to sense the British lie,
delivered their younger generations to the awful methods of
propaganda. These countries had national anthems and flags.
But morally and spiritually they were never independent. They
had parliaments, prime ministers, ministers. But they never had
We have mentioned only a few of the cruelties of Christians
here. These are only a few examples of the barbarisms and
savageries of Christians, who are said to have had a religious
background and who claim to believe in the advice of Îsâ
‘alaihis-salâm’: “If someone slaps you on one cheek, offer him
your other cheek.” We do not presume that the priest who wrote
the book
Ghadâ-ul-mulâhazât is too ignorant to know about
these cruelties and savageries. Thinking Muslims unaware of
these historical events, he pretends not to know of them in
order to reinforce his assertion.
If the spreading of a religion were possible only
through physical media, that is, by violence, force and power,
the whole world would have been Christianized by now and
there would be no Jews left after all these combats, barbarisms
and massacres.
The jihâd-i-fîsebîl-illâh commanded by Islam does
not mean to compel (others) to become Muslim by the sword.
Please also see the book Confessions of A British Spy, which is
available from Hakîkat Kitâbevi, Fatih-Istanbul-Turkey.
Jihâd means to announce and spread the kalima-i-tawhîd all
over the world and to reveal the superiority and the merits of the
true religion of Allâhu ta’âlâ to the other religions. This jihâd is
done by teaching and advising first. That is, it is stated that
Islam is the true religion commanding all sorts of happiness,
justice, freedom, and human rights. Those non-Muslims who
admit this are given the right of citizenship and enjoy all sorts of
freedom enjoyed by the Muslims. War is opened to those
obstinate states and tyrannical dictators who turn down this
invitation. If they lose the war, the former invitation is repeated
once more. That is, they are invited to accept Islam. If they
accept it they become free like the other Muslims. If they refuse
they are proposed to pay the income tax called jizya. Those
who accept to pay the jizya are called
zimmî. They can by no
means be forced to change their religion. [The old, the invalid,
the women and children, the poor, the clergy are not liable to
the jizya.] They are completely free as to their religious duties,
rites and ceremonies, and their property, lives, chastity and
honour are, like the property, lives, chastity and honour of
Muslims, protected by the state. Muslims and non-Muslims are
held equal in all sorts of rights.
The third assertion put forward
by the priests is that
“Though it would have been possible for
Allâhu ta’âlâ to send down a Prophet without any preparatory
canonical education, Allâhu ta’âlâ, who is the most
compassionate of the merciful, (is said to have) sent such an
exalted religion (as Islam) not before the religions of Jesus and
Moses; this is paradoxical with His justice.”
These words of the priests are answerable in
various ways.
One of them is this: Allâhu ta’âlâ has infinite power. For Him
there is no difference between creating the seven layers of the
earth and the heavens and creating an ant, [a cell, an atom].
Nothing is beyond the creative power of Allâhu ta’âlâ, except
having a partner, which is impossible. [May Allâhu ta’âlâ protect
us from such a belief!] If, as they assert, it were impossible to
send a Prophet without any preparations, this would be another
mu’jiza of Rasûlullah’s ‘sall-Allâhu alaihi wasallam’ in addition to
his other mu’jizas (miracles). For the number of all the Israelites
who believed Îsâ ‘alaihis-salâm’ was eighty-two by the time of
his ascension to heaven though they were ready to accept a
new religion and had been expecting a Prophet who would be
their savior. On the other hand, our Master Fakhr-i-kâinât ‘alaihi
efdalut-tahiyyât’, before his decease, had already guided to
îmân (belief in the true religion) more than a hundred and
twenty-four thousand of the Arabs, who had had no religious
education whatsoever and therefore were not ready to receive a
new religion; this means to make the impossible possible, and
is therefore a mu’jiza. Also, their statement that
‘it is
incompatible with the mercy, compassion and justice of Allâhu
ta’âlâ not to send the better and superior one before”
is contrary
to all sorts of reason. For the Christian creed is as follows: “The
reason why Jesus was killed after various insults and then
burned for three days in Hell was because all people, including
all Prophets, were smeared with the original sin committed by
Âdam ‘alaihis-salâm’ and hadrat Hawwâ in Paradise, and
therefore Allâhu ta’âlâ willed to forgive them by shedding the
blood of His beloved son (may Allah protect us from such
belief).” Now we ask them: since Îsâ ‘alaihis-salâm’ is,
according to Christian creed, the son of Allah, or perhaps the
same as He (may Allah protect us from this belief), would it not
have been better if he had been sent immediately after Âdam
‘alaihis-salâm’, so that the whole lot of these Prophets and so
many innocent people would not have gone to Hell? It is a rule
of protocol among rulers and presidents that the one with the
highest rank position arrives last. It is a social custom that in big
speeches the most important part is mentioned finally. The
same rule applies in everything. For instance, skillful artists
have their novices rough out the layouts of their works first and
then finish their works by doing the final, important and delicate
parts of their works themselves. This procedure is natural.
Then, it is more suitable with the divine law of causation of
Allâhu ta’âlâ who is the absolutely wise Creator to send the
Sayyid-al-mursalîn ‘sall-Allâhu alaihi wasallam’, the most
superior, the highest of Prophets, as the last Prophet, thus
bringing His religion to perfection.
The book
Ghadâ-ul-mulâhazat, again, makes the following
comment concerning the matter whether Rasûlullah ‘sall-Allâhu
alaihi wasallam’ had mu’jizas (miracles), in the fourth chapter of
the second section:
“Jesus and Moses displayed various
miracles in order to prove to the people that they were
Messengers sent down by Allah. Had it not been for such a
touchstone as this to distinguish between the true and the false,
many mendacious and immodest liars would have dared to
profess being Prophets. And there would not be a gauge to test
whether Allâhu ta’âlâ had given His Word to a person, whether

He had chosen him as His Prophet. Therefore, if you test
Muhammad’s ‘alaihis-salâm’ claim for prophethood by rubbing it
against this touchstone, you will see that it is not so firm or so
proven as the claims of Moses and Jesus ‘alaihimas-salâm’!
“Even if we believe the testimonies of historians and the
scholars of siyar and suppose that Muhammad ‘alaihis-salâm’
displayed many miracles to prove his prophethood, we will not
be convinced. For when we compare the wonderful,
extraordinary events that they ascribe to their Prophet with the
miracles of Jesus Christ and other Prophets, it is too difficult to
believe that the so-called wonderful events are from Allah, on
account of the discrepancies and similarities among them. Let
us take the following examples: With the command of
Muhammad ‘alaihis-salâm’ a tree left its place and walked
towards him and a voice from its middle part said:
Esh-hadu an
lâ ilâha ill-Allah wa esh-hadu anna Muhammadan abduhu
wa Rasûluhu,
thus bearing witness to his Prophethood;
animals, mountains, stones and even a bunch of dates
expressed the word of testimony we have given above;
whatever clothes he put on, whether they were shorter or longer
(than his size in appearance), suited him perfectly; now, is it
possible not to doubt when we hear such events? For these
events are imaginary. They are obviously contrary to the proofs
and signs put forward by all the past Prophets.”
In short, at the
end of all this long, roundabout writing of his, the priest means
to say that our master the Prophet ‘sall-Allâhu alaihi wasallam’
did not have miracles although other Prophets had miracles.
It should be known well that one of the methods
used by priests to mislead all Christians against Islam has been
the slander that Rasûlullah ‘sall-Allâhu alaihi wasallam’ did not
show any miracles. (May Allâhu ta’âlâ protect us against
believing them!) These lies are answered convincingly and by
definite proofs in the books
Iz-hâr-ul-haqq and Shams-ulhaqîqa.
Various answers are given to each of their questions.
These priests pretend not to have seen these books and not to
have heard of these answers. To be more precise, because
they do not have any proofs sound enough to rebut the answers
and evidences put forward to them, they ignore them as if they
were unaware of them and repeat their former objections and
lies in their books
Mîzân-ul-haqq, Miftâh-ul-esrâr, Ghadâ-ulmulâhazât,
and other books full of lies and slanders which they
published as against Muslims. These books of theirs bear their
evil intentions of deceiving the ignorant and spoiling their belief
by changing the titles of the books they wrote before. Yet we
have considered it appropriate to write a few of the answers
given to the missionaries in the books
Iz-hâr-ul-haqq and
, which we have mentioned above:
All Prophets ‘alaihimus-salâm’, as a witness for the
authenticity of their prophethood they were appointed, put
forward as miracles some extraordinary, preternatural,
superhuman events that were at the same time valued and
accepted by the people they were appointed to (as
Messengers). It is written in books of Siyar that the number of
miracles that occured through Rasûlullah ‘sall-Allâhu alaihi
wasallam’ was more than three thousand. The existence of
these miracles, which are stated in Qur’ân al-kerîm and hadîthi-
sherîfs and which were narrated by those who saw and heard
them, thus reaching us by passing through generations, is
beyond the reach of any sort of doubt. We shall explain some of
these miracles (mu’jizas) in two different categories:
This category contains the
miracles that occured through Rasûlullah ‘sall-Allâhu alaihi
wasallam’ on past and future events.
Rasûlullah ‘sall-Allâhu alaihi wasallam’ related episodes
about the past Prophets. Without reading the books of the Old
Testament and the New Testament or learning from anyone, he
gave information about the past peoples that had perished
thousands of years before and whose signs had already
disappeared. As a matter of fact, it is written in the fourth
paragraph of the first chapter of the fifth section of the book
“Rasûlullah ‘sall-Allâhu alaihi wasallam’ related
the episode of Nûh ‘alaihis-salâm’. This mu’jiza is mentioned in
Qur’ân al-kerîm. The forty-ninth âyat of Hûd sûra purports:
narrative of Nûh’s
(Noah) ‘alaihis-salâm’ is one of the ghayb
pieces of information which we reveal (wahy) to
you [through Jebrâîl]. Until now, neither you nor your tribe
knew about it.’
But some differences between the Qur’ân alkerîm
and the past (heavenly) books are explained in the
second chapter of the fifth section of the book
Qur’ân al-kerîm contains many unknown narratives about past
tribes.” The third paragraph of the first chapter of the fifth
section of the same book quotes twenty-two of the narratives
given in Qur’ân al-kerîm:
1 — The two hundred and fourteenth âyat of the Baqara
sûra purports:
“O Believers! Do you expect to enter Paradise
right away? You have not undergone the despair

experienced by the beloved ones of Allah before you. I sent
vehement poverty, ailment, hunger and affliction upon
them. They were so badly worried by the afflictions they
were suffering that the Prophet and his believers were
saying: When will help come from Allâhu ta’âlâ? Be careful,
be on the alert, for the help of Allâhu ta’âlâ is soon to
The help promised in this âyat-i kerîma includes
Muslims in general; and the help promised soon came about.
Islam spread first in Arabia and then all over the world.
2 — Before the Holy War of Badr, Allâhu ta’âlâ gave the
good news of victory to the As-hâb-i-kirâm and declared in the
forty-fifth âyat of Qamer sûra:
“They will soon be routed, run
away and turn their backs
(to the battlefield).” Exactly as it
was declared, the Qoureish tribe were routed and destroyed at
3 — As is purported in the first, second, third and fourth
âyats of Rûm sûra, Allâhu ta’âlâ declares:
“The Rûm were
[by the Iranians] at the closest place [to the Arabs, in
the vicinity of Damascus].
Three to nine years after the
defeat, they will beat their enemies
[the Iranians] here.
Beating or being beaten,
[be it known that], is within the
command of Allâhu ta’âlâ in the beginning and in the end.
The Believers will be pleased at the victory of the Rûm over
the Iranians.”
The fact on which the mufassîrs (interpreters of
Qur’ân al-kerîm) and the ’ulamâ of Siyar agree as to the
interpretation of these âyats is as follows: It is predicted that the
Rûm will beat the Iranians after being beaten. And everything
occurred exactly as it was predicted. In fact, when this âyat-ikerîma
descended, Ubayy bin Halef, one of the outstanding
disbelievers of Qoureish, denied it. In the conversation he had
with Abû Bakr ‘radiy-Allâhu anh’, he affronted him and insisted
on refusing that the other side would win. Upon this they made
a contract to wait for three years and then for the losing party to
give fifteen female camels to the party whose prediction came
true. Abû Bakr as-Siddîq ‘radiy-Allâhu anh’ came to Rasûlullah
‘sall-Allâhu alaihi wasallam’ and submitted the matter.
Rasûlullah ‘sall-allâhu alaihi wasallam’ stated that the word
[1] in the âyat-i-kerîma included the numbers from three to
nine and ordered him to go to him (the bettor) and increase
both the duration of time and the number of camels. Upon this,
Abû Bakr ‘radiy-Allâhu anh’ renewed the contract they had
made, prolonging the duration to nine years and augmenting
the number of camels to one hundred. In the seventh year of
the Hegira, the news about the Rûm’s victory over Iran reached
them at Hudaybiyya. But Ubayy bin Halef had been killed with a
spear which Rasûlullah ‘sall-Allâhu alaihi wasallam’ picked from
the ground and threw at him. So Abû Bakr-i Siddîq ‘radiy-Allâhu
anh’ took the mentioned hundred camels from his inheritors.
[Obeying our Prophet’s ‘sall-Allâhu alaihi wasallam’ command,
he distributed the hundred camels to the poor.]
As for the other mu’jizât-i-nabawiyya (the Prophet’s
miracles) on the information about the ghayb (unknown), which
are reported in hadîth-i-sherîfs; they are countless. We shall
give a few examples:
In the beginning of the call to Islam some of the As-hâb-ikirâm
migrated to Abyssinia because of the polytheists’
persecutions. Rasûlullah ‘sall-Allâhu alaihi wasallam’ and those
of the Ashâb-i-kirâm who remained in Mekka-i-mukarrama were
deprived of all sorts of social activities such as buying and
selling, visiting or talking to people other than Muslims for three
years. The polytheists of Qoureish had written a contract
announcing these decisions of theirs and posted it on the
Kâ’ba-i-muazzama. Allâhu ta’âlâ, the omnipotent, sent a woodboring
maggot called
arza unto that notice. The maggot ate up
all the written part except the phrase
Bismikallâhumma (=in
the name of Allâhu ta’âlâ). Allâhu ta’âlâ let our Prophet ‘sall-
Allâhu alaihi wasallam’ know of this event through Jibrîl-i-emîn
(the Archangel Gabriel). And our Prophet ‘sall-Allâhu alaihi
wasallam’ in his turn related it to his uncle Abû Tâlib. The
following day Abû Tâlib went to the notables of polytheists and
said, “Muhammad’s God told him so. If what he said is true,
cancel this prohibition and do not prevent them from going
around and seeing other people like before. If he didn’t tell the
truth, I shall no longer protect him.” The notables of Qoureish
accepted this. They all came together and made for the Kâ’ba.
They took the contract down from the Kâ’ba, opened it up, and
saw that, as Rasûlullah ‘sall-Allâhu alaihi wasallam’ had said, all
the written parts had been eaten up, with the exception of the
[Dost Muhammad Qandihârî,
[1] a great Islamic scholar in
Muhammad Qandihârî passed away in 1284 [A.D. 1868].

India, states in his twenty-ninth letter: “The polytheists of
Qoureish used to write the phrase
Bismikallâhumma at
beginning of their letters. In the early years of Islam, our Master
the Prophet ‘sall-Allâhu alaihi wasallam’ followed the Qoureishi
custom and had the phrase
Bismikallâhumma written at the
head of his letters. Later, upon the revelation of the âyat of
he had the phrase Bismillâh written as the starting
phrase of his letters. Afterwards, when the âyat-i-karîma
containing the word Rahmân descended, he had the phrase
written. Finally, when the phrase
descended with the sûra of
Naml, he began to have this phrase written. As a matter of fact,
the letter he sent to the Byzantine Greek emperor Heraclius
with (his private messenger) Dihya-i-Kelebî began with
It is sunna to begin a letter with
this phrase of Basmala even if it is written to a disbeliever. In
the peace of Hudaybiyya, he ordered hadrat Alî to write
Suhayl, the Qoureishi
representative, said, “We don’t know what Bismillâh-er-rahmâner-
rahîm is. Write Bismikallâhumma.” As it is seen, since Âdam
‘alaihis-salâm’, Allâhu ta’âlâ had taught His name as (ALLAH) to
all Prophets, and even disbelievers had used this name.]
Rasûlullah ‘sall-Allâhu alaihi wasallam’ stated,
“The fortress
of Hayber will be conquered with Alî bin Ebî Tâlib.”
So did it
happen. Also, he predicted the conquests of Iran and
Byzantium by stating,
“Muslims will share the treasures of
Ajam (Iran) and Rûm (Byzantium) and the Iranian girls will
serve them.”
Rasûlullah ‘sall-Allâhu alaihi wasallam’ stated,
“My Umma
will part into seventy-three groups. All of them will go to
Hell. Only one of them will be saved.”
He also stated, “ The
Ajams will beat the Muslims once or twice, the Iranian state
will be annihilated.” And he stated, “Many Rûm
(Byzantine Greek)
generations will prevail. As each of them
perish, those in the following era, that is, the next
generation will take their place.”
All these events took place
as Rasûlullah ‘sall-Allâhu alaihi wasallam’ had predicted.
The east and the west were rolled up and shown to him. He
predicted that his Umma would possess the places that were
within his sight and that his religion would spread over those
places. So Islam spread in the east and west, exactly as he had
predicted. [In fact, there is no country where Islam has not been
heard of in today’s free world.]
He stated,
“As long as ’Umar ‘radiy-Allâhu anh’ lives,
(instigation) will not arise among Muslims.” So the
Ummat-i-Muhammad (Muslims) lived in safety till the end of the
caliphate of ’Umar ’radiy-Allâhu anh’, as he had predicted. Later
instigations began to break out.
Again, Rasûlullah ‘sall-Allâhu alaihi wasallam’ predicted that
Îsâ ‘alaihis-salâm’ will descend form the heaven, that Mahdî
‘alaihir-rahma’ will appear, and that Dajjâl also will appear.
He predicted that ’Uthmân-i-zin-nûrayn ‘radiy-Allâhu anh’
would be martyred while reading Qur’ân al-kerîm, and that Alî
‘radiy-Allâhu anh’ would be wounded with the stroke of Ibn
Muljam’s sword and would be martyred. As a matter of fact,
whenever Alî ‘radiy-Allâhu anh’ saw Ibn Muljam, he would show
his head and say, “When are you going to make this bleed all
over?” Ibn Muljam would commit himself to the protection of
Allâhu ta’âlâ from this, and would request, “Since such a base
and evil deed has been predicted by our Prophet, o Alî, then
you kill me. I don’t want to be the cause of this atrocity and be
accursed till the end of the world.” Alî ‘radiy-Allâhu anh’ would
answer, “One cannot be punished before murder. You will be
retaliated after the action.” So all these events took place
In the the Holy War of Hendek (Trench), he said to Ammâr
bin Yâsir ‘radiy-Allâhu anh’,
“You will be killed by bâghîs
(rebels).” Later, he (Ammâr bin Yâsir) was martyred in Siffîn by
those people who were on the side of Muâwiyya ‘radiy-Allâhu
He said about Berâ bin Mâlik ‘radiy-Allâhu anh’:
people that have dishevelled hair and who are repelled
from doors are so (valuable) that if they stated something
on oath Allâhu ta’âlâ would create it to confirm them. Berâ
bin Malik is one of them.”
In the war of Ahwâz the Muslim
soldiers besieged the fortress of Tuster for six months and
fought for eighty days in front of its gate. Lots of people died in
both sides. This statement of Rasûlullah’s was known among
the As-hâb-i-kirâm ‘alaihimur-ridwân’. So they gathered around
Berâ bin Mâlik ‘radiy-Allâhu anh’ and begged him to swear that
the fortress would be conquered. Upon this, Berâ bin Mâlik
‘radiy-Allâhu anh’ swore both the conquest of the fortress and
his own martyrdom. That day he attained the rank of
martyrdom. And the same night the fortress was conquered, so
the Muslims attained victory with the help of Allâhu ta’âlâ.
One day Rasûlullah ‘sall-Allâhu alaihi wasallam’ slept in
Umm-i-Hirâm’s ‘radiy-Allâhu anhâ’ house. When he woke up he
was smiling. She asked, “O Rasûlullah, why are you smiling?”
Rasûlullah said,
“I saw some of my Umma getting on board
ships and going out for Holy War against disbelievers.”
Umm-i-Hirâm said, “O Rasûlallah! Pray for me so that I may be
one of them!” Rasûlullah said,
“O my Allah! Make her one of
It came about as Rasûlullah predicted. In the time of
hadrat Muâwiyya, Umm-i-Hirâm and her husband joined others
getting on ships and sailed to Cyprus for jihâd. There she fell
down from a horse and attained martyrdom ‘radiy-Allâhu
Rasûlullah ‘sall-Allâhu alaihi wasallam’ stated about his
blessed daughter, Fâtimâ ‘radiy-Allâhu anhâ’:
“Of my Ahl-ibayt,
you will be the first to meet me
(in the next world).” Six
months after his honouring the next world, Fâtima, our mother,
‘radiy-Allâhu anha’, honoured the next world with her presence.
He predicted that Abû Zer-i-Ghifârî ‘radiy-Allâhu anh’ would
pass away alone at a solitary place. It happened exactly so. [He
passed away lonely as he was at a place called Rabaza. Only
his daughter and his wife were with him. Shortly after his death
Abdullah ibn Mes’ûd and some other high persons arrived. They
washed, laid out, and shrouded his corpse ‘radiy-Allâhu anhum
He said to Surâqa bin Mâlik ‘radiy-Allâhu anh’, one of the
“How will you be when you put on the
Chosroes’ bracelets?”
Years later, during the caliphate of
’Umar ‘radiy-Allâhu anh’, the riches that were gained by the
conquest of Iran were brought to Medîna-i-munawwara. Among
the gains were the Chosroes’ fur coat and bracelets. Dividing
the gains, ’Umar ‘radiy-Allâhu anh’ gave the Chosroes’
bracelets to Surâqa ‘radiy-Allâhu anh’. Surâqa put the bracelets
on his arm. Being too wide, they went up to his elbow. He
remembered what Rasûlullah had said years before, and wept.
Lots of actual miracles came about from Rasûlullah ‘sall-
Allâhu alaihi wasallam’. Since the capacity of this book is not
convenient for a detailed account of these miracles, we will
mention a few of them:
1 — The event of
Mi’râj (Ascent to Heaven), which took
place both physically and spiritually, and as he (the Prophet)
was awake. The disbelievers of Qoureish did not believe this
miracle. And some Muslims, being weak both in faith and in

mind, fell into the mischief of doubt and confirmed only after
asking Rasûlullah ‘sall-Allâhu alaihi wasallam’ various questions
and getting their answers. Those who want to know what the
disbelievers’ questions and their answers were may consult to
the book
Iz-hâr-ul-haqq. If Mi’râj had happened only spiritually,
there would be no reason to deny it. For the soul travels
between the east and the west in an instant when asleep. If a
person’s dream takes place in exactly the same way, it may be
admitted as true; it cannot be denied.
Mi’râj happened both spiritually and physically. Allâhu ta’âlâ
is capable to speedily move anything He wishes. For this
reason, those wise people who believe in Mi’râj and those who
narrate it can by no means be censured. Yes, Mi’râj is
incompatible with the normal course of events. But all miracles
are incomptatible with the normal course of events. Ibn Sînâ,
a notable philosopher, proves by reasonable evidences the
possibility of this miracle, which is contrary to the normal course
of events, and describes its occurrence in his book
Those who have doubts may consult to the book. [Principles of
(Islamic) belief should be learned not from philosophy books,
but from the books of the ’ulamâ of Ahl as-sunna.]
Furthermore, bodily ascent to heaven is not impossible
according to the people of the book, either. For it is written in
the twenty-fourth verse of the fifth chapter of Genesis and in the
first verse of the second chapter of the second book of Kings of
the Holy Bible that Ehnûh (E’noch), Elia and Elijah (E-li’jah and
E-li’sha) ‘alaihimus-salâm’ physically ascended to heaven. And
it is written in the nineteenth verse of the sixteenth chapter of
the Gospel of Mark: “So then after the Lord had spoken unto
them, he was received up into heaven, and sat on the right
hand of God.” (Mark: 16-19) It is written in the second verse of
the twelfth chapter of the epistle written to Corinthians by Paul:
“I knew a man in Christ above fourteen years ago, (whether in
the body, I cannot tell; or whether out of the body, I cannot tell:
God knoweth;) such an one caught up to the third heaven.” (I
Corinthians: 12-2) As is seen, Îsâ ‘alaihis-salâm’ also was taken
up to heaven (mi’râj).
2 — The miracle of
Shaqq-i-qamer, the splitting of the
moon, which is related in Qur’ân al-kerîm. In this respect, the
objections of the deniers, i.e. the Christian priests, are written at
Ibn Sînâ (Avicenna) Husayn passed away in Hemedân in 428 [A.D.
length in the books of
Iz-hâr-ul-haqq and As’ila-i-hikamiyya.
3 — The miracle of
Remy-i-turâb. In the Holy War of Bedr,
the number of the As-hâb-i-kirâm ‘alaihimur-ridwan’ was onefourth
that of the polytheists. At a vehement time of the combat,
as the polytheists augmented their offensive, Rasûlullah ‘sall-
Allâhu alaihi wasallam’ put his blessed head on the ground in
prostration under the trellis and invoked (Allah) for victory and
“O my exalted Allah! If you do not lead these handful
of Muslims to victory, no one will be left on the earth to
promulgate Thine unity.”
Then he kept silent for a while.
Presently signs of joy appeared in his blessed eyes, and he
informed Abû Bakr-i-Siddîq ‘radiy-Allâhu anh’, who was with him
and who had been his companion in the cave, that he had been
given the good news of victory and the aid of Allâhu ta’âlâ. He
left the trellis, honoured the battle field with his presence and,
taking a handful of sand from the ground, threw it towards the
polytheist soldiers. Each grain of sand went to an enemy
soldier’s eye like a lightning of disaster and utter defeat, and
they were destroyed without any apparent reason. The
seventeenth âyat-i-kerîma of the Enfâl sûra descended to
describe this miracle. The meaning of the âyat-i-kerîma was:
“What you threw to the disbelievers was not thrown by
you. They were thrown by Allâhu ta’âlâ.”
This âyat-i-kerîma
was recited in all the native and foreign languages. None of the
polytheists attempted to say, “No such soil came to my eye.”
Perhaps they thought it was magic. (May Allâhu ta’âlâ protect
us against such belief.)
4 — The miracle of water gushing out from between
Rasûlullah’s ‘sall-Allâhu alaihi wasallam’ fingers at various
places. Several hundred Sahâbîs drank from that water and
quenched their thirst. On the day of Hudaybiyya, the number of
the As-hâb-i-kirâm that were there and drank that blessed water
was more than a thousand. In addition, they filled their waterbottles.
This miracle was seen at the market of Medîna, at the
Holy War of Buwat, at the Holy War of Tabuk, and at many
other places. In fact, at Hudaybiyya the water poured from his
blessed fingers like pouring from fountains. After the thirsty
ones drank, the water sufficed even their animals. These facts
are narrated unanimously by very trustworthy ’ulamâ of Siyer
through very sound documents.
5 — The miracle of
Berekât-i-taâm. Rasûlullah ‘sall-Allâhu
alaihi wasallam’ gave a woman and her husband a quarter
bushel of barley. Their guests and children ate from it for a long
time but could not finish it.
Once, he fed a thousand people with a piece of barley bread
and a young goat, and the amount of the food did not decrease
at all.
Once, a hundred and eighty people ate from a piece of
bread, and the bread became even bigger.
Once, he fed a hundred and thirty people with a piece of
bread and a cooked lamb. The remainder was loaded on a
camel and taken away.
He satiated an Abyssinian with a few dates. This miracle
took place a number of times.
He fed those who were with him, all his household, and all
his relations with one portion of food.
6 — The miracle of
Teksîr-i-derâhim, i.e. increasing the
amount of money. Selmân-i-Fârisî ‘radiy-Allâhu anh’ was the
slave of a Jew. When he was honoured with Islam, his Jewish
owner said he would be emancipated from slavery on condition
that he would plant three hundred date saplings, they would
give fruits, and he would give him (the Jew) 1600 dirhams
(drachm) of gold.
[The As-hâb-i-kirâm ‘alaihimur-ridwân’ helped Selmân ‘radiy-
Allâhu anh’ in digging the holes for the saplings. When the
holes were dug, our Prophet ‘sall-Allâhu alaihi wasallam’
honoured the place with his presence and] planted the three
hundred saplings resolved upon with his blessed hands. All of
them came to maturity in a year and began to yield fruits. [One
of the saplings had been planted by ’Umar-ul-Fârûq ‘radiy-
Allâhu anh’. The sapling did not give any fruits. When
Rasûlullah ‘sall-Allâhu alaihi wasallam’ replanted it with his
blessed hands, it gave fruits at once.]
He gave Selmân ‘radiy-Allâhu anh’ a gold that was the size
of an egg and which had been gained in a Holy War. Selmân-i-
Fârisî ‘radiy-Allâhu anh’ said to Rasûlullah ‘sall-Allâhu alaihi
wasallam’, “This is too small to weigh sixteen hundred dirhams.”
He (Rasûlullah) took the gold in his blessed hands and gave it
back, and said,
“Take this to your owner.” When his owner
weighed it, it was exactly the weight (decided upon); so
Selmân-i-Fârisî ‘radiy-Allâhu anh’ joined the free Muslims.
7 — The miracle of
Teksîr-i-berekât. Abû Hurayra ‘radiy-
Allâhu anh’ relates: “We were starving in a Holy War. Rasûlullah
‘sall-Allâhu alaihi wasallam’ said,
‘Is there anything?” I said,
‘Yes, o Rasûlallah! I have some dates in my bag.” He said,

“Bring them to me.”
When I took them to him he put his
blessed hand into my bag, took out a handful of dates, placed
them on a handkerchief which he laid on the ground, and
prayed for bereket (abundance). The As-hâb-i-kirâm ‘alaihimurridwân’
being there came and ate dates. They were fully fed.
Then he said to me:
‘O Abâ Hurayra! Take a handful of the
dates on this handkerchief and put them in your foodbag.’
took a handful and put them in my bag. The dates in my bag
were never finished. We both ate and offered to others from
them during the life-time of Rasûlullah ‘sall-allâhu alaihi
wasallam’ and later, during the caliphates of Abû Bakr, ’Umar
and ’Uthmân ‘radiy-Allâhu anhum’. They were still not finished.
When ’Uthmân-i-Zinnûrayn was martyred during his caliphate,
my foodbag was stolen.”
Many other similar miracles occurred through our Prophet
‘sall-Allâhu alaihi wasallam’. Books mention miracles like these
about other Prophets, too. It is written in the fourteenth chapter
of the second book of Kings of the Old Testament [and in the
seventeenth chapter of the first book of Kings, beginning with
the tenth verse] that some of these miracles occurred through
Elijah ‘alaihis-salâm’. A similar miracle occurred through Îsâ
‘alaihis-salâm’; it is written in all the Gospels that he fed four or
five thousand people with a few pieces of bread and fish.
[Matthew, chapter 14, verse 15. Mark, chapter 6, verse 35 and
8 — The miracle of
Selâm and Shahâdat-i-ashjâr. When a
nomad Arab asked Rasûlullah ‘sall-Allâhu alaihi wasallam’ for a
miracle, he (Rasûlullah) summoned a tree by the road. The tree
pulled up its roots and shuffled towards Rasûlullah ‘sall-Allâhu
alaihi wasallam’; when it came in front of him it testified to his
prophethood and then went back to its place.
And once a date tree also bore witness to the prophethood
of our Prophet ‘sall-Allâhu alaihi wasallam’ and resumed its
[There was a date-stump in the Masjîd-i-Nebewî in the
blessed city of Medîna. Rasûlullah ‘sall-Allâhu alaihi wasallam’
made his hutbas (speeches) leaning on the stump. When a
minber (pulpit used in a mosque) was made for him, he stopped
going to the Hannâna.] This date stump began to moan with the
loss of Rasûlullah ‘sall-Allâhu alaihi wasallam’. That is, a voice
of crying was coming from the stump. All the assembly heard it.
When our Master the Prophet ‘sall-Allâhu alaihi wasallam’ got
down from the new minber and hugged Hannâna, the voice

stopped. He (Rasûlullah) stated,
“If I did not hug it, it would
cry with the loss of me till the end of the world.”
9 — The idols in the Kâ’ba-i-muazzama fell face downwards
when he made a signal with his blessed finger. There were
three hundred and sixty idols (statues) erected in the Kâ’ba.
When the blessed city of Mekka was conquered and Rasûlullah
‘sall-Allâhu alaihi wasallam’ entered Harem-i-sherîf, he pointed
to them one by one with a date branch in his blessed hand and
at the same time recited the eighty-first âyat of Isrâ sûra, which
“When the right came, the wrong disappeared, it
was gone.”
The idols fell on their faces. [Most of the idols were
tightly fixed to the ground by lead and tin poured into holes
made in the rock.]
10 — The miracles of
Ihyâ-i-Mewtâ, redd-i-ayn and keshfi-
One day a nomad Arab came to Rasûlullah ‘sall-allâhu
alaihi wasallam.’ Rasûlullah ‘sall-Allâhu alaihi wasallam’ invited
him to Islam. The nomad said that his neighbor’s daughter had
died, that he loved her very much, and that he would become a
Muslim if he (Rasûlullah) resuscitated her. [Rasûlullah ‘sall-
Allâhu alaihi wasallam’ said,
“Show me the girl’s grave.” They
went together to the grave.] When they were by the grave,
Rasûlullah ‘sall-Allâhu alaihi wasallam’ called the girl by her
name. A voice said from the grave: “Yes, sir,” and the girl came
out of the grave. Rasûlullah ‘sall-Allâhu alaihi wasallam’ asked
“Would you like to come back to the world?” The girl
answered, “No, o Rasûlallah ‘sall-Allâhu alaihi wasallam’. I
swear by the name of Allah that I feel more comfortable here
than I did when I was in my parents’ home. A Muslim will be
better off in the next world than he is in this world. So I will not
come back.” Then she went back into her grave.
Jâbir bin Abdullah ‘radiy-Allâhu anh’ cooked a sheep.
Rasûlullah ‘sall-Allâhu alaihi wasallam’ and the As-hâb-i-kirâm
‘alaihimur-ridwân’ ate it together. He said,
“Do not break the
He put the bones together, put his blessed hands on
them and prayed. Allâhu ta’âlâ resuscitated the sheep. And the
sheep went away wagging its tail. [These and other miracles of
our Prophet are written in detail in
Mawâhib-i-ledunniyya by
Imâm-i-Qastalânî; in
Shifâ-i-sherîf by Qâdî Iyâd; in Hasâis-unnabî,
by Imâm-i-Suyûtî; and in
Shawâhid-un-nubuwwa by
Mawlânâ Abdurrahmân Jâmî
[1] ‘rahmatullahi alaihim ajmaîn’.]
Molla Jâmî passed away in Hirat in 989 [A.D. 1492].

In the Holy War of Uhud one of the eyes of Abû Qatâda
‘radiy-Allâhu anh’ came out and fell on his cheek. They took him
to Rasûlullah ‘sall-Allâhu alaihi wasallam’. He placed his eye in
its socket with his blessed hand and said:
“O my Allah! Make
his eye beautiful!”
This eye was now more beautiful and
keener in sight than the other. [One of Abû Qatâda’s grandsons
came to the caliph ’Umar bin Abd-ul-azîz. When he asked who
he was, he recited a couplet saying that he was the grandson of
the person whose eye Rasûlullah had restored with his blessed
hand. Upon hearing the couplet, the caliph respected him highly
and gave him presents.]
One day a man whose both eyes were blind came up and
said: “O Rasûlallah ‘sall-Allâhu alaihi wasallam’. Pray for me so
that my eyes will open.” Rasûlullah ‘sall-Allâhu alaihi wasallam’
said to him:
“Make a faultless ablution. Then say this prayer:
O my Allah! I beg Thee. I ask of Thee through Thine
beloved Prophet Muhammad ‘alaihis-salâm’. O my most
beloved Prophet, hadrat Muhammad! I beg my Allah
through you. I want Him to accept my prayer for your sake.
Make this exalted Prophet my intercessor! Accept my
prayer for his sake.”
This person made an ablution and said
this prayer for the opening of his eyes. His eyes were
immediately opened. [Muslims have always said this prayer and
obtained their wishes.]
There was an old man whose eyes had become too white to
see clearly. When he (Rasûlullah) breathed to his eyes with his
blessed breath, his eyes immediately healed, so that he could
see for himself.
Iyâs bin Seleme says: in the Holy War of Hayber Rasûlullah
sent me to call Alî ‘radiy-Allâhu anh’. Alî ‘radiy-Allâhu anh’ had
an eye sore. Holding his hand, I took him with difficulty. He
(Rasûlullah) spat on his blessed finger and put it on Alî’s ‘radiy-
Allâhu anh’ eyes. Handing him the flag, he sent him to fight at
the gate of Hayber. Hadrat Alî unhinged the door, which they
had not been able to open for a long time, and the As-hâb-ikirâm
entered the fortress. Alî ‘radiy-Allâhu anh’ never had an
eye sore again the rest of his life.
They brought him (Rasûlullah) a child that was dumb and
insane. Rasûlullah ‘sall-Allâhu alaihi wasallam’ made an
ablution, and they made the child drink the remaining water.
The child immediately healed, began to talk, and became sane.
Muhammad bin Hâtib says: When I was a small boy boiling
water was poured on me. My body was scalded. My father took
me to Rasûlullah ‘sall-Allâhu alaihi wasallam’. He put his spittle
on the scalded parts with his blessed hands and prayed. The
scalds immediately healed.
The inner part of Shurahbil-il-Ju’fî’s ‘radiy-Allahu anh’ hand
was swollen, and this case hindered him from holding his sword
or the halter of his animal. He petitioned to Rasûlullah ‘sall-
Allâhu alaihi wasallam’. Rasûlullah massaged his palm with his
blessed hand. He raised his hand, and there was not a sign of
the swelling left.
Enes bin Mâlik ‘radiy-Allâhu anh’ is reported to have related
the following event: My mother said to Rasûlullah ‘sall-Allâhu
alaihi wasallam’: “O Rasûlallah! Enes is your servant. Ask a
blessing on him.” Rasûlullah ‘sall-Allâhu alaihi wasallam’
“O my Allah! Make his property plentiful and
his children numerous. Make his lifetime long. Forgive him
his sins.”
In the process of time there was an increase in his
property. His trees and vines yielded fruits every year. He had
more than a hundred children. He lived a hundred and ten
years. [Towards the end of his life he said: O my Allah! You
have accepted and given me three of the blessings which Your
Most Beloved One asked for me! I wonder what will become of
the fourth one, the forgiving of my sins? Upon this he heard a
voice that said: “I have accepted the fourth one, too. Do not
worry about it.”]
He (Rasûlullah) sent a letter of invitation to Islam to Husraw,
the Persian King. Husraw tore the letter to pieces and martyred
the messenger. When the Messenger of Allah ‘alaihis-salâm’
heard this he was very sorry, and prayed as follows:
“O my
Allah! Tear his sovereignty to pieces as he has torn my
Rasûlullah was still living when Husraw was stabbed to
pieces by his son Shîrawayh. During the caliphate of ’Umar
‘radiy-Allâhu anh’, Muslims conquered all the Persian land, and
Husraw’s descendants and sovereignty perished completely.
[Esma binti Abû Bekr ‘radiy-Allâhu anh’ stated: “Whenever
we washed the blessed robe worn by Rasûlullah ‘sall-Allâhu
alaihi wasallam’, we gave the water left to ailing people, and
they recovered.”]
If the priestly author of the book
Ghadâ-ul-mulâhazât meant
some wonderful events that were seen on Rasûlullah ‘sall-
Allâhu alaihi wasallam’ as he was only a child and which have
not been transmitted through sahîh (technically acceptable)

narrations, we might be silent. [For, one of the stipulations for a
mu’jiza (miracle of a Prophet) is that it must happen after the
Prophet has disclosed his prophethood. Îsâ ‘alaihis-salâm’
spoke in the cradle; when he asked for dates from a dry tree,
dates came into his hand; as Rasûlullah ‘sall-Allâhu alaihi
wasallam’ was a child, his chest was incised and his heart was
taken out, washed and purified; there was always a cloud over
his blessed head for shade; stones and trees saluted him: these
and other such extraordinary events, which happened before
his prophethood and was publicized, were not mu’jizas. They
were karâmats (miracles that happen on people who are loved
by Allâhu ta’âlâ and yet who are not prophets). They are called
(beginnings). They are intended to confirm the
prophethood. These miracles may happen on the Awliyâ
(people loved by Allâhu ta’âlâ), too. Prophets are never inferior
to the Awliyâ, nor even before they are informed with their
prophethood. Karâmats are seen on them. The mu’jiza takes
place a short time after the declaration of prophethood. For
instance, if (the Prophet) says such and such an event will
happen in a month and if the event does happen, it is a mu’jiza.
But it is not necessary to believe his prophethood before the
happening of the event. Rasûlullah ‘sall-Allâhu alaihi wasallam’,
showed thousands of mu’jizas after the declaration of his
Some of his miracles of this kind, such as the pouring of
water from his blessed fingers, the moaning of the date-stump
in the mosque, the idols’ falling down on the floor upon his
beckoning, his curing the blind, his curing many kinds of
illnesses, took place in the presence of thousands of Sahâbîs,
were transmitted from generation to generation, were spread
and heard everywhere, and their veracity was taken for certain.
These miracles of Rasûlullah’s ‘sall-Allâhu alaihi wasallam’
have reached the highest degree of tawâtur. [Tawâtur is a
narrative that is told unanimously by those who are the most
reliable people of their times and who can by no means agree
on a lie, and which therefore forms a piece of absolute
knowledge.] For instance, such facts as the bravery of Alî bin
Ebî Talîb ‘radiy-Allâhu anh’ and the generosity of Hâtem-i-Tâî
have become widespread and known in the forms of tawâtur; no
one, therefore, could deny them. Christianity, on the other hand,
has been founded on a narrative told by only one person, i.e. it
is the personal account of either Matthew, or Mark, or Luke, or
John. The pieces of information which they gave about

themselves and the times they lived in teem with suppositions
and doubts, and they mostly contradict one another. None of
the four Gospels would be accepted as documentary
knowledge if they were scrutinized according to the rules of the
knowledge of
Usûl-i-hadîth which the scholars of Hadîth have
laid as conditions to be fulfilled by every individual hadîth-isherîf
narrated for being accepted. [The conditions which
Muslims observe in narrating Rasûlullah’s ‘sall-Allâhu alaihi
wasallam’ hadîths are very stringent. Since there is no
authenticity of narration in the existing Gospels, they cannot be
compared with hadîths with respect to authenticity. Christian
priests also have virtually admitted this fact by publishing a
number of books proving that the Bible has been defiled by way
of implantation, mutilation or miscopying.] As a matter of fact, if
such miracles as curing the born blind, healing the skin disease
called leprosy, and enlivening the dead, which occurred through
Îsâ ‘alaihis-salâm’, were not verified by Qur’ân al-kerîm, no
Christian would ever be able to prove that they actually
In an attempt to deny the miracles of Rasûlullah ‘sall-Allâhu
alaihi wasallam’, priests put forward the ninetieth and ninety-first
âyats of Isrâ sûra as a proof, which purport:
“We shall not believe you unless you make a spring well
up for us in this place
[Mekka]. Or you should have date
orchards and vineyards amidst which you make rivers flow,
[said the inimical polytheists when they were thwarted by the
eloquence and grandeur of Qur’ân al-kerîm and the miracles
that they saw clearly].” While this proof foils their own purpose,
they still claim to prove that Rasûlullah ‘sall-Allâhu alaihi
wasallam’ did not show any miracles. And this, in its turn, is
never compatible with reason or justice. [In fact, in the âyats
that we mention and which the (priests) offer as documents, the
polytheists ask for more and more miracles because they have
felt amazed, disqualified and incapacitated upon seeing the
various miracles, especially that of Qur’ân al-kerîm. This case
reveals the priests’ mendacity, let alone supporting their thesis.]
It is so strange that while there is no certain or even
dependable information as to the real authors or dates of the
epistles appended to the four Gospels, and despite the
apparent oddities and contradictions in the narratives written in
the Biblical copies kept by Christians, they still accept each of
their verses as a principle of creed. On the other hand, not even
a single letter of Qur’ân al-kerîm has been smeared with
interpolation for twelve hundred [now fourteen hundred] years;
the da’îf hadîths, and the fabled ones have been distinguished
from one another by way of scientific and authentic
documentation; each of the narratives in the Islamic religion has
been proved through numerous evidences; and yet they (the
priests mentioned above) insist on protesting the believers (of
Qur’ân al-kerîm).
[Those who wish to become informed on the miracles of
Rasûlullah ‘sall-Allâhu alaihi wasallam’; we recommend that
they read the (Turkish) book
Herkese Lâzım Olan Îmân and
also the (English) book
Why Did They Become Muslims?]

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