The Fifteenth Letter
In His Name, be He glorified!
And there is nothing but it glorifies Him with praise.(17:44)
My Dear Brother!
YOUR FIRST QUESTION
Why didn’t the Companions discover the troublemakers with the eye of sainthood, with the result that three of the four Rightly-Guided Caliphs were martyred? For it is said that even the lesser Companions were greater than the greatest saints?
The Answer:This matter comprises two stations.
First Station
The question may be solved by explaining as follows a subtle mystery of sainthood:
The Companions’ sainthood, known as the greater sainthood, is one that proceeds from the legacy of prophethood, and passing directly from the apparent to realit y without travelling the intermediate path, looks to the unfolding of divine immediacy. Although this way of sainthood is very short, it is extremely elevated. Its wonders are few, but its virtues are many. Illuminations and wonder-workings are to be encountered on it only infrequently.
Moreover, the wonder-working of the saints is mostly involuntary; wonders appear from them unexpectedly as a divine bestowal. And the majority of such illuminations and wonder-workings occur during their spiritual journeying, as they traverse the intermediate realm of the Sufi path; they manifest those extra-ordinary states because they have withdrawn to a degree from ordinary humanity.
As for the Companions, due to the reflection, attraction, and elixir of the company of prophethood, they were not obliged to traverse the vast sphere of spiritual journeying of the Sufi way. They were able to pass from the apparent to reality in one step,through one conversation with the Prophet (UWBP).
For instance, there are two ways of reaching the Night of Power, if it was last night:
One is to travel and wander for a year to reach it. One has to traverse a year’s distance to gain proximity to it. This is the method of those who embark on spiritual journeying, the way taken by most of those who follow the Sufi path.
The second is to slip free of and be divested of the sheath of corporeality, which is restricted by time, to rise in the spirit and see the Night of Power, which was last night, together with the night of the ‘Id, which is the day after tomorrow, as being present like today. For the spirit is not restricted by time. When the human emotions rise to the level of the spirit, present time expands. Time, which for others consists of the past and the future, is as though the present for such a person.
According to this comparison, to reach the Night of Power one has to rise to the level of the spirit and see the past as though it were the present. Essentially, this obscure mystery is the unfolding of divine immediacy.
For example, the sun is near to us, for its light and heat are present in the mirror we are holding. But we are far from it. If we perceive its immediacy from the point of view of luminosity, and understand our relation to its reflection in our mirror, which is a similitude; if we come to know it by that means and know what its light, heat, and totality are, its immediacy is unfolded to us and we recognize it as close to us and we become connected to it.
If we want to draw near to it and get to know it in respect of our distance from it, we are compelled to embark on an extensive journeying in the mind, so that by means of thought and the laws of science we can rise to the skies in the mind and conceive of the sun there, and through lengthy scientific investigation understand its light and heat and the seven colours in its light. Only then may we attain to the non-physical proximity the first man attained with little thought through his mirror.
Thus, like this comparison, the sainthood of prophethood and of the legacy of prophethood looks to the mystery of the unfolding of divine immediacy. The other sainthood proceeds mostly on the basis of proximity, and is compelled to traverse numerous degrees in spiritual journeying.
Second Station
The persons who were the cause of those events and instigated the trouble did not consist of a few Jews so that having discovered them the trouble could have been averted. For with numerous different peoples entering Islam, many mutually conflicting currents and ideas had confused the situation. Particularly since the national pride of some of them had been terribly wounded by ‘Umar’s (May God be pleased with him) blows; they were waiting to take their revenge. For both their old religions had been rendered null and void and their old rule and sovereignty, the source of their pride, been swept away. Knowingly or unknowingly, they were emotionally in favour of seeking vengeance on Islamic rule. It was therefore said that some clever, scheming dissemblers like the Jews took advantage of that state of society.
That is to say, it could have been averted by reforming the society and the various ideas of the time, not by discovering one or two troublemakers.
If it is asked:Why, with that piercing eye of sainthood of his, didn’t ‘Umar (May God be pleased with him) see his murderer, Firuz, who was with him, although while in the pulpit he said to one of his commanders called Sariya who was a month’s distance away, “Sariya! The mountain, the mountain!”,(*[1])making Sariya hear it and in wondrous fashion causing a strategic victory – showing how penetrating his sight was?
The Answer:Our answer is that of the Prophet Jacob (UWP). That is, Jacob was asked: “How did you perceive the odour of Joseph’s shirt from Egypt when you did not see him in the well at Cana’an close by?” He replied: “This ability is like lightning; sometimes it appears and sometimes it is hidden. Sometimes we are as though seated on the highest spot and can see everwhere, and sometimes we can’t see even the arch of our foot.”
In Short: Man is free to act as he wills, still, in accordance with the verse, “You do not will it except as God wills,”(76:30) divine will is fundamental, divine determining (kader) is dominant. Divine will restores man’s will.
It confirms the statement, “The eye no longer sees when divine determining acts;”(*[2])that is, when divine determining speaks, it is beyond human power to speak; man’s will falls silent.
THE GIST OF YOUR SECOND QUESTION
What was the true nature of the wars that started in the time of ‘Ali (May God be pleased with him)? What should we call those who took part in them, and those who died and those who killed?
The Answer:
The war between ‘Ali and Talha, and Zubayr and ‘A’isha the Veracious (May God be pleased with all of them), called the Event of the Camel, was a struggle between pure justice and relative justice. It was as follows:
‘Ali took pure justice as his guiding principle and in his judgement of the Law proceeded on that basis, as was the case in the time of the Caliphs Abu Bakr and ‘Umar. Those who opposed him said that previously the purity of Islam had permitted pure justice, but since with the passage of time various peoples whose Islam was weak had joined Islamic society, to apply pure justice was extremely difficult. For this reason, their judgement of the Law was based on relative justice, known as the lesser of two evils. Dispute over interpretation of the Law led to war.
Since the interpretations had been purely for God’s sake and for the benefit of Islam, and war had broken out because of interpretation of the Law, we may surely say that both those who killed and those who were killed won Paradise, and both acted rightfully. ‘Ali’s interpretation was accurate, just as those who opposed him were in error, but they still did not deserve punishment. For if a person makes a correct interpretation, he gains two rewards, but if he fails to do this he still earns one reward, the reward for making an interpretation, which is a form of worship. He is forgiven his error.
A learned person who was widely known amongst us and whose pronouncements were authoritative wrote in Kurdish:
ژٖى شَرِّ صَحَابَان۟ مَكَه قَالُ و قٖيل۟ لَو۟رَا جَنَّتٖينَه قَاتِلُ و هَم۟ قَتٖيل۟
“Don’t gossip about the war between the Companions, for both killer and killed were destined for Paradise.”
Pure justice and relative justice may be explained as follows:
according to the allusive meaning of the verse,If any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people,(5:32)the rights of an innocent man cannot be cancelled for the sake of all the people. An individual may not be sacrificed for the good of all. In the view of Almighty God’s compassion, right is right, there is no difference between great and small. The small may not be annulled for the great. Without his consent, the life and rights of an individual may not be sacrificed for the good of the community. If he consents to sacrifice them in the name of patriotism, that is a different matter.
As for relative justice, a particular is sacrificed for the good of the universal; the rights of an individual are disregarded in the face of the community. The attempt is made to apply a sort of relative justice as the lesser of two evils. But if it is possible to apply pure justice, to apply relative justice is wrong and may not be undertaken.
Thus, Imam ‘Ali (May God be pleased with him) judged it possible to apply pure justice as in the time of the Caliphs Abu Bakr and ‘Umar, and he set up the Islamic Caliphate on that basis. Those who opposed him and objected to him said that it was impossible because of the great difficulties, and judged according to the Law that they should proceed with relative justice. The other historical reasons are not true reasons, they are pretexts.
If you ask: What was the reason for Imam ‘Ali’s lack of success in regard to the Islamic Caliphate relatively to his predecessors, despite his extraordinary capabilities, unusual intelligence, and great deservedness?
The Answer: That blessed person was deserving of weighty duties other than politics and rule.If he had been completely successful in politics and government, he would have been unable to acquire fully the meaningful title of King of Sainthood. Whereas he won a spiritual rule far surpassing the external, political Caliphate, and became a Universal Master; in fact, his spiritual rule will continue even until the end of the world.
As for his war with Mu‘awiya at Siffin, it was a war over the Caliphate and rule. That is to say, Imam ‘Ali gave priority to the injunctions of religion, the truths of Islam, and the hereafter, and sacrificed some of the laws of government and pitiless demands of politics. Whereas Mu‘awiya and his supporters, in order to strengthen Islamic society with their governmental policies, left aside resoluteness and favoured permissiveness; they supposed they were obliged to in the political realm; choosing permissiveness, they fell into error.
As for Hasan and Husain’s struggle against the Umayyads, it was a war between religion and nationalism. That is, the Umayyads founded the Islamic state on Arab nationalism and put the bonds of nationalism before those of Islam, causing harm in two respects:
The First Respect: They offended the other nations and frightened them off.
The Other: The principles of racialism and nationalism are not based on justice and right, so are unjust and wrongful. They do not proceed on justice. For a ruler of racialist leanings gives preference to people of the same race and cannot act justly.
According to the clear decree of, “Islam abrogated the tribalism of Ignorance. There is no difference between an Abyssinian slave and a leader of the Quraish, once they have accepted Islam,”(*[3])the bonds of nationalism may not be set up in place of the bonds of religion. If they are, there will be no justice; right will disappear.
Thus, Husain accepted the bonds of religion as fundamental and struggled against those others as someone executing justice, until he attained the rank of martyrdom.
If it is asked: If he was so right and just, why wasn’t he successful? Also, why did divine determining and divine mercy permit them to meet with the tragic end they did?
The Answer:It was not Husain’s close supporters that harboured feelings of revenge towards the Arab nation, but members of other nations who had joined his community, out of their wounded national pride. They caused harm to the pure, shining creeds of Husain and his supporters, and were the cause of their defeat.
The wisdom in their tragic end from the point of view of divine determining was this: Hasan and Husain and their family and descendants were destined to hold spiritual rule. It is extremely difficult to bring together worldly rule and spiritual rule. Therefore, divine determining made them feel disgust at the world; it showed them its ugly face so that they should cease to feel any attachment to it in their hearts. They lost a temporary, superficial rule, but were appointed to a splendid, permanent spiritual rule. They became the authorities of the spiritual poles among the saints instead of commonplace governors.
YOUR THIRD QUESTION
What was the wisdom in the tragically cruel treatment those blessed persons received?
The Answer: As was explained above, there were three main reasons for the pitiless cruelty Husain’s opponents displayed during Umayyad rule:
One was the heartless principle of politics: “Individuals may be sacrificed for the welfare of the government and preservation of public order.”
The Second was the cruel rule of nationalism: “Everything may be sacrificed for the well-being of the nation.” For his opponents’ rule was based on racialism and nationalism.
The Third:The traditional vein of rivalry between the Umayyads and the Hashimites was present in some people like Yazid, and he displayed a merciless ability to be cruel.
A Fourth Reason:The Umayyads made Arab nationalism the basis of their rule, and they looked on the members of other nations – who were found among Husain’s supporters – as slaves. This had wounded their national pride. So, since the other nations had joined Husain’s community with mixed intentions and to take revenge, they felt excessively affronted at the Umayyad’s fanatic nationalism and were the cause of that terrible well-known tragedy.
The four reasons mentioned above are outward and apparent. When considered from the point of view of divine determining, the results pertaining to the hereafter and spiritual rule and spiritual progress that the tradegy won for Husain and his relatives were of such high worth that the distress they suffered due to it was made easy and cheap. It resembled a soldier who dies after an hour’s torture and becomes a martyr: he attains a rank so high that anyone else could reach it only if they strove for ten years. If the soldier were to be asked about it after he had died, he would reply that he had gained much for very little.
THE GIST OF YOUR FOURTH QUESTION
After Jesus (Upon whom be peace) kills the Antichrist (Dajjal) at the end of time, most people will enter the true religion. But it says in some narrations: “The end of the world will not occur as long as there remain on the earth people who say, Allah! Allah!”(*[4]) So how after most people have come to believe, will they become unbelievers?
The Answer: Some people whose belief is weak regard as unlikely what is narrated in the sound Hadith: “Jesus (Upon whom be peace) will come and will act in accordance with the Shari‘a of Islam. He will kill the Dajjal.”(*[5])But when its meaning is explained, it is seen that there is nothing unlikely about it. It is as follows:
What this Hadith and those about the Sufyan and the Mahdi(*[6]) mean is this: at the end of time two atheistic movements will gain strength.
One of them: Behind a screen of duplicity, a fearsome individual named the Sufyan will deny the messengership of Muhammad (UWBP), and coming to lead the dissemblers, will try to destroy the Islamic Shari‘a. To oppose him, a luminous individual called Muhammad Mahdi of the Family of the Prophet (UWBP) will assume leadership of the people of sainthood and perfection, who are bound to the luminous line of the Prophet’s (UWBP) Family, and he will kill the current of dissemblers, which will consist of the collective personality of the Sufyan, and scatter it.
The Second Current: A tyrannical movement born of naturalist philos ophy will gradually grow strong at the end of time and spread by means of materialist philosophy, going so far as to deny God. A savage who does not recognize the king or accept that the officers and soldiers in the army are his soldiers ascribes a sort of kingship and rulership to everyone and to all the soldiers.
In just the same way, the members of that movement, who deny God, each ascribes dominicality to his soul like a little Nimrod. And the greatest of them, the Dajjal, who will come to lead them, will manifest awesome wonders, a sort of spiritualism and hypnosis; he will go even further, and imagining his tyrannical, superficial rule to be a sort of dominicality, he will proclaim his godhead. It is clear just what foolish buffoonery it is for impotent man, who may be defeated by a fly and cannot create even a fly’s wing, to claim godhead.
At that point, just when the movement appears to be very strong, the religion of true Christianity, which comprises the collective personality of Jesus (Upon whom be peace), will emerge. That is, it will descend from the skies of divine mercy. Present- day Christianity will be purified in the face of that reality; it will cast off superstition and distortion, and unite with the truths of Islam. Christianity will in effect be transformed into a sort of Islam. Following the Qur’an, the collective personality of Christianity will be in the rank of follower, and Islam, in that of leader. True religion will become a mighty force as a result of its joining it.
Dinsizlik cereyanına karşı ayrı ayrı iken mağlup olan İsevîlik ve İslâmiyet ittihat neticesinde, dinsizlik cereyanına galebe edip dağıtacak istidadında iken; âlem-i semavatta cism-i beşerîsiyle bulunan şahs-ı İsa aleyhisselâm, o din-i hak cereyanının başına geçeceğini, bir Muhbir-i Sadık, bir Kadîr-i külli şey’in vaadine istinad ederek haber vermiştir. Madem haber vermiş, haktır; madem Kādir-i külli şey’ vaad etmiş, elbette yapacaktır.
Evet, her vakit semavattan melâikeleri yere gönderen ve bazı vakitte insan suretine vaz’eden (Hazret-i Cibril’in “Dıhye” suretine girmesi gibi) ve ruhanîleri âlem-i ervahtan gönderip beşer suretine temessül ettiren, hattâ ölmüş evliyaların çoklarının ervahlarını cesed-i misalîyle dünyaya gönderen bir Hakîm-i Zülcelal, Hazret-i İsa aleyhisselâmı, İsa dinine ait en mühim bir hüsn-ü hâtimesi için; değil sema-i dünyada cesediyle bulunan ve hayatta olan Hazret-i İsa belki âlem-i âhiretin en uzak köşesine gitseydi ve hakikaten ölseydi, yine şöyle bir netice-i azîme için ona yeniden ceset giydirip dünyaya göndermek, o Hakîm’in hikmetinden uzak değil belki onun hikmeti öyle iktiza ettiği için vaad etmiş ve vaad ettiği için elbette gönderecek.
Hazret-i İsa aleyhisselâm geldiği vakit, herkes onun hakiki İsa olduğunu bilmek lâzım değildir. Onun mukarreb ve havassı, nur-u iman ile onu tanır. Yoksa bedahet derecesinde herkes onu tanımayacaktır.
Sual: Rivayetlerde gelmiş ki: “Deccal’ın bir yalancı cenneti var, kendine tabi olanları ona atar. Hem yalancı bir cehennemi var, tabi olmayanları ona atar. Hattâ o, kendi merkebinin de bir kulağını cennet gibi bir kulağını da cehennem gibi yapmış. Azamet-i bedeniyesi bu kadardır, şu kadardır…” diye tarifat var?
Elcevap: Deccal’ın şahs-ı surîsi insan gibidir. Mağrur, firavunlaşmış, Allah’ı unutmuş olduğundan surî, cebbarane olan hâkimiyetine, uluhiyet namını vermiş bir şeytan-ı ahmaktır ve bir insan-ı dessastır. Fakat şahs-ı manevîsi olan dinsizlik cereyan-ı azîmi, pek cesîmdir. Rivayetlerde Deccal’a ait tavsifat-ı müthişe ona işaret eder. Bir vakit Japonya’nın Başkumandanının resmi, bir ayağı Bahr-i Muhit’te, diğer ayağı on günlük mesafedeki Port Artur Kalesinde tasvir edilmiş. O küçük Japon Kumandanının bu surette tasviriyle, ordusunun şahs-ı manevîsi gösterilmiş.
Amma Deccal’ın yalancı cenneti ise medeniyetin cazibedar lehviyatı ve fanteziyeleridir. Merkebi ise şimendifer gibi bir vasıtadır ki bir başında ateş ocağı bulunur, kendine tabi olmayanları bazen ateşe atar. O merkebin bir kulağı yani diğer başı cennet gibi tefriş edilmiş, tabi olanları oraya oturtur. Zaten sefih ve gaddar medeniyetin mühim bir merkebi olan şimendifer, ehl-i sefahet ve dünya için yalancı bir cennet getirir. Bîçare ehl-i diyanet ve ehl-i İslâm için medeniyet elinde cehennem zebanisi gibi tehlike getirir, esaret ve sefalet altına atar.
İşte İsevîliğin din-i hakikisi zuhur ile ve İslâmiyet’e inkılab etmesiyle, çendan âlemde ekseriyet-i mutlakaya nurunu neşreder. Fakat yine kıyamet kopmasına yakın tekrar bir dinsizlik cereyanı baş gösterir, galebe eder ve “El-hükmü li’l-ekser” kaidesince, yeryüzünde “Allah Allah” diyecek kalmayacak, yani ehemmiyetli bir cemaat, küre-i arzda mühim bir mevkiye sahip olacak bir surette “Allah Allah” denilmeyecek demektir.
Yoksa ekalliyette kalan veyahut mağlup düşen ehl-i hak, kıyamete kadar bâki kalacak; yalnız, kıyametin kopacağı anında, kıyametin dehşetlerini görmemek için bir eser-i rahmet olarak ehl-i imanın ruhları daha evvel kabzedilecek, kıyamet kâfirlerin başına kopacaktır.
BEŞİNCİ SUALİNİZİN MEALİ
Kıyametin hâdisatından ervah-ı bâkiye müteessir olacaklar mı?
Elcevap: Derecatlarına göre müteessir olacaklar. Melâikelerin tecelliyat-ı kahriyede kendilerine göre müteessir oldukları gibi müteessir olurlar. Nasıl ki bir insan, sıcak bir yerde iken, hariçte kar ve tipi içinde titreyenleri görse akıl ve vicdan itibarıyla müteessir olur. Öyle de zîşuur olan ervah-ı bâkiye, kâinatla alâkadar oldukları için kâinatın hâdisat-ı azîmesinden derecelerine göre müteessir olmalarını; ehl-i azap ise elemkârane, ehl-i saadet ise hayretkârane, istiğrabkârane, belki bir cihette istibşarkârane teessüratları bulunmasını, işarat-ı Kur’aniye gösteriyor. Zira Kur’an-ı Hakîm, her zaman kıyametin acayibini tehdit suretinde zikrediyor. “Göreceksiniz!” diyor. Halbuki cism-i insanî ile onu görenler, kıyamete yetişenlerdir. Demek, kabirde cesetleri çürüyen ervahların da o tehdid-i Kur’aniyeden hisseleri var.
ALTINCI SUALİNİZİN MEALİ
كُلُّ شَى۟ءٍ هَالِكٌ اِلَّا وَج۟هَهُ Bu âyetin âhirete, cennete, cehenneme ve ehillerine şümulü var mı, yok mu?
Elcevap: Şu mesele, pek çok ehl-i tahkik ve ehl-i keşif ve ehl-i velayetin medar-ı bahsi olmuş. Şu meselede söz onlarındır. Hem de şu âyetin çok genişliği ve çok meratibi var. Ehl-i tahkikin bir kısm-ı ekseri demişler ki: Âlem-i bekaya şümulü yok. Diğer kısmı ise: Âni olarak onlar da az bir zamanda, bir nevi helâkete mazhar olurlar. O kadar az bir zamanda oluyor ki fenaya gidip gelmiş, hissetmeyecekler.
Amma bazı müfrit fikirli ehl-i keşfin hükmettikleri fena-yı mutlak ise hakikat değildir. Çünkü Zat-ı Akdes-i İlahî madem sermedî ve daimîdir, elbette sıfâtı ve esması dahi sermedî ve daimîdirler. Madem sıfâtı ve esması daimî ve sermedîdirler, elbette onların âyineleri ve cilveleri ve nakışları ve mazharları olan âlem-i bekadaki bâkiyat ve ehl-i beka, fena-yı mutlaka bizzarure gidemez.
Kur’an-ı Hakîm’in feyzinden şimdilik iki nokta hatıra gelmiş, icmalen yazacağız:
Birincisi: Cenab-ı Hak öyle bir Kadîr-i Mutlak’tır ki adem ve vücud, kudretine ve iradesine nisbeten iki menzil gibi gayet kolay bir surette oraya gönderir ve getirir. İsterse bir günde, isterse bir anda oradan çevirir. Hem adem-i mutlak zaten yoktur, çünkü bir ilm-i muhit var. Hem daire-i ilm-i İlahînin harici yok ki bir şey ona atılsın. Daire-i ilim içinde bulunan adem ise adem-i haricîdir ve vücud-u ilmîye perde olmuş bir unvandır. Hattâ bu mevcudat-ı ilmiyeye bazı ehl-i tahkik “a’yân-ı sabite” tabir etmişler.
Öyle ise fenaya gitmek, muvakkaten haricî libasını çıkarıp vücud-u manevîye ve ilmîye girmektir. Yani hēlik ve fâni olanlar vücud-u haricîyi bırakıp mahiyetleri bir vücud-u manevî giyer, daire-i kudretten çıkıp daire-i ilme girer.
İkincisi: Çok Sözlerde izah ettiğimiz gibi: Her şey, mana-yı ismiyle ve kendine bakan vecihte hiçtir. Kendi zatında müstakil ve bizatihî sabit bir vücudu yok. Ve yalnız kendi başıyla kaim bir hakikati yok. Fakat Cenab-ı Hakk’a bakan vecihte ise yani mana-yı harfiyle olsa hiç değil. Çünkü onda cilvesi görünen esma-i bâkiye var. Ma’dum değil, çünkü sermedî bir vücudun gölgesini taşıyor. Hakikati vardır, sabittir hem yüksektir. Çünkü mazhar olduğu bâki bir ismin sabit bir nevi gölgesidir.
Hem كُلُّ شَى۟ءٍ هَالِكٌ اِلَّا وَج۟هَهُ insanın elini mâsivadan kesmek için bir kılınçtır ki o da Cenab-ı Hakk’ın hesabına olmayan fâni dünyada, fâni şeylere karşı alâkaları kesmek için hükmü dünyadaki fâniyata bakar. Demek, Allah hesabına olsa, mana-yı harfiyle olsa, livechillah olsa mâsivaya girmez ki كُلُّ شَى۟ءٍ هَالِكٌ اِلَّا وَج۟هَهُ kılıncıyla başı kesilsin.
Elhasıl: Eğer Allah için olsa, Allah’ı bulsa gayr kalmaz ki başı kesilsin. Eğer Allah’ı bulmazsa ve hesabıyla bakmazsa her şey gayrdır. كُلُّ شَى۟ءٍ هَالِكٌ اِلَّا وَج۟هَهُ kılıncını istimal etmeli, perdeyi yırtmalı tâ onu bulmalı!..
اَل۟بَاقٖى هُوَ ال۟بَاقٖى
Said Nursî
- ↑ *Tabari, Ta’rikh al-‘Umam wa’l-Muluk, ii, 380; Abu Na’im, al-Dala’il, iii, 210, 211; Bayhaqi, Dala’il al-Nubuwwa, vi, 370; Suyuti, Ta’rikh al-Khulafa’, 128; Ibn Kathir, al-Bidaya wa’l-Nihaya, vii, 131; al- ‘Asqalani, al-Isaba, ii, 3; Ibn Hajar al-Haythami, al-Sawa’iq al-Muhriqa, 101; Suyuti, al-Durar al- Muntathira, 182, No: 462; al-‘Ajluni, Kashf al-Khafa’, ii, 380.
- ↑ *Bayhaqi, Shu’ab al-Iman, i, 233. See also, Musnad, v, 234; al-Haythami, Majmu’ al-Zawa’id, x, 146; Ibn Hajar, al-Matalib al-‘Aliya, iii, 234; al-Hakim, al-Mustadrak, ii, 405, 406.
- ↑ *See, Bukhari, Ahkam, 4; ‘Imara, 36, 37; Abu Da’ud, Sunna, 5; Tirmidhi, Jihad, 28; ‘Ilm, 16; Nasa’i, Bay’a, 26; Ibn Maja, Jihad, 39; Musnad, iv, 69, 70, 199, 204, 205; v, 381; vi, 402, 403.
- ↑ *Muslim, Iman, 234; Tirmidhi, Fitan, 35; Musnad, ii, 107, 201, 259; al-Hakim, al-Mustadrak, vi, 494.
- ↑ *, Anbiya’, 49; Muslim, Iman, 242-7; Tirmidhi, Fitan, 62; Musnad, iv, 226.
- ↑ *For the Sufyan, see, al-Hakim, al-Mustadrak, iv, 520; Bukhari, Fitan, 101-2; Tirmidhi, Fitan, 62;Musnad, iii, 115, 211, 228, 249-50; v, 38, 404-5; vi, 139-40. For the Mahdi, Bukhari, Anbiya’, 49; Muslim, Iman, 244-5; Ibn Maja, Fitan, 33; Musnad, ii, 336; iii, 368.