Narrated Mujahid:

I asked Ibn `Abbas, "Should we perform a prostration on reciting Surat-Sa`d?" He recited (the Sura) including: 'And among his progeny, David, Solomon..(up to)...so follow their guidance (6.84-91) And then he said, "Your Prophet is amongst those people who have been ordered to follow them (i.e. the preceding apostles).

The Birth of the Messenger of Allah

The earth was covered with incorporeal darkness.

Everything that existed was in a state of mourning because of the oppression and atrocities committed by mankind. It was not eyes that shed tears, but soul and heart. There was a general lamentation in the world.

People had become wild like monsters eating each other; they were about to be drowned in the swamp of unbelief, polytheism, ignorance and oppression. The oppressed were groaning bitterly under the whips of the oppressors.

The world was sorrowful; the beings were sorrowful; the hearts and the faces were sorrowful and grievous.

The infinite mercy of Allah would not let the unbelief, polytheism, deviation, ignorance, sorrow and trouble that spiritually squeezed the minds, spirits and hearts hard make the humanity suffer any longer. He would definitely send a person that would end all of those troubles as an indication of His compassion and mercy.  

And, he was coming!

The unmatched person, the last Prophet of Allah, who would change the spiritual form of the world with the light that he would bring, was coming!

Hazrat Muhammad (pbuh), who would lead the jinn and human beings to the way of endless bliss was coming!

That Moment…

The universe was waiting for its Master in awe and respect. Every being was ready to welcome this unmatched person with their own tongues, languages, states and acts joyfully.

Date: 571 AD, Twentieth of April.

Fifty or fifty-five nights after the Event of the Elephant.

The twelfth night of the lunar month of Rabiulawwal.

A modest house in Makkah. It is Monday. The time of dawn.

A magnificent and unmatched thing happened in this modest house and at that unmatched time: Hazrat Muhammad (pbuh), the master of the Universe, was born!

When he opened his eyes, it was as if the world forgot about its pains and mourning, and was overwhelmed with joy. It was as if the universe shouted with joy and excitement: “The Sultan of the Religion was born at that time / The skies and the earth were overwhelmed with light”.

From the narrations by his mother…

Reverend mother, Hazrat Amina, who was deemed worthy of such a unique honor that no any other mother ever was, describes that blissful moment as follows:

“Someone came towards me in my dream in the sixth month of my pregnancy and said:

“O Amina! Know that you are pregnant to the most decent person of the universe. When you give birth to him, name him Muhammad and do not tell about it to anyone!”

Then the time for birth came. My father-in-law was away, performing Hajj. I was at home. Suddenly I heard a voice. I felt as if I would melt with horror. It was there. A white bird appeared and came to me; and it patted my back with its wing. I did not feel any fear or anxiety from then on. I had a look around. They were serving me syrup in a white jug. As soon as I drank it, I was covered with a sea of light and Mohammad was born.”

The reverend Mother tells about afterbirth as follows:

“I saw a flag in the east, a flag in the west and a flag on the Qaaba. The birth was over. I looked at the baby. He was on sajdah (prostration) and his finger was raised up towards sky. Then a white cloud came down and swaddled the baby. I heard a voice: Show him around the east and the west, show the seas, so that creatures will know Muhammad with his name, his title and his face then the cloud disappeared away.”

Also at the same night, Hazrat Amina saw a divine light and in the brightness of that light, she watched palaces and mansions in Damascus.

Observations by Midwives Shifa and Fatima

At the time the Lord of the Universe (Prophet Mohammad) was born, Shifa who was Abdurrahman bin Awf’s mother and Fatima who was Uthman bin Abul’l As’s mother were together with the reverend mother.

Shifa, who was one of the midwives, described her observations at that time as follows:

“I was there when The Messenger of Allah was born. I quickly came there for help. I heard a voice: “May Allah’s mercy be upon him.” The distance between the south and the north was filled with divine light. And I saw some palaces of Byzantine in that light. Then I took the Messenger of Allah in my arms and started to suckle him. I started to tremble and almost fainted. The baby disappeared in front of my eyes. A voice asked: ‘Where has he gone?’ Another one replied: ‘They took him to the east.’

I never forgot those words. Therefore, as soon as the Messenger of Allah declared his prophethood I went to him and accepted his faith together with the first Muslims.”

Fatima said that the house where the birth took place was filled with divine light and the stars in the sky seemed as if they would fall into the house.

Another specialty of Prophet Mohammad was that he was born circumcised and his umbilical cord was already cut off.  There was “The seal of prophethood” between his shoulder blades on his back, just in the line with his heart. It was formed by hairy, raised and reddish freckles which looked like pearls and it was in the size of a partridge egg. The seal was a sign indicating that he was the last prophet being awaited for a long time.

Saib bin Yazid, one of the Companions, tells about the seal as follows:

“When I was a child, my aunt took me to the Prophet and said: O Messenger of Allah, there is a pain in my nephew’s foot. The Messenger of Allah patted my head with his hand and prayed for me. Then he took ablution. I drank from the ablution water. Then I stood behind him and I saw the seal of prophethood between his shoulders; it was as big as the huge buttons of the tent (or a partridge egg).”

Describing the Messenger of Allah, Hazrat Ali (may Allah be pleased with him) said: “He was broad between his shoulder blades and it was obvious that he was the last prophet from the seal of prophethood between his shoulder blades.”

Glad Tiding Given to Ab­dul­mut­ta­lib…

When the Master of the Universe, our Prophet, was born, Abdulmuttalib, his grandfather, was talking with some of the notables of Quraysh near the Kaaba.

He was given the news. Abdulmuttalib, who became very happy, went straight to see his grandson. He hugged and kissed his grandson. Then, he gave his grandson to Abu Talib, his son, and said, “This child is entrusted to you. He will be an honorable, well-known person.”

Ab­dul­mut­ta­lib slaughtered camels and sheep on the seventh day of the birth of the Master of the Universe and held three banquets for the people of Makkah in the honor of this joyful event; he also slaughtered camels in each district of the city and left the meat there so that the poor people would take and the animals would eat them.  

The luminous child was given the name Muhammad (pbuh)

After the banquet, they asked Abdulmuttalib what name he had given to his grandson. He said,

“Muhammad…”

“Why did you not give one of the names of your ancestors but this name?”

He replied:

“I wanted Allah and the people to praise him!”

'Ali narrated:

"The Messenger of Allah (ﷺ) said to me: 'When two men come to you seeking judgement, do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.'" 'Ali said: "I did not err since then."

Reference : Jami` at-Tirmidhi 1331

In-book reference : Book 15, Hadith 11

Dahsha and Hayra (Utmost Astonishment and Amazement)

Every traveler journeying in valleys of love and zeal sometimes burns with the fire of love, and sometimes overflows with joy owing to the “wine of immortality” offered by the Beloved. While burning, the lover sighs: O Cupbearer, I have burned away. Give me some water! While looking attentively through the door of the Beloved left ajar, the lover entreats: I have dipped my finger into the honey of love. Give me some water!

Until the traveler is saved from worldly anxiety and considerations of distance or, in other words, until the traveler passes beyond the spheres of the manifestations of Names and Attributes and is honored with the manifestation of Divine Essence, he or she continues to travel between burning and entreating, and receiving his or her lot from the pure drink the Lord offers (76:21).

The lover pursues more and more knowledge of God, for every new Divine gift increases his or her desire. As this desire increases, new gifts pour into the lover’s heart. He or she embroiders the acquired knowledge of God with the feelings and thoughts traveling between his or her heart and things. Like a honeybee collecting nectar from flowers and thereby causing flowers to be the source of honey, the lover collects the nectar of knowledge of God from the manifestations of Divine Names and Attributes that open like flowers in the garden of the universe. He or she distills the collected nectar through the filter of his or her appreciative, grateful conscience, and feels as if his or her sight has reached the rays of the Attributes themselves. Then the dream of reaching the Divine Being comes, and the lover is stricken with the utmost astonishment.

The writer of Gulistan (The Rose Garden) expresses the traveler’s feelings of astonishment and amazement while burning and drinking:

At times You show Your Beautiful Face, But It is veiled without being completely seen, Thus You incite us to compete to be able to see You And increase our fire. When I see unveiled the Beloved With Whom I have fallen in love, Something occurs to me And I am bewildered on my way. The Beloved lights a fire in my breast And then puts it out with a drizzle. That is why you find me burnt away And drowned in an ocean.

Bursawi presents travelers as incessantly intoxicated:

All saintly ones are intoxicated with the pure water their Lord offers them (76:21);

Seven, five, and four are intoxicated With His Beautiful Face. [1]

If the traveler has not prepared his or her heart according to the requirements of the spiritual journey and the commandments of the Shari’a (that is, if one does not think and reason in the light of Prophethood while one’s feelings fly in the boundless realm of the achieved spiritual state), he or she will inevitably fall, be confused and bewildered, and speak and act contrary to the spirit of Shari’a.

Mulla Jami’ expresses astonishment and amazement in his vivid language:

The women of Egypt were astounded and cut their hands when they saw the beauty of Joseph. O Master! If they had seen your beauty, they would have thrust the daggers in their hands into their breasts. Speaking of Joseph’s beauty, where Your beauty is mentioned means no more than telling tales.

In other words, if transient, worldly beauty and perfection that only reflect the Infinitely Perfect and Beautiful One through many veils can seduce us, how great will be our inability to perceive the dazzling awe and amazement produced by beholding and gazing upon that Beauty.

Those who prefer to serve Islam and the Qur’an at this point in time should not aim at all the pleasures, whether bodily or spiritual. Rather, they should continue their service aided by God in awe of and with amazement at the extent to which God comes to their aid and makes them successful. They should never conceive of anything other than serving Islam. This is a special gift of amazement to the army of light from God’s special treasury of: We make the distribution among them (43:32).

Chapter: Excellence of Standing in Prayer at Night

'Aishah (May Allah be pleased with her) reported:

In the Name of Allah, the Most Gracious, the Most Merciful.

276. Allah will destroy Riba and will give increase for Sadaqat. And Allah likes not the disbelievers, sinners.

277. Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Allah Does Not Bless Riba

Allah says;

Allah will destroy Riba and will give increase for Sadaqat.

Allah states that He destroys Riba, either by removing this money from those who eat it, or by depriving them of the blessing, and thus the benefit of their money.

Because of their Riba, Allah will torment them in this life and punish them for it on the Day of Resurrection.

Allah said,

Say: "Not equal are Al-Khabith (evil things) and At-Tayyib (good things), even though the abundance of Al-Khabith may please you.'' (5:100)

And put the wicked (disbelievers and doers of evil deeds) one over another, heap them together and cast them into Hell. (8:37)

and,

And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allah. (30:39)

Ibn Jarir said that Allah's statement, (Allah will destroy Riba), is similar to the statement reported of Abdullah bin Mas`ud,

"Riba will end up with less, even if it was substantial.''

Imam Ahmad recorded a similar statement in Al-Musnad.

Allah Increases Charity, Just as One Raises His Animal

Allah's statement,

And will give increase for Sadaqat, means, Allah makes charity grow, or He increases it.

Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

Whoever gives in charity what equals a date from honest resources, and Allah only accepts that which is good and pure, then Allah accepts it with His right (Hand) and raises it for its giver, just as one of you raises his animal, until it becomes as big as a mountain.

This was recorded in the book of Zakah.

Allah Does not Like the Disbelieving Sinners

Allah's statement,

And Allah likes not the disbelievers, sinners. indicates that Allah does not like he who has a disbelieving heart, who is a sinner in tongue and action.

There is a connection between the beginning of the Ayah on Riba and what Allah ended it with. Those who consume Riba are not satisfied with the permissible and pure resources that Allah provided them. Instead, they try to illegally acquire people's money by relying on evil methods. This demonstrates their lack of appreciation for the bounty that Allah provides.

Praising Those Who Thank Allah

Allah praised those who believe in His Lordship, obey His commands, thank Him and appreciate Him. They are those who are kind to His creation, establish prayer and give charity due on their money. Allah informed them of the honor that He has prepared for them and that they will be safe from the repercussions of the Day of Resurrection.

Allah said,

Like these comparisons of the watch and book, the Maker of Majesty, the All-Powerful One creates both the causes and their effects together, and out of His Wisdom makes the existence of the effects dependent on their causes. He has an assembly of laws for the creation and operation of the universe, which are in fact the titles of His acts of creation and direction. By His Will, He has appointed a nature for each thing as a mirror to those acts or laws, and by His Power He creates each thing according to its nature.

Therefore, is it easier to accept this truth, which, being completely reasonable and the conclusion of innumerable rational proofs, leaves us no other alternative but to accept it, or to assume that what you call nature and natural causes, which are blind, unconscious, contained in time and space, mortal, and devoid of any knowledge or will, have the limitless equipment required for the existence of each and every thing, and are able to carry out such deeds as the creation and direction of a whole universe, which require infinite knowledge, wisdom and discernment? Is this second alternative not beyond all possibility, even inconceivable?

The disbelieving naturalist replies: Even if in the light of your explanations I admit that the way of thought I have adopted to date is beyond reason and unacceptable, and believe in the ‘Necessarily Existent One’ as the Creator of all things, saying ‘All praise be to God for belief,’ still I have one doubt.

*Although we accept that God is the Creator, what harm can there be in some insignificant causes playing a certain role in the creation of some things in respect to the sovereignty of God’s Lordship?

*Does this imply a defect on the part of His Sovereignty?

THE ANSWER: As clearly explained in some parts of the Risale-i Nur, by its very nature, sovereignty rejects interference. Even an insignificant director or official does not tolerate the interference of even his own child with his authority. The fact that in history some religious rulers have killed their innocent sons in fear that the sons might attempt to interfere in their rule demonstrates how fundamental this “ law of rejection of interference” is in rulership. The “ law of prevention of others’ participation,” which the independence of sovereignty demands, rejects the existence of two sovereigns at the same time in the same place, whether it be a country or town. This has shown its great force through upheavals in human history.

Thus, if the sense of relative and transient rulership and sovereignty in humanity, which is powerless and in need of help, rejects the interference and participation of others, and seeks to preserve its independence in its position so jealously, then, if you can, compare how indispensable the rejection of interference and prevention of participation is to the All-Majestic One, Whose absolute sovereignty is based on or arises from His absolute Lordship over creation, Whose absolute rulership arises from His Divinity, Whose absolute independence arises from His absolute Oneness and Uniqueness, and Whose absolute self-sufficiency arises from His absolute Power.

As for the second part of your doubt, which is: If certain parts in the creation and control of some insignificant things is attributed to some insignificant causes, and those things assign some part of their worship to those causes, what harm does this cause in the worship of all beings from particles to galaxies, which is dedicated to the Necessarily Existent Being, Who is the Absolute Object of Worship?

THE ANSWER: The All-Wise Creator of the universe has made the universe like a tree with conscious beings as its most perfect fruit, and humanity as the most comprehensive fruit among conscious beings. Should that Absolute Sovereign and All-Independent Ruler, that Single One of Uniqueness,

*Who has created the universe so that He could be known and loved, allow others to own humanity, the fruit of the whole universe?

*Would He also allow humanity’s thanks and worship, for which it has been created, and which are therefore its most elevated fruit, to be dedicated to others?

*Would He, totally contrary to His Wisdom, make the result of creation and the fruit of the universe futile and in vain?

*Also, would He give consent to the worship of creatures being dedicated to others, which would mean a denial of His Wisdom and Lordship?

*While He demonstrates through His acts that He wills to be known and loved to a boundless degree, would He cause Himself to be forgotten and His most elevated purposes for the existence of the universe to be denied by allowing the thankfulness, love, and worship of all creatures to be directed towards anything else other than Him?

O friend who has given up naturalism! Now it is your turn to speak!

He replies: