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My ‘azîz, siddîq brothers!

Question: "How can tawâfuq conclusively prove this karâmat?" This is a brief answer to a question asked by one of our brothers.

Answer: If there is a tawâfuq in something, it is a small sign that there is an intention in it; there is a will; it is not a random coincidence. And especially if there exists tawâfuq in several aspects, that sign is fully strengthened. And especially if, out of a hundred possibilities, it is specific for two things, and those two things are perfectly related to each other, the sign that comes from that tawâfuq becomes a clear proof for the fact that the tawâfuq happened on purpose, with intention and will, and that there is no possibility of coincidence in any way.

Thus, it happened like that in the matter of the Mi’râj in the same way.

• Within ninety-nine days, the tawâfuq of the coming of rahmah of the rain just in the Raghâib and Mi'raj nights,
• the rain being specific to those two nights and days, not coming before or after those days,
• the perfect tawâfuq of the rain with the time of great need,
• the coming of the rain at the time when the Risale on Mi'raj1 was read, written and published with enthusiasm by many people here,
• the tawâfuq of those two blessed nights in several aspects,
• the tawâfuq of the coming of the rain with strange noises — because it was not the season — threateningly and consolingly, with humanity's indescribable material and ma’nawî cries with noises from the face of the earth,
• the perfect tawâfuq of the rain with the time when the people of îmân search for a consolation for their despair and seek support for their ma’nawî power against the waswasas and weakness caused by the onslaughts of dhalâlah,
• as a rebuke to the wrongdoings of those who behave disrespectfully towards the Shaâ’er of Islam, such as these nights, the tawâfuq of the response — in the meaning “Even the universe shows respect to these nights, why do you not?” — of the samâwât and sky through showing their respect in the abundant rahmah to the Shaâ’er of Islam,

anyone with a grain of fairness would know that there was a special intention and will in that event, and it is a special ‘inâyah and mercy towards the people of îmân, and there is no possibility of coincidence in any way.

It means that the haqiqah of Mi’râj is a miracle of Ahmad (asm) and his greatest karâmât, and just as his ascent to the skies via the staircase of Mi’râj demonstrated the importance and value of the essence of Ahmad (asm) to the dwellers of the samâwât, so too did the Mi’râj this year show a karâmât and demonstrate to the earth and the people of this country the esteem and respect in which he (asm) is held by the universe.

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Due to the conditions of the time and by their fitrah, the first students of the Risale-i Nur foremost are the innocent children because if a child is unable to receive a powerful lesson of îmân in his childhood, it will be very strenuous and challenging for him to embrace the pillars of Islam and îmân in his rûh in later years. It becomes as difficult as a non-Muslim accepting Islam; he will be alienated from Islam. Especially if he does not see his father and mother as religious and his mind is provided only with the tarbiyyah of worldly sciences, he will be more alienated from Islam. Therefore, that child, instead of showing respect to his father and mother in the world, despises them, wishes for their early death and becomes a kind of trouble for them. And in the âkhirah, he will not be shafî’ but a complaint against them, saying, “Why did you not save my îmân with Islamic tarbiyyah?”

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