بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

عيسى عليه السلام -  ‘ÎSÂ (as) – NASRÂNIYYAH

JESUS – CHRISTIANITY- 3

1. The level of life of ‘Îsâ ‘Alayhissalâm and his being sent down from samâwât:

The First Level of Life is our life, which is limited by many restrictions.

The Second Level of Life is the lives of Khidr and Ilyâs ‘alayhimassalâm: it is free to an extent. It means that they can be present in many places at once. They are not permanently limited by the requirements of humanity like us. Sometimes they eat and drink like us when they want to but are not compelled like us. The adventures of the awliyâ, who are people of shuhûd1 and kashf, with Hazrat Khidr, at the degree of tawâtur, demonstrate and prove this level of life. There is even a rank among the ranks of walâyah called ‘The rank of Khidr.’ A walî who reaches this rank receives a lesson from Khidr and meets with him. However, sometimes, the owner of that rank is mistakenly regarded as Khidr himself.

The Third Level of Life is the level of life of Hazrat Idris and ‘Îsâ ‘Alayhimassalâm: by being divested from the requirements of humanity, their level of life enters into a life like that of malâikah and acquires a luminous subtlety. They exist in samâwât with their earthly bodies as if the subtlety of a mithâlî body2 and the luminosity of a body like the stars.

The mystery of the hadith, which means, “At the âkhirzaman, Hazrat ‘Îsâ ‘Alayhissalâm will come and act according to the Sharî’ah of Muhammad (asm)” is this: at the âkhirzaman, when, by being divested of superstition and purified, the religion of Christianity is going to transform into Islam against the current of kufr and denial of the ulûhiyyah arising from the naturalist philosophy, just as the ma’nawî collective personality of Christianity kills the fearsome ma’nawî collective personality of irreligion with the sword of samâwî wahy, so does Hazrat ‘Îsâ ‘Alayhissalâm — by representing the ma’nawî collective personality of Christianity — kill the Dajjal, who represents the ma’nawî collective personality of irreligion… It means that he will kill the idea of the denial of ulûhiyyah.

The First Letter

2. The explanations of the hadiths concerning the level of life of ‘Îsâ ‘Alayhissalâm, his being sent in the âkhirzaman and killing the Dajjal:

It is a fundamental principle of religion that the hadiths about future events should be mutashabihât. If these events were described explicitly in the hadiths, the essence of the test and accountability of man would be undermined as everyone would be compelled to believe. It would negate the concept of the free will of man.

Religion is a test, an examination that distinguishes elevated rûhs from low ones. Therefore, it discusses the events that everyone will see with their eyes in the future in such a way that these future events will neither remain completely unknown nor will they become entirely obvious, lest everyone is compelled to affirm them willingly or unwillingly. It opens the door for the mind but does not take away the will from its hand. Because if a sign of qiyâmah was seen exactly and evidently, and if everyone was compelled to affirm it, then a disposition like coal would remain equal to a disposition like a diamond. The mystery of man's accountability and the result of the test would be ruined. Therefore, there have been many disagreements on various subjects, such as Mahdî and Sufyan. The riwâyât also differs; expressions exist that oppose each other.

The Twenty-Fourth Word/Third Branch/First Principle

 

Since îmân and man's accountability are a test, trial and competition within the sphere of the will, secondary (nadharî) matters of religion that are veiled, profound and in need of experience and thorough examination surely cannot be evident, and these matters cannot be entirely explicit to the extent that everyone will affirm them, whether they want to or not, so that the Abu Bakrs would rise to the a’lâ ‘illiyyin and the Abu Jahls would descend to the asfal sâfilîn. If the will does not remain, there cannot be accountability. As for this mystery and hikmah, the miracles are seldom and rarely bestowed. Furthermore, the signs of qiyâmah that will be seen in the realm of accountability by eyes are veiled and only open to ta’wîl, like some mutashabihât of the Qur'an. However, the door of tawbah is closed when the sun rises from the west, as this evident event will be evident that compels everyone to affirm; tawbah and îmân will no longer be accepted because the Abu Bakrs will be equal in affirmation with the Abu Jahls. So much so that the descent of Hazrat ‘Îsâ ‘Alayhissalâm and the fact that he is ‘Îsâ ‘Alayhissalâm are known through the attentiveness of the nûr of îmân; not everyone can recognise him. Even fearsome figures, such as the Dajjal and the Sufyan, do not know themselves to be such.

 The Fifth Ray-Introduction-1st Point

 

At the âkhirzaman, after ‘Îsâ ‘Alayhissalâm kills Dajjal, the majority of mankind will enter the haqq religion. But it came through riwâyat that "Qiyâmah will not occur so long as those who say ‘Allah! Allah!’ remain on the face of the earth!" How will the majority of mankind enter kufr after they have come to îmân?

The Answer: Those with weak îmân deem the matters of the coming of Hazrat ‘Îsâ ‘Alayhissalâm, his acting with the Sharî’ah of Islam and killing the Dajjal, which are narrated in sahîh hadith, to be improbable. If the haqiqah of these matters is explained, no place will remain to deem them improbable. It is as follows:

The meaning expressed by this hadith and those about the Sufyan and Mahdî is this: at the âkhirzaman, two currents of irreligion will gain strength.

One of them: Under the veil of nifâq, a fearsome individual called Sufyan, who will deny the risalah of Ahmad (asm), will be the leader of the people of nifâq and work to destroy the Sharî’ah of Islam. Against him, a luminous personage called Muhammad Mahdî from âl al-bayt, who is tied to the luminous chain of âl al-bayt of the Prophet and who will be the leader of the people of walayâh and the people of perfection, will kill and scatter that munâfiq current, which is the ma’nawî collective personality of Sufyan.

As for the second current: A current, like that of Nimrod, born of naturalist and materialist philosophy, will gradually spread and gain strength at the âkhirzaman through materialist philosophy and reach a degree that will deny ulûhiyyah. Just as a savage man, who does not acknowledge the sultân and does not recognise that the officials and individuals in the army are his soldiers, attributes a type of sovereignty and a kind of rulership to everyone and each soldier. In the same way, the individuals of that current that denies Allah attribute a rubûbiyyah to their nafs, each of which is a little Nimrod. And as for the Dajjal, the greatest of them, who will be their leader and will possess terrible wonders from the sort of the events of spiritualism and hypnosis, he will go further and proclaim his ulûhiyyah by imagining his tyrannical and superficial rule to be a sort of rubûbiyyah. It is well-known how foolish buffoonery it is for an impotent man who is defeated by a fly and cannot create even a fly's wing to claim ulûhiyyah.

Thus, at such a time, when that current seems to be very strong, the religion of true Christianity, which consists of the ma’nawî personality of Hazrat ‘Îsâ ‘Alayhissalâm, will emerge. It means that it will descend from the samâ of the rahmah of Allah; the present religion of Christianity will be purified before that haqiqah, will divest from the superstitions and corruptions and unite with the haqiqahs of Islam; in a ma’nawî manner, Christianity will transform into a kind of Islam, and being guided by the Qur'an, such ma’nawî collective personality of Christianity will remain in the position of a follower and Islam in the position of being followed; as a result of this joining, the haqq religion will gain immense power.

By relying on the promise of a Qadîr over all things, a Mukhbir as-Sâdiq3 reported that as a result of the union of Christianity and Islam, which are defeated by the current of irreligion when they were not united, while they have the capacity that will defeat and scatter the current of irreligion, the person of ‘Îsâ ‘Alayhissalâm, who is present in the ‘âlam of samâwât with his human body, will be the leader of that current of haqq religion. Since he (asm) has reported it, it is haqq; since Al-Qadir over all things has promised it, He will certainly do it.

Yes, a Hakîm Zuljalâl, Who constantly sends the malâikah to the earth from samâwât and sometimes gives a human form to them (like Hazrat Jibril entering in the form of Dihya), sends rûh-beings from al-‘âlam al-arwâh and makes them take the form of human beings and even sends the rûhs of many deceased awliyâ to the world with a mithâlî body… Even if Hazrat ‘Îsâ, who is alive and present with his body in the samâ of the world, had truly died and gone to the furthest corner of the ‘âlam of the âkhirah, for such an immense conclusion, it is not far from the hikmah of such Hakîm to clothe Hazrat ‘Îsâ ‘Alayhissalâm with a body and send him into the world for the most significant and beautiful ending of the religion of ‘Îsâ. Indeed, He promised it because His hikmah required it to be thus, and since He promised it, He will certainly send him.

When Hazrat ‘Îsâ ‘Alayhissalâm comes, everyone does not need to know him to be the real ‘Îsâ. His khawass and closest followers will recognise him through the nûr of îmân. Everyone will not recognise him evidently.

Question: In the riwâyât, it was mentioned that "The Dajjal has a false Jannah; he throws those who follow him into it. He also has a false Jahannam; he throws into it those who do not follow him. Even, he has made one of his mount's ears like a Jannah and the other one like a Jahannam. His body is of such-and-such vast dimensions..." The riwayât describe him in this manner?

The Answer: The bodily form of the Dajjal is like a human being. He is a foolish shaytan and a cunning man, who calls his apparent, tyrannical rule ulûhiyyah, because he is proud, became a pharaoh and has forgotten Allah. However, his immense current of irreligion, which constitutes his ma’nawî collective personality, is enormous. The fearsome descriptions of the Dajjal in the riwâyât indicate that. Once, a picture depicted the commander-in-chief of the Japanese army with one foot in the Pacific Ocean and the other in Port Arthur at a ten-day distance apart. The ma’nawî collective personality of his army was shown by picturing that small Japanese commander in such a manner.

As for the false Jannah of the Dajjal, it is the alluring entertainment and fantasies of civilisation. As for his mount, it is a means of transport, like a train; in one of its heads is the fire pit; he sometimes throws those who do not follow him into the fire. One ear of that mount, that is, the other head of it, has been furnished like Jannah, and he seats those who follow him in it. In fact, the train, which is an essential mount of dissolute and cruel civilisation, brings a false Jannah for the people of dissipation and ahl ad-dunyâ, while for the unfortunate people of religion and Islam, it brings danger with the hand of civilisation, like the zabânî of Jahannam, and throws them into captivity and misery.

Thus, although the true religion of Christianity will spread its nûr to the majority of mankind in the world with its emergence and being transformed into Islam, a current of irreligion will again appear and become dominant close to the qiyâmah. It means that, according to the rule, "The judgment is made according to the majority," no one will remain on earth who says, "Allah! Allah!" That is, "Allah! Allah!" will not be uttered by a significant group of people that holds the vast majority on the globe of the earth. However, the people of haqq, who form a minority or are defeated, will remain until the qiyâmah. Only at the moment when qiyâmah occurs, as a sign of Rahmah, the rûh of the people of îmân will be seized first so that they do not see the terrors of qiyâmah, and qiyâmah will break over the kâfir.

The Fifteenth Letter-Your Fourth Question

 

It is in the sahîh and definite riwâyat that "‘Îsâ ‘Alayhissalâm kills the great Dajjal."

4 وَ الْعِلْمُ عِنْدَ اللّٰهِ‌ , it also has two aspects:

The first aspect is this: Only a person with wonders and miracles, who is accepted by the majority, can be the one who can kill that fearsome Dajjal, who preserves himself through wonders of istidraj such as sihr, hypnosis and spiritualism and compels everyone to obey himself and change the system of Dajjal; such a personage is Hazrat ‘Îsâ ‘Alayhissalâm, who is the prophet of the majority of mankind and the most connected to this matter.

The second aspect is this: It can only be the pious followers of ‘Îsâ (as) that will kill the immense statue and ma’nawî collective personality of fearsome materialism and irreligion formed by the Dajjal himself, who will be killed by the sword of ‘Îsâ ‘Alayhissalâm himself, and it can only be the pious followers of ‘Îsâ (as) that will destroy Dajjal’s idea of kufr, which is the denial of ulûhiyyah. By blending the haqiqah of the religion of Christianity with the haqiqah of Islam, those pious followers of ‘Îsâ (as) will scatter his current with that power and kill it in a ma’nawî manner. As proof, it may be mentioned that the riwâyat "Hazrat ‘Îsâ ‘Alayhissalâm will come and perform salâh behind Hazrat Mahdî and follow him" indicates this alliance, the haqiqah of the Qur'an being followed and its dominance.

The Fifth Ray-The Second Station of the Fifth Ray-Thirteenth Matter

 

The luminous community of Hazrat Mahdî will repair the destructive bid’ah regime of the committee of the Sufyan and will revive Sunnah as-Saniyyah. It means that the committee of the Sufyan that strives to destroy the Sharî’ah of Ahmad (asm) in the Islamic world with the intention to deny the risalah of Ahmad (asm) will be killed and scattered by the miraculous ma’nawî sword of Hazrat Mahdî's community.

Furthermore, in the ‘âlam of mankind, a zealous and self-sacrificing community working to unite the true religion of Hazrat ‘Îsâ ‘Alayhissalâm with the haqiqah of Islam, under the name of a Christian community but worthy of being called ‘Muslim followers of ‘Îsâ (as),’ will kill and scatter — under the leadership of Hazrat ‘Îsâ ‘Alayhissalâm — the committee of the Dajjâl, who turned the civilisation and the sanctities of mankind upside-down with the intention to deny the ulûhiyyah; this zealous and self-sacrificing community will save mankind from the denial of the ulûhiyyah.

The Twenty-Ninth Letter- Seventh Section/ Fifth Sign

 

Furthermore, the meaning of riwâyât has been concealed because the strange states and fearsome activities of Dajjal's regime and the committee and government he formed have been narrated in riwâyât by relating them to his person. For example, it is narrated that "He is so powerful and continues to be so long that only Hazrat ‘Îsâ (as) can kill him; there cannot be any other solution."

It means that the way and predatory regime of the Dajjal can only be destroyed and killed by an elevated, samâwî and pure religion that will emerge among the followers of ‘Îsâ (as), unite with the haqiqah of the Qur'an and follow it. Through Hazrat ‘Îsâ ‘Alayhissalâm being sent, such an irreligious way will be destroyed and die. The Dajjal himself can otherwise be killed by a germ or by flu.

The Fifth Ray-Introduction-5th Point

 

Nasrâniyyah5 Will Submit To Islam

Nasrâniyyah will either be extinguished or purified. It will submit to Islam and lay down its arms.

It was torn repeatedly; then, it came to Protestantism; it did not find any means in Protestantism that would rectify it.

The veil was again torn; it fell into absolute dhalâlah, but a part of it approached Tawhîd; it will find salvation in it.

It has already been prepared; {(*): This points to the situation resulting from the terrifying First World War or reports exactly about the Second World War.} it has started to tear. If it does not perish, it will find purity and be the property of Islam.

It is a great mystery to which Fakhr ar-Rasûl6 alluded and indicated that he said, "‘Îsâ will act upon my Sharî’ah; he will be of my ummah."

The Words-Gleams

 

Just as the name al-Masih was given to Hazrat‘Îsâ ‘Alayhissalâm in riwâyât, so was the name al-Masih given to both Dajjals, and in all riwâyât it was said, مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ7. What is the hikmah and ta’wîl of it?

The Answer: اللّٰه أعْلَم , the hikmah of it is this: Just as with the command of Allah, ‘Îsâ ‘Alayhissalâm repealed some of the heavy responsibilities from the Sharî’ah of Mûsâ ‘Alayhissalâm and made some desirable things, such as wine, halal, so too, by being ruled and led astray by shaytan, the Great Dajjal repeals the laws of the Sharî’ah of ‘Îsâ ‘Alayhissalâm, destroys the connections that administer the social life of Christians and prepares the ground for anarchy and Ya’juj and Ma’juj.

And, Sufyan, too, who is the Dajjal of Islam, unties the luminous chains like respect and mercy by working to repeal some of the eternal laws of the Sharî’ah of Muhammad (asm) by using the wiles of shaytan and nafs, destroying the material and ma’nawî bonds of the life of mankind and freeing the bridles of the rebellious, drunken and stupefied nafs of people; he prepares the ground for terrible anarchy by giving compulsory freedom and liberty, which is pure despotism, in order to make people assault each other in the swamp of putrid desires of the nafs; then, such people cannot be subdued other than by the most severe despotism.

The Fifth Ray-Three Brief Matters-First Matter

 

In the riwâyât, it was mentioned concerning ‘Îsâ ‘Alayhissalâm killing the Dajjal that the Dajjal will possess an immense stature, which is extraordinarily large and taller than a minaret; compared with him, Hazrat ‘Îsâ ‘Alayhissalâm will be very small.

لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ 8, a ta’wîl of it should be as follows: it is an indication and allusion that the quantity of the pious community of mujâhidîn, who recognise ‘Îsâ ‘Alayhissalâm by the nûr of îmân and follow him, will be very few and small compared to the physical and scholarly armies of the Dajjal that contain both educators and soldiers.

The Fifth Ray-Sixteenth Matter

 

Since the sahîh hadiths about Hazrat ‘Îsâ (as) being sent down in the âkhirzaman and his killing the Dajjal have not been understood in their true meaning, certain dhâhiri (literalist) ‘ulamâ have fallen into doubt by taking the literal meaning of those hadiths, or they have denied their authenticity or made superstitious explanations. Thereby, they harm ‘awâm Muslims by making them expect something impossible, and the mulhids use such hadiths, which appear to be incomprehensible, as a pretext to insult and attack the haqiqahs of Islam. Through the faydh of the Quran, the Risale-i Nur has shown the true ta’wîl of mutashâbih hadiths such as these. For now, we will declare one example as a representative. It is as follows:

There are riwâyat that indicate that during the time of the struggle of Hazrat ‘Îsâ (as) against the Dajjal, when Hazrat ‘Îsâ (as) is about to kill him, the stature of the Dajjal is so much bigger than the stature of Hazrat ‘Îsâ (as) in terms of the body that he jumps seven metres high, and yet his sword can only reach the knee of Dajjal. It indicates that the Dajjal will be so tall that he will need to be ten or even twenty times taller than Hazrat ‘Îsâ (as). Just as the literal expression of these riwâyat is contrary to the mystery of man’s accountability and the mystery of examination, so is it not compatible with the prevailing order of 'Âdâtullah in humanity. Whereas, to nullify the zindiqs, who consider these hadiths and these riwâyat, hâsha, impossible and superstition, and to warn those dhâhiri (literalist) hojas, who believe the literal meaning to be the haqiqah itself and await them to appear despite seeing some of the haqiqahs of these hadiths with their eyes; one meaning out of the multiple meanings of these hadiths, which is haqiqah itself, perfectly compatible and pure haqq, has emerged in this age. It is as follows:

If the ma’nawî collective personality of a government that works on account of the religion of ‘Îsâ (as) and works to protect the unbroken customs that arise from that religion and fights the corrupt and tyrannical governments who, for the sake of their petty interests, support the spread of irreligion in Asia and among Muslims, and the ma’nawî collective personality of another government that officially assists and promotes irreligion and bolshevism for the sake of its dark and vile interests were to appear in a physical form, and if the ma’nawî collective personality of the current of irreligiousness and all its supporters were to assume a bodily form, this hadith, which carries many meanings, will entirely demonstrate one of its meanings in this age in three aspects. If that victorious government were to succeed in battle, this indicative meaning (ma’nâ al-isharî) would rise to the level of explicit meaning (ma’nâ as-sarîh). Even if it will not be entirely successful, it is still a conformable indicative meaning (ma’nâ al-isharî).

First Aspect: If the community of pious Christians, who take the true religion of ‘Îsâ (as) as its principle, and the community opposing them, who start to promote irreligion, were to assume a bodily form, the height of the former would not even be like that of a child beside a person as tall as a minaret.

Second Aspect: If the ma’nawî collective personality of a fighting community in a government that officially claims to eradicate irreligion by relying on Allah and to protect Islam and the Muslims, while having a population of about one hundred million, successfully strikes down deadly blows on another state that governs a population of close to four hundred million and is allied with China and America assisting and pledging alliance to the Bolsheviks and the ma’nawî collective personality of the irreligious and their supporters that the former community is waging war with were to assume a bodily form, it would again be the same physical proportion of a small man when compared to a man as tall as a minaret. The riwâyat “The Dajjal will gain control of the world” means that the majority will support him. And this is what has happened now.

Third Aspect: If the ma’nawî collective personality of the country of a government that is not even a quarter of the size of Europe, the smallest of the four continents of the worlds {Note: Australia has not been considered} and, by relying on religion, fights against extremely despotic irreligious currents with samâwî parachutes and the ma’nawî collective personality of a state that claims to be a representative of Hazrat ‘Îsâ ‘Alayhissalâm and has victoriously waged war against most of Asia, Africa, America and Australia were to assume the form of a man, in the same way, newspapers have for long depicted state powers and the strength of governments, if, on the page of this century in the newspaper of the face of the world, those ma’nawî collective personalities were to assume a bodily form like caricatures and portrayals of humans, from among the many meanings of the hadith miraculously expressing the events of âkhirzaman, one of them would exactly and entirely emerge in the form of the kind of giving information about the ghayb. In fact, as an indicative meaning (ma’nâ al-isharî) of the indication of ‘Îsâ ‘Alayhissalâm being sent down in person from the samâwât, a group that represents Hazrat ‘Îsâ (as) and acts on his behalf is sent down in a way never before seen or heard of, as a kind of samâwî calamity with aeroplanes and parachutes behind the enemy. This event demonstrates one material example of Hazrat ‘Îsâ (as) being sent down.

Yes, with the expression of the noble hadith, it is certain that ‘Hazrat ‘Îsâ (as) will be sent down from the samâwât, and through its indicative meaning (ma’nâ al-isharî) miraculously indicates this haqiqah as well as expressing other haqiqahs. Due to the question and insistence of Emin and Feyzi, who is like a Husrev, I had intended to write a few sentences about this matter to protect the îmân of certain helpless people from doubt. But it was made to be written at length beyond my will. We did not understand the hikmah of it, and by assuming there should be a hikmah in it, we left it as is. You should overlook any mistakes, as we could not find the time to amend and pay close attention to them, so it has remained disorganised.

Kastamonu Addendum (80-81)