Risale-i Nur/The Letters/The Nineteenth Letter/The Miracles Of Muhammad (PBUH)/Sixteenth Sign/The Second Kind (s:210)

.Ahmad shall be sent forth amongst us, the best prophet ever sent; body {font-family:'Thorndale AMT',serif;font-size:12.0pt} Ahmad shall be sent forth amongst us, the best prophet ever sent;God’s blessings be upon him, whenever a riding party sets out amidst cries!1Third: Ka‘b b. Lu’ayy, one of the forefathers of the Noble Messsenger (Upon whom be blessings and peace), announced Muhammad’s (UWBP) prophethood by way of inspiration as follows: Suddenly, Muhammad the Prophet will appear, Giving tidings most true.2Fourth: Sayf b. Dhi-Yazan, one of the rulers of Yemen, read descriptions of God’s Messenger (Upon whom be blessings and peace) in the old scriptures, and believing in him, longed to see him. When ‘Abd al-Muttalib, Muhammad’s grandfather, went to Yemen with some of the Quraysh, Sayf summoned them and said: “A child will be born in Hijaz, with a mark between his shoulders resembling a seal. He will be the leader of all humanity.” Then, in private he told ‘Abd al-Muttalib: “You are his grandfather,”3 foretelling his mission in a wondrous way.Fifth: Waraqa b. Nawfal was a cousin of Khadija. When the first revelation came, the Noble Messenger (Upon whom be blessings and peace) was deeply shaken. Khadija described the event to the well-known Waraqa b. Nawfal, who told her to send him to him. God’s Messenger (UWBP) went to Waraqa and told him how the revelation had come. Waraqa said: “Good news, O Muhammad! I testify that you are the awaited prophet who was foretold by Jesus.”4 That is, Don’t worry! It was truly the coming of revelation.Sixth: Before the prophetic mission, a gnostic called Athkalan al-Himyari asked the Quraysh when he saw them: “Is there anyone among you who claims prophethood?” They replied in the negative. He again asked them at the start of his mission, and this time their reply was affirmative. Athkalan said: “The world is awaiting him!”5

Suyuti, al-Fath al-Kabir, ii, 133; Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 230; Qadi Iyad, al-Shifa’, i, 363; Ali al-Qari, Sharh al-Shifa’, i, 740; Tabarani, al-Majmu’ al-Kabir, xii, 1254; Bayhaqi, Dala’il al-Nubuwwa, ii, 101; Abu Nu’aym, Dala’il al-Nubuwwa, i, 105.

Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 244; Qadi Iyad, al-Shifa’, i, 364; ‘Ali al-Qari, Sharh al-Shifa’, i, 740; Abu Nu’aym, Dala’il al-Nubuwwa, i, 89-90.

Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 328; Qadi Iyad, al-Shifa’, i, 343; ‘Ali al-Qari, Sharh al-Shifa’, i, 740; al-Hakim, al-Mustadrak, ii, 388; Abu Nu’aym, Dala’il al-Nubuwwa, i, 95-6; Halabi, al-Sirat al-Halabiya, i, 187.

Bukhari, Bad’ al-Wahy, 3; Anbiya’, 21; Ta’bir, 1; Musnad (Tahqiq: Ahmad Shakir), iv, 304, no: 2846; Qadi Iyad, al-Shifa’, i, 363; ‘Ali al-Qari, Sharh al-Shifa’, i, 743; ‘Ajurri, al-Shari’a, 443; Abu Nu’aym, Dala’il al-Nubuwwa, i, 217.

Qadi Iyad, al-Shifa’, i, 363; ‘Ali al-Qari, Sharh al-Shifa’, i, 742; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 140.

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