Risale'de Âlimler

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity. Thus, each purpose can find a suitable style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the elegant and shining speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the adoption of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Ikinci Makale On Ikinci Mesele ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention and the style of address according to the rights and capacities of each listener, and to assign and wear the appropriate manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of the capacity of the style, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the eloquent and brilliant speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Otherwise, the effect of my art is limited.

Muhakemat ·Mektup 105 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own subject, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style (uslûb-u mücerret). Like the plain and straightforward expressions of Seyyid Şerif and Nasıruddîn-i Tûsî. Second: The ornate style (uslûb-u müzeyyen). Like the elaborate and shining expressions in the works of Abdülkahir, such as in Delâilü’l-İ’câz ve Esrarü’l-Belâga. Third: The elevated style (uslûb-u âlî). Like some of the magnificent expressions of Sekkâkî, Zemahşerî, and Ibn-i Sina. Or like the Arabic expressions in the translation of this book, particularly the complex yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

By gradually giving the words the upper hand over meaning, the natural judgment that "words should serve meaning" was turned upside down, so from the nature of eloquence to the art of these word-worshipping writers, no, perhaps even to their intentions, there is a long distance. If you wish, enter the Makamat of a literary genius like Hariri and see. That literary genius, having been defeated by the love of words, has stained his precious literature with the desire for word-worship, and has become an example of imitation for the word-worshippers. Therefore, the great Abdulkahir filled a part of his Delail-i Icaz ve Esrar-ül Belagat with his remedies to cure this disease. Yes, word-worship is a disease; yet it is not known that it is a disease. Warning: Word-worship is a disease; similarly, form-worship and style-worship and metaphor-worship and imagination-worship and rhyme-worship, now in small doses, later with excess, will become a complete disease and a malady that will sacrifice meaning to itself. Indeed, they have already begun to do much for the sake of a single point of elegance or the sake of a rhyme, and to commit impropriety in literature. Yes, words should be adorned, but only if they serve the meaning. And the form of meaning should be elevated, but only with the permission of the meaning. And the style should be brilliant, but only if it is suitable for the intended purpose. And the metaphor should be vivid, but only if the relevance and approval of the intended meaning are considered. And imagination should be lively and vivid, but only if it does not wound truth, does not feel burdensome, serves as an example to truth, and seeks support from truth.

Muhakemat ·Mektup 85 ·machine translation (qwen3-32b-sre)

Sixth calamity: The defect of vision that obscures the eye and belittles eloquence is the superficiality of vision. Therefore, as much as truth is possible in the mind, they do not exceed metaphor. But if they go to metaphor, they still grasp the meaning. This is based on the secret: The interpretation or translation of verses and hadiths cannot show their beauty and eloquence. It is as if dozens of metaphorical arguments are the denial of truth in the mind. Whereas, the argument of impossibility, which is intellectual, can also be sensory, customary, and situational, and many other things. If you wish, enter the 221st chapter of Delâilü’l-İ’câz, which is like Paradise. You will see that the great Abdulkahir, in great anger, has drawn such mourners to himself and praises and glorifies them. Seventh calamity: One who denies the known and the evident, because of their longing for things like movement, which are inherent and actual, must deny the common attribute of "not being him," and thus the sun of truth has been removed from its course. Indeed, have these people never looked at the styles of the Arabs? How do they say: "The mountains came to us. Then they left us. Another mountain appeared. Then it went away, leaving us. Even the sea swallowed the sun, and so on..." As stated in Miftah-ı Sekkâkî, in many places, the imaginative heart, which is part of the art of expression, is used for the mysteries of expression. This is a rhetorical elegance based on the secret of the cycle and built upon imaginary stations. Now, I will mention two important examples as a model, so that you can follow this method. Here they are: 2 And He sends down from the sky mountains of hail. 1 And the sun runs to a resting place for itself. These two verses are very noticeable. Because the literal meaning is to deny the eloquence. Because the metaphor in the first verse is so intense that it melts the ice-like sentence and tears the veil of clouds like a curtain.

Muhakemat ·Mektup 76 ·machine translation (qwen3-32b-sre)

He was a wandering poet who, when he heard the verse "So recite, you are commanded," he fell into prostration. They asked him, "Have you become a Muslim?" He said, "No, I prostrated to the eloquence of this verse." Also, the scholars of eloquence, such as the geniuses of the field, Abdulkahir al-Jurjani, al-Sakkaki, and al-Zamakhshari, and countless other learned poets and scholars, unanimously concluded that "The eloquence of the Qur'an is beyond the capacity of mankind; it cannot be matched." Moreover, since that time, continuously inviting to the arena of challenge, touching the pride and arrogance of poets and eloquent men, and in a manner that would break their pride, it declares: "Bring forth a chapter like it, or accept defeat and disgrace in this world and the hereafter." Despite this, the eloquent poets of that era, instead of taking the short path of challenge by producing a chapter like it, chose the longer path of battle, risking their lives and possessions. This proves that taking the short path is impossible. Also, the friends of the Qur'an, driven by the desire to imitate and replicate it, and even its enemies, motivated by the desire to oppose and criticize it, have since that time written and written, and with the progress of thoughts and ideas, millions of Arabic books have appeared. None of them have succeeded in reaching its level. Indeed, even the most ordinary person, if he listens, will surely say, "This Qur'an is unlike these and is not on their level. It is either below them or above them all." No one in the world, no infidel, not even the most foolish person, can say that it is below them all. Therefore, its level of eloquence is above them all. Even one man recited the verse "Glory be to Allah, in the heavens and the earth," and said, "I cannot see the amazing eloquence of this verse." He was told, "You too, like this traveler, go to that time and listen there." He imagined himself there before the Qur'an and saw that the beings of the world were scattered, dark, silent, and unconscious, without purpose, in a boundless, undefined space, in a world uncertain and transient. Suddenly, while hearing this verse from the Qur'an's language, he saw

Şualar ·Yedinci Sua ·machine translation (qwen3-32b-sre)

The proof of prophethood is only through miracles. The greatest of these miracles is the Noble Qur'an. Yes, the fact that the Qur'an is a miracle is a truth accepted and affirmed throughout the Islamic world. However, among the scholars, there has been a difference of opinion regarding the aspects of the Qur'an's inimitability. That is, there are many aspects in which its inimitability is claimed. Each scholar has preferred and chosen a particular aspect; there is no contradiction or opposition among them. The aspects of inimitability: 1. Giving information about the unseen and the future. 2. The absence of any contradiction, inconsistency, or error in its verses. 3. Choosing a unique style, unknown to poets, between verse and prose. 4. Being revealed from a person who was neither literate nor a writer. 5. Covering many sciences and truths beyond human capability. However, the highest aspect of its inimitability comes from the eloquence in its composition. Yes, this kind of inimitability of the Qur'an is on a level beyond human capacity. Those who wish to understand and form a firm conviction about this truth should study this tafsir (exegesis), similar works, and the Twenty-Fifth Discourse with attention to details. Those who wish to obtain a general understanding can also obtain sufficient information from the three approaches explained by the masters of eloquence, such as 'Abd al-Kahir al-Jurjani, Zamakhshari, al-Sakkak, and al-Jahiz, regarding this aspect of inimitability.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. These are truthful reports that have been confirmed by the agreement of the previously accepted books and, in cases of contradiction, verified by authentic narratives. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission derived from the excellence of truth, which emerges from the excellence of the six lights emanating from those six sources. It is known by its excellence. In this context, language and thought are insufficient to express it. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkâhir al-Jurjani, al-Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Mektup 29 ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. It is the truthful information that arises from the agreement of the previously established books and from the verified narration in disputed places. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission that arises from the excellence of the six lights emanating from those six sources, and from the beauty of truth, which is known by its effect. Its expression is concise in language and thought. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkahir al-Jurjani, Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

Friend! The weakness of mankind in refuting even the shortest surah of the Noble Qur'an has been established by the aforementioned explanation. However, the question of permission (i'câz) from the perspective of the nature of mankind remains. That is, what is the cause and reason for the weakness of mankind? Indeed, the strength of those who attempt to argue and oppose the Qur'an has been blinded by the Almighty, thus rendering them incapable of engaging in such a challenge. However, according to the great masters of eloquence such as Abdulkahir al-Jurjani, Zamakhshari, and al-Sakkaki, the weakness of mankind is evident because their strength is insufficient to match the elevated style and composition of the Qur'an. Al-Sakkaki also said: "Permission (i'câz) is a matter of taste; it cannot be described or expressed." مَنْ لَمْ يَذُقْ لَمْ يَدْرِ That is, one who does not experience the taste of i'câz cannot comprehend it through description; it is like honey. However, according to the approach taken by Abdulkahir, it is possible to describe and express i'câz. We also accept this approach. Q - The words taifa, necm, and nevbet can fulfill the function of the word "surah." Why is the word "surah" specifically mentioned instead of these? A - It is to bind and confound them regarding the source of their doubts. For example: What caused them to doubt was the supposed fact that the Qur'an was not revealed all at once. Thus, if the Qur'an had been revealed all at once, there would have been no doubt about it being the word of Allah. However, since it was revealed in parts, they were led to doubt, saying, "This is the word of mankind; it is easy to compose in parts, and we can do it too." The Noble Qur'an, in response to their mistaken belief that it was easy to compose in parts, used the term "surah" to indicate and say, "Come then, bring forth the like of it, and let it be in the form you mistakenly believe is easy," thus trapping them in the very path they thought was easy. Similarly, according to Zamakhshari's explanation, there are many benefits in the fact that the Noble Qur'an was revealed in the form of surahs. Indeed, because it contains many strange and subtle beauties, this unusual style was chosen.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Second Shule The Second Shule has Three Lights. FIRST LIGHT It is established by the testimony of thousands of brilliant scholars of the science of expression and the art of meaning and expression, such as Zamakhshari, Sa'kaqi, and Abdulqahir Jurjani, that in the structure of the miraculous Qur'an, there is a remarkable harmony, a perfect coherence, a solid support, a firm correspondence, a strong interplay between its sentences and structures, and a sublime interrelation between its verses and purposes. However, there are eight or nine important causes that could break this interrelation, interplay, and support, as well as the harmony and coherence. Yet, these causes do not actually break them; rather, they may even strengthen the harmony, coherence, and interplay. Indeed, these causes operate to a certain extent and have drawn their heads out from the veil of order and harmony. But just as some protrusions and small spikes emerge from the trunk of a uniform, straight tree, they do not emerge to disrupt the tree's symmetry; rather, they emerge to contribute to the tree's ornate beauty and splendor by bearing fruits. Similarly, these causes also emerge from the structure of the Qur'an to express meaningful insights of great value. Thus, although the clear Qur'an was revealed over twenty years, piece by piece and in different places according to the needs of the time, it displays such a perfect symmetry that it appears as if it was revealed all at once. Moreover, although the Qur'an was revealed over twenty years and according to various and distinct causes of revelation, it displays such a perfect interplay that it seems as if it was revealed through a single cause of revelation.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

THIRD EXAMPLE: A miracle of the Ahmedi type, which is one in three events, in reference to the miracles of the "yed-i beyzâ" and "asâ" of Hazrat Musa (peace be upon him): First: Imam Ahmed ibn Hanbal, may Allah be pleased with him, relates from Abu Said al-Hudri, may Allah be pleased with him, that the Noble Messenger of Allah (peace and blessings be upon him) gave a stick to Katada ibn Numayr on a dark, rainy night and commanded him: "This will illuminate like a lamp, ten cubits in all directions. When you return home, you will see a shadow of a black man. That is the devil. Drive him out of the house." Katada took the stick and went. It gave light like the yed-i beyzâ. When he returned home, he saw that black figure and drove him out.1 Second: In the great miraculous event of the Battle of Badr, a notable source, Ukkashah ibn al-Muhassin al-Asadi, was fighting the polytheists when his sword broke. The Noble Messenger of Allah (peace and blessings be upon him) gave him a thick stick in place of the sword and said: "Fight with this." Suddenly, by the permission of Allah, the stick became a long, white sword. He fought with it and carried it on his neck for the rest of his life, until he was martyred in the Battle of Yamama.2 This event is certain, because Ukkashah was proud of it throughout his life, and that sword became famous under the name "al-avn." Thus, Ukkashah's pride and the sword's fame as "avn," superior to other swords, are two proofs of this event. Third: Scholars of the age and great researchers, such as Ibn Abi al-Bakr,3 relate and verify that in the Battle of Uhud, Abdullah ibn Jash, the cousin of the Noble Messenger of Allah (peace and blessings be upon him), was fighting when his sword broke. The Noble Messenger of Allah (peace and blessings be upon him) gave him a stick. That stick became a sword in his hand, and he fought with it. That miraculous sword remained.4 The well-known Ibn Sayyid al-Nas, in his history, reports that later on, Abdullah sold that sword to a man named Buğa al-Türkî for two hundred dirhams.5 These two swords are miracles like the staff of Musa. However, after the death of Musa, the power of the staff ceased; but these swords remained.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THIRTEENTH EXAMPLE: The reliable imams such as Abu Dawood, Ahmed ibn Hanbal, and Imam Beyhaki, transmit through multiple routes from Al-Dukeyn al-Ahmasi ibn Said al-Muzayni, who was in conversation with six brothers and was one of the Companions, and from Numayn ibn Mukarrin al-Ahmasiyy al-Muzayni and from Jarir, that from Hazrat Umar ibn al-Khattab: The Prophet Muhammad, peace and blessings be upon him, commanded Hazrat Umar: "Give provisions and supplies for four hundred riders who have come from the tribe of Ahmas." Hazrat Umar said: "O Messenger of Allah, the available supplies are only a few. Each portion is as much as a settled camel calf." The command was given: "Go and give." He went and gave them from half a load of dates, which was sufficient for the four hundred riders. And he said: It remained in its original state as if it had not been diminished at all. Indeed, this miraculous event of abundance occurred in relation to four hundred people and especially in relation to Hazrat Umar. These reports are behind them. Their silence is an affirmation; do not dismiss them as only one or two isolated reports. Such events, even if they are isolated reports, give the conviction of a spiritual consensus. FOURTEENTH EXAMPLE: First, Al-Bukhari and Muslim, in their authentic books, report that: Hazrat Jabir's father passed away. He had a large debt, was heavily indebted, and the creditors were Jews. Jabir gave his father's actual property to the guremaya (creditors), but they refused to accept it. Indeed, the fruits from his orchard would not be sufficient to pay off the debt in several years. The Prophet Muhammad, peace and blessings be upon him, commanded: "Pluck the fruits of the orchard and harvest them." They did so. The Prophet Muhammad, peace and blessings be upon him, walked through the harvest and prayed.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

YOUR THIRD QUESTION: Are the imams of the reformers (muctehidun) superior, or are the masters (shaykhs) and guides (aktab) of the true Sufi orders superior? The Answer: Not all reformers (muctehidun); perhaps Abu Hanifa, Malik, al-Shafi'i, and Ahmad ibn Hanbal are among the masters and guides. However, in particular virtues, some extraordinary poles like Sheikh al-Ghawth (Geylani) hold a more luminous station in a certain respect. But overall virtue belongs to the imams. Some of the masters of the Sufi orders are themselves reformers (muctehidun). Therefore, it cannot be said that all reformers are superior to the guides (aktab). However, the Four Imams are considered the most superior after the Companions and the Mahdi. YOUR FOURTH QUESTION: What is the wisdom and purpose in the verse: "Indeed, Allah is with the patient" (1)? The Answer: The Almighty, in His Name of the Wise, has established an order in the creation of things, like the steps of a ladder. An impatient person, who does not act with deliberation, either skips or omits steps and cannot reach the desired goal. Therefore, impatience leads to deprivation, while patience is the key to overcoming difficulties. Hence, the saying "The hasty is a loser, a failure" (2) and "Patience is the key to relief" (3) have become established sayings. Thus, the care and success of the Almighty are with the patient people.

Mektubat ·Yirmi Ucuncu Mektup ·machine translation (qwen3-32b-sre)

Second: The Najd region, which had turned to apostasy under the fitna of Musaylimah al-Kazzab, was subdued by the sword of Khalid ibn al-Walid during the caliphate of the Rightly Guided Caliph Abu Bakr (r.a.). This led to the Najd people developing a deep-seated resentment and hostility towards the Rightly Guided Caliphs and thus, the Ahl al-Sunna and the Muslim community. Even though they are entirely Muslim, they still do not forget the blows their ancestors once suffered. Just as the people of Iran, whose state was destroyed and whose pride was shattered by the just strike of Caliph Umar (r.a.), the Shiites, under the pretense of love for the Ahl al-Bayt, have always been hostile towards Caliph Umar (r.a.) and Caliph Abu Bakr (r.a.), and thus, the Ahl al-Sunna and the Muslim community, seizing every opportunity to attack them. Third principle: Prominent figures of the Wahhabis, such as the great imam and brilliant scholar Ibn Taymiyyah and Ibn Kayyim al-Jawziyyah, have excessively attacked great saints like Al-Muhyiddin al-Arabi (k.s.). They claim to defend the superiority of Caliph Abu Bakr (r.a.) over Caliph Ali (r.a.) in the context of the Ahl al-Sunna faith, and in doing so, they greatly devalue the worth of Caliph Ali (r.a.). They belittle his extraordinary virtues and deny and declare as non-Muslims many great saints like Al-Muhyiddin al-Arabi (k.s.). Moreover, since the Wahhabis consider themselves followers of the Hanbali school of Ahmed ibn Hanbal, and since the Honorable Ahmed ibn Hanbal was a great scholar who memorized and transmitted a million hadiths, was the leader of the strict Hanbali school, and was an expert and virtuous figure in the matter of the people of the Qur'an, they misuse the name of religion by adopting the Hanbali school, which is somewhat Zahirite and individualistic and opposed to the Alevis, to destroy the tombs of some saints and consider themselves justified in doing so. However, if they have any right to do so, they often add ten times more.

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

For example, in the verse "between the two shells" in Tefsir-i Beyzâvî, to look at the interpretation of the region between Armenia and the Caucasus Mountains with absolute certainty is the greatest absurdity. Because it is essentially a fabrication. Moreover, its determination is not based on the Qur'an's context; it is not considered a tafsir. Because that interpretation is a kind of legal inference from one record of the verse to another field. Therefore, for that eloquent exegete to use such weak points in his tafsir as an excuse and to ignore doubts is unjust. Here, the actual truths of tafsir and sharia are present; they shine like stars. It is the clarity and strength in those truths that gives courage to someone like me, a humble person. I also claim: If each and every essential truth in tafsir and sharia is examined carefully, it will be seen that they emerge from truth, weighed with wisdom, and directed to the truth. All the doubtful points are generally born from biased minds and later mixed with them. Whoever has any doubt about the essential truths, here is the arena; let them reveal themselves! Seventh Introduction Exaggeration is a form of deception. For example: It is one of the human tendencies to confuse imagination with reality by inclining to embellishment in what he describes, to exaggeration in what he attributes, and to hyperbole in what he narrates. This bad habit of exaggeration is to do good or evil.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

For example, in the verse "between the two shells" in Tefsir-i Beyzâvî, to look at the interpretation of the region between Armenia and the Caucasus Mountains with absolute certainty is the greatest absurdity. Because it is essentially a fabrication. Moreover, its determination is not based on the Qur'an's context; it is not considered a tafsir. Because that interpretation is a kind of legal inference from the verse based on another field. Therefore, for that eloquent exegete to use such weak points in his tafsir as excuses and to ignore doubts is unjust. Here, the actual truths of tafsir and sharia are present; they shine like stars. It is the clarity and strength in those truths that gives courage to someone like me, a mere beginner. I also claim: If each and every essential truth in tafsir and sharia is examined carefully, it will be seen that they originate from truth, are weighed with wisdom, and are directed to the truth. All the doubtful points are generally born from biased minds and later become mixed with them. Whoever has any doubt about the essential truths, here is the arena; let them reveal themselves! Seventh Introduction Exaggeration is a form of deception. For example: It is one of the human tendencies to mix imagination with reality, to have a tendency to embellish in what they describe, to exaggerate in what they describe, and to embellish in what they narrate. To do good with this bad tendency is to do evil.

Muhakemat ·Mektup 27 ·machine translation (qwen3-32b-sre)

For example, in the verse "between the two shells" in Tefsir-i Beyzâvî, to look at the interpretation of the region between Armenia and the Caucasus Mountains with absolute certainty is the greatest absurdity. Because it is essentially a fabrication. Moreover, its determination is not based on the Qur'an's context; it is not considered a tafsir. Because that interpretation is a kind of legal inference from the verse based on another field. Therefore, for that eloquent exegete to use such weak points in his tafsir as excuses and to ignore doubts is unjust. Here, the actual truths of tafsir and sharia are present; they shine like stars. It is the clarity and strength in those truths that gives courage to someone like me, a mere beginner. I also claim: If each and every essential truth in tafsir and sharia is examined carefully, it will be seen that they originate from truth, are weighed with wisdom, and are directed to the truth. All the doubtful points are generally born from biased minds and later become mixed with them. Whoever has any doubt about the essential truths, here is the arena; let them reveal themselves! Seventh Introduction Exaggeration is a form of deception. For example: It is one of the human tendencies to mix imagination with reality, to have a tendency to embellish in what they describe, to exaggerate in what they describe, and to embellish in what they narrate. To do good with this bad tendency is to do evil.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

For example, in the verse "between the two shells" in Tefsir-i Beyzâvî, to look at the interpretation of the region between Armenia and the Caucasus Mountains with absolute certainty is the greatest absurdity. Because it is essentially a fabrication. Moreover, its determination is not based on the Qur'an's context; it is not considered a tafsir. Because that interpretation is a kind of legal inference from one record of the verse to another field. Therefore, for that eloquent exegete to use such weak points in his tafsir as an excuse and to ignore doubts is unjust. Here, the actual truths of tafsir and sharia are present; they shine like stars. It is the clarity and strength in those truths that gives courage to someone like me, a mere beginner. I also claim: If each and every essential truth in tafsir and sharia is examined carefully, it will be seen that they emerge from truth, weighed with wisdom, and directed to the truth. All the doubtful points are generally born from biased minds and later mixed with them. Whoever has any doubt about the essential truths, here is the arena; let them reveal themselves! Seventh Introduction Exaggeration is a form of deception. For example: It is one of the human tendencies to mix imagination with reality, to have a tendency to embellishment in the things they describe, a tendency to flattery in the things they praise, and a tendency to exaggeration in the stories they tell. To do good with this bad tendency is to do evil.

Muhakemat ·Birinci Makale Yedinci Mukaddeme ·machine translation (qwen3-32b-sre)

First: At one time, some of the scholars of Banî Israel, when they heard the initial mukattaat letters (such as الۤمۤ - كۤهٰيٰعۤصۤ) at the beginning of the chapters in the presence of the Prophet, said using numerical calculations: "O Muhammad, the lifespan of your nation is short." In response, he said: "No, it is not short." He then recited the mukattaat letters from the beginning of the other chapters and commanded: "There is more." They fell silent... Second: The most famous Kaside-i Celcelûtiyesi of Hazrat Ali (Radıyallahu Anh) was composed from beginning to end using a kind of abjad and cipher calculation, and it was also printed in this form in the printing presses. Third: Those who deal with the mysteries of the unseen, such as Câfer-i Sâdık (Radıyallahu Anh) and Muhyiddin-i Arabî (r.a.), as well as those who study the science of the mysteries of letters, have accepted this abjad calculation as a hidden rule and a key. Fourth: Eminent poets have accepted this calculation as a literary rule of elegance and have used it since ancient times. Indeed, in order to preserve the beauty of the style, it is necessary to avoid making it artificial and imitative, yet they imitate these hidden keys in a deliberate and intentional manner. Fifth: The most delicate formulas and the laws that appear miraculous to the scholars of mathematical sciences within their numerical relationships are of the same kind as this numerical coincidence. Indeed, the All-Wise Creator has established this numerical coincidence as a rule of order, a law of unity and coherence, a measure of proportion and harmony, and a virtue of beauty and connection in the nature of things. For example, just as the fingers, tendons, bones, and even the cells of the two hands and two feet numerically correspond to each other.

Şualar ·Birinci Sua ·machine translation (qwen3-32b-sre)

For example, the Prophet Muhammad (peace and blessings be upon him), showed extraordinary compassion and great importance to Hazrat Hasan and Hazrat Husayn in their childhood. This was not merely a kind of affection or a feeling of kinship, but rather it was a part of the luminous essence of the prophetic mission and the origin, representative, and index of the very important community of the Prophetic inheritance. Indeed, the Prophet Muhammad (peace and blessings be upon him) took Hazrat Hasan (may Allah be pleased with him) into his arms out of great compassion and kissed his head. This was because Hazrat Hasan (may Allah be pleased with him) is the source of the luminous lineage from which the great and guided figures such as Shah Gilani, who are the heirs of the Prophetic legacy and the bearers of the Ahmedi religious law (a.s.m.), descend. The Prophet kissed Hazrat Hasan's head on their behalf and in anticipation of the sacred services they would perform in the future. He foresaw and approved of these services with his prophetic vision, and as a sign of this approval and encouragement, he kissed Hazrat Hasan's head. Similarly, the extraordinary importance and compassion shown by the Prophet Muhammad (peace and blessings be upon him) towards Hazrat Husayn (may Allah be pleased with him) was because of the great and noble Imams and true heirs of the Prophetic legacy, such as Zainal Abidin and Ja'far al-Sadiq, who descend from the luminous lineage of Hazrat Husayn (may Allah be pleased with him). The Prophet kissed his neck on their behalf and demonstrated his profound compassion and importance. Indeed, the luminous gaze of the Ahmedi figure (a.s.m.), whose heart is well-versed in the unseen, who sees the battlefield of the Day of Resurrection from the era of the Age of Bliss to the eternal world, who sees the Garden from the earth, who observes the angels in the sky, who sees the hidden events that have been veiled in the darkness since the time of Adam, and who has even been granted the vision of the Almighty, certainly saw the luminous descendants, the Imams and heirs, and the guided figures following Hazrat Hasan and Hazrat Husayn. He kissed their heads on behalf of the majority of them. Yes, the kiss on the head of Hazrat Hasan (may Allah be pleased with him) includes the share of Shah Gilani.

Lem'alar ·Dorduncu Lema ·machine translation (qwen3-32b-sre)

They raised hundreds of thousands of muftis, muhaddiths, and saints, and ascetics. If the House of Bait had not possessed such strong authority, piety, and perfection, it would have been likely that they would have completely deviated, as had happened in the later periods of the Abbasids and Umayyads. If one were to ask: "Why did the Islamic caliphate not emerge from the House of the Prophetic Family, although they were most worthy and entitled?" The answer is: The worldly sultanate is deceptive. The House of Bait was entrusted with preserving the truths of Islam and the rulings of the Qur'an. Whoever assumes the caliphate or sultanate must either be sinless like a prophet, or possess an extraordinary asceticism of heart, like the Rightly Guided Caliphs, Omar ibn Abdalaziz al-Umawi, or the Mahdi of the Abbasids, so as not to be deceived. Indeed, the Fatimid state formed by the descendants of the House of Bait in Egypt, the Muwahhidun government in Africa, and the Safavid state in Iran show that the worldly sultanate is not suitable for the House of Bait; it causes them to forget their primary duty of protecting religion and serving Islam. However, when they abandon sultanate, they serve Islam and the Qur'an in a brilliant and elevated manner. Look: The descendants of Hazrat Hasan, especially the Aktabs-i Erbaa, and especially the great Gavs-i Azam, Sheikh Abdulqadir Gilani, and the imams from the descendants of Hazrat Hussein, especially Zeynelabidin and Jafar al-Sadiq, each of whom became a spiritual Mahdi, dispelling spiritual oppression and darkness, and spreading the lights of the Qur'an and the truths of faith, have shown that they are the true heirs of their ancestors.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

For example, 1 "May your Lord raise you to a praised station," is said in the mervi dua after every adhan and iqama, although Allah has already promised it, and 2 "Raise him to a praised station, as You promised," the whole ummah prays for the fulfillment of this promise. What is the secret wisdom behind this? The answer: There are three aspects and three questions in this matter. First aspect: Although the descendants of Hazrat Ibrahim (peace be upon him) do not reach the level of Hazrat Muhammad (peace and blessings of Allah be upon him), they are prophets. The descendants of Muhammad (peace and blessings of Allah be upon him) are awliya. However, awliya cannot reach the level of prophets. The fact that this dua concerning the descendants is accepted in a brilliant manner is evidenced by the following: Among three hundred and fifty million people, only two individuals from the descendants of Âl-i Muhammed (peace and blessings of Allah be upon him), namely the lineages of Hasan (r.a.) and Husayn (r.a.), are the awliya. The majority of the masters and guides of the various tariqas and trades of the sages are from them. This is the manifestation of the hadith: 3 "The scholars of my ummah are like the prophets of the children of Israel." Foremost among them are Ja'far al-Sadiq (r.a.), Gaws al-Azam (r.a.), and Shah Naqshband (r.a.), each of whom guided a large part of the ummah to the path of truth and the truth of Islam. These are the fruits of the acceptance of the dua for the descendants.

Şualar ·Altinci Sua ·machine translation (qwen3-32b-sre)

TENTH EXAMPLE: According to a definite and authentic narration, Hazrat Imam Ali said: The Honored Prophet, peace and blessings be upon him, gathered the Banu Abdilmuttalib. They were forty men. Some of them ate a camel's calf and drank four qiyyas of milk. However, only a small amount of food, as much as a handful, was prepared for them all. They all ate and were satisfied, and the food remained as it was. Then, a pot of milk was brought, enough to suffice only three or four people. They all drank and were satisfied, and the milk remained as if it had not been drunk. 1 Indeed, this is a miracle of abundance, a clear proof of the bravery and sincerity of Hazrat Ali! ELEVENTH EXAMPLE: According to an authentic narration, in the wedding of Hazrat Ali and Fatimah al-Zahra, the Honored Prophet, peace and blessings be upon him, ordered Bilal al-Habashi: "Prepare four or five handfuls of flour into bread and slaughter a camel's calf." Hazrat Bilal said: I brought the food. The blessed hand of the Prophet touched it. Then, group after group of Companions came, ate, and went away. When the amount of food remaining was sufficient for only a few, the Prophet again blessed it with prayer. Then, to each of the pure guests, a bowl was sent. He ordered: "Let them eat and also give to those who come with them." 2 Indeed, in such a blessed gathering, such abundance is necessary and certainly occurs. TWELFTH EXAMPLE: Hazrat Imam Ja'far al-Sadiq narrates from his father, Imam Muhammad al-Baqir, who in turn narrates from his father, Imam Zainalabidin, who in turn narrates from Imam Ali: Hazrat Fatimah al-Zahra prepared a meal sufficient for only two people. Then she sent Ali to invite the Honored Prophet, peace and blessings be upon him, to come and eat with them. He came and ordered that from that meal, a bowl be sent to each of the guests. Then, after setting aside one bowl for himself, one for Ali, one for Fatimah and her children, Hazrat Fatimah said: "We lifted our pot and it was still full and overflowing. For a long time, by the divine grace, we ate from that food." 3 Why do you not believe in this miracle of abundance, which comes from this luminous, high chain of narration, as if you had seen it with your own eyes? Indeed, even Satan cannot find an excuse for this.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

The proof of prophethood is only through miracles. The greatest of these miracles is the Noble Qur'an. Yes, the fact that the Qur'an is a miracle is a truth accepted and affirmed throughout the Islamic world. However, among the scholars, there has been a difference of opinion regarding the aspects of the Qur'an's inimitability. That is, there are many aspects in which its inimitability is claimed. Each scholar has preferred and chosen a particular aspect; there is no contradiction or opposition among them. The aspects of inimitability: 1. Giving information about the unseen and the future. 2. The absence of any contradiction, inconsistency, or error in its verses. 3. Choosing a unique style, unknown to poets, between verse and prose. 4. Being revealed from a person who was neither literate nor a writer. 5. Covering many sciences and truths beyond human capability. However, the highest aspect of its inimitability comes from the eloquence in its composition. Yes, this kind of inimitability of the Qur'an is on a level beyond human capacity. Those who wish to understand and form a firm conviction about this truth should study this tafsir (exegesis), similar works, and the Twenty-Fifth Discourse with attention to details. Those who wish to obtain a general understanding can also obtain sufficient information from the three approaches explained by the masters of eloquence, such as 'Abd al-Kahir al-Jurjani, Zamakhshari, al-Sakkak, and al-Jahiz, regarding this aspect of inimitability.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. These are truthful reports that have been confirmed by the agreement of the previously accepted books and, in cases of contradiction, verified by authentic narratives. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission derived from the excellence of truth, which emerges from the excellence of the six lights emanating from those six sources. It is known by its excellence. In this context, language and thought are insufficient to express it. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkâhir al-Jurjani, al-Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Mektup 29 ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. It is the truthful information that arises from the agreement of the previously established books and from the verified narration in disputed places. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission that arises from the excellence of the six lights emanating from those six sources, and from the beauty of truth, which is known by its effect. Its expression is concise in language and thought. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkahir al-Jurjani, Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

Second approach: From all the experts in investigation, examination, and criticism, both friends and enemies, nothing but a copper work has been seen when the Glorious Qur'an is tested verse by verse, word by word, against the standard of gold, considering the nature, value, and excellence of the words. After this severe test, they have testified that the subtleties, beauties, and truths contained in the Glorious Qur'an are not found in any human speech. Their sincere testimony can be proven as follows: The great revolution and transformation the Qur'an has brought to the human world, the religion and faith it has established, embracing both East and West, and its amazing ability to preserve its youthfulness and vigor over time, and its enduring nature despite repeated cycles, all indicate this when they recite and declare the verse: "1 Indeed, it is only a revelation revealed." Third approach: According to the investigations of the famous master of eloquence, Jahiz, the Arab poets and eloquent speakers had an extreme need to challenge the cause of the Prophet Muhammad, peace be upon him, with the pen. Along with their hatred, enmity, and stubbornness toward him, they were compelled to abandon the easiest, nearest, and safest means of argument with the pen and writing, and instead resorted to the longest, most difficult, dangerous, and suspicious sword and war. It is clearly understood that they have been rendered incapable of producing anything like the Qur'an. For they were not among those who did not understand the difference between the two paths. Therefore, since the first path was more suitable for refuting the cause, they abandoned it and chose another path that endangered both their possessions and their lives. This can only mean that they are either foolish—although it is not appropriate to call those who have taken control of worldly affairs after becoming Muslims as foolish—or they have considered themselves incapable of following the first path. Therefore, they turned from the pen to the sword.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Would any wise person, especially those men in the Arabian Peninsula at that time, especially the intelligent people like the Quraysh, abandon the easy and short path, risk their lives, wealth, and families, and take the most difficult road, just to imitate a single verse of the Qur'an and escape from the Qur'an's challenge? In short, as the famous Jâhiz said: "It was impossible to imitate the Qur'an with letters, so they were forced to fight with swords." 1 If one says: Some learned scholars have said: "Not even a single surah, but even a single verse, sentence, or word of the Qur'an can be imitated or has been imitated." These words seem exaggerated and are not accepted by reason. Because in the words of mankind, there are many sentences similar to the sentences of the Qur'an. What is the secret wisdom of this statement? The answer is: There are two schools of thought regarding the inimitability of the Qur'an: The first and more common and rational school is that the subtleties of eloquence and the meanings of the Qur'an are beyond human ability. The second, less accepted school is that it is within human ability to imitate a single surah of the Qur'an; however, Allah has prevented them from doing so as a miracle of the Prophet Muhammad (peace be upon him). Just as a man can stand up, but if a prophet declares it as a miraculous act and says, "You cannot stand," then he cannot stand, and that is a miracle. This second school is called the "Sarf School." That is, Allah has prevented jinn and humans from imitating even a single surah of the Qur'an. If He had not prevented them, jinn and humans would have imitated a surah. According to this school, the words of the scholars who say, "Not even a single word can be imitated," are true. Because if Allah has prevented them from imitating, they cannot open their mouths to imitate. Even if they open their mouths, without the permission of Allah, they cannot utter the word.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Thirdly: The notions of change, transformation, transcendence, and the sacred, exalted, and sublime Zât-ı Zülcelâl (the Divine Being) are not in accordance with the necessity of His existence and transcendence and elevation, and they lead to misleading imaginations and deceptive suggestions. Yes, the one who speaks of the unity of existence, who ascends mentally to the level of Suraya, leaving the universe behind and fixing his gaze upon the Arsh-ı Âlâ (the Celestial Throne), can see everything directly through the power of faith from the Vâhid-i Ehad (the One). Otherwise, the one who stands behind the universe, looks at it from behind, sees the causes before him, and gazes from the curtain, is certainly at risk of being submerged in causes and falling into the swamp of nature. One who ascends mentally to the Throne, like Celâleddin-i Rumi, can say: "Open your ears! The words you hear from others, like innate photographs, you can hear from the Cenâb-ı Haqq (the True Being)." Otherwise, if you tell a person who cannot ascend to such a high level like Celâleddin and cannot see the existence from the curtain to the Throne as a mirror, "Listen, you will hear the word of God from everyone," he will fall into the realm of false imaginations, as if he were silent from the Throne to the curtain, contrary to the truth. 2 What is the earth and what is the Lord of lords? Say: "Allah," then leave them in their idle talk, playing. Glory be to the One who is sanctified from any likeness, whose essence is exalted above any resemblance, and whose attributes are free from the likeness of created things. His signs testify to His oneness. His majesty is exalted, and there is no god but Him. 3

Lem'alar ·Yirmi Sekizinci Lema ·machine translation (qwen3-32b-sre)

Yes, as the phrase "those who reach the shore of safety" refers to Hizb al-Koran, and as the phrase "he who is doomed is the wretched one who is distant and tormented" refers to certain well-known individuals who, with the intention of destroying Islamic sciences, behaved like Hulagu and his officials, their names exactly correspond and indicate the meaning of the mentioned verse in the science of ciphers. It is well known that correspondence is an important key in the science of ciphers. If there is a correspondence, it cannot be considered as evidence; rather, it is a slight indication. If the same matter corresponds from two aspects, it rises to the level of a hint. If it corresponds from two or three aspects, it becomes a sign. If the meanings of the words correspond to the letter-based signs and the conditions of the people mentioned in the signs are consistent with those meanings, then that sign reaches the level of evidence. If there is correspondence from six or seven aspects, and the meanings of the words correspond to the letter-based signs and the conditions of the people also correspond, then that evidence reaches the level of certainty. According to this principle, Sheikh al-Ghailani, in his famous kasida, mentions Hizb al-Koran at the level of certainty, and in the Vird al-Isha supplication, he also mentions, based on the mentioned verse, one of the members of Hizb al-Koran explicitly and his companions at the level of a sign. From the type of information conveyed by the Great Gav (the eagle), the famous Sheikhulislam Ahmed Cami also conveyed information about Imam al-Rabbani (may Allah be pleased with him), Ahmed al-Faruki. Jalaluddin al-Rumi conveyed information about the Nakshbandi order. Many more saints have conveyed information consistent with the facts in this manner; however, some of them conveyed information close to certainty. Another part of them conveyed information that is absolutely vague to some extent; however, since the people they mentioned were masters of a station and great individuals, due to their greatness and prominence, they have taken that vague esoteric information as true.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

There is a muhajir named Edhem Hoca from Balıkesir, a descendant of Celaleddin Rumi, who has been engaged in village teaching and teaching children the Qur'an for nearly twenty years, and who now serves the Risale-i Nur in the areas of Balıkesir and Kırkağaç. With his long letter, he invites the timid teachers to the Nur and encourages them. In a letter signed by the name of "Imam Ibrahim Edhem of Sandıklı Alamesciz village" on behalf of the Nur disciples of Balıkesir and Kırkağaç, there are many important and beautiful stories and warnings for the timid teachers. I sincerely congratulate that person. May Allah grant him success. I also greet him and the many new Nur followers mentioned by name in his letter. I could not revise and correct his long letter due to my illness. Many of the praises about me should be either removed or modified. I am sending you his photograph for inclusion in the lahikas. Insha'Allah, just as Hasan Feyzi and Ahmed Fuad teachers led their students to the Nur, this courageous brother of ours will also lead the teachers to the Nur. While I was at the Denizli Hotel, I also greet the baker Mustafa, who occasionally brought me bread and provided service in terms of firewood, and who sent me letters with Tahir Çavuş. We send thousands of greetings to everyone and pray for their safety and well-being. • • •

Emirdağ Lâhikası - I ·Mektup 169 ·machine translation (qwen3-32b-sre)

Reason sees in this zemzeme of animals and birds, and in this demdeme of plants and air, a very meaningful order of creation, a pattern of wisdom, a treasure of secrets. Everything in many ways praises the Creator of the sublime majesty. Desire takes pleasure from this hemheme of air and hevheve of leaves, so much so that it forgets all the metaphorical tastes and pleasures, and by abandoning the metaphorical pleasures that are the life of this desire, it wants to die in the true pleasure. Imagination sees these trees as if the veiled angels have entered them and clothed them as corpses, each branch full of neys. As if the King of the Sky, Sultan-i Sermedî, has adorned them with a magnificent picture of a thousand neys, so that these trees are not lifeless, unconscious bodies, but perhaps very conscious and meaningful in their positions. Indeed, these neys are pure and influential, as if coming from a celestial and lofty music. Thought does not hear the sorrowful, passionate laments of separation that all lovers, beginning with Mevlânâ Celâleddin Rumi, have heard from these neys. Perhaps it hears the gratitude and praise of the Eternal, Self-Subsisting Being, offered in return.

Sözler ·On Yedinci Soz ·machine translation (qwen3-32b-sre)

For example, Ahmed Câmi (may God be pleased with him) said: "An important Ahmed comes every four hundred years. The Ahmed at the beginning of a thousand years is the most important one." That is, he is the renewer of the age. Yet, even though he said this in an absolute manner, the greatness and claim of Imam Rabbâni (may God be pleased with him) has absolutely taken that prophetic knowledge for himself. Hazret-i Mevlâna Celaleddin Rumi (may God be pleased with him) also mentioned the Nakshbandi order in a vague way; however, the greatness and high rank and claim of the Nakshbandis have absolutely taken that knowledge for themselves. This kind of miraculous divine knowledge, which is of a special nature, even Gavs-azam (may God be pleased with him) mentioned Hizb-i Kur'an in a symbolic way, and also directly informed this poor Said (may God be pleased with him), who is a servant of Hizb-i Kur'an, in two places. The secret of not leaving it vague or absolute is this: This poor Said, while he was not yet a master of a rank, not yet great, and while there was no claim to be able to recognize the absolute meaning of the term, by the grace of God, he was serving in the service of a great rank. In fact, while he was just one person, he was serving in the rank of leadership. It is precisely because of his smallness and insignificance that Hazret-i Gavs, unlike the other saint, did not stop at a mere indication, but actually placed his finger on his head to the degree of directness. There were many wonderful events in the course of my life, most of which I have hidden. Because I did not consider myself worthy of any miracle in any way, I sometimes attributed them to coincidence and sometimes to other causes. Now I am convinced that those wonders form part of the chain of miracles of Gavs-azam. So it is through his prayers and his intercession, that we have been blessed with a kind of divine attention, both as a favor to him and as a gift to us. In short: When I was brought to Istanbul in a negative way, at one time I was working in the service of the Quranic studies at the Dâr al-Hikma al-Islamiya, which was located in the circle of Islamic leadership. Because of this connection, I asked, "What is the condition of the circle of Islamic leadership?" Alas! I received such an answer that my soul, heart, and mind trembled and wept.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

Twice now, the long-willed but short-handed Abdurrahman Salâhaddin has wanted to send the Asâ-yı Mûsâ and part of Zülfikar to the Câmiü’l-Ezher, but for some reason he has not gone to that necessary and important place. According to the principle "the good is in what Allah has chosen," perhaps because I did not look at and correct those two copies, I now feel in my heart that it would be appropriate for the complete Zülfikar and the Asâ-yı Mûsâ to go together, after being examined by the learned committee that checks everything in detail. Perhaps there are important and objectionable errors in them. For this reason, let Salâhaddin send those two treatises to me so I can look at them. Then, insha'Allah, we will send the complete Zülfikar, the Asâ-yı Mûsâ, and the Tılsım collection together with an important explanatory letter. It is understood from the letter of the pharmacist Hajj Abdüllâtif, who is believed to be a descendant of my master, Mevlânâ Celâleddin-i Rumi (may God be pleased with him), that he will serve the Lights knowingly and with full consideration. Indeed, I was expecting that some champions of the Nur would emerge from the Mevlevîs. Insha'Allah, one of them will be this person. I send much greetings to him. I apologize for not being able to write a special letter, may they not be offended. There, I send much greetings to Sabri and his companions, to the disciples of Nur, and especially to their teachers, particularly Hoca Vehbi, and await their prayers. • • •

Emirdağ Lâhikası - I ·Mektup 160 ·machine translation (qwen3-32b-sre)

"Bediuzzaman has rendered the greatest service to Islam at this time, and his works are entirely correct. At such a time of deprivation, to renounce one's ego, to abandon the world, and to produce such a work is impossible for anyone else, and it is certainly worthy of congratulations in every way. The Risale-i Nur is a religious reformer, and may Allah make him successful in this world and the hereafter, amen," saying this in response to objections regarding some people not shaving their beards, he defended him by citing a story about Mevlana Jalaluddin Rumi's father, Sultan-ul-Ulema, and said: "This person, of course, Bediuzzaman has his own independent judgment. Those who object are in the wrong." And he ordered Hoca Mustafa to write down what he said: "I greet Bediuzzaman with the utmost respect. I pray with all my heart for the completion of your work (meaning, so precious that it will be imprinted on the soul). Do not be distressed by the criticism of some scholars. For it is well known that 'a nut-bearing tree is polished.' Continue your struggle. May Allah and the Supreme Judge hasten to grant your desires and fulfill your needs. Entrust yourself to the unity of the Eternal Truth." Former Chief Mufti Ali Riza Thus, this meticulous and learned scholar, the greatest authority on knowledge, religion, and the Quran in this age, has ruled in this matter. The students of the Risale-i Nur, out of caution, should not publicly name him when referring to this issue among outsiders, and they should include him in their prayers. Greetings to all my brothers. • • •

Kastamonu Lâhikası ·Mektup 119 ·machine translation (qwen3-32b-sre)

One of these signs of the unseen is as follows: The Almighty, out of His infinite mercy and grace, to encourage us who are engaged in service to the Qur'an and faith, and to satisfy our hearts, has bestowed a divine favor and an act of divine kindness as a sign that our service is accepted and as an indication that what we have written is true. In this way, He has shown a subtle grace and kindness in the form of hidden coincidences in all our treatises, especially in the treatises "Mu'cizat-ı Ahmediye," "Icâz-ı Kur'an," and "Pencereler." Namely, in one page, for example, He causes similar words to look at each other. A sign of the unseen is given here, saying, "This is arranged by a hidden will. Do not trust your own judgment and awareness. Wonders and arrangements are made without your knowledge or awareness." Especially in the treatise "Mu'cizat-ı Ahmediye," the words of the Noble Messenger and the words of salutations take on the effect of a ritual, clearly showing these hidden coincidences. In the handwriting of a new, inexperienced scribe, except for five pages, more than two hundred of these noble salutations look at each other in parallel. These coincidences are certainly not the result of chance, which could only cause one or two coincidences in ten samples. Nor is it the thought of someone like me, who is completely unskilled in calligraphy, who composes dozens of pages in just one or two hours with great speed, without writing them personally or having them written. Indeed, six years later, again guided by the Qur'an and the guidance that came through the pattern of the nine "Inna" in the tafsir "Isarat al-Icâz," I became convinced. The scribes, when they heard from me, were amazed and remained in awe. Just as the words of the Noble Messenger and the words of salutations took on the effect of a small ritual of a type of Ahmedi miracle in the Nineteenth Letter.

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

On this page we are looking at now, there are only six words of sorrow. These six words of sorrow have formed such elegant two curves in three lines that they give a joyful sorrow to the one who sees it. Also, for it to be a sign of the unseen, it is not necessary that it is not found in any other book. For example, just as the eloquence of the Qur'an is a unique miracle because it is a means to the degree of inimitability, and although it is a miracle of Prophethood, in the general books of other eloquent people, there is eloquence according to their degrees. The presence of eloquence in them does not contradict the inimitability of the Qur'an. Similarly, the fact that a part of the hundred parts of the inimitability of the Qur'an, as a kind of divine favor, appears and is revealed in the "Words," which is a kind of interpretation of the Qur'an, as a sign of the beautiful arrangement of the truths of the Qur'an, does not harm the presence of similar expressions in other books. Because they do not reach that degree. Because the kind of similarity in "Words" has reached such a degree that it gives a firm conviction to those who pay attention that it is not the result of human thought and has not occurred by chance. Perhaps a kind of Qur'anic inimitability, the shadow of a shadow, is manifested in the form of a divine favor in the form of its own interpretation. Alhamdulillah, this is the grace of my Lord. THIRD POINT In the name of Allah, the Most Gracious, the Most Merciful - And indeed, everything praises Him with His praise. Peace be upon you, and upon your parents, and upon your brothers, and upon your companions in the study of the Qur'an. Dear beloved brother, Firstly: The fact that our brother Abdülmecid considered the Third Subject of the Twenty-Sixth Letter as excessive based on an unnecessary assumption, and you also considered his excess as excessive, greatly pleased me.

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

You are asking: In some hadiths, it is reported that "During the prevalence of innovations, some pious and God-fearing people may become more virtuous than the Companions (Sahaba) or even surpass them in excellence." Are these reports authentic? If they are authentic, what is the truth behind them? Answer: After the Prophets, the most excellent of mankind are the Companions. The consensus of Ahl al-Sunna wa al-Jama'a is a solid evidence that the authentic part of these reports refers to individual excellence (fazilet-i cüz'î). Because in individual excellence and in a specific perfection, the seeker (mercuh) can approach the sought (râcih) through tereccuh (spiritual striving). However, in terms of universal excellence (fazilet-i külliye), the Companions, who were described in the last part of Surah Fath with divine attributes and praised in the Torah, the Gospel, and the Qur'an, cannot be matched. We will now mention three reasons and wisdoms from the many causes and wisdoms of this truth. FIRST WISDOM Prophetic companionship (sohbet-i nebeviye) is such a powerful elixir that a person who receives it for even a minute may attain the truths of years of spiritual journey and contemplation. Because in companionship, there is insibağ (spiritual infusion) and in'ikâs (spiritual reflection). It is well known that through in'ikâs and reflection, one can reach the highest rank along with the great light of prophethood. Just as a servant of a sultan, through his service and reflection, attains a position that no other individual can reach. This is the secret of why the greatest saints cannot reach the level of the Companions. Even saints like Jalal al-Din al-Suyuti, who were repeatedly exposed to Prophetic companionship while awake, and who met the Prophet Muhammad (peace be upon him) and were in his company in this world, still could not reach the level of the Companions. Because the companionship of the Companions was with the light of the Prophethood of Ahmad (peace be upon him), meaning they conversed with him as a Prophet. Saints, on the other hand, see the Prophet Muhammad (peace be upon him) after his death, and their companionship is through the light of Wilaya (sainthood) of Ahmad. Therefore, the manifestation and appearance of the Prophet Muhammad (peace be upon him) to them is through the aspect of Wilaya, not through the aspect of Prophethood. Since this is the case, the degree of Prophethood is as much higher than the degree of Wilaya as the two forms of companionship differ.

Sözler ·Yirmi Yedinci Soz ·machine translation (qwen3-32b-sre)

Abdülmecid's second response is as follows: That person has made a mistake by addressing the incorrect question and accepting its error. Because in the Haşiye of the Tenth Statement, the Great Name (Isim-i Âzam) is not stated to be merely a single rank of each name. Perhaps in many places we have said: the Great Name and the highest rank of each name manifest. While proving the Great Name, each name has its own highest rank, to which the Most Honored Prophet (peace and blessings be upon him) is subjected, and the Great Gathering (Haşr-ı Âzam) also looks upon them. For example, the ranks of the Name of the Creator (Hâlık) extend from my Creator up to the highest rank of the Creator of all things. That doubtful person, intending to deny the existence of a highest rank for each name, said, "It is an idea of the Sufi philosophers (Mutasavvıf-ı mütefelsife)." However, the Siddiqin (verified seekers) such as the Great Imam, Imam al-Ghazali, Jalal al-Din al-Suyuti, Imam al-Rabbani, and Shah al-Gaylani have seen the Great Name separately. The Great Imam said: "Justice (al-Adl) and the Judge (al-Hakem) are the Great Names," and similarly for others. Anyway, this matter is sufficient for now. I am satisfied with that person's superficial attempt in three respects: First: Since he wanted to criticize but could not, it shows that the Tenth Statement's truths are not subject to criticism. At most, some of its detailed expressions may be criticized. Second: May Allah raise up a high intellect and effort, Abdülmecid has been inspired. He has become a diligent and conscientious colleague worthy of Hulûsi. Third: That person is a customer who has attempted. One who is not a customer remains a failure. May Allah allow him to fully benefit in the future. You or Abdülmecid can write a good summary of this point, along with my greetings and satisfaction, and send it to that person.

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

This is a paragraph from the treatise of Sayyid Hafiz Tevfik of Damascus, who has rendered great service in the verification and authentication of the Risale-i Nur. 1 In the name of Allah, the Most High. It is known that I had obtained a treatise on the translation of the sacred advice extracted from the letters and treatises of the master of the knowers, Sheikh Hâlid al-Jalani (may his secret be sanctified), titled "Zübdetü'r-Resâil Umdetü'l-Vesâil," thirteen years ago from my teacher, Hasan Efendi in Bursa. However, I had not been able to study it properly. Recently, while searching for something among my books, I came across it again. I said to myself: "This esteemed Sheikh Hâlid is a contemporary of my master. Moreover, after the Imam of the Rabbâni, he is the most important figure in the Nakshbandi path. He is also the leader of the Hâlidî branch of the Nakshbandi order." While reading the treatise, I came across the following paragraph from the translation of the life of Sheikh Hâlid: The Imam al-Hakim from the six great scholars, in his "Müstedrek," Abu Dawood in his "Sunnah," and Beyhaki in "Shuab al-Iman," have all cited the following hadith: "Allah will surely send to this ummah, at the beginning of every hundred years, someone who will renew their religion." This is the hadith that the famous Sheikh Hâlid, the master of the knowers, the bird of the travelers, the inheritor of the Prophetic legacy, the perfect one of the high and renewing path (may his secret be sanctified), was a true witness and embodiment of. He was born in the year 1193. Later, I found out that in 1224, he entered the second capital of the Indian Sultanate, Delhi, and after receiving spiritual blessings from the venerable Abdullah Dehlevi, he joined the Nakshbandi chain and began his work of renewal. In 1238, because he attracted the attention of the political authorities, he left his homeland and migrated to the lands of Syria. I also found out that the lineage of Sheikh Hâlid traces back to the noble Companion, Uthman ibn Affan (may Allah be pleased with him). Later, I saw in his biography that, before reaching the age of twenty, he displayed extraordinary natural talent and remarkable ability, becoming a well-known scholar of his time and an erudite.

Barla Lâhikası ·Mektup 142 ·machine translation (qwen3-32b-sre)

THIRTEENTH EXAMPLE: The reliable imams such as Abu Dawood, Ahmed ibn Hanbal, and Imam Beyhaki, transmit through multiple routes from Al-Dukeyn al-Ahmasi ibn Said al-Muzayni, who was in conversation with six brothers and was one of the Companions, and from Numayn ibn Mukarrin al-Ahmasiyy al-Muzayni and from Jarir, that from Hazrat Umar ibn al-Khattab: The Prophet Muhammad, peace and blessings be upon him, commanded Hazrat Umar: "Give provisions and supplies for four hundred riders who have come from the tribe of Ahmas." Hazrat Umar said: "O Messenger of Allah, the available supplies are only a few. Each portion is as much as a settled camel calf." The command was given: "Go and give." He went and gave them from half a load of dates, which was sufficient for the four hundred riders. And he said: It remained in its original state as if it had not been diminished at all. Indeed, this miraculous event of abundance occurred in relation to four hundred people and especially in relation to Hazrat Umar. These reports are behind them. Their silence is an affirmation; do not dismiss them as only one or two isolated reports. Such events, even if they are isolated reports, give the conviction of a spiritual consensus. FOURTEENTH EXAMPLE: First, Al-Bukhari and Muslim, in their authentic books, report that: Hazrat Jabir's father passed away. He had a large debt, was heavily indebted, and the creditors were Jews. Jabir gave his father's actual property to the guremaya (creditors), but they refused to accept it. Indeed, the fruits from his orchard would not be sufficient to pay off the debt in several years. The Prophet Muhammad, peace and blessings be upon him, commanded: "Pluck the fruits of the orchard and harvest them." They did so. The Prophet Muhammad, peace and blessings be upon him, walked through the harvest and prayed.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Also, according to authentic narration, the Prophet Muhammad (peace and blessings be upon him) said in the presence of important figures such as Abu Hurayra and Hzayfah in a gathering: "The punishment of one of you in Hell is greater than Uhud," thus informing them of the terrible fate of one who apostatizes. Abu Hurayra said: "From that gathering, only I and another man remained. I was afraid. Then the other man was with Musaylimah in the Battle of Yamama and was killed as an apostate." The truth of the Prophetic warning became clear. Also, according to authentic narration, before Umayr and Safvan became Muslim, they decided to kill the Prophet (peace and blessings be upon him) for a large sum of money. Umayr, in particular, came to Medina with the intention of killing the Prophet (peace and blessings be upon him). The Prophet Muhammad (peace and blessings be upon him) saw Umayr, called him over, and said: "This is your plot with Safvan." He placed his hand on Umayr's chest; Umayr said, "Yes," and became Muslim. Many such authentic reports about unseen matters have occurred. They are mentioned and documented with their chains of narration in the six well-known authentic hadith collections. Most of the events mentioned in this treatise are considered certain and definitive, based on spiritual consensus. Foremost among them are Bukhari and Muslim, which the scholars of verification accept as the most authentic books after the Quran. They are also mentioned with their chains of narration in other books such as Sahih al-Tirmidhi, al-Nasai, Abu Dawood, al-Hakim's Mustadrak, al-Musnad of Ahmad ibn Hanbal, and al-Dalil of al-Bayhaqi. Now, O misguided one! Do not just say, "Muhammad the Arab (peace and blessings be upon him) was a wise man" and leave it at that. Because the truthful reports of Muhammad (peace and blessings be upon him) regarding unseen matters cannot be explained in two ways: Either you will say that this sacred person has such a sharp eye and vast intellect that he sees and knows the past and future, and the entire world, and that he has eyes to observe the whole universe and the east and west, and an intellect to comprehend all past and future time. In this case, such a state cannot exist in a human being; if it does, it would be a miracle and a gift from the Creator of the world. This alone would be a great miracle.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Thus, just as the last verse of Sûre-i Feth refers to the Hulefâ-i Erba'ya, this verse also refers to them partially by indicating their future situations in the form of a revelation of the unseen. Indeed, the number of verses in the Qur'an that contain such revelations of the unseen is so numerous that it is impossible to count. The people of zâhir (apparent meaning) miss about forty to fifty verses because of their literal interpretation. In reality, the number exceeds a thousand. Sometimes, a single verse contains four or five such revelations of the unseen. Our Lord, do not hold us accountable if we forget or make a mistake. Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise.

Lem'alar ·Yedinci Lema ·machine translation (qwen3-32b-sre)

Also, with the definite and authentic narration, he said: "The city of Constantinople will be conquered, and what a noble ruler will be its ruler and what a noble army will be its army!" He announced that Constantinople would be conquered by the hand of Islam and that Sultan Mehmed the Conqueror would be of high rank. And as he announced, it came to pass. Also, with the definite and authentic narration, he decreed: "If the religion were dependent on the stars, men from the sons of Persia would have attained it." He pointed out and announced the scholars and saints Iran had produced in an unparalleled way, with Abu Hanifa as the first among them. Also, he decreed: "A scholar from Quraysh will fill the layers of the earth with knowledge." He pointed out and announced Imam al-Shafi'i. Also, with the definite and authentic narration, he decreed: "My community will be divided into seventy-three sects, and the one that will be saved is only one of them. It was asked: Who are they? He said: Those who are upon me and my companions." He announced that his community would be divided into seventy-three sects and that the complete and saved sect, the Ahl al-Sunna wa al-Jama'a, would be among them. Also, he decreed: "The Magians of this community are the Qadiriyya." He announced the Qadiriyya sect, which denies fate and splits into many branches. He also announced the Rafidhis, who split into many branches.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

YOUR THIRD QUESTION: Are the imams of the reformers (muctehidun) superior, or are the masters (shaykhs) and guides (aktab) of the true Sufi orders superior? The Answer: Not all reformers (muctehidun); perhaps Abu Hanifa, Malik, al-Shafi'i, and Ahmad ibn Hanbal are among the masters and guides. However, in particular virtues, some extraordinary poles like Sheikh al-Ghawth (Geylani) hold a more luminous station in a certain respect. But overall virtue belongs to the imams. Some of the masters of the Sufi orders are themselves reformers (muctehidun). Therefore, it cannot be said that all reformers are superior to the guides (aktab). However, the Four Imams are considered the most superior after the Companions and the Mahdi. YOUR FOURTH QUESTION: What is the wisdom and purpose in the verse: "Indeed, Allah is with the patient" (1)? The Answer: The Almighty, in His Name of the Wise, has established an order in the creation of things, like the steps of a ladder. An impatient person, who does not act with deliberation, either skips or omits steps and cannot reach the desired goal. Therefore, impatience leads to deprivation, while patience is the key to overcoming difficulties. Hence, the saying "The hasty is a loser, a failure" (2) and "Patience is the key to relief" (3) have become established sayings. Thus, the care and success of the Almighty are with the patient people.

Mektubat ·Yirmi Ucuncu Mektup ·machine translation (qwen3-32b-sre)

O brothers of mine in this Umayyad Mosque! And O my fellow believers, four hundred million people in the great Islamic world's mosque, forty to fifty years later! Victory is achieved only through sincerity and truthfulness. Brotherhood in Islam is sincerity. That is, the strongest and the chain with which one is bound is truthfulness. But lying for the sake of interest is rejected by time. For the sake of interest and necessity, some scholars have issued temporary fatwas. But in this time, such fatwas are not issued. Because they have been so frequently used that they may have only one benefit among a hundred harms. Therefore, the ruling is not based on interest. For example, the reason for shortening prayers during a journey is hardship. But hardship cannot be the cause. Because it has no definite limit; it can fall into frequent use. Perhaps the cause is only the journey. Similarly, interest cannot be the cause of lying. Because it has no definite limit; it is a swamp suitable for frequent use. The ruling of the fatwa is not based on it. Therefore, either sincerity or silence. That is, there are only two paths, not three. Either truth or falsehood, not silence. Now, the terrible lies and conspiracies of mankind, which have caused the general security and the stability of the earth's surface to be in danger due to the frequent use of lies and interest, certainly force and command mankind to close that third path. Otherwise, the general wars and terrible revolutions and silences and destructions that they have seen in this half-century will bring a catastrophe upon their heads. Yes, everything you say must be true; but it is not always right to tell every truth. Sometimes it is harmful to remain silent. Otherwise, there is no fatwa for lying. Everything you say must be right; but it is not your right to tell every truth. Because if it is not pure, it will have a bad effect, and truth will be spent on injustice.

Hutbe-i Şâmiye ·Hutbe I Samiye ·machine translation (qwen3-32b-sre)

In some of our statements, we have made a representation regarding the differences between the methods of the scholars of the science of kalâm and the authentic method derived from the Qur'an, as follows: For example, some bring water by digging channels (pipes) from distant places, through the mountains, while others dig wells everywhere and draw water. The first method is very laborious, it can get blocked or cut off. But those who are capable of digging wells everywhere and drawing water effortlessly, just as they find water in every place, similarly: The scholars of the science of kalâm cut off the causes and the chain of events in the world, and then prove the existence of the Necessary Being through that. They take a long route. However, the authentic method of the Qur'an al-Hakim is that it finds and draws water everywhere. Every verse is like a rod of Moses, wherever it strikes, the water of life gushes forth. It teaches the principle that in every thing there is a sign indicating that it is One. Faith is not only knowledge; there are subtle aspects in faith. Just as when food enters the stomach, it is distributed to different organs in different ways. Similarly, the matters of faith that come through knowledge, after entering the mind, are distributed to the soul, heart, secret, ego, and so on, according to their levels, each receiving a share according to their subtlety. If they do not receive their share, it is incomplete. Thus, Muhyiddin-i Arabî points out this point to Fahreddin Râzî. THIRD ISSUE What is the way of reconciliation between the verse "And indeed, We have honored the children of Adam" and the verse "Indeed, he was unjust and ignorant"? The answer: It is explained in the Eleventh Statement, the Twenty-Third Statement, and the Second Fruit of the Fifth Branch of the Twenty-Fourth Statement. The summary is as follows: The Almighty, with His perfect power, creates many things from one thing, shows many functions, and writes a thousand books on one page.

Mektubat ·Yirmi Altinci Mektup ·machine translation (qwen3-32b-sre)

And the second: Because the explanations of the principles of the science of kalâm by the usuluddin imams and the ulema, regarding the creed and the necessary existence and the unity of God, did not seem sufficient to Muhyiddin-i Arabî, he said so to Fahreddin Râzî, one of the scholars of the science of kalâm. Indeed, the divine knowledge gained through the science of kalâm does not provide complete knowledge or full peace. But when it is in the style of the Qur'an, the miraculous and eloquent, it gives both perfect knowledge and the peace of certainty. And may God willing, all the remedies of the Risale-i Nur are like electric lamps on the luminous street of that Qur'an of miraculous eloquence. Moreover, how deficient the divine knowledge gained by Fahreddin Râzî through the science of kalâm appears in the eyes of Muhyiddin-i Arabî. Similarly, the knowledge gained through the path of mysticism is also so deficient compared to the knowledge inherited directly from the Qur'an of the Wise, through the secret of the Prophetic succession. Because the method of Muhyiddin-i Arabî, in order to achieve lasting peace, goes as far as to say "There is no existing being except Him," and to deny the existence of the universe. Others, again in order to achieve lasting peace, go as far as to say "There is no witnessed being except Him," and to place the universe entirely in oblivion. But the knowledge gained from the Qur'an of the Wise, while giving lasting peace, neither reduces the universe to a state of degradation nor confines it in absolute oblivion. Rather, it removes it from confusion and employs it in the name of God Almighty; everything becomes a mirror of knowledge. As Sadi-i Shirazi said: "In the view of the awakened, every leaf is a page of the book of knowledge." In everything, a window opens to the knowledge of God.

Mektubat ·Yirmi Altinci Mektup ·machine translation (qwen3-32b-sre)

Salisen: The Noble Prophet Muhammad (peace and blessings be upon him) said: "If Allah intends good for a people, He makes them see the faults of their own selves." 1 In the Noble Qur'an, the Noble Joseph (peace be upon him) said: "And I cannot absolve myself, for the soul is indeed a prompter to evil." 2 Yes, the one who is pleased with his soul and trusts in it is wicked. The one who sees the faults of his soul is fortunate. Therefore, you are fortunate. But sometimes it happens that the prompting soul, either the rebellious or the contented one, changes, but it transfers its weapons and equipment to the limbs. The limbs and veins then perform that duty until the end of life. Although the prompting soul has long since died, its traces still appear. There are many great ascetics and saints who, although their natures are contented, have been affected by the prompting soul. Although their hearts are very sound and pure, they have been affected by the diseases of the heart. In these individuals, it is not the prompting soul itself, but perhaps the function of the prompting soul transferred to the limbs. The illness is not of the heart, but perhaps an illness of the imagination. God willing, my dear brother, what is attacking you is not your soul and the disease of the heart, but perhaps a condition that has been transferred to the limbs for the continuation of the struggle, and which, as we said, is a state that causes continuous progress, due to the human aspect. SECOND QUESTION The explanation of the three questions asked by the old teacher is found in the remedies of the Risale-i Nur. For now, we will give a general indication. The first question: Al-Muhyiddin Al-‘Arabi, in a letter to Al-Fakhreddin Al-Razi, said: "Knowing Allah is not merely knowing His existence." What does this mean? What is the purpose of this question? First: In the introduction to your Twenty-Second Word, the example and representation of the difference between true unity and apparent unity point to the purpose. The Second and Third Sections and Purposes of the Thirty-Second Word explain that purpose.

Mektubat ·Yirmi Altinci Mektup ·machine translation (qwen3-32b-sre)

Here is that bright, luminous, beautiful face, which has become the core of life and meaning, from whom the Almighty, the Glorious, has created a tree of the paradise of servitude, whose blessed branches have adorned every corner of the human world with luminous fruits. It has scattered all the darkness of the past, and that long past time, as philosophy sees it, is not a great tomb or a purgatory, but rather a luminous station and a multi-leveled, colorful miracle, which leaves behind heavy burdens, liberates and frees the souls that have escaped from the world, and becomes a luminous garden and a blooming orchard. The second aspect is philosophy. Philosophy, however, has looked at it with the meaning of its name. That is, it says, it leads itself, its meaning is within itself, it works for itself, it governs. It assumes that its body is original and inherent. That is, it says, it has a body in itself. It has a right to life, is the true owner within its domain, and claims dominion. It considers it a fixed truth. It knows its duty to be a self-perfection originating from love of the self, and so on. They have built their doctrines upon many false foundations. How baseless and rotten these foundations are, I have conclusively proven in my other essays, especially in "Sözler," particularly in the Twelfth and Twenty-Fifth Sayings.

Sözler ·Otuzuncu Soz ·machine translation (qwen3-32b-sre)

It occurred to my heart that on the other side of this ground there is light, breeze, and the water of life, and that I must go there. I saw that I was being led without hesitation. I was taken into a tunnel-like cave inside the ground. I traveled deeper and deeper into the ground. I saw that before me, many people had walked this path of the earth, and everywhere I looked, they had drowned and remained. I could see their footprints. At times I could hear the voices of some of them; then their voices would stop. O friend who shares my imaginary journey with your imagination! That ground is nature and natural philosophy. The tunnel is the profession that the people of philosophy have opened with their thoughts to reach the truth. The footprints I saw are of famous figures like Plato and Aristotle. The voices I heard are of geniuses like Ibn Sina and Al-Farabi. Yes, I saw some of Ibn Sina's words and laws in certain places. Then they would all disappear. He could not go any further. So he drowned. Anyway, to free you from curiosity, I showed you a corner of the truth beneath your imagination. Now I return to my journey. Going deeper and deeper, I saw that two things were given to my hand: one was an electricity that disperses the darkness of nature; the other was a tool with which even mighty rocks and mountain-like stones were being shattered to make a path for me. I heard in my ear: "This electricity and this tool have been given to you from the treasure of the Qur'an." Whatever it was, I went on like that for a long time. I saw that I had emerged on the other side. I saw a world of spring, a cloudless sun, a soul-refreshing breeze, a delicious water of life, and a world full of joy everywhere. I said, "Praise be to God." Then I saw that I was not the master of myself. Someone was testing me.

Sözler ·Otuzuncu Soz ·machine translation (qwen3-32b-sre)

Third example: From the high effects and general principles of the unity of God in the Prophethood, 1 "Al-Wāhidu lā yusūru illā min al-Wāhid" meaning "Only one can produce from one; since there is a unity in everything and all things, it must be the creation of a single Being," where is the principle of this monotheistic belief? From an old philosophical principle, 2 "Al-Wāhidu lā yusūru minhu illā al-Wāhid" meaning "One produces only from one," that is, "Only one Being can produce one thing directly. Other things are produced through intermediaries," this philosophy, by depicting the Absolute and Omnipotent Creator as needing intermediaries and being incapable of direct creation, gave a kind of partnership to all causes and intermediaries in the domain of lordship, and by giving the Creator of the universe, the "first intellect," the name of a created being, and by distributing the rest of His dominion to causes and intermediaries, it led to a great partnership and was full of error and deviation. Where is the principle of such a philosophy? If the higher part of the followers of the doctrine of partnership (ishrāqīyyun) commits such nonsense, how much more nonsense will the lower parts, like the materialists and naturalists, commit? Fourth example: From the wise principle of the Prophethood, 4 "Wa in min shay'in illā yusabbiḥu bi hamdihi," meaning "The result, wisdom, and purpose of every thing and every living being is its own, and the results and wisdom of the Creator are countless. Every thing, even a fruit or the fruit of a tree, has its own wisdom and results," where is the principle of this true wisdom? Where are the absurd and meaningless principles of the philosophy that says "The result of every living being is for itself or for human interests," like putting a mustard-seed-like fruit on a huge mountain-like tree as a result? Since this truth was shown to some extent in the Tenth Statement of the Tenth Truth, we have kept it short.

Sözler ·Otuzuncu Soz ·machine translation (qwen3-32b-sre)

As Hüseyin-i Cisrî said, a man entering a house adorned with the works of civilization and all kinds of embellishments, not seeing the owner of the house, is forced to attribute that decoration, that essence, to chance and nature. Likewise, those who are ignorant of the testimony of all the wisdom and benefits in the order of the universe, to complete ignorance and comprehensive knowledge and perfect power, are compelled by superficial glances to ascribe the real effect to the general causes in the community. O friend! Do not look only at the most obvious properties of reflection and refraction in these works and causes called nature, but look at the very subtle works of art and the very high wonders of power of the Lord. For example, when you hold up a mirror to the sky, can you form the opinion that the cause of the mirror reflecting and refracting the sky, with its height, its embroidery, and its stars, is the property on the surface of the mirror? Heaven forbid! Or can you accept and believe that the general attraction, which is in reality only a command of imagination, is the real cause of the systematic movement and arrangement of the earth and the stars in this empty space? Heaven forbid! These can only be conditions and causes, not the real cause. In conclusion: When a person looks at something false and impossible with a superficial and unintentional glance, if he cannot find the real cause, there is a possibility that he will accept or deny it out of necessity. However, if he looks at it intentionally and carefully as a seeker and customer, he will not accept any of those false matters they call wisdom. Rather, he will accept it as a joke, imagining that all politicians' wisdom and rulers' intelligence are in the particles.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

In other words, according to authentic narrations and in part through consensus, recorded and accepted in historical, siyer, and hadith books, and based on the detailed explanation of the strongest and most certain part of those thousands of announcements in the treatise "Mu'jizat-ı Ahmediye," the prophets, sages, and seers of the past, especially the prophets, unanimously foretold the prophethood and future of Muhammad (peace be upon him) in a very clear and repeated manner. We refer to this and briefly state: The prophets mentioned in the sacred and heavenly books, such as the Torah, Gospel, and Psalms, wrote about the prophethood of Muhammad (peace be upon him) in about a hundred verses, of which twenty are clearly stated in the Nineteenth Letter. Despite many alterations by Christians and Jews, another hundred verses that foretell the prophethood of Muhammad (peace be upon him) are written in the book of al-Husayn al-Cisri. The seers, especially the famous Shik and Satih, through spiritual or jinn means—what is now called mediums—gave clear and repeated news of the Prophet's (peace be upon him) coming and the fall of the Persian Empire in an unmistakable way. Likewise, from the category of the God-knowing, many sages such as Ka'b ibn Lu'ayy from the Prophet's (peace be upon him) ancestors, and kings of Yemen and Abyssinia like Sayf ibn Dhi Yazan and Tubba', who were saints of that time, clearly announced the prophethood of Muhammad (peace be upon him) and proclaimed it in poetry. An important and certain part of this is written in the Nineteenth Letter. Indeed, one of those kings said: "I would prefer to serve Muhammad (peace be upon him) over this throne." Another said: "Oh, if only I had caught up with him, I would have been his cousin."

Şualar ·On Besinci Sua ·machine translation (qwen3-32b-sre)

The Ahmadiyya Miracle (asm) is a part of the zeyl. The Risalat-i Ahmadiyya (a.s.m.) is about the evidences, and it is a concise index of the answer to the first of the three important questions at the end of the Third Principle of the Mi'raj Risale. Question: Why is this great Mi'raj specific to Muhammad the Arab, upon whom be peace and blessings? Answer: YOUR FIRST QUESTION: It has been thoroughly addressed in thirty-three statements. Here, we briefly present a concise index of general references to the perfections of the zat-ı Ahmediyya (a.s.m.), the evidences of his prophethood, and the fact that he is the greatest of the Mi'raj. Firstly: Although the holy books such as the Torah, Gospel, and Psalms have undergone many alterations, even today, a scholar like Hussein al-Jisri has extracted one hundred and fourteen signs and omens from these books regarding the Ahmadiyya prophethood (a.s.m.) and presented them in the Risale-i Hamidiya.1 Secondly: It is historically certain that many true omens, such as the statements of the two famous prophets Shuk and Satih, who declared the Ahmadiyya prophethood (a.s.m.) and that he is the Prophet of the Last Days, have been accurately transmitted through history.2

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

First Argument Appeal to the Council of Prophets Indeed, the language of the prophets' states is a testimony, and their language of signs gives indication. FIRST If you take into consideration the traces of the prophets recorded in the book of the world's contemplation; and if you listen to the circumstances related about prophecy from the language of history; and if you can separate the unity of prophecy from the specific influences of time and place, you will see that the foundations upon which the term "prophet" has been applied to them and which are related to their prophethood—such as each prophet declaring his claim to prophecy and miracles; adhering to the principles of divine law and the worship of God; abandoning personal interests; the arbitrary treatment of the community towards them; the arbitrary acceptance of the community towards them; and the distinguishing virtues in their characters—these are the foundations of prophethood. These are found in a more complete and more evident form in Muhammad al-Hashimi (peace be upon him), the final teacher of humanity. Thus, it becomes clear that the unique expression of certainty, especially through the confirmation of the hypothetical analogy and the verification of the analogical reasoning, and through the language of miracles, which is a clear proof of the unity of the Creator, testifies to the sincerity of Muhammad's (peace be upon him) prophethood. It is for this secret and because it serves as a prelude to the prophethood of Muhammad (peace be upon him) that the Holy Qur'an mentions the circumstances of the prophets in the plural. SECOND The prophethoods of the prophets are signs and indications of the prophethood of Ahmad (peace be upon him). Although the noble books have undergone much alteration and change, the people of investigation have transmitted many signs and indications. FOOTNOTE: Among them, Husayn al-Jisri, in his treatise, cites about a hundred proofs. Here, we refer the reader to the experts.

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

The First Issue It is known to your impartial mind that the scholars of Islam—whether in a state of consensus or not—have agreed upon the sphericity of the earth and its roundness. If there is any doubt, go to the Makāsīd and al-Mawaqif. There you will find knowledge and reasoning, and you will see: Sa'd and Seyyid hold the globe in their hands and examine it in all directions. If that door does not open for you, enter the comprehensive tafsir of Imam al-Razi, known as Mafātīḥ al-Ghayb, and sit in the circle of this brilliant imam in the hall of study, and listen to his lessons. If you are still not convinced, and you cannot fit the earth into the spherical container, follow in the footsteps of Ibrahim al-Hakki and go to Imam al-Ghazali, the proof of Islam, and ask for a fatwa. Say: "Is there observation in the sphericity?" He will certainly say: "If you do not accept it, there is observation." For he has issued such a fatwa from his time: "Whoever denies or rejects a command established with absolute proof, such as the sphericity of the earth, under the pretext of protecting religion, commits a great crime against religion. For this is not faith, but betrayal." If you are unlettered and cannot read the fatwa, listen to the words of Husayn al-Jisri, our contemporary and intellectual brother. For he not only loudly threatens those who deny the sphericity, but boldly and fearlessly says with the power of truth: "Whoever denies the sphericity of the earth under the pretext of protecting religion, is a foolish believer and causes more harm than the worst of disasters."

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

He said: "Either find my mistake, or I will struggle against you until I perish with you." But in fact, these people chose war, hardship, and migration. So they could not find any mistake. If they had found even one mistake, they would have been saved. The second reason: The words of the Torah, the Gospel, and the Psalms do not have the miraculous nature of the Qur'an. Moreover, since they have been translated repeatedly, many foreign words have been mixed into them. Also, the words of the interpreters and incorrect translations have been mixed with their verses. In addition, some forgeries and distortions by ignorant people and some corrupt individuals have also been added. In this way, many distortions and alterations have accumulated in those books. Indeed, the famous Sheikh Rahmetullah al-Hindi (a renowned scholar) proved and invalidated the distortions in the ancient books at thousands of places before his monks and the Jewish and Christian scholars. Even with so much distortion, in our time, the well-known Husayn al-Jisri (may Allah have mercy on him) extracted one hundred and fourteen proofs from those books regarding the prophethood of Ahmad (peace be upon him). He wrote this in the Risale-i Hamidiye, and the late Ismail Hakkı, a monk, translated that treatise. Whoever wishes may refer to it and see. 1 Moreover, many Jewish and Christian scholars have admitted and confessed that "The description of Muhammad the Arab (peace and blessings of Allah be upon him) is written in our books." 2 Yes, even non-Muslims, first and foremost the famous Byzantine emperor Heraclius, confessed, saying: "Yes, Jesus (peace be upon him) is informing about Muhammad (peace and blessings of Allah be upon him)." 3

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

The Ahmadiyya Miracle (asm) is a part of the zeyl. The Risalat-i Ahmadiyya (a.s.m.) is about the evidences, and it is a concise index of the answer to the first of the three important questions at the end of the Third Principle of the Mi'raj Risale. Question: Why is this great Mi'raj specific to Muhammad the Arab, upon whom be peace and blessings? Answer: YOUR FIRST QUESTION: It has been thoroughly addressed in thirty-three statements. Here, we briefly present a concise index of general references to the perfections of the zat-ı Ahmediyya (a.s.m.), the evidences of his prophethood, and the fact that he is the greatest of the Mi'rajs. First: Although the sacred books such as the Torah, Gospel, and Psalms have undergone many alterations, even today, a scholar like Hussein al-Jisri has extracted one hundred and fourteen signs and omens from these books regarding the Ahmadiyya prophethood (a.s.m.) and presented them in the Risale-i Hamidiya.1 Second: It is historically certain that many true omens, such as the statements of the two famous prophets Shuk and Satih, who declared the Ahmadiyya prophethood (a.s.m.) and that he is the Prophet of the Last Days, have been transmitted in a correct manner through history.2

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

First Argument Appeal to the Council of Prophets Indeed, the language of the prophets' states is a testimony, and their language of signs gives warning. FIRST If you take into consideration the traces of the prophets recorded in the book of the world's contemplation; and if you listen to the accounts of the conditions related to prophecy from the language of history; and if you can separate the unity of prophecy from the specific influences of time and place, you will see that the foundations upon which the term "nabî" (prophet) was applied to them and which are related to their prophethood—such as each prophet's declaration of prophecy and miracles; the principle of action being the preservation of God's law and the law of worship; the abandonment of personal interests; the arbitrary treatment of the community by them; the arbitrary acceptance of them by the community; and the distinguishing virtues in their characters—these are the foundations of prophethood. These are found in the final teacher of humankind, Muhammad al-Hashimi (peace be upon him), more complete and more evident. Thus, it becomes clear that the unique expression of certainty, especially through the confirmation of the hypothetical analogy and the verification of the analogical reasoning, and through the language of miracles, which is a clear proof of the unity of the Creator, testifies to the sincerity of Muhammad's (peace be upon him) prophethood. It is for this secret and because it serves as an introduction to the prophethood of Muhammad (peace be upon him) that the Wise Qur'an mentions the conditions of the prophets in the plural. SECOND The Prophets' indications and warnings are towards the prophethood of Ahmad (peace be upon him). Although the Noble Books have undergone much alteration and change, the people of investigation have transmitted many of these indications and warnings. FOOTNOTE: Especially Husayn al-Jisri, in his treatise, cites about a hundred proofs. Here, we refer the reader to the experts.

Suâat ·Birinci Sua ·machine translation (qwen3-32b-sre)

The First Issue It is known to your impartial mind that the scholars of Islam—whether in a state of consensus or not—have agreed upon the sphericity of the earth and its roundness. If there is any doubt, go to the Makāsīd and al-Mawaqif. There you will find knowledge and inference, and you will see: Sa'd and Seyyid hold the globe in their hands and examine it in all directions. If that door does not open for you, enter the comprehensive tafsir of Imam al-Razi, the Mafātīḥ al-Ghayb, and sit in the circle of this brilliant imam in the hall of study, and listen to his lessons. If you are still not convinced, and you cannot fit the earth into the spherical container, follow in the footsteps of Ibrahim al-Hakki and go to Imam al-Ghazali, the proof of Islam, and ask for a fatwa. Say: "Is there observation in the sphericity?" He will certainly say: "If you do not accept it, there is observation." For he has issued such a fatwa from his time: "Whoever denies or rejects a command established with a decisive proof, such as the sphericity of the earth, under the pretext of protecting religion, commits a great crime against religion. For this is not faith, but betrayal." If you are unlettered and cannot read the fatwa, listen to the words of Husayn al-Jisri, our contemporary and intellectual brother. For he not only loudly threatens those who deny the sphericity, but boldly and fearlessly says with the force of truth: "Whoever denies the sphericity of the earth under the pretext of protecting religion, is a foolish believer and causes more harm than the worst of disasters."

Muhakemat ·Birinci Makale Birinci Mesele ·machine translation (qwen3-32b-sre)

The First Issue It is known to your impartial mind that the scholars of Islam—whether in a state of consensus or not—have agreed upon the sphericity of the earth and its roundness. If there is any doubt, go to the Makāsīd and al-Mawaqif. There you will find knowledge and inference, and you will see: Sa'd and Seyyid hold the globe in their hands and examine it in all directions. If that door does not open for you, enter the comprehensive tafsir of Imam al-Razi, the Mafātīḥ al-Ghayb, and sit in the circle of this brilliant imam in the hall of study, and listen to his lesson. If you are still not convinced, and you cannot fit the earth into the spherical container, follow in the footsteps of Ibrahim al-Hakki and go to Imam al-Ghazali, the proof of Islam, and ask for a fatwa. Say: "Is there observation in the sphericity?" He will certainly say: "If you do not accept it, there is observation." For he has issued such a fatwa from his time: "Whoever denies or rejects a command established with a decisive proof, such as the sphericity of the earth, under the pretext of protecting religion, commits a great crime against religion. For this is not faith, but betrayal." If you are unlettered and cannot read the fatwa, listen to the words of Husayn al-Jisri, our contemporary and intellectual brother. For he not only loudly threatens those who deny the sphericity, but boldly says without fear, with the power of truth: "Whoever denies the sphericity of the earth under the pretext of protecting religion, is a foolish believer and causes more harm than the worst of disasters."

Muhakemat ·Mektup 54 ·machine translation (qwen3-32b-sre)

"First: Why is this Mirac-Âzîm specific to Muhammad the Arab (peace and blessings be upon him)? "Second: How is that being the core of this universe? You say: The universe was created from his light, and he is the last and most distinguished fruit of the universe. 1 What does this mean? "Third: In your previous statements, you say: The ascent to the celestial world was for the purpose of seeing the machines, mechanisms, and repositories of the effects in this earthly world. What does this mean?" Answer: YOUR FIRST QUESTION: It has been thoroughly addressed in thirty statements. Here, however, we briefly outline the perfections of the Ahmadiyya (peace and blessings be upon him), the signs of his prophethood, and the fact that he is the most eligible for that Mirac-Âzam. For example: First: From the holy books such as the Torah, Gospel, and Psalms, despite having undergone numerous alterations, even today, a scholar like Husayn al-Jisri has identified 114 signs and omens related to the Ahmadiyya (peace and blessings be upon him) in his book Risale-i Hamidiye. 2 Second: Historical records confirm that two famous prophets, Shik and Satih, before the time of the Ahmadiyya (peace and blessings be upon him), declared his prophethood and that he would be the Prophet of the Last Days. These omens have been accurately transmitted through history. 3 Third: On the night of the birth of the Ahmadiyya (peace and blessings be upon him), the bells in the Kaaba fell silent, 4 and the famous palace of Eyvan of the Persian King Kisra collapsed. 5 These are among the hundred miraculous events known as irhasat, which are well-documented in historical records.

Sözler ·Otuz Birinci Soz ·machine translation (qwen3-32b-sre)

First Argument Appeal to the Council of Prophets Indeed, the language of the prophets' states is a testimony, and their language of signs gives indication. FIRST If you take into consideration the traces of the prophets recorded in the book of the world's contemplation; and if you listen to the circumstances related about prophecy from the language of history; and if you can separate the unity of prophecy from the specific influences of time and place, you will see that the foundations upon which the term "prophet" has been applied to them and which are related to their prophethood—such as each prophet declaring his claim to prophecy and miracles; adhering to the principles of divine law and the worship of God; abandoning personal interests; the arbitrary treatment of the community toward them; the arbitrary acceptance of the community toward them; and the distinguishing virtues in their characters—these are the foundations of prophethood. These are found in the final teacher of humanity, Muhammad al-Hashimi (peace be upon him), in a more complete and more evident form. Thus, it becomes clear that the unique form of inductive reasoning, especially through the elimination of hasty and superficial analogies and through the confirmation of analogies of necessity, along with the language of miracles, testifies to the sincerity of Muhammad's (peace be upon him) prophethood as an evident proof of the unity of the Creator. This is the secret and the reason why the prophethood of Muhammad (peace be upon him) serves as a preface. Therefore, the Wise Quran mentions the circumstances of the prophets in detail. SECOND The Prophets' indications and signs point toward the prophethood of Ahmad (peace be upon him). Although the Noble Books have undergone much alteration and change, the people of investigation have transmitted many of these indications and signs. FOOTNOTE: Among them, Husayn al-Jisri, in his treatise, cites about a hundred proofs. Here, we refer the reader to the experts.

Suâat ·Mektup 7 ·machine translation (qwen3-32b-sre)

A divine gift and a work of Allah's compassion And we say this in accordance with the meaning of the verse: "I will speak of the grace of my Lord." I will mention the work of Allah's compassion and mercy in the composition of this treatise, so that those who read this treatise may look upon it with importance. Indeed, the composition of this treatise was not in my heart at all. Because treatises on the Ahmediyya (a.s.m.) had already been written, the thirty-first and nineteenth treatises. Suddenly, an irresistible memory came to the heart to write this treatise. My memory power had already weakened due to the effects of calamities. Also, in my field, I had not written my works by copying or by hand. Also, I do not have the hadith and siyer books with me. Nevertheless, I began with the words "I put my trust in Allah." Such a success occurred that my memory helped more than the memory of the old Said. Every two or three hours, thirty to forty pages were written quickly. Fifteen pages were written in one hour. Mostly, they were cited from books such as Sahih al-Bukhari, Sahih Muslim, Beyhaki, Sunan at-Tirmidhi, Al-Shifa, Abu Nuaym, and Tafsir al-Tabari. Indeed, since an error in narration would be a sin because it is a hadith, my heart trembled. However, it became clear that there was compassion and that this treatise was needed. God willing, it has been written correctly. If there is any mistake in the wording of the hadith or in the names of the narrators, I ask my brothers to overlook them with tolerance and to correct them. Said Nursi Yes, we were writing the draft. Our teacher was also reciting. He had no books with him; he did not refer to any. Suddenly, he recited very quickly, and we wrote it down. In two or three hours, we wrote thirty to forty pages, even more. We also came to the conclusion that this success is a miracle of the Prophetic miracles. Permanent Servant Abdullah Çavuş, Servant and Draft Writer Süleyman Sâmi, Draft Writer and Hereafter Brother Hafız Halid, Draft and Correction Writer Hafız Tevfik

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

His face was respected, for that incident became known through a poem by Abdülmuttalib.1 After the death of the Prophet, the Noble Companion Omar, using the Noble Abbas as a means, said: "O Lord, he is the uncle of Your beloved. Show respect to his face by sending rain." Rain came.2 Also, Imam Bukhari and Muslim report that a request for rain was made. The Noble Prophet Muhammad (peace and blessings be upon him) prayed, and the rain came so heavily that they had to say, "O please pray, let it stop." He prayed, and it suddenly stopped.3 SECOND EXAMPLE: It is well known that the Noble Prophet Muhammad (peace and blessings be upon him), while the Companions and those who had accepted Islam had not yet reached forty and were still worshiping in secret, prayed: "O Allah, honor Islam through Omar ibn al-Khattab or through Amr ibn al-Harith."4 A day or two later, the Noble Omar ibn al-Khattab accepted Islam and became the means for the declaration and honor of Islam, and he received the noble title of "Faruk."5 THIRD EXAMPLE: Some of the select Companions prayed for various purposes. Their prayers were accepted in such a brilliant manner that this miraculous acceptance of prayer reached the level of a miracle. Indeed, Imam Bukhari and Muslim report that Ibn Abbas prayed: "O Allah, make him a scholar in religion and teach him interpretation."6 This prayer was so accepted that Ibn Abbas earned the noble title of "translator of the Quran" and the noble rank of "habir al-umma," meaning "the learned of the nation."7 Even when he was very young, the Noble Omar would include him in the gatherings of scholars and the senior Companions.8

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Imam-i Tirmidhi also reports: The Prophet of Mercy, peace be upon him, prayed for Sa'd ibn Abi Waqqas: "Allahumma ajib da'watahu," meaning he prayed for the acceptance of Sa'd's prayer. At that time, everyone feared Sa'd's prayer, and the acceptance of his prayer became well known. He also ordered the famous Abu Kathir: "Allahumma falah al-lahu wajhaka, Allahumma barik lahu fi shairihi wa basharihi," praying that he remain young. When Abu Kathir died at the age of seventy, it was reported with authentic narration that he looked like a fifteen-year-old youth. There is also the famous story of the poet Nabigha, who recited one of his poems before the Prophet of Mercy, peace be upon him. The verse was: "Balaghnâ as-sama'a majduna wa sanâna - wa innâ nuridu fawqa dhalika mazharan." Meaning, "Our honor has reached the sky, and we wish to go even higher." The Prophet of Mercy, peace be upon him, asked with a smile: "To where, O Abu Layla?" Nabigha replied, "To Paradise, O Messenger of Allah." The Prophet of Mercy, peace be upon him, said with a touch of humor, "Where do you want to go beyond the sky? That is what you are aiming for in your poem." Nabigha said, "We want to go to Paradise above the heavens." Then he recited another meaningful poem. The Prophet of Mercy, peace be upon him, prayed: "La yafadhdhi fâka," meaning, "May your mouth not be corrupted." Because of the blessing of this prayer of the Prophet, Nabigha did not lose even one tooth until he was 120 years old. In fact, when one tooth fell out, another would grow in its place.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Yes, the muhakkik (scholars) and nakkad (specialists) of the science of hadith have become so expert in hadith that they have acquired a mastery over the style of expression, the eloquence, and the manner of speech of the Noble Messenger of Allah (peace and blessings be upon him). If they see a subject in a hundred hadiths, they say, "This is a subject (mevzu)." They reject it, saying, "This hadith is not valid and is not the word of the Prophet." Like a lexicographer, they recognize the essence of the hadith, and no other statement can be mistaken for it. However, some scholars, such as Ibn al-Jawzi, have gone to extremes in criticism and have mistakenly considered some authentic hadiths as subjects (mevzu). But it is not the case that every subject (mevzu) is necessarily incorrect in meaning; it may simply mean "this is not a hadith." Question: What is the benefit of mentioning the chain of transmission (an'ane) in a document, when in a well-known incident they say, "from so-and-so, from so-and-so, from so-and-so"? Answer: There are many benefits. Chief among them is that it shows the consensus of the reliable and trustworthy narrators of hadith who are included in the chain of transmission, and it indicates the agreement of the scholars of verification who are included in that document. It is as if each imam and each scholar included in that chain and document affirms the ruling of that hadith by signing it and stamping it with the seal of authenticity.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Just as in every century there are individuals who embody the general meanings of the verses, so too in this time and this century there are also the Risale-i Nur and some of its disciples. To show a coincidence with the accepted mathematical principle of abjad and cipher calculation among the scholars since ancient times, certainly does not mean that the verses are being used as a tool for personal opinions. And to say so would be a great mistake and would be a betrayal of scientific principles. Error 75: According to the Ahl al-Sunna, the belief in the Hidden Imam and the Awaited Imam is false. Response: In contrast to the Shia claim that "One of the twelve imams is alive and hidden and will appear in the Last Days," some of the Ahl al-Sunna have stated that the belief in the Awaited Imam is false. A small number of Hanafi scholars have even said "La mihdiyya illa 'Isa" (There is no Mahdi except Jesus). In this, both a part of the people of knowledge in Denizli and the party making the claim have given a wrong meaning. In every century, the community has waited for the Mahdi based on an innate need. In several ways, due to the misleading of traditions, a few Mahdis, perhaps even every century, have been generally accepted as a kind of Mahdi from the nobles of the Ahl al-Bayt. To call this an error is to make a mistake in several respects. Error 76: It has been said that all hadiths about the Mahdi in a certain book are weak. Response: What issue is there that is not related to some books? Even a great hadith scholar like Ibn al-Jawzi considered some authentic hadiths as subject to discussion, and scholars have transmitted this with caution. Also, it is not correct to say that the meaning of every weak or questionable hadith is wrong. Perhaps it means that the chain of narration is not certain enough to confirm the hadith status. Otherwise, the meaning can still be true and factual.

Şualar ·On Dorduncu Sua ·machine translation (qwen3-32b-sre)

Here, like these nine examples, even if there are not ninety examples, perhaps ninety reports have conveyed the miracle of water. The first seven examples are as certain and strong as spiritual transmission. The last two examples are not as strong and numerous in their chains of transmission, and their narrators are not as many. However, in the eighth example, a second miracle of a companion confirms and strengthens the miracle of the companion reported from the noble Companion Umar. The first Imam Beyhaki and Imam al-Hakim, as well as the authentic books, report from the noble Companion Umar that: The noble Companion Umar requested the Prophet of Mercy, peace and blessings be upon him, to pray for rain, because the army needed water. The Prophet of Mercy, peace and blessings be upon him, raised his hand. Suddenly, clouds gathered, rain came, gave as much water as the army needed, and then it stopped. 1 Indeed, it was as if it had come only to provide water to the army; it came, gave according to the need, and then it stopped. This incident, as it confirms and proves with certainty the eighth example, is also such that the renowned scholar and critic, who is very cautious and skeptical, even to the point of rejecting some matters that are accepted by many authentic sources, such as Ibn al-Jawzi, says: "This incident occurred during the famous Battle of Badr." 2 3 "And He sends down from the sky water to purify you with it"—this noble verse describes and expresses that incident. Since the verse refers to that incident, there is no doubt about its certainty. Moreover, the fact that the rain came suddenly and quickly, even before the Prophet of Mercy, peace and blessings be upon him, lowered his hand, after making a prophetic prayer, and that this has occurred many times, is a clear and repeated miracle on its own. Sometimes, while standing on the pulpit in the mosque, he raised his hand and before lowering it, it rained; this has been transmitted through multiple narrations. 4

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Two hundred years after the Hijra, the task of preserving the hadiths was taken upon the shoulders of the Six Books (Kütüb-ü Sitte-i makbule), especially by Bukhari and Muslim. Thousands of rigorous scholars, like Ibn Jawzi, emerged and distinguished the authentic hadiths from those mixed by some liars, thoughtless, or careless people. Later, with the confirmation of the people of knowledge, great scholars and experts like Jalal al-Din al-Suyuti, who embodied the Prophet Muhammad (peace be upon him) seventy times and were in a state of spiritual presence with him, distinguished the gems of authentic hadiths from other sayings and subjects. Thus, these events and miracles have come down to us strong, reliable, repeated, and numerous, perhaps from countless hands, firmly preserved. 1. Praise be to Allah, this is the grace of my Lord. Therefore, it should not occur to anyone to say, "How can we know these events that have come from a long distance until now, that they are pure and uncorrupted?" THE FIRST EXAMPLE OF ABSOLUTE MIRACLES CONCERNING BLESSINGS: First, Bukhari and Muslim, in agreement, report in the Six Books of Sahih: During the marriage of the Prophet Muhammad (peace be upon him) to the noble lady Hazrat Zainab, his aunt Ummu Suleym, the mother of Anas, fried some dates with oil, put them into a pot, and sent them to the Prophet (peace be upon him) and Anas. The Prophet ordered Anas: "Call so-and-so. Also, invite whoever you meet." Anas invited everyone he met. About three hundred Companions came and filled the suffe and the blessed room. The Prophet ordered: "Gather in groups of ten." Then, he blessed the small amount of food with his blessed hands, prayed, and said, "Eat." All three hundred men ate and became full. The Prophet then ordered Anas: "Lift the pot." Anas said: "I don't know whether the food was abundant when I placed the pot or when I lifted it; I couldn't tell the difference."

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

If one were to say: Until now, this weak government could be managed by ordinary people. But for the new government we hope for, which is so solid and formidable, we need extraordinary and genius individuals to carry it on their shoulders. But will the fields of Asia and Rumelia produce such crops? The answer to this is: Yes, if no other revolutions come to the forefront. And pay attention to the third truth. Namely, in this past era, although people had unlimited potential, they were confined to such narrow and limited circles that, as if living like animals despite being human, their thoughts and morals had deteriorated and become restricted according to that circle. Now, if this just and fair religious freedom survives and remains uncorrupted, by breaking the heavy chains of human thought and dismantling the barriers against progress, that small circle can expand as vast as the world. Indeed, a simple village man like myself could consider the lofty general administration like Suraiya, and plant the roots of actions and thoughts there. And since every action and behavior will be evaluated there with a sense of honor and dignity, his courage will be as high as Suraiya, his morality will be as developed, and his thoughts will reflect the breadth of the Ottoman territories. Thus, we can hope to leave behind Plato, Ibn Sina, Bismarck, Descartes, and Taftazani. This strong Asia and Rumelia fields will produce many national talents, and we are hopeful. Indeed, since these Ottoman territories are the birthplace of the prophets, the cradle of past great states, and the sunrise of Islamic light, if these three perfections planted in human nature flourish under the rain of this freedom, everyone's potential and refined thoughts will spread in all directions like the branches of the tree of paradise. And the relationship between the East and the West will be like that of dawn and dusk—provided it is not dried up by inertia and the accumulation of ignorance.

Divan-ı Harb-i Örfî ·Mektup 40 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity. Thus, each purpose can find a suitable style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the elegant and shining speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the adoption of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Ikinci Makale On Ikinci Mesele ·machine translation (qwen3-32b-sre)

If one were to say: Until now, this weak government could be managed by ordinary people. But for the new government we hope for, which is so solid and formidable, we need extraordinary and genius individuals to carry it on their shoulders. But will the fields of Asia and Rumelia produce such crops? The answer to this is: Yes, if no other revolutions come to the forefront. And pay attention to the third truth. Namely, in this past era, although people had unlimited potential, they were confined to such narrow and limited circles that, as if living like animals despite being human, their thoughts and morals had deteriorated and become restricted according to that circle. Now, if this just and fair religious freedom survives and remains uncorrupted, by breaking the heavy chains of human thought and dismantling the barriers against progress, it can expand that small circle to the size of the world. Indeed, a simple village man like myself could consider the lofty general administration of Suraiya, and plant the roots of his efforts and aspirations there. And since every action and behavior would be evaluated and judged there with a sense of honor, his determination would reach the level of Suraiya, his morality would develop to that extent, and his thoughts would reflect the breadth of the Ottoman territories. Thus, we can hope to leave behind Plato, Ibn Sina, Bismarck, Descartes, and Taftazani, insha'Allah. This strong Asia and Rumelia fields will produce many national talents, and we are hopeful. Indeed, since these Ottoman territories are the birthplace of the prophets, the cradle of previous great states, and the sunrise of Islamic light, if these three perfections planted in human nature flourish under the rain of this freedom, everyone's potential and refined thoughts will spread in all directions like the branches of the tree of paradise. And the relationship between the East and the West will be like that between dawn and dusk—provided it is not dried up by inertia and the accumulation of prejudices.

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

Here is that bright, luminous, beautiful face, which has become the core of life and meaning, from whom the Almighty, the Glorious, has created a tree of the paradise of servitude, whose blessed branches have adorned every corner of the human world with luminous fruits. It has scattered all the darkness of the past, and that long past time, as philosophy sees it, is not a great tomb or a purgatory, but rather a luminous station and a multi-leveled, colorful miracle, which leaves behind heavy burdens, liberates and frees the souls that have escaped from the world, and becomes a luminous garden and a blooming orchard. The second aspect is philosophy. Philosophy, however, has looked at it with the meaning of its name. That is, it says, it leads itself, its meaning is within itself, it works for itself, it governs. It assumes that its body is original and inherent. That is, it says, it has a body in itself. It has a right to life, is the true owner within its domain, and claims dominion. It considers it a fixed truth. It knows its duty to be a self-perfection originating from love of the self, and so on. They have built their doctrines upon many false foundations. How baseless and rotten these foundations are, I have conclusively proven in my other essays, especially in "Sözler," particularly in the Twelfth and Twenty-Fifth Sayings.

Sözler ·Otuzuncu Soz ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention and the style of address according to the rights and capacities of each listener, and to assign and wear the appropriate manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of the capacity of the style, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the eloquent and brilliant speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Otherwise, the effect of my art is limited.

Muhakemat ·Mektup 105 ·machine translation (qwen3-32b-sre)

It occurred to my heart that on the other side of this ground there is light, breeze, and the water of life, and that I must go there. I saw that I was being led without hesitation. I was taken into a tunnel-like cave inside the ground. I traveled deeper and deeper into the ground. I saw that before me, many people had walked this path of the earth, and everywhere I looked, they had drowned and remained. I could see their footprints. At times I could hear the voices of some of them; then their voices would stop. O friend who shares my imaginary journey with your imagination! That ground is nature and natural philosophy. The tunnel is the profession that the people of philosophy have opened with their thoughts to reach the truth. The footprints I saw are of famous figures like Plato and Aristotle. The voices I heard are of geniuses like Ibn Sina and Al-Farabi. Yes, I saw some of Ibn Sina's words and laws in certain places. Then they would all disappear. He could not go any further. So he drowned. Anyway, to free you from curiosity, I showed you a corner of the truth beneath your imagination. Now I return to my journey. Going deeper and deeper, I saw that two things were given to my hand: one was an electricity that disperses the darkness of nature; the other was a tool with which even mighty rocks and mountain-like stones were being shattered to make a path for me. I heard in my ear: "This electricity and this tool have been given to you from the treasure of the Qur'an." Whatever it was, I went on like that for a long time. I saw that I had emerged on the other side. I saw a world of spring, a cloudless sun, a soul-refreshing breeze, a delicious water of life, and a world full of joy everywhere. I said, "Praise be to God." Then I saw that I was not the master of myself. Someone was testing me.

Sözler ·Otuzuncu Soz ·machine translation (qwen3-32b-sre)

Indeed, Ibn Sina and his likes have remained theoretical and superficial. However, Ibn Sina, who is like a father of wisdom, if compared with hundreds of contemporary scholars in terms of sharp intellect, strength of thought, perfection of wisdom, and breadth of knowledge, would surpass them and be considered superior. The imperfection is not in Ibn Sina, for he is a child of his time. It was the imperfection of the era that made him seem insufficient. Is it not obvious that the discovery of the New World, which became the cause of Columbus's fame, if it had remained until this time, even a ship owner of no value among the captains could have connected the New World to the old one. Instead of the previous discoverer's intellectual brilliance and the risk he took, a small ship and a compass would have sufficed. However, one must now consider a truth that is to come. That is: Efforts are of two kinds. In one kind, the movement of thoughts has an effect. Perhaps it is even necessary. Just as in the material world, a lever is needed to lift a heavy stone. In the other kind, essentially, movement and leverage have no effect. One is as good as one. Just as, for example, jumping over a chasm or passing through a narrow place, the difference between a crowd and a single individual is negligible. Leverage is of no use. According to this analogy, some parts of the sciences require leverage, like lifting a heavy stone. Most of these are material sciences. Another part resembles the second example. Their progress is either gradual or similar to it. This is generally the case with spiritual or theological sciences. However, even if the movement of thoughts cannot change, perfect, or add to this part of the sciences, it gives clarity, prominence, and strength to the proofs.

Muhakemat ·Mektup 12 ·machine translation (qwen3-32b-sre)

A person of firm resolve like Hazrat Musa (peace be upon him) could only endure hearing a few words. Musa (peace be upon him) said: "Is this your speech?" Allah replied: "I have the power over all tongues." Satan returned and said: "Many people speak about such matters in the name of religion, just like the issues of the Qur'an. Therefore, is it not possible for a human being to do such a thing in the name of religion?" In response, by the light of the Qur'an, I said: First: A religious person, out of love for religion, says, "This is the truth, this is the reality, this is the command of Allah." But he does not speak about Allah according to his own desires. He does not go beyond the limits, imitate Allah, or speak in His place. "And who is more unjust than he who forges a lie against Allah?" from the verse trembles. Second: It is absolutely impossible for a human being to do this on his own and succeed in any way, perhaps even more impossible. Because similar people can imitate each other. Those of the same nature can take on each other's forms. Those close in rank can imitate each other's positions and temporarily deceive people; but they cannot deceive them permanently. Because, in the eyes of the attentive, in every case, the subtle and manifest signs of forgery will reveal the deception, and the trick will not last. If the forger is very far from the one he imitates, for example, an ordinary person tries to imitate the genius of Ibn Sina in knowledge, or a shepherd tries to imitate the position of a king, he will certainly deceive no one, perhaps even become a laughingstock. Every aspect of his behavior will reveal that "this is a forger!" Indeed, how could a star-moth, for ten thousand years, appear to observers as a real star without any change?

Mektubat ·Yirmi Altinci Mektup ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own subject, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style (uslûb-u mücerret). Like the plain and straightforward expressions of Seyyid Şerif and Nasıruddîn-i Tûsî. Second: The ornate style (uslûb-u müzeyyen). Like the elaborate and shining expressions in the works of Abdülkahir, such as in Delâilü’l-İ’câz ve Esrarü’l-Belâga. Third: The elevated style (uslûb-u âlî). Like some of the magnificent expressions of Sekkâkî, Zemahşerî, and Ibn-i Sina. Or like the Arabic expressions in the translation of this book, particularly the complex yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

Indeed, Ibn Sina and his likes have remained theoretical and superficial. However, Ibn Sina, who is like a father of wisdom, if compared with hundreds of contemporary scholars in terms of sharp intellect, strength of thought, perfection of wisdom, and breadth of knowledge, would surpass them and be considered superior. The imperfection is not in Ibn Sina, for he is a child of his time. It was the imperfection of the era that made him seem insufficient. Is it not obvious that the discovery of the New World, which became the cause of Columbus's fame, if it had remained until this time, even a ship owner of no value among the captains could have connected the New World to the old one. Instead of the previous discoverer's intellectual brilliance and the risk he took, a small ship and a compass would have sufficed. However, one must now consider a truth that is to come. That is: Efforts are of two kinds. In one kind, the movement of thoughts has an effect. Perhaps it is even necessary. Just as in the material world, a lever is needed to lift a heavy stone. In the other kind, essentially, movement and leverage have no effect. One is as good as another. Just as, for example, jumping over a chasm or passing through a narrow place, where the individual and the unit are the same. Leverage is of no use. According to this analogy, some parts of the sciences require leverage, like lifting a heavy stone. Most of these are material sciences. Another part resembles the second example. Their progress is either gradual or similar to it. This is generally the case with spiritual or theological sciences. However, even if the movement of thoughts cannot change, perfect, or add to this part of the sciences, it gives clarity, manifestation, and strength to the proofs.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

Click here to read the First Part of Zeylin The Second Part of Zeylin Regarding the nine stages of resurrection mentioned in the miraculous signs indicated by the nine layers of the verse at the beginning, from the "Nine Stages" to the "First Stage": فَسُبْحَانَ اللّٰهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ - وَلَهُ الْحَمْدُ فِى السَّمٰوَاتِ وَاْلأَرْضِ وَعَشِيّاً وَحِينَ تُظْهِرُونَ - يُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَىِّ وَيُحْيِى اْلأَرْضَ بَعْدَ مَوْتِهَا وَكَذٰلِكَ     تُخْرَجُونَ  1 The external proof and the solid evidence of the resurrection mentioned in the verse here will be explained and clarified insha'Allah. FOOTNOTE-1 Click here to read the Second Part of Zeylin Click here to read the Third Part of Zeylin Click here to read the First Part of the Fourth Part of Zeylin Click here to read the Second Part of the Fourth Part of Zeylin Click here to read the Fifth Part of Zeylin

Sözler ·Onuncu Soz ·machine translation (qwen3-32b-sre)

Third example: From the high effects and general principles of the unity of God in the Prophethood, 1 "Al-Wāhidu lā yusūru illā min al-Wāhid" meaning "Only one can produce from one; since there is a unity in everything and all things, it must be the creation of a single Being," where is the principle of this monotheistic belief? From an old philosophical principle, 2 "Al-Wāhidu lā yusūru minhu illā al-Wāhid" meaning "One produces only from one," that is, "Only one Being can produce one thing directly. Other things are produced through intermediaries," this philosophy, by depicting the Absolute and Omnipotent Creator as needing intermediaries and being incapable of direct creation, gave a kind of partnership to all causes and intermediaries in the domain of lordship, and by giving the Creator of the universe, the "first intellect," the name of a created being, and by distributing the rest of His dominion to causes and intermediaries, it led to a great partnership and was full of error and deviation. Where is the principle of such a philosophy? If the higher part of the followers of the doctrine of partnership (ishrāqīyyun) commits such nonsense, how much more nonsense will the lower parts, like the materialists and naturalists, commit? Fourth example: From the wise principle of the Prophethood, 4 "Wa in min shay'in illā yusabbiḥu bi hamdihi," meaning "The result, wisdom, and purpose of every thing and every living being is its own, and the results and wisdom of the Creator are countless. Every thing, even a fruit or the fruit of a tree, has its own wisdom and results," where is the principle of this true wisdom? Where are the absurd and meaningless principles of the philosophy that says "The result of every living being is for itself or for human interests," like putting a mustard-seed-like fruit on a huge mountain-like tree as a result? Since this truth was shown to some extent in the Tenth Statement of the Tenth Truth, we have kept it short.

Sözler ·Otuzuncu Soz ·machine translation (qwen3-32b-sre)

O brother who reads this treatise with fairness and impartiality! Do not say, "Why can I not fully understand this Tenth Word all at once?" And do not feel distressed because you do not fully understand it. Because a genius of wisdom like Ibn Sina said, "The resurrection is not according to rational standards," and ruled, "We believe, but reason cannot proceed along this path." And since all the Islamic scholars have unanimously ruled that "The resurrection is a matter of tradition. Its evidence is traditional. Reason cannot reach it," certainly such a deep and very high path cannot suddenly become a public road of reason. Because of the grace of the Holy Qur'an and the mercy of the Compassionate Creator, in this age where imitation has been broken and submission has been disturbed, He has shown such a deep and high path to us in this degree, and we should be very grateful. Because this is sufficient for the salvation of our faith. We should be content with the amount we have understood and strive to achieve further understanding through repeated reading and contemplation. One secret of the fact that reason cannot reach the resurrection is this: Since the great resurrection occurs through the manifestation of the Greatest Name, the Great Deeds that appear and are shown through the manifestation of the Greatest Name of God and the highest degree of manifestation of each name, the great resurrection is believed with ease, as spring, through clear proof, certain conviction, and true faith. This is seen and shown in this Tenth Word through the grace of the Qur'an. Otherwise, if reason were left alone with its narrow and small rules, it would be helpless and forced to rely on imitation.

Sözler ·Onuncu Soz ·machine translation (qwen3-32b-sre)

In the time of the old Said, he gave a very polite and courteous answer to the Englishmen's religious questions. In the field of logic, he wrote a wonderful treatise called "Tâlikat," surpassing Ibn Sina's works. He reached a level of understanding in logical difficulties that no scholar had achieved before, reaching up to ten thousand logical problems from the perspective of inductive reasoning. In a treatise named "Sünuhat," I saw that the Noble Messenger of Allah, peace and blessings be upon him, had seen in the world of ideas that he was teaching in a school. Based on that spiritual lesson, he wrote the wonderful commentary "Isharat al-Ijaz." One day he said to me: "If the World War and its events and consequences had not occurred, I would have written sixty volumes of 'Isharat al-Ijaz' with Allah's approval and permission. God willing, the Risale-i Nur will take the place of that wonderful commentary in the hereafter." During my seven or eight years of conversation with my master, I witnessed many important things. But according to the saying "The drop indicates the sea," this account is sufficient to guide to the ocean. Because it was the time of parting from my master; I wrote it in haste. I am confident that my master's companions, by the secret of the verse "And the companion by the side," will many times have me as their companion and fulfill this request with their prayers and goodwill... Hafız Halid (may Allah have mercy on him) • • •

Barla Lâhikası ·Mektup 133 ·machine translation (qwen3-32b-sre)

Indeed, signs indicating that the realization of this truth has begun are seen among the fortunate German people. FOOTNOTE The knots that the ancient philosophers could not solve and the modern philosophers also said, "Philosophy has not yet solved this," have been discovered and resolved in the Risale-i Nur through the grace of the Qur'an, and have been proven intellectually and logically. The doubts that the Eastern wise scholars tried to explain in forty pages, have been expressed concisely in one page of the Risale-i Nur. A few sentences from Bediüzzaman's defense in the Heavy Penalty Court in 1935, where he was about to be sentenced to death: "The Risale-i Nur is undying and cannot be extinguished. The Risale-i Nur is a light that shines brighter the more it is blown to extinguish it. The Risale-i Nur is a key that discovers and solves the mystery of the universe." Also, in the matter of the bodily resurrection, a truth that a famous genius like Ibn Sina said, "Resurrection is a matter of tradition, we believe in it; reason cannot proceed in this path," has been proven intellectually in the Risale-i Nur in an unparalleled way accessible to all, through the grace of the Qur'an. In response to the intentional objections of the misguided European philosophers and their deviant students, who misunderstood the apparent meanings of some ambiguous noble verses and honorable hadiths, the Risale-i Nur has given intellectual and logical answers, proving that these verses and hadiths are miracles. In this way, the Risale-i Nur has cut off the roots of the deviations and doubts coming from science and philosophy in this age. While doing this, the Risale-i Nur has followed a positive method.

Tarihçe-i Hayat ·Isparta Hayati ·machine translation (qwen3-32b-sre)

On its left, the Qur’an-i Mu’cizü’l-Beyân, which bestows spiritual blessings to hearts and testifies with the words “Bârekâllah,” from which corner, from which direction, can the thieves of doubts and suspicions enter? Yes, the Qur’an-i Mu’cizü’l-Beyân contains the secret of the consensus of the books of the prophets, saints, and monotheists, who lived in different eras, regions, and professions. In other words, all those people of heart and intellect have mentioned and accepted the fundamental rulings and principles of the Qur’an-i Hakîm in their books, affirming them. Thus, they are like the roots of the celestial tree of the Qur’an. Moreover, the Qur’an-i Hakîm is based on revelation and is itself revelation. Because the Almighty Being who sent down the Qur’an demonstrates and proves that the Qur’an is revelation through the miracles of the Ahmediyya (a.s.m.). And the Qur’an that was revealed also shows, through its inimitability, that it comes from the Throne. And the Noble Messenger, Prophet Muhammad (peace and blessings be upon him), in the initial anxiety of revelation and in his state of ecstasy during the descent of revelation, shows more than anyone else his sincerity and reverence for the Qur’an, indicating that it is an ancient revelation and that he is its guest. Moreover, that Qur’an is purely a guide to guidance. Because whoever opposes it, without witnessing, is in the error of disbelief. Certainly, the Qur’an is the mine of the lights of the believers. Surely, the opposite of the lights of the believers is darkness. We have definitely proven this in many words. Moreover, the Qur’an certainly is a collection of truths. Imaginations and falsehoods cannot enter it. The true Islamic world it creates, the clear and fundamental sharia it reveals, and the sublime perfections it demonstrates, all serve as evidence. Even in matters concerning the unseen world, it proves, just like in matters of the visible world, that it is the pure truth and that there is no contradiction within it.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

First: The learned scholars, the imams, the allâmers, and the brilliant philosophers such as Ibn Sina and Ibn Rushd, along with countless others who are experts in their respective fields, have reached the level of scientific certainty (ilm-yaqin) regarding the prophethood and truthfulness of Muhammad (peace be upon him). Their belief is based on thousands of undeniable proofs and conclusive evidence, and it is such a complete testimony that no one with less than their collective intelligence can challenge it. One of these innumerable witnesses is the Risale-i Nur of this time. Since the deniers cannot find any means to counter it, they are trying to silence it by deceiving the police and judiciary and suppressing it through the courts. Twelfth: In the Islamic world, there are numerous individuals who have guided significant portions of the ummah and spiritually elevated them through extraordinary guidance and miracles. These are the most profound scholars of investigation and truth, known as the "aktâb," whose spiritual progress is based on observation, experience, and solid evidence. They have clearly and directly witnessed that Muhammad (peace be upon him) holds the highest degree of truthfulness and sincerity. Their collective and unanimous testimony to his prophethood is such a signature that no one who has not attained their level of spiritual perfection can invalidate it. Thirteenth testimony: It consists of four comprehensive, extensive, and conclusive proofs: "And by the testimony of past ages, through the consistent prophecies of the prophets, seers, and mystics in former eras, and through the observation of the prophecies of the messengers and prophets, and by their testimony and prophecies upon them peace, regarding the prophethood of Muhammad (peace be upon him) in the sacred scriptures." A brief summary of this idea will be stated here. Its explanation and references are perfectly available at the end of the section on the Miracles of the Ahmadiyya in the book Zülfikar.

Şualar ·On Besinci Sua ·machine translation (qwen3-32b-sre)

The Qur’an, indeed, leads to the happiness of this world and the hereafter, and guides people toward it. Whoever has any doubt, let him read and listen to the Qur’an once, and ask what it says. The fruits given by the Qur’an are both perfect and alive. Therefore, the root of the Qur’an tree is truth and life. Because the life of the fruit points to the life of the tree. Look, behold, how many excellent and perfect fruits of life and light, like ascetics and saints, it has produced in every century. The Qur’an is accepted and desired by jinn, humans, and angels alike, with an innumerable number of signs and certainties emerging from countless scattered signs. When it is recited, they gather around it like moths drawn to a flame. The Qur’an, although a revelation, is also confirmed and established by rational proofs. Yes, the consensus of the most learned scholars attests to this. Foremost among them are the great scholars of theology and knowledge, and the geniuses of philosophy such as Ibn Sina and Ibn Rushd, who have unanimously proven the foundations of the Qur’an with their methods and evidence. The Qur’an is also confirmed by the natural disposition (fıtrat). If there were no defect or illness, every natural disposition would confirm it. Because the satisfaction of conscience and the peace of the heart are achieved through it. Thus, the natural disposition, through the testimony of the satisfaction of conscience, confirms it. Yes, the natural disposition, in its own language, says to the Qur’an: "The perfection of our nature cannot exist without you." We have proven this truth in many places. The Qur’an is an eternal and perpetual miracle, both through direct observation and innate knowledge. It always demonstrates its excellence. Unlike other miracles, it does not fade, nor does its time end; it is eternal.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

May 30, 1934, Wednesday In His name - and indeed, nothing exists but praises Him. Peace be upon you, and the mercy of Allah and His blessings. Dear, sincere, devoted, and curious brother Re'fet Bey; You have a master, a brother, and a friend in me. You will see your master in every treatise. You can see your brother in the morning and evening in the divine gathering, both in spirit and in imagination, just as he sees you in prayer, and you can see him in that way. Do not trouble yourself by coming here to see your friend in me, for that friend does not deserve to be visited. He is one, and you are many. God willing, he will come and visit you there. Now is not the time to answer regarding the verse "And the male is not like the female." I do not know your condition, but it is reported that the Noble Messenger of Allah, peace and blessings be upon him, commanded: "Love your sons." They asked, "Why have you excluded daughters?" He commanded: "Daughters love themselves, and they are naturally lovable." Yes, a daughter, being the recipient of compassion and beauty, is loved more than a son. Especially in this time, daughters are more blessed regarding their parents. Because they are less exposed to religious dangers. Your second question: I do not know the intention of Ibrahim Hakkı when he said, "Cû' is the Great Name." On the surface, it seems meaningless, perhaps even incorrect. But since the Name of the Most Gracious fulfills the role of the Great Name in relation to many, metaphorically, it can be said that "Cû' is the Great Name," meaning that it is a means to the Great Name. I greet the innocent children in your blessed household and all your study companions. The Everlasting is the Everlasting. Your brother, Said Nursî • • •

Barla Lâhikası ·Mektup 269 ·machine translation (qwen3-32b-sre)

The First Issue It is known to your impartial mind that the scholars of Islam—whether in a state of consensus or not—have agreed upon the sphericity of the earth and its roundness. If there is any doubt, go to the Makāsīd and al-Mawaqif. There you will find knowledge and reasoning, and you will see: Sa'd and Seyyid hold the globe in their hands and examine it in all directions. If that door does not open for you, enter the comprehensive tafsir of Imam al-Razi, known as Mafātīḥ al-Ghayb, and sit in the circle of this brilliant imam in the hall of study, and listen to his lessons. If you are still not convinced, and you cannot fit the earth into the spherical container, follow in the footsteps of Ibrahim al-Hakki and go to Imam al-Ghazali, the proof of Islam, and ask for a fatwa. Say: "Is there observation in the sphericity?" He will certainly say: "If you do not accept it, there is observation." For he has issued such a fatwa from his time: "Whoever denies or rejects a command established with absolute proof, such as the sphericity of the earth, under the pretext of protecting religion, commits a great crime against religion. For this is not faith, but betrayal." If you are unlettered and cannot read the fatwa, listen to the words of Husayn al-Jisri, our contemporary and intellectual brother. For he not only loudly threatens those who deny the sphericity, but boldly and fearlessly says with the power of truth: "Whoever denies the sphericity of the earth under the pretext of protecting religion, is a foolish believer and causes more harm than the worst of disasters."

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

The First Issue It is known to your impartial mind that the scholars of Islam—whether in a state of consensus or not—have agreed upon the sphericity of the earth and its roundness. If there is any doubt, go to the Makāsīd and al-Mawaqif. There you will find knowledge and inference, and you will see: Sa'd and Seyyid hold the globe in their hands and examine it in all directions. If that door does not open for you, enter the comprehensive tafsir of Imam al-Razi, the Mafātīḥ al-Ghayb, and sit in the circle of this brilliant imam in the hall of study, and listen to his lessons. If you are still not convinced, and you cannot fit the earth into the spherical container, follow in the footsteps of Ibrahim al-Hakki and go to Imam al-Ghazali, the proof of Islam, and ask for a fatwa. Say: "Is there observation in the sphericity?" He will certainly say: "If you do not accept it, there is observation." For he has issued such a fatwa from his time: "Whoever denies or rejects a command established with a decisive proof, such as the sphericity of the earth, under the pretext of protecting religion, commits a great crime against religion. For this is not faith, but betrayal." If you are unlettered and cannot read the fatwa, listen to the words of Husayn al-Jisri, our contemporary and intellectual brother. For he not only loudly threatens those who deny the sphericity, but boldly and fearlessly says with the force of truth: "Whoever denies the sphericity of the earth under the pretext of protecting religion, is a foolish believer and causes more harm than the worst of disasters."

Muhakemat ·Birinci Makale Birinci Mesele ·machine translation (qwen3-32b-sre)

The First Issue It is known to your impartial mind that the scholars of Islam—whether in a state of consensus or not—have agreed upon the sphericity of the earth and its roundness. If there is any doubt, go to the Makāsīd and al-Mawaqif. There you will find knowledge and inference, and you will see: Sa'd and Seyyid hold the globe in their hands and examine it in all directions. If that door does not open for you, enter the comprehensive tafsir of Imam al-Razi, the Mafātīḥ al-Ghayb, and sit in the circle of this brilliant imam in the hall of study, and listen to his lesson. If you are still not convinced, and you cannot fit the earth into the spherical container, follow in the footsteps of Ibrahim al-Hakki and go to Imam al-Ghazali, the proof of Islam, and ask for a fatwa. Say: "Is there observation in the sphericity?" He will certainly say: "If you do not accept it, there is observation." For he has issued such a fatwa from his time: "Whoever denies or rejects a command established with a decisive proof, such as the sphericity of the earth, under the pretext of protecting religion, commits a great crime against religion. For this is not faith, but betrayal." If you are unlettered and cannot read the fatwa, listen to the words of Husayn al-Jisri, our contemporary and intellectual brother. For he not only loudly threatens those who deny the sphericity, but boldly says without fear, with the power of truth: "Whoever denies the sphericity of the earth under the pretext of protecting religion, is a foolish believer and causes more harm than the worst of disasters."

Muhakemat ·Mektup 54 ·machine translation (qwen3-32b-sre)

Then, do not fall into unnecessary grief and suffering. The ownership belongs to another. He is the Owner, the Almighty and the Merciful. Rely on His power, do not accuse His mercy. Leave sorrow and enjoy joy. Cast away hardship and find purity. He says: This universe you love, are attached to, are affected by its troubles, and cannot reform, is the property of an Almighty and Merciful One. Surrender the ownership to its Owner. Leave it to Him; seek His purity, not His hardship. He is both Just and Merciful. In His domain, He manages and turns as He wills. When you feel fear, like Ibrahim Haqqi say, "O Lord, let us see what things are / Whatever they are, we shall say they are beautiful," and look from the windows, do not enter inside. FIFTH WORD لَهُ الْحَمْدُ That is, praise and glory, commendation and gratitude belong to Him alone, and are fitting for Him. Thus, blessings are His, and they come from His treasure. And the treasure is eternal. Indeed, this word announces and says: O human! Do not grieve over the loss of blessings. For the mercy's treasure never runs out. And do not lament over the loss of the pleasure of a blessing. For that blessing is the fruit of an infinite mercy. If the tree remains, even if the fruit is gone, another will take its place. Within the pleasure of the blessing, if you contemplate with praise the infinite mercy, you can transform that pleasure from one degree to a hundred. Just as when a generous king gives you an apple, the taste of that apple contains the taste of a hundred, perhaps a thousand apples, and a royal favor is bestowed upon you. Similarly, with the word لَهُ الْحَمْدُ, that is, with praise and gratitude, with recognizing the grace from the Giver, and contemplating the grace, with considering the infinite mercy, the tenderness of His compassion, and the continuation of His grace, He opens a door to a spiritual pleasure a thousand times more delicious than the blessing itself.

Mektubat ·Yirminci Mektup ·machine translation (qwen3-32b-sre)

The people of this world threw me into prison, imagining falsely that I was fighting against them. But the Divine decree threw me into prison because I did not speak to them and did not try to reform their conditions. And if I remain alone with just a few of my friends in prison, I will demand a public trial before the authorities of Ankara, concerning the Islamic world, and I will bring the case forward. And by God's will, we will produce multiple copies of the Book of Fruits and the defense pieces in the new script and send them to the important authorities. • • • Beloved, sincere brothers; These kinds of hadiths belong to the category of ambiguous ones. They are neither individual nor specific, but rather general, and they do not look at specific places. Some of them refer only to a single time period of religious crises that befell his community, and take Hijaz and Iraq as examples. Indeed, during the time of the Abbasids, at that time, the Mu'tazilites, Rafizites, Jabrites, and various hidden sects of heretics and blasphemers who harmed Islam had already emerged. When significant upheavals occurred in the Sharia and creed, many great Islamic scholars such as Bukhari, Muslim, Imam Abu Hanifa, Imam al-Shafi'i, Imam Malik, Imam Ahmad ibn Hanbal, Imam al-Ghazali, Abu al-Hasan al-Ash'ari, and Junayd al-Baghdadi came to the rescue and suppressed that religious crisis. For three hundred years after that time, this victory continued, and yet again, those sects of misguidance, through political means, brought the Hulagu and Genghis Khan crisis upon the Muslims. This crisis is clearly indicated by both hadith and the blessed mention of Hazrat Ali with the same historical reference. Then, since the crisis of our time is the greatest crisis, both numerous hadiths and many Quranic signs inform us with the same historical reference. Therefore, when a hadith clearly states the ignorance that the ummah will pass through in its entirety, it sometimes shows the occurrence of that one event as an example, indicating the historical period. In this regard, the cure of the Risale-i Nur has clearly explained the interpretations of these ambiguous and difficult-to-understand hadiths. In the Twenty-Fourth Word and the Fifth Light, it has explained this truth with rules and evidence. • • •

Şualar ·On Ucuncu Sua ·machine translation (qwen3-32b-sre)

Error 60, 61, 62, 63: The hadiths cited as evidence are weak and even fabricated, and their interpretations are incorrect and baseless. Answer: All the ummah has accepted without doubt for a thousand years, and although a few scholars in the Islamic world have judged them to be somewhat weak due to different interpretations, the majority of hadith scholars and the ummah of Muhammad (peace be upon him) have accepted them. Interpreting various narrations about recent events as allegorical, meaning a possible interpretation, to make them fully consistent with events occurring now and observable to the eye, no learned person in the world can say it is wrong. Even if one of those hadiths is fabricated, the meaning of "fabricated" is "not a hadith," not that the meaning is wrong. Otherwise, the ummah has accepted that narration as a proverb. Those who call such interpretations wrong are not only wrong in many aspects, but they are betraying the consensus of the ummah and denying the hadiths. The claimant who says "There are no hadiths about Sufyan, if there are, they are fabricated," has not read any hadith books, perhaps does not even know how many chapters the Quran has, while learned scholars like Imam Ahmed ibn Hanbal and Imam Bukhari, who memorized one million and half a million hadiths respectively, did not dare to make such a general and absolute statement. This claimant has exceeded the limits by thousands of times and committed a great mistake. Even if hypothetically those hadiths are not authentic, they represent a social truth and a real future event that has occurred multiple times in Islamic society. Error 64: It is against the equality of men and women in inheritance, and since it does not accept civil laws, it is against the revolution. Answer: To now claim that some verses have been interpreted in an irrefutable way and to hold responsible for the responsibility of those who criticized a couple of verses of the Quran and published Dr. Duzi's book as a forgery thirty years ago, is tantamount to denying those verses of the Quran.

Şualar ·On Dorduncu Sua ·machine translation (qwen3-32b-sre)

Second point: Those learned scholars have said that some of the narrations in the Fifth Su'ad are weak and some are fabricated, and that some of their interpretations are incorrect. Because of this, an indictment was written against us in Afyon in that style, and we have proven in a table that it contains eighty-one errors in fifteen pages. The respected learned scholars should see that table. One example is as follows: The accuser said: "All the interpretations are wrong and those narrations are either fabricated or weak." We also say: To interpret means to say, "This meaning could be the intended meaning of this hadith, it is possible." To deny the possibility of that meaning logically requires proving its impossibility. However, since that meaning is seen and realized as it is, and since the fact that a single instance from the entire layer of allegorical meanings of the hadith appears and shows a miraculous sign to the eyes of this age, it cannot be denied or disputed in any way. Moreover, the accuser's statement that "All the narrations are fabricated or weak" is proven to be wrong in three ways in the table. First: Imam Ahmed ibn Hanbal, who memorized a million hadiths, and Imam Bukhari, who memorized five hundred thousand hadiths, did not dare to deny this and could not prove this negation, nor did they see all the hadith books. The majority of the ummah in every century have expected the meanings of these narrations to appear or to see one instance of the whole, and the ummah has come very close to a unanimous agreement. Since some of the actual truths have already appeared and been seen in the form of examples and instances, to deny all these narrations entirely is wrong in ten ways. Second: The meaning of "fabricated" is "this narration is not an oral or chain-based hadith," not that its meaning is wrong. Since the ummah, especially the people of truth, discovery, and some of the hadith scholars and people of independent reasoning have accepted and expected the realization of their meanings, it is certain that these narrations have general truths that are observed, like precedents and examples.

Şualar ·On Dorduncu Sua ·machine translation (qwen3-32b-sre)

If you say: "Only one ruling can be correct. How can the different rulings of four and twelve sects all be correct?" The answer is: Just as water can have five different rulings according to five different temperaments of patients. For example: For one patient, water is a medicine according to the nature of their illness; it is obligatory in medicine. For another patient, it is harmful like poison for their illness; it is forbidden in medicine. For another, it causes slight harm; it is disliked in medicine. For another, it is harmless and beneficial; it is recommended in medicine. For another, it causes neither harm nor benefit; it is permissible for them to drink it with ease, and it is allowed in medicine. Thus, the truth is uncertain here. All five are correct. Can you say, "Water is only medicine, only obligatory, and has no other ruling"? Similarly, the divine rulings change according to the followers of the different sects, guided by the divine wisdom. They change in truth, and each becomes true and beneficial. For example, due to the divine wisdom's inclination, those who follow Imam Shafi'i, being generally closer to rural life and Bedouin-like conditions, and lacking in social life, where the community is not considered as a single body, each individual personally appears before the Court of the Inevitable, stating their own needs and requesting their personal desires, so they recite the Fatiha one by one behind the imam. This is absolute truth and pure wisdom. Those who follow the Great Imam (Hanafi), due to the absolute majority of Islamic governments adhering to this sect, are generally closer to civilization and urban life and are capable of social life. Thus, the community is considered as a single individual, and one person speaks on behalf of all; the community, in their hearts, approves and accepts this, and the words of that one person are considered as the words of all. Therefore, according to the Hanafi school, the Fatiha is not recited behind the imam. Not reciting it is absolute truth and pure wisdom. For example, since the sharia reforms nature by preventing its excesses and thus educates the soul. Naturally, for the majority of people who are rural, semi-Bedouin, and engaged in labor, according to the Shafi'i school, contact with a woman invalidates wudu, and a small impurity causes harm. For those who generally engage in social life and take on a semi-civilized form, it is...

Sözler ·Yirmi Yedinci Soz ·machine translation (qwen3-32b-sre)

He replied in response: "The condition in the market is a state that arises from economy, from the perfection of reason, and from the preservation of honesty and trust, which are the essence and spirit of trade and commerce; it is not a feeling. The condition in my house is a state that arises from the compassion of the heart and the perfection of the soul. It is neither that feeling nor is it this extravagance." Imam-e Azam indicated this secret with the saying لاَ اِسْرَافَ فِى الْخَيْرِ كَمَا لاَ خَيْرَ فِى اْلاِسْرَافِ, meaning, "Just as there is no extravagance in goodness and generosity—towards those who are entitled—there is no goodness in extravagance either." 1 SEVENTH POINT Extravagance is driven by greed. Greed leads to three outcomes: FIRST: It is a lack of contentment. This lack of contentment undermines the motivation to work and strive. It replaces gratitude with dissatisfaction and leads to laziness. It abandons legitimate, lawful, and modest wealth (see footnote) and seeks wealth that is illegitimate and without effort. In this pursuit, one may sacrifice one's dignity, perhaps even one's honor. THE SECOND OUTCOME OF GREED: It is arrogance and regret. Missing one's goal and being vulnerable to failure and deprived of support and assistance, even to the extent of the proverb 2 اَلْحَرِيصُ خَائِبٌ خَاِسرٌ, meaning, "Greed is the cause of regret and failure," becomes evident. The effects of greed and contentment operate widely in the world of living beings. For example, the natural contentment of trees that need sustenance, which brings their sustenance to them, and the animals' striving with greed and hardship to seek sustenance, demonstrate the great harm of greed and the great benefit of contentment. Moreover, the contentment of weak young animals, expressed through their actions, is shown by the fact that a delicate nourishment like milk flows to them from an unexpected place, while the greed of beasts leads them to attack insufficient and meager sustenance. This consistently and clearly proves our point.

Lem'alar ·On Dokuzuncu Lema ·machine translation (qwen3-32b-sre)

And those continuing subtleties do not require contemplation and understanding; perhaps they require reverence, affection, and encouragement. And those words, like a volume, are sufficient for them and fulfill the function of meaning. And especially those Arabic words, by concealing the word of God and the divine revelation, bring about a perpetual benefit. Indeed, my own experience shows that expressing the truths, such as the Adhan, the recitations of the prayer, and the Surahs like the Fatiha and Ikhlas, which are repeated at every occasion, in another language is very harmful. Because after the eternal words of the divine and prophetic origin are lost, the eternal feelings of those eternal subtleties are also lost. Also, the loss of the reward of each letter; and since the perpetual presence does not continue throughout the entire prayer for everyone, the harm is like the translation causing the people's expressions to obscure the soul. Yes, as the Great Imam said: "La ilaha illallah is the knowledge and the name of tawhid." We also say: Most of the words of glorification and remembrance, especially those in the Adhan and prayer, have become knowledge and names. Like the word "alam," the meaning considered is not the linguistic meaning but the religious customary meaning. Therefore, changing them is not permissible according to religion. The general meanings, which every believer must know, or in other words, the summary meaning, even the most ignorant person can quickly learn. How can those who have spent their entire lives in Islam and filled their minds with thousands of religious knowledge, fail to learn the summary meaning of these blessed words, which are the key to eternal life, in just one or two weeks? How can they be Muslims? How can they be called "intelligent people"? And to destroy the sources of light for the sake of the laziness of such people is not wise.

Mektubat ·Yirmi Altinci Mektup ·machine translation (qwen3-32b-sre)

It is an answer to the question of Bey Hulusi. (Regarding the question about tooth capping) I cannot currently fully answer your question from 1932. However, I will briefly summarize a couple of religious matters related to this issue, as follows: Washing the mouth during wudu is not obligatory, but it is a sunnah. However, washing the mouth during ghusl is obligatory. If even a little remains unwashed, it is harmful. Therefore, the scholars do not dare to issue fatwas in favor of tooth capping. The fatwas of Imam Azam and Imam Muhammad (may Allah be pleased with them) regarding making teeth from silver and gold do not pertain to fixed capping. However, this matter of teeth has spread so widely, like a common vice, that it cannot be stopped. I thought about ways to save the community from this great vice, and suddenly this idea came to my heart. It is not my place or right to interfere in the duty of those who are experts in ijtihad. But in the face of this widespread vice, even though I do not support fatwas, I say: If a qualified and experienced doctor determines that a capping is necessary due to a need, then the capping becomes part of the visible part of the mouth and takes on an internal ruling. Not washing it during ghusl does not invalidate the ghusl. Because the capping on top is being washed, and it takes the place of the original. Yes, just as the bandages on wounds are not removed for the sake of washing, and instead the wound is washed, similarly, washing the fixed capping due to this need replaces the washing of the tooth, and does not invalidate the ghusl. وَالْعِلْمُ عِنْدَ اللّٰهِ 1 Since this permission is granted due to necessity, of course, capping or filling teeth for decoration, without any need, cannot benefit from this permission. Because even if such a widespread vice reaches the level of necessity, if it is done knowingly and intentionally, this necessity does not justify it. But if it is done unknowingly, then of course it is permissible for the sake of necessity. Said Nursî • • •

Barla Lâhikası ·Mektup 221 ·machine translation (qwen3-32b-sre)

Error 65: In the Fifth Şuâ, it is understood that Süfyan and a Muslim scholar, Mustafa Kemal, reached an agreement. Answer: The Fifth Şuâ, in a general sense, long ago explained the interpretation of a similar hadith and gave a definite answer in the protest, which shows that this apparent mistake and being responsible for it is a great error. If there is responsibility, then the person who applies this subtle, general meaning to an individual and presents it in court is responsible and guilty. Error 66: A hat is like a fez. It has nothing to do with faith. Said is incapable of knowing that faith is entirely spiritual and of the heart. Answer: Islamic scholars, mujtahids, and Chief Muftis, especially Imam-e Azam, have recorded many signs and actions that damage faith (especially the hat and zunnar), and even in theological books, the scholars have unanimously agreed that these things contradict the requirements of faith. Anyone who writes such statements is clearly mistaken and wrong, even madmen can understand this. The statements in my protest regarding the hat and the extraordinary proofs in the Risale-i Nur about true faith, directly refute Said's claim of being incapable of understanding. Error 67-68: They emphasize that wearing the hat is a sign of blasphemy and that continuing to do so is equivalent to being non-religious. It is observed that they have launched propaganda and, in their own words, struggle and jihad to prevent people from wearing the hat. Answer: In my protest, in four or five places, I clearly and definitely show how meaningless this mistake is.

Şualar ·On Dorduncu Sua ·machine translation (qwen3-32b-sre)

On this page we are looking at now, there are only six words of sorrow. These six words of sorrow have formed such elegant two curves in three lines that they give a joyful sorrow to the one who sees it. Also, for it to be a sign of the unseen, it is not necessary that it is not found in any other book. For example, just as the eloquence of the Qur'an is a unique miracle because it is a means to the degree of inimitability, and although it is a miracle of Prophethood, in the general books of other eloquent people, there is eloquence according to their degrees. The presence of eloquence in them does not contradict the inimitability of the Qur'an. Similarly, the fact that a part of the hundred parts of the inimitability of the Qur'an, as a kind of divine favor, appears and is revealed in the "Words," which is a kind of interpretation of the Qur'an, as a sign of the beautiful arrangement of the truths of the Qur'an, does not harm the presence of similar expressions in other books. Because they do not reach that degree. Because the kind of similarity in "Words" has reached such a degree that it gives a firm conviction to those who pay attention that it is not the result of human thought and has not occurred by chance. Perhaps a kind of Qur'anic inimitability, the shadow of a shadow, is manifested in the form of a divine favor in the form of its own interpretation. Alhamdulillah, this is the grace of my Lord. THIRD POINT In the name of Allah, the Most Gracious, the Most Merciful - And indeed, everything praises Him with His praise. Peace be upon you, and upon your parents, and upon your brothers, and upon your companions in the study of the Qur'an. Dear beloved brother, Firstly: The fact that our brother Abdülmecid considered the Third Subject of the Twenty-Sixth Letter as excessive based on an unnecessary assumption, and you also considered his excess as excessive, greatly pleased me.

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

The people of this world threw me into prison, imagining falsely that I was fighting against them. But the Divine decree threw me into prison because I did not speak to them and did not try to reform their conditions. And if I remain alone with just a few of my friends in prison, I will demand a public trial before the authorities of Ankara, concerning the Islamic world, and I will bring the case forward. And by God's will, we will produce multiple copies of the Book of Fruits and the defense pieces in the new script and send them to the important authorities. • • • Beloved, sincere brothers; These kinds of hadiths belong to the category of ambiguous ones. They are neither individual nor specific, but rather general, and they do not look at specific places. Some of them refer only to a single time period of religious crises that befell his community, and take Hijaz and Iraq as examples. Indeed, during the time of the Abbasids, at that time, the Mu'tazilites, Rafizites, Jabrites, and various hidden sects of heretics and blasphemers who harmed Islam had already emerged. When significant upheavals occurred in the Sharia and creed, many great Islamic scholars such as Bukhari, Muslim, Imam Abu Hanifa, Imam al-Shafi'i, Imam Malik, Imam Ahmad ibn Hanbal, Imam al-Ghazali, Abu al-Hasan al-Ash'ari, and Junayd al-Baghdadi came to the rescue and suppressed that religious crisis. For three hundred years after that time, this victory continued, and yet again, those sects of misguidance, through political means, brought the Hulagu and Genghis Khan crisis upon the Muslims. This crisis is clearly indicated by both hadith and the blessed mention of Hazrat Ali with the same historical reference. Then, since the crisis of our time is the greatest crisis, both numerous hadiths and many Quranic signs inform us with the same historical reference. Therefore, when a hadith clearly states the ignorance that the ummah will pass through in its entirety, it sometimes shows the occurrence of that one event as an example, indicating the historical period. In this regard, the cure of the Risale-i Nur has clearly explained the interpretations of these ambiguous and difficult-to-understand hadiths. In the Twenty-Fourth Word and the Fifth Light, it has explained this truth with rules and evidence. • • •

Şualar ·On Ucuncu Sua ·machine translation (qwen3-32b-sre)

The Imam-azam's fatwa is specific in five aspects. First: It pertains to those who are in distant lands far from the center of Islam. Second: It is based on a genuine need. Third: According to one narration, it is specifically reserved for translation into the Persian language, which is considered the language of the people of Paradise. Fourth: Permission has been specifically granted for the Fatiha, so that those who do not know it do not abandon prayer. Fifth: Permission has been granted out of an Islamic zeal arising from strong faith, so that the sacred meanings may be understood by the common people. On the contrary, translating the Arabic original out of weakness of faith, negative nationalistic thoughts, and a tendency of destruction arising from hatred and weakness of faith toward the Arabic language, and abandoning the Arabic original, is tantamount to abandoning religion itself! SECOND NOTE The followers of bid'ah (innovation), who alter Islamic symbols, first sought fatwas from the scholars of evil. They presented the fatwa we previously showed to be specific in five ways. Secondly, the followers of bid'ah adopted such a suspicious idea from foreign revolutionaries: Europe, disliking the Catholic faith, especially revolutionaries, reformers, and philosophers, embraced the Protestant faith, which was considered similar to the followers of bid'ah and the Mu'tazilah. They took advantage of the Great French Revolution to partially destroy the Catholic faith and declared Protestantism.

Mektubat ·Yirmi Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Thanks to the sincere prayers of my blessed brothers, the danger of the poison passed, and the martyr who had died showed signs of being occupied with the Lights in his grave and answering the questioning angels with the Lights. Also, the service of Denizli hero Hasan Feyzi (may God have mercy on him) and his companions, who worked for the Lights in his system and in his place, was effective in a hidden way. Even our enemies, due to the sudden reformation of the prisoners through the Lights, became in favor of our release. And the Nur disciples, like the Companions of the Cave, transformed that difficult place of trials into a cave similar to the Companions of the Cave and the ascetics of old. And through the efforts of resting the heart in the Lights' breeze and writing, the divine compassion came to our aid, proving this. It also occurred to my heart that, since the Great Imam has suffered imprisonment and the great warrior Imam Ahmed ibn Hanbel endured much suffering in prison for a single issue of the Quran, and without complaining, with great patience, he persisted and did not remain silent on those matters. And many imams and scholars, despite being subjected to much more suffering than you, remained steadfast and grateful with great patience. Certainly, you deserve thousands of thanks for having gained great rewards and benefits for the repeated truths of the Quran, while enduring very little hardship. Yes, briefly I will mention a miracle of divine compassion within the oppression of humanity: When I was twenty years old, I repeatedly said: "Just as the great people of the past withdrew into caves, in my later years I too will retreat into a cave or a mountain and leave society." Also, during my imprisonment in the north during the previous world war, I had decided: "From now on, I will spend my life in caves. I will separate from political and social life. It is enough to have been involved." At that moment, divine compassion and the justice of destiny revealed themselves. In a much better way than my decision and desire, out of mercy, they gave me the choice of those beautiful caves as prisons, seclusion, solitude, and places of absolute isolation.

Lem'alar ·Yirmi Altinci Lema ·machine translation (qwen3-32b-sre)

He replied in response: "The condition in the market is a state that arises from economy, from the perfection of reason, and from the preservation of honesty and trust, which are the essence and spirit of trade and commerce; it is not a feeling. The condition in my house is a state that arises from the compassion of the heart and the perfection of the soul. It is neither that feeling nor is it this extravagance." Imam-e Azam indicated this secret with the saying لاَ اِسْرَافَ فِى الْخَيْرِ كَمَا لاَ خَيْرَ فِى اْلاِسْرَافِ, meaning, "Just as there is no extravagance in goodness and generosity—towards those who are entitled—there is no goodness in extravagance either." 1 SEVENTH POINT Extravagance is driven by greed. Greed leads to three outcomes: FIRST: It is a lack of contentment. This lack of contentment undermines the motivation to work and strive. It replaces gratitude with dissatisfaction and leads to laziness. It abandons legitimate, lawful, and modest wealth (see footnote) and seeks wealth that is illegitimate and without effort. In this pursuit, one may sacrifice one's dignity, perhaps even one's honor. THE SECOND OUTCOME OF GREED: It is arrogance and regret. Missing one's goal and being vulnerable to failure and deprived of support and assistance, even to the extent of the proverb 2 اَلْحَرِيصُ خَائِبٌ خَاِسرٌ, meaning, "Greed is the cause of regret and failure," becomes evident. The effects of greed and contentment operate according to a very broad rule in the world of living beings. For example, the natural contentment of trees that need sustenance, which brings their sustenance to them, and the toil and hardship of animals driven by greed in seeking sustenance, illustrate the great harm of greed and the great benefit of contentment. Moreover, the contentment of weak young animals, expressed through their actions, is shown by the fact that a delicate nourishment like milk flows to them from an unexpected place, while predators attack their insufficient and meager sustenance out of greed. This consistently and clearly proves our point.

Lem'alar ·On Dokuzuncu Lema ·machine translation (qwen3-32b-sre)

The land of France is a circle of Christian enthusiasm. Since there is no environment that can convey and feel the meanings of the legal terms and the concepts of the sacred words with the language of the body, sacred meanings and sacred words have been preferred over words; words have been abandoned in favor of meanings, and the choice of the latter has been made. In the land of Islam, however, the environment teaches the general meaning of those sacred words to the people of Islam with the language of the body. The Islamic tradition and Islamic history and the general Islamic symbols and the general Islamic institutions of the people of Islam, continuously convey the general meanings of those sacred words to the believers. Indeed, apart from the religious places of this country, even the gravestones in the cemeteries serve as teachers and instructors, indicating those sacred meanings to the people of faith. Now, if a man who calls himself a Muslim can learn fifty words from the French language in a day for the sake of worldly benefit, but in fifty years and in every prayer he repeats fifty times the sacred words such as "Subhanallah," "Alhamdulillah," "La ilaha illallah," and "Allahu ekber," and yet does not learn them, is he not worse than an animal fifty times over? These sacred words are not translated, altered, or changed for such animals. To alter and change them is to insult all the gravestones; it is to turn the people of the graves, who tremble at this insult, against them. The scholars who have fallen into heresy say to deceive the people: "Imam Azam said, contrary to the other imams: 'If there is a need, in the non-Arab lands, it is permissible to read the Persian translation of Surah Al-Fatiha for those who do not know Arabic, according to the degree of need.'1 If that is the case, we are in need, and we can read in Turkish." Answer: Against this ruling of Imam Azam, first and foremost the most important of the great imams and the other twelve imams who are recognized as Mujtahid, issue rulings contrary to that. The main street of the Islamic world is the street of all these imams; the great ummah can walk on the main street. Those who lead people to other special and narrow streets are misleading them.

Mektubat ·Yirmi Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Abdülmecid's second response is as follows: That person has made a mistake by addressing the incorrect question and accepting its error. Because in the Haşiye of the Tenth Statement, the Great Name (Isim-i Âzam) is not stated to be merely a single rank of each name. Perhaps in many places we have said: the Great Name and the highest rank of each name manifest. While proving the Great Name, each name has its own highest rank, to which the Most Honored Prophet (peace and blessings be upon him) is subjected, and the Great Gathering (Haşr-ı Âzam) also looks upon them. For example, the ranks of the Name of the Creator (Hâlık) extend from my Creator up to the highest rank of the Creator of all things. That doubtful person, intending to deny the existence of a highest rank for each name, said, "It is an idea of the Sufi philosophers (Mutasavvıf-ı mütefelsife)." However, the Siddiqin (verified seekers) such as the Great Imam, Imam al-Ghazali, Jalal al-Din al-Suyuti, Imam al-Rabbani, and Shah al-Gaylani have seen the Great Name separately. The Great Imam said: "Justice (al-Adl) and the Judge (al-Hakem) are the Great Names," and similarly for others. Anyway, this matter is sufficient for now. I am satisfied with that person's superficial attempt in three respects: First: Since he wanted to criticize but could not, it shows that the Tenth Statement's truths are not subject to criticism. At most, some of its detailed expressions may be criticized. Second: May Allah raise up a high intellect and effort, Abdülmecid has been inspired. He has become a diligent and conscientious colleague worthy of Hulûsi. Third: That person is a customer who has attempted. One who is not a customer remains a failure. May Allah allow him to fully benefit in the future. You or Abdülmecid can write a good summary of this point, along with my greetings and satisfaction, and send it to that person.

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

Epilogue The Ism-i Âzam is not the same for everyone; it may differ. For example, the six names of Ism-i Âzam for Imam Ali Radıyallahu Anh are Ferd, Hayy, Kayyûm, Hakem, Adl, and Kuddûs. For Imam Âzam, the Ism-i Âzam consists of two names: Hakem and Adl. For Gavs-i Âzam, the Ism-i Âzam is Hayy. For Imam Rabbânî, the Ism-i Âzam is Kayyûm, and similarly, many other individuals have seen different names as their Ism-i Âzam. Since this fifth point concerns the name Hayy, we recite this prayer both as a prostration, a witness, a proof, a sacred evidence, a personal supplication, and as a beautiful ending for this treatise. The Honored Prophet Muhammad Aleyhissalâtü Vesselâm, in his great invocation called Cevşenü’l-Kebîr, expressed his very high and comprehensive level of knowledge of God by saying the following. We imagine ourselves in that time, and with the voice of the Prophet Muhammad Aleyhissalâtü Vesselâm, we say "Amen" to what he said and recite the same invocation: Ya Hayyu ba'da kulli hayyin, Ya Hayyu qabl kulli hayyin. Ya Hayyu alladhi la yusabihuhi shay', Ya Hayyu alladhi la yushabhuhu shay'. Ya Hayyu alladhi la yahaja ila hayyin, Ya Hayyu alladhi la yusharikuhu hayy. Ya Hayyu alladhi yarzuqu kulla hayyin, Ya Hayyu alladhi yumitu kulla hayyin. Ya Hayyu alladhi la yamutu, Ya Hayyu alladhi yuhyi al-mawtâ. Subhânaka ya la ilâha illa anta al-amân, al-amân, najjina minan-nâr, âmin. Subhânaka la 'ilma lanâ illa ma 'allamtanâ, innaka anta al-'alîmu al-ḥakîmu.

Lem'alar ·Otuzuncu Lema ·machine translation (qwen3-32b-sre)

This is a paragraph from the treatise of Sayyid Hafiz Tevfik of Damascus, who has rendered great service in the verification and authentication of the Risale-i Nur. 1 In the name of Allah, the Most High. It is known that I had obtained a treatise on the translation of the sacred advice extracted from the letters and treatises of the master of the knowers, Sheikh Hâlid al-Jalani (may his secret be sanctified), titled "Zübdetü'r-Resâil Umdetü'l-Vesâil," thirteen years ago from my teacher, Hasan Efendi in Bursa. However, I had not been able to study it properly. Recently, while searching for something among my books, I came across it again. I said to myself: "This esteemed Sheikh Hâlid is a contemporary of my master. Moreover, after the Imam of the Rabbâni, he is the most important figure in the Nakshbandi path. He is also the leader of the Hâlidî branch of the Nakshbandi order." While reading the treatise, I came across the following paragraph from the translation of the life of Sheikh Hâlid: The Imam al-Hakim from the six great scholars, in his "Müstedrek," Abu Dawood in his "Sunnah," and Beyhaki in "Shuab al-Iman," have all cited the following hadith: "Allah will surely send to this ummah, at the beginning of every hundred years, someone who will renew their religion." This is the hadith that the famous Sheikh Hâlid, the master of the knowers, the bird of the travelers, the inheritor of the Prophetic legacy, the perfect one of the high and renewing path (may his secret be sanctified), was a true witness and embodiment of. He was born in the year 1193. Later, I found out that in 1224, he entered the second capital of the Indian Sultanate, Delhi, and after receiving spiritual blessings from the venerable Abdullah Dehlevi, he joined the Nakshbandi chain and began his work of renewal. In 1238, because he attracted the attention of the political authorities, he left his homeland and migrated to the lands of Syria. I also found out that the lineage of Sheikh Hâlid traces back to the noble Companion, Uthman ibn Affan (may Allah be pleased with him). Later, I saw in his biography that, before reaching the age of twenty, he displayed extraordinary natural talent and remarkable ability, becoming a well-known scholar of his time and an erudite.

Barla Lâhikası ·Mektup 142 ·machine translation (qwen3-32b-sre)

A divine gift and a work of Allah's compassion And we say this in accordance with the meaning of the verse: "I will speak of the grace of my Lord." I will mention the work of Allah's compassion and mercy in the composition of this treatise, so that those who read this treatise may look upon it with importance. Indeed, the composition of this treatise was not in my heart at all. Because treatises on the Ahmediyya (a.s.m.) had already been written, the thirty-first and nineteenth treatises. Suddenly, an irresistible memory came to the heart to write this treatise. My memory power had already weakened due to the effects of calamities. Also, in my field, I had not written my works by copying or by hand. Also, I do not have the hadith and siyer books with me. Nevertheless, I began with the words "I put my trust in Allah." Such a success occurred that my memory helped more than the memory of the old Said. Every two or three hours, thirty to forty pages were written quickly. Fifteen pages were written in one hour. Mostly, they were cited from books such as Sahih al-Bukhari, Sahih Muslim, Beyhaki, Sunan at-Tirmidhi, Al-Shifa, Abu Nuaym, and Tafsir al-Tabari. Indeed, since an error in narration would be a sin because it is a hadith, my heart trembled. However, it became clear that there was compassion and that this treatise was needed. God willing, it has been written correctly. If there is any mistake in the wording of the hadith or in the names of the narrators, I ask my brothers to overlook them with tolerance and to correct them. Said Nursi Yes, we were writing the draft. Our teacher was also reciting. He had no books with him; he did not refer to any. Suddenly, he recited very quickly, and we wrote it down. In two or three hours, we wrote thirty to forty pages, even more. We also came to the conclusion that this success is a miracle of the Prophetic miracles. Permanent Servant Abdullah Çavuş, Servant and Draft Writer Süleyman Sâmi, Draft Writer and Hereafter Brother Hafız Halid, Draft and Correction Writer Hafız Tevfik

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

His face was respected, for that incident became known through a poem by Abdülmuttalib.1 After the death of the Prophet, the Noble Companion Omar, using the Noble Abbas as a means, said: "O Lord, he is the uncle of Your beloved. Show respect to his face by sending rain." Rain came.2 Also, Imam Bukhari and Muslim report that a request for rain was made. The Noble Prophet Muhammad (peace and blessings be upon him) prayed, and the rain came so heavily that they had to say, "O please pray, let it stop." He prayed, and it suddenly stopped.3 SECOND EXAMPLE: It is well known that the Noble Prophet Muhammad (peace and blessings be upon him), while the Companions and those who had accepted Islam had not yet reached forty and were still worshiping in secret, prayed: "O Allah, honor Islam through Omar ibn al-Khattab or through Amr ibn al-Harith."4 A day or two later, the Noble Omar ibn al-Khattab accepted Islam and became the means for the declaration and honor of Islam, and he received the noble title of "Faruk."5 THIRD EXAMPLE: Some of the select Companions prayed for various purposes. Their prayers were accepted in such a brilliant manner that this miraculous acceptance of prayer reached the level of a miracle. Indeed, Imam Bukhari and Muslim report that Ibn Abbas prayed: "O Allah, make him a scholar in religion and teach him interpretation."6 This prayer was so accepted that Ibn Abbas earned the noble title of "translator of the Quran" and the noble rank of "habir al-umma," meaning "the learned of the nation."7 Even when he was very young, the Noble Omar would include him in the gatherings of scholars and the senior Companions.8

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THIRTEENTH EXAMPLE: The reliable imams such as Abu Dawood, Ahmed ibn Hanbal, and Imam Beyhaki, transmit through multiple routes from Al-Dukeyn al-Ahmasi ibn Said al-Muzayni, who was in conversation with six brothers and was one of the Companions, and from Numayn ibn Mukarrin al-Ahmasiyy al-Muzayni and from Jarir, that from Hazrat Umar ibn al-Khattab: The Prophet Muhammad, peace and blessings be upon him, commanded Hazrat Umar: "Give provisions and supplies for four hundred riders who have come from the tribe of Ahmas." Hazrat Umar said: "O Messenger of Allah, the available supplies are only a few. Each portion is as much as a settled camel calf." The command was given: "Go and give." He went and gave them from half a load of dates, which was sufficient for the four hundred riders. And he said: It remained in its original state as if it had not been diminished at all. Indeed, this miraculous event of abundance occurred in relation to four hundred people and especially in relation to Hazrat Umar. These reports are behind them. Their silence is an affirmation; do not dismiss them as only one or two isolated reports. Such events, even if they are isolated reports, give the conviction of a spiritual consensus. FOURTEENTH EXAMPLE: First, Al-Bukhari and Muslim, in their authentic books, report that: Hazrat Jabir's father passed away. He had a large debt, was heavily indebted, and the creditors were Jews. Jabir gave his father's actual property to the guremaya (creditors), but they refused to accept it. Indeed, the fruits from his orchard would not be sufficient to pay off the debt in several years. The Prophet Muhammad, peace and blessings be upon him, commanded: "Pluck the fruits of the orchard and harvest them." They did so. The Prophet Muhammad, peace and blessings be upon him, walked through the harvest and prayed.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Imam Bukhari, the scholars of the authentic books, report that the mother of Anas made a request to the Noble Prophet, peace and blessings be upon him, saying, "Make a prayer for your servant Anas regarding his children and wealth, that it may be blessed." The Prophet prayed, saying, "O Allah, increase his wealth and children and bless him in what You have given him." Hazrat Anas, in the end of his life, declared: "I have buried with my own hands one hundred of my children. None of them have lived as happily as I have, in terms of my wealth and property. You see my wealth is very abundant, and all of it is the blessing of the Prophetic prayer." Imam Beyhaki, along with the Hadith scholars, reports that the Noble Prophet, peace and blessings be upon him, prayed for Abdurrahman bin Avf of the Ten Promised Paradise, for abundance of wealth and blessings. Through the blessing of that prayer, he gained such great wealth that once he donated seven hundred camels, fully loaded, in the cause of Allah. Look at the blessing of the Prophetic prayer, and say "Bârekâllah." Imam Bukhari, among others, reports that the Noble Prophet, peace and blessings be upon him, prayed for Ura ibn Abi Jahl with a blessed prayer for profit and gain in trade. Ura said: "I used to stand in the market of Kufa. I used to earn forty dinars in a day and then return home." Imam Bukhari said: "If he had also taken land in his hands, he would have earned a tenth from it." The Noble Prophet, peace and blessings be upon him, also prayed for Abdullah ibn Ja'far for abundance of wealth and blessings. Hazrat Abdullah ibn Ja'far gained such great wealth that he became famous in his time. He was also known for his generosity, equal to the wealth he had gained through the blessing of the Prophetic prayer. There are many examples of this kind. For the sake of example, we have cited four.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

And there he said to his disciple: The letters of 'Ujum were written in 1348, and men and women, the rich and the poor, were compelled to learn them through night classes. Yes, the phrase "suttirat tasiyiran" exactly consists of two ت (800), two س (240), two ر (400), two ط (18), one ى (10), totaling 1348. At the same time, Latin letters were also forced upon people through night classes. Then Imam Ali (r.a.) looked at Said (r.a.), who was occupied with Sekine, and spoke to him. Afterward, he said, "يا مُدْرِكًا لِذَلِكَ الزَّمَانِ" (O one who comprehends that time). In two or three places, with strong emphasis, he addressed his disciple by the name of Said (r.a.), saying, "Strive to protect yourself with Sekine and prayer." After the address "Yâ-i nidâî," there are repeated karinahs and signs, and Said is present. Thus, it becomes "يَاسَعِيدُ مُدْرِكًا لِذَلِكَ الزَّمَانِ." This paragraph, just as the word "مُدْرِكًا" relates to the nickname "el-Kürdî" both linguistically and numerically. Because the word "دَرْكًا" without the letter م is "Kürd," and the م is ل, and the ى is exactly equivalent. Also, it refers to the nickname "Bediüzzaman" by the phrase "ez-zaman," and since it fully describes Said's (r.a.) true condition and his extraordinary state, his excessive prayers for protection, and his seclusion and solitude, in a way close to the truth, in that ode, he places his finger on his head as a sign of comfort.

Şualar ·Sekizinci Sua ·machine translation (qwen3-32b-sre)

In the context of the Glorious Name: "Whoever is favored with happiness, it is as if a necklace is around his neck." That is, "Whoever is favored with divine grace and happiness, those who recite these six names in the manner of lessons I have given, will be protected from the trials of the Last Days." Regarding the incident of Hazrat Ali (r.a.) forcing the acceptance of foreign letters among Muslims, the scholars of the past expressed regret about their support for innovations. Between these two incidents, the wise ones advised some of them who opposed the scholars of the past and resisted foreign letters by using the Glorious Name called Sekine. Indeed, these people are certainly the disciples and publishers of the Risale-i Nur. Because they are the ones who preserve the script of the Quran and resist a faction of innovators among the scholars. Yes, we have understood from our Teacher that thirteen years ago, Hazrat Ali (r.a.) unknowingly recited this kasida seven years before, and while he had learned these six names from Imam Ghazali and had been reciting them constantly, he continued to recite these six names, referred to as Sekine, in the manner of the lessons given by Hazrat Ali (r.a.), without interruption or change, despite all the transformations and changes in the world. We have never heard of anyone continuing in this way. Moreover, for twenty years, despite falling into twenty major trials and significantly influencing Islamic social life, we have seen with our own eyes that they were under an amazing state of protection. Therefore, we feel that among the friends addressed by Hazrat Ali (r.a.) for the Last Days, there was especially a special attention and affection for them.

Sikke-i Tasdik-i Gaybi ·On Sekizinci Lema ·machine translation (qwen3-32b-sre)

SECOND POINT: Because he proceeded with the harmony of intellect and heart, like Mevlâna Celâleddin (r.a.), Imam ar-Rabbâni (r.a.), and Imam al-Ghazali (r.a.), he first worked to heal the wounds of the heart and spirit and to free the soul from delusions, and by the grace of Allah, he brought about a revolution from the old Said to the new Said. Originally in Persian, later in Turkish, such as the esteemed Mesnevi, he also wrote in Arabic a kind of Mesnevi, including Katre, Hubab, Habbe, Zühre, Zerre, Şemme, Şu’le, Lem’alar, Reşhalar, Lâsiyyemalar, and others, and in Turkish at that time, Nokta and Lemeat in a very short form, and published them whenever the opportunity arose. For nearly half a century, his profession, in the form of the Risale-i Nur, instead of an internal struggle with the ego and Satan, became comprehensive and universal Mesnevis against those in need and the followers of philosophy who lead to misguidance. THIRD POINT: Just as the new Said's debate leads to the complete defeat and silencing of the ego and Satan, the Risale-i Nur also heals the wounded seeker of truth in a short time and completely refutes the followers of disbelief and misguidance. Therefore, this Arabic Mesnevi collection is like the core and seed of the Risale-i Nur. This collection not only engages in the internal struggle with the ego and Satan but also completely frees one from the doubts of the prompting ego and the jinni and human Satan. And those knowledge, being of the nature of known facts, and knowledge by certainty, gives a level of assurance and conviction of the nature of actual certainty.

Mesnevi-i Nuriye ·Mukaddime ·machine translation (qwen3-32b-sre)

THE INTRODUCTION TO THIS COLLECTION, WHICH IS IN A WAY THE ARABIC-STYLE DIVINE POEM OF THE RISALE-I NUR, IS "FIVE POINTS." FIRST POINT: About forty-five years ago, the former Said, who was especially active in intellectual and philosophical sciences, sought a path to the ultimate truth, and he looked for a profession like the people of the path (ahl-i tarikat) and the people of truth (ahl-i hakikat). However, like most of the people of the path, he could not be satisfied with just the heart's movement. Because his mind and thoughts were somewhat wounded by philosophical wisdom and needed treatment. Later, he wanted to follow some great people of truth who could guide him to the truth both in heart and mind. He looked at them and saw that each of them had a unique and attractive characteristic. He hesitated about which one to follow. Then Imam al-Rabbani advised him in a hidden way: "Unite your direction (tevhid-i kıble)." That is, "Follow only one master." The deeply wounded former Said thought to himself: "The true master is the Qur'an. Uniting the direction is achieved through this master." Thus, following only the guidance of this sacred master, both his heart and soul began a very strange kind of spiritual journey (sulûk). His lower self (nafs-i emmare) compelled him to engage in spiritual and intellectual struggle due to doubts and suspicions. He did not proceed blindly; rather, perhaps like Imam al-Ghazali (may God have mercy on him), Mawlana Jalal al-Din (may God have mercy on him), and Imam al-Rabbani (may God have mercy on him), with his heart, soul, and intellectual eyes open, he walked in places where the people of istighraq (exclusive concentration) closed their intellectual eyes, keeping his eyes open there. Praise be to God, through the lessons and guidance of the Qur'an, he found and entered the path to the truth. Indeed, he experienced the truth that "In everything there is a sign indicating that He is One," and the New Said demonstrated this through the Risale-i Nur.

Mesnevi-i Nuriye ·Mukaddime ·machine translation (qwen3-32b-sre)

The Thirty-Second Window It is He who has sent His Messenger with guidance and the true religion, to make it prevail over all religion, and sufficient is Allah as a witness. 1 Say: O mankind, indeed I am the Messenger of Allah to you all, the One to whom belongs the dominion of the heavens and the earth. There is none worthy of worship except Him, the One who gives life and causes death. 2 This Window is the sun of the celestial sphere of prophethood, perhaps the sun of the suns, the Window of the Honored One, the Honored Muhammad (peace and blessings be upon him). This extremely luminous, very great, and highly radiant Window has been proven to be so radiant and evident in the Thirty-First Word, the Miraculous Treatise, and in the Nineteenth Word, the Treatise of the Prophethood of the Honored One (peace and blessings be upon him), and in the Nineteenth Letter, which has nineteen signs. Therefore, considering those two Words and that Letter and its Nineteenth Sign, we refer the matter to them and say only: The Zât-ı Ahmediye (the Honored One), who is a decisive proof of the Oneness of God, with the wings of prophethood and authority, that is, with the power that embraces the consensus of all the prophets before him and the consensus-like tradition of all the saints and the elect after him, has demonstrated and declared the unity of God throughout his entire life with all his strength, and has opened a vast, luminous, and radiant window of Islamic world to the knowledge of Allah. Millions of ascetics and sincere believers, such as Imam Ghazali, Imam Rabbani, Ibn Arabi, and Abdulqadir Gilani, look through that window and also show it to others. Is there a curtain that can close such a window? And is there any mind that accuses it and refuses to look through this window? Come on, you say.

Sözler ·Otuz Ucuncu Soz ·machine translation (qwen3-32b-sre)

Here too, the Risale-i Nur, which has unveiled the secret of 1 "the fire was extinguished," is applauded. It should be known that the essence and spirit of Celcelûtiye is 2 "the comprehensive oath and the noble invitation and the greatest name," and that the most important and most devoted student of Imam Ali (may Allah be pleased with him) was the famous and brilliant proof of Islam, Imam al-Ghazali (may Allah have mercy on him), who said: "When the revelation was sent down to the Prophet (peace be upon him), he ordered Imam Ali (may Allah be pleased with him) to write; he wrote and then composed." Imam al-Ghazali (may Allah have mercy on him) said: Indeed, this noble invitation and great harmony and comprehensive oath and greatest name and hidden, exalted secret without doubt is a treasure from the treasures of this world and the hereafter 3 Imam al-Ghazali explained the Celcelûtiye, both the Syriac words and its value and characteristics, by learning from Imam Nur ad-Din. FOURTH ALLUSION After Imam Ali (may Allah be pleased with him) announced the Sirac al-Nur, he again enumerated thirty-three and one aspects of thirty-two Syriac names, and while strongly indicating the most powerful and most valuable treatise of the Risale-i Nur, the Mu'jizat al-Qur'aniyya and the Thirty-Second Word, he also refers to, alludes to, or hints at other treatises.

Şualar ·Sekizinci Sua ·machine translation (qwen3-32b-sre)

THE INTRODUCTION TO THIS COLLECTION, WHICH IS IN A WAY A NOBLE ARABIC-STYLE MASNAVI OF THE RISALE-I NUR, IS "FIVE POINTS." FIRST POINT: About forty-five years ago, the former Said, who was particularly active in intellectual and philosophical sciences, sought a path to the ultimate truth, and looked for a profession like that of the people of the path (ahl-i tarikat) and the people of truth (ahl-i hakikat). However, like most of the people of the path, he could not be content with movement only in the heart. Because his mind and thoughts were to some extent wounded by philosophical wisdom and needed treatment. Later, he wanted to follow some great people of truth who could guide him to the truth both in the heart and in the mind. He looked around and found that each of them had a unique and attractive characteristic. He hesitated about which one to follow. Then Imam al-Rabbani advised him in a hidden way: "Unite your direction (tevhid-i kıble)." That is, "Follow only one master." The deeply wounded former Said thought to himself: "The true master is the Qur'an. Uniting one's direction is achieved through this sacred master." Thus, following only the guidance of this sacred master, both his heart and soul began a very strange kind of spiritual journey (suluk). His lower self (nafs-i emmare) compelled him to engage in spiritual and intellectual struggle due to doubts and suspicions. He did not proceed blindly; rather, perhaps like Imam al-Ghazali (may God have mercy on him), Mawlana Jalal al-Din (may God have mercy on him), and Imam al-Rabbani (may God have mercy on him), with his heart, soul, and intellectual eyes open, he walked in places where the people of istighraq (exclusive concentration) closed their intellectual eyes, keeping his eyes open there. Praise be to God, through the lessons and guidance of the Qur'an, he found and entered the path to the truth. Indeed, he experienced the truth that "In everything there is a sign indicating that He is One," and through the Risale-i Nur of the new Said, he demonstrated this.

Mesnevi-i Nuriye ·Mukaddime ·machine translation (qwen3-32b-sre)

Of course, we can say that after this phrase: "By the Lord of the heavens and the earth, and by the city of Tabriz and its mother, I swear," the twelve Syriac words in this phrase refer to the twelve short treatises of the Risale-i Nur, which were first announced and disseminated under the name "On Twelve Subjects," with the karine of "Aqid Kawkabi." Indeed, the Celcelutiya manuscript I have is the most authentic and accurate. Many imams, like Imam al-Ghazali (may God be pleased with him), have commented on Celcelutiya. However, since I do not fully understand the meanings of these Syriac words and there are discrepancies among the manuscripts, and since I do not yet know the exact nature of each one's indication and relation, I leave it aside for now. In short: Hazrat Imam Ali (may God be pleased with him), once, with the phrase "Aqid Kawkabi," in the last time, he prayed to God for the Risale-i Nur and requested it, and since it initially consisted of twelve treatises, he refers only to these twelve treatises. On the second occasion, with the phrase "Taqad Siraj al-Nur," he more clearly demonstrates the Risale-i Nur with praise and eulogy, and by indicating its perfection, he indirectly informs about the general treatises, letters, and Lem'as. Also, since those small treatises, which spread widely under the name "On Twelve Subjects," resemble each other in name and form just like the words in this phrase, and in accordance with the word "Celcelutiya," which means "beautiful," each one interprets and proves a great and deep Quranic truth in a very beautiful style and with a beautiful representation. If a critic were to say, "Hazrat Imam Ali (may God be pleased with him) did not intend these general metaphorical meanings," we would say: Suppose Hazrat Imam Ali (may God be pleased with him) did not intend them, but the words still indicate them. And with the power of the karines, they include these meanings through implied and indirect indication.

Şualar ·Sekizinci Sua ·machine translation (qwen3-32b-sre)

THE TWELFTH SIGN Three examples related to the Eleventh Sign, but very important examples. FIRST EXAMPLE: "And you did not throw when you threw, but it was Allah who threw" (nass-ı kat'îsiyle), and according to the confirmation of the scholars of interpretation and the general narration of the scholars of hadith, the following verse informs us about the Battle of Badr: The Noble Messenger of Allah, upon whom be peace and blessings, took a handful of earth and small stones, and threw them at the faces of the disbelievers' army, saying, "Shahat al-wujuh" (The faces were struck). The word "Shahat al-wujuh" was a single utterance, yet it reached the ear of each one of them individually. Likewise, that handful of earth also entered the eyes of each disbeliever. Each one, preoccupied with their own eyes, fled in confusion during the attack. Similarly, in the Battle of Hunayn, as reported by the scholars of hadith, including Imam Muslim as the foremost, they narrate that in the Battle of Hunayn, just as in Badr, when the disbelievers fiercely attacked, the Noble Messenger of Allah again threw a handful of earth and said, "Shahat al-wujuh." Just as the word "Shahat al-wujuh" reached the ear of each one individually, by the permission of Allah, a handful of earth reached the face of each one, and they fled, preoccupied with their own eyes. Thus, this miraculous event in the Battles of Badr and Hunayn, which could not have occurred within the ordinary causes or human power, is declared by the Qur'an, the Revealed Book of Explanation: "And you did not throw when you threw, but it was Allah who threw." That is, "That event was beyond human power. It did not happen through human strength, but rather in an extraordinary way, through the Divine Power of Allah."

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Yes, the miracle of the trunk of the date palm tree is widespread, well known, and a genuine continuous miracle. A group of fifteen different chains of transmission from a distinguished group of the Companions brought this miracle, and the hundred imams of the Tabi'in (the generation after the Companions) transmitted this miracle through these chains to the following centuries. From that group of the Companions, the famous scholars of the Companions and the leaders of hadith narration, such as Sayyiduna Anas ibn Malik (the servant of the Prophet),1 Sayyiduna Jabir ibn Abdullah al-Ansari (the servant of the Prophet),2 Sayyiduna Abdullah ibn Umar,3 Sayyiduna Abdullah ibn Abbas,4 Sayyiduna Sa'd ibn Ubadah,5 Sayyiduna Abu Sa'id al-Khudri,6 Sayyiduna Ubay ibn Ka'b,7 Sayyiduna Buraydah,8 Sayyiduna Ummul-Mu'minin Ummu Salama,9 and other prominent scholars of the Companions and leaders of hadith narration, each one at the head of a chain of transmission, conveyed the same miracle to the community. Foremost among them are al-Bukhari and Muslim, authors of the authentic books, who transmitted this continuous great miracle through their chains to the following centuries.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

There are two aspects to this matter: First: The angels and jinn, like the species of animals and humans, have physical bodies that are definite and related to us. We have proven this with the certainty of two times two equals four in the Twenty-Ninth Statement. We refer to that Statement for proof. Second: As a miraculous work, in honor of the Noble Prophet, peace and blessings be upon him, the individuals of the community see and speak to them. Indeed, the great scholars of hadith, including Imam al-Bukhari and Imam Muslim, unanimously report that: On one occasion, the angel, that is, the Archangel Jibril, came in the form of a man dressed in white clothes. While the Noble Prophet, peace and blessings be upon him, was sitting among the Companions, he approached and asked: "What is Islam, what is Iman, and what is Ihsan? Define them for me." The Noble Prophet, peace and blessings be upon him, explained them. The Companions present there both learned the lesson and clearly saw that person. That person appeared like a guest, and there was no sign of travel or journey on him. Then he suddenly vanished. At that time, the Noble Prophet, peace and blessings be upon him, commanded: "Jibril did this to teach you a lesson." 1 Furthermore, the great scholars of hadith report with certain and authentic narrations, and with a degree of spiritual transmission, that the Companions often saw the Archangel Jibril in the form of a handsome man named Dihya, sitting beside the Noble Prophet, peace and blessings be upon him. 2 In particular, the Companions such as Hazrat Umar, Ibn Abbas, Usama bin Zaid, Haris, Aisha Siddiqa, and Umm Salama, certainly and definitely reported that they often saw the Archangel Jibril in the form of Dihya beside the Noble Prophet, peace and blessings be upon him. Is it even possible that these individuals could say, "We see him," without actually seeing him?

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

A divine gift and a work of Allah's compassion And we say this in accordance with the meaning of the verse: "I will speak of the grace of my Lord." I will mention the work of Allah's compassion and mercy in the composition of this treatise, so that those who read this treatise may look upon it with importance. Indeed, the composition of this treatise was not in my heart at all. Because treatises on the Ahmediyya (a.s.m.) had already been written, the thirty-first and nineteenth treatises. Suddenly, an irresistible memory came to the heart to write this treatise. My memory power had already weakened due to the effects of calamities. Also, in my field, I had not written my works by copying or by hand. Also, I do not have the hadith and siyer books with me. Nevertheless, I began with the words "I put my trust in Allah." Such a success occurred that my memory helped more than the memory of the old Said. Every two or three hours, thirty to forty pages were written quickly. Fifteen pages were written in one hour. Mostly, they were cited from books such as Sahih al-Bukhari, Sahih Muslim, Beyhaki, Sunan at-Tirmidhi, Al-Shifa, Abu Nuaym, and Tafsir al-Tabari. Indeed, since an error in narration would be a sin because it is a hadith, my heart trembled. However, it became clear that there was compassion and that this treatise was needed. God willing, it has been written correctly. If there is any mistake in the wording of the hadith or in the names of the narrators, I ask my brothers to overlook them with tolerance and to correct them. Said Nursi Yes, we were writing the draft. Our teacher was also reciting. He had no books with him; he did not refer to any. Suddenly, he recited very quickly, and we wrote it down. In two or three hours, we wrote thirty to forty pages, even more. We also came to the conclusion that this success is a miracle of the Prophetic miracles. Permanent Servant Abdullah Çavuş, Servant and Draft Writer Süleyman Sâmi, Draft Writer and Hereafter Brother Hafız Halid, Draft and Correction Writer Hafız Tevfik

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THE FOURTEENTH SIGN One of the great types of miracles of the Noble Prophet Muhammad, peace and blessings be upon him, are the wonders that become apparent through his prayers. Indeed, this type is absolutely and authentically widespread. The number of individual examples and instances is so great that it cannot be counted. Many of these examples have reached the level of being widespread and well-known. Some have become so famous that they are close to being universally accepted. Some have been narrated by prominent scholars to the extent that they appear as certain as the universally accepted ones. We will mention some of these numerous examples, which are widespread and well-known, as samples, and for each example, we will cite several individual reports. FIRST EXAMPLE: The prayer of the Noble Prophet Muhammad, peace and blessings be upon him, for rain is reported to have been accepted repeatedly and swiftly, and it has reached the level of tevatir (widespread narration). This is reported by the great scholars, especially Imam al-Bukhari and Imam Muslim. Indeed, on some occasions, the Prophet raised his hands on the noble pulpit to pray for rain, and it rained before he had even finished his prayer. As we mentioned earlier, on one or two occasions when the army was thirsty, clouds would appear and rain would fall. Even before the prophethood, the Prophet's grandfather, Abdulmuttalib, would go to pray for rain with the blessed face of the young Muhammad.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

His face was respected, for that incident became known through a poem by Abdülmuttalib.1 After the death of the Prophet, the Noble Companion Omar, using the Noble Abbas as a means, said: "O Lord, he is the uncle of Your beloved. Show respect to his face by sending rain." Rain came.2 Also, Imam Bukhari and Muslim report that a request for rain was made. The Noble Prophet Muhammad (peace and blessings be upon him) prayed, and the rain came so heavily that they had to say, "O please pray, let it stop." He prayed, and it suddenly stopped.3 SECOND EXAMPLE: It is well known that the Noble Prophet Muhammad (peace and blessings be upon him), while the Companions and those who had accepted Islam had not yet reached forty and were still worshiping in secret, prayed: "O Allah, honor Islam through Omar ibn al-Khattab or through Amr ibn al-Harith."4 A day or two later, the Noble Omar ibn al-Khattab accepted Islam and became the means for the declaration and honor of Islam, and he received the noble title of "Faruk."5 THIRD EXAMPLE: Some of the select Companions prayed for various purposes. Their prayers were accepted in such a brilliant manner that this miraculous acceptance of prayer reached the level of a miracle. Indeed, Imam Bukhari and Muslim report that Ibn Abbas prayed: "O Allah, make him a scholar in religion and teach him interpretation."6 This prayer was so accepted that Ibn Abbas earned the noble title of "translator of the Quran" and the noble rank of "habir al-umma," meaning "the learned of the nation."7 Even when he was very young, the Noble Omar would include him in the gatherings of scholars and the senior Companions.8

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

And let not some of us take others as lords besides Allah. A point among thousands of points: From the perspective of Sufism, Islam rejects the means (wasila) and accepts evidence (burhan), rejects intermediaries (wasaya) and proves the imam. Other religions accept the means. This secret is the reason why in Christianity, those who are wealthy and high in rank are more religious. In Islam, the common people are more attached to religion than those who are wealthy and high in rank. Because a proud Christian of high rank, the more he is in charge of religion, the more he protects his position and flatters his pride, and does not sacrifice his privilege in arrogance. Perhaps he even benefits from it. The more a Muslim is attached to religion, the more he must sacrifice his arrogance, pride, and even worldly honor. Therefore, Christianity can be shattered by the oppression of the arrogant and the attacks of the common people, because it is dominated by worldly aristocracy. Islam, on the other hand, must not be affected in its principles, because it belongs to the common people rather than the worldly aristocracy.

Sünûhat ·Mektup 14 ·machine translation (qwen3-32b-sre)

The Messenger of Ekrem, upon him be peace and blessings, has foretold countless thousands of events that have happened exactly as they were said to be. We will only mention a few examples of them. Indeed, the most prominent among them are Bukhari and Muslim, the authors of the six well-known Hadith books famous for their authenticity, and in most of the reports we will mention, they are in agreement. Many of these reports are also repeated in different words, and even some of them, although not repeated, are considered as such by the scholars of verification, and thus can be considered as authentic. Indeed, with an authentic and certain narration, he informed his Companions: "You will overcome all your enemies. You will succeed in the conquest of Mecca, the conquest of Khaybar, the conquest of Syria, the conquest of Iraq, the conquest of Iran, and the conquest of Bait-ul-Muqaddas. You will divide the treasures of the greatest empires of that time, Iran and the Roman Empire, among yourselves." He did not say "I think so" or "I suppose." Rather, he gave a certain and definite warning, as if he was seeing it. Yet, at the time he gave this news, he was forced to migrate, his Companions were few, and the whole world around Medina was against him. Also, with an authentic and certain narration, he commanded many times: "Follow the way of the two after me, Abu Bakr and Umar." Abu Bakr and Umar will be the ones who come after him. They will be the caliphs and will act in a perfect manner within the circle of divine pleasure and prophetic approval. Abu Bakr will be short in his term, and Umar will be long, and he will accomplish many conquests.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THE EIGHTH SIGN It declares some of the miracles related to water. INTRODUCTION: It is well known that events occurring among groups, when reported in a singular manner and not refuted, indicate their truth. Because, in human nature, there is an inherent tendency to reject falsehood. Especially, the Companions, who do not remain silent in the face of falsehood, particularly when the events are related to the Noble Messenger of God, peace and blessings be upon him, and especially when the narrator is among the famous Companions, the singular report is considered to represent the testimony of the witnessing group. However, the miracles of water we will now mention have been transmitted through many different chains, from the hands of many Companions, and have been passed down by thousands of Tabi'în (the generation following the Companions) as verified and reliable, reaching the hands of the scholars of the second century with certainty. These scholars, with utmost seriousness and respect, accepted them and passed them on to the scholars of the following era. Each generation passed them on through thousands of reliable hands, until they reached our time. Moreover, they were recorded in the verified hadith books of the early period and passed on to the great scholars of hadith, such as Bukhari and Muslim. These scholars, with the utmost rigor, distinguished their levels and compiled those whose authenticity was beyond doubt, teaching and presenting them to us. May God reward them with much good. Indeed, the miracle of water flowing from the blessed fingers of the Noble Messenger of God, peace and blessings be upon him, and giving it to many people to drink, is reported by a large number of narrators, so much so that agreement on falsehood is impossible. This miracle is absolutely certain. Moreover, it occurred three times in three major gatherings. The foremost among them are Bukhari, Muslim, Imam Malik, Imam Shuayb, Imam Katadah, and many other scholars of authentic hadith, who transmitted from a group of the Companions, including the famous ones such as Anas, Jabir, and Ibn Masud, the narration that water flowed abundantly from the Messenger's fingers and was given to the army to drink, all through authentic and certain narration. From this type of water miracle, we will mention nine examples.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

SECOND EXAMPLE: At the beginning, al-Bukhari, Muslim, and the authors of the sahih books report that during the Battle of Khaybar, a Jewish woman cooked a goat in a pot and poisoned it with a very strong poison, then sent it to the Noble Messenger of Allah, peace and blessings be upon him. The Companions began to eat it. Suddenly, the Messenger of Allah commanded: "Raise your hands, for it has told me that it is poisoned." That is, the cooked goat was informing him, "I am poisoned." Everyone withdrew their hands. However, due to the effect of that strong poison, Bisr ibn al-Bera' died after eating just one bite. The Noble Messenger of Allah, peace and blessings be upon him, called for the woman, whose name was Zaynab. He asked her, "Why did you do this?" She replied, "If you are a prophet, it will not harm you. If you are a king, I did it to save people from you." Some narrations say that he did not order her to be killed, while others say he did. Scholars of verification have said that he did not order her death, but she was handed over to Bisr's family, who killed her. Listen to two or three points that explain the miraculous nature of this strange event: First: In one narration, it is stated that some Companions also heard the voice of the goat at the time it spoke. Second: In one narration, after the Messenger of Allah, peace and blessings be upon him, received the message, he said, "Say Bismillah and then eat. The poison will not take effect." This narration has not been accepted by Ibn Hajar al-Askalani, but others have accepted it. Third: The Jews, who had intended to strike both the Noble Messenger of Allah, peace and blessings be upon him, and the prominent Companions at once, found their plot revealed as if from the unseen. The disclosure of the event, the failure of their conspiracy, the accuracy of the warning, and the fact that the Ahmedi (Prophet Muhammad) - whose words were never doubted by the Companions - said, "The voice of this goat is telling me," and that everyone heard the voice of the goat with their own ears, all led to a firm conviction.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

The people of this world threw me into prison, imagining falsely that I was fighting against them. But the Divine decree threw me into prison because I did not speak to them and did not try to reform their conditions. And if I remain alone with just a few of my friends in prison, I will demand a public trial before the authorities of Ankara, concerning the Islamic world, and I will bring the case forward. And by God's will, we will produce multiple copies of the Book of Fruits and the defense pieces in the new script and send them to the important authorities. • • • Beloved, sincere brothers; These kinds of hadiths belong to the category of ambiguous ones. They are neither individual nor specific, but rather general, and they do not look at specific places. Some of them refer only to a single time period of religious crises that befell his community, and take Hijaz and Iraq as examples. Indeed, during the time of the Abbasids, at that time, the Mu'tazilites, Rafizites, Jabrites, and various hidden sects of heretics and blasphemers who harmed Islam had already emerged. When significant upheavals occurred in the Sharia and creed, many great Islamic scholars such as Bukhari, Muslim, Imam Abu Hanifa, Imam al-Shafi'i, Imam Malik, Imam Ahmad ibn Hanbal, Imam al-Ghazali, Abu al-Hasan al-Ash'ari, and Junayd al-Baghdadi came to the rescue and suppressed that religious crisis. For three hundred years after that time, this victory continued, and yet again, those sects of misguidance, through political means, brought the Hulagu and Genghis Khan crisis upon the Muslims. This crisis is clearly indicated by both hadith and the blessed mention of Hazrat Ali with the same historical reference. Then, since the crisis of our time is the greatest crisis, both numerous hadiths and many Quranic signs inform us with the same historical reference. Therefore, when a hadith clearly states the ignorance that the ummah will pass through in its entirety, it sometimes shows the occurrence of that one event as an example, indicating the historical period. In this regard, the cure of the Risale-i Nur has clearly explained the interpretations of these ambiguous and difficult-to-understand hadiths. In the Twenty-Fourth Word and the Fifth Light, it has explained this truth with rules and evidence. • • •

Şualar ·On Ucuncu Sua ·machine translation (qwen3-32b-sre)

THE FOURTEENTH SIGN One of the great types of miracles of the Noble Prophet Muhammad, peace and blessings be upon him, are the wonders that become apparent through his prayers. Indeed, this type is absolutely and authentically widespread. The number of individual examples and instances is so great that it cannot be counted. Many of these examples have reached the level of being widespread and well-known. Some have become so famous that they are close to being universally accepted. Some have been narrated by prominent scholars to the extent that they appear as certain as universally accepted traditions. We will mention some of these numerous examples, which are widespread and well-known, as samples, and for each example, we will cite several individual accounts. FIRST EXAMPLE: The prayer of the Noble Prophet Muhammad, peace and blessings be upon him, for rain is reported in a widespread and repeated manner, always accepted quickly. This has been narrated by the great scholars of hadith, such as Imam al-Bukhari and Imam Muslim. Indeed, on some occasions, the Prophet raised his hands on the noble pulpit to pray for rain, and it rained before he had even finished his prayer.1 As previously mentioned, on one or two occasions when the army was thirsty, clouds would appear and rain would fall.2 Even before the prophethood, the Prophet's grandfather, Abdulmuttalib, would go to pray for rain with the blessed face of the young Muhammad.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Wednesday, June 27, 1934 In His name—And indeed, nothing exists but praises Him. 1 Peace be upon you, and the mercy of Allah and His blessings. 2 My dear, sincere, and very devoted and inquisitive brother Re'fet Bey; I am giving you brief answers because your sharp mind and attention have enabled me to answer many of your questions, so do not be offended. I wish to speak with you at length, but I do not have the time. The meaning of "Muslim who is not a believer" and "believer who is not a Muslim" is as follows: I used to see non-believers who had joined the Unionists in the beginning of Freedom, who accepted that the Islamic religion and the Ahmadiyya Sharia contain very valuable and precious high principles for human social life and especially for Ottoman politics, and who were fully in favor of the Ahmadiyya Sharia. At that point, they were Muslims, meaning they had committed themselves to the truth and were supporters of the truth, but they were not believers. Therefore, they were entitled to the title of "Muslim who is not a believer." Now, however, while being in favor of the French system and the currents of innovation and anti-Sharia movements under the name of civilization, they also hold faith in Allah, the Hereafter, and the Prophet, and consider themselves believers. Since they do not commit themselves to the laws of the Ahmadiyya Sharia, which is the truth and reality, and do not show true partisanship, they become a "believer who is not a Muslim." Just as a faithless Islam cannot be a cause of salvation, likewise, an Islamless faith that is knowingly held cannot stand, and perhaps cannot bring salvation. Your second question: The other expression related to the inevitable Day of Judgment, which you know, is called "the appointed Day of Judgment" and "the Day of Reckoning." Your third question, which is that, as stated at the beginning of the Arabic Katre treatise, since the number of Words is thirty-three, the number of Letters is thirty-three, and the number of Windows is thirty-three, making a total of ninety-nine, the first time this poor brother of yours performed his intellectual acts, after prayer, by reciting thirty-three times "Subhanallah," thirty-three times "Alhamdulillah," and thirty-three times "Allahu Akbar," he sensed from afar, in a faint and distant manner, the ninety-nine intellectual struggles and spiritual stations, and the ninety-nine secrets of witnessing the ninety-nine Beautiful Names of Allah.

Barla Lâhikası ·Mektup 271 ·machine translation (qwen3-32b-sre)

Question: How? Answer: For livelihood, the natural, legitimate, and life-sustaining ways are craftsmanship, agriculture, and trade. The unnatural ones are bureaucracy and all forms of governance. In my opinion, those who engage in governance, regardless of the name it is given, are a kind of craftsman, servant, and laborer—but they are part of the cunning. In my opinion, one should enter into bureaucracy or governance solely for the sake of honor and service. Otherwise, if one enters solely for livelihood and profit, it is a kind of gypsy-like behavior. FOOTNOTE: Indeed, because we have bureaucracy and military service in full, we have squandered our wealth and scattered our generations, losing them. If it had gone that way, we would have perished. Thus, their being soldiers is a kind of necessary benefit, and we are compelled to accept it. These necessary benefits can be considered a legal justification in the Hanbali school of thought. Question: Now, Armenians are becoming sub-governors and governors. How is that possible? Answer: Just as there are watchmakers, machinists, and broom-makers... Because constitutionalism is the sovereignty of the nation. The government is a servant. If constitutionalism is correct, then sub-governors and governors are not leaders, but perhaps paid servants. Non-Muslims cannot be leaders, but they can be servants. Suppose that bureaucracy is a kind of leadership and a form of chieftainship. When we allow three thousand non-Muslims to share in our chieftainship and leadership, it opens the way for three hundred thousand non-Muslims to hold leadership positions across the world. The one who loses one and gains a hundred does not suffer a loss. Question: Some rulings of the Sharia, for example, relate to the duties of governors. Answer: From now on, the Islamic Caliphate represented by the Islamic Constitutional Authority and the Religious Affairs Office will be both high, sacred, separate, and supervisory. Now, the judge is not an individual but a collective opinion, so he needs a spiritual individual as a legal authority. This legal authority of the judge will be formed by a council of forty to fifty verified scholars from the four Islamic schools of thought in the Islamic Constitutional Authority, who will serve as legal authorities for other spiritual individuals. Otherwise, if the judge and the mufti are not of the same kind, they cannot understand each other's language. Because the individual self cannot deceive the spiritual self.

Münâzarat ·Munazarat ·machine translation (qwen3-32b-sre)

FIRST POINT The Messenger of Mercy, upon him be peace and blessings, commanded: "Whoever holds on to my Sunnah during the corruption of my ummah, he will receive the reward of a hundred martyrs."1 That is, "Whoever clings to my Sunnah during the time of corruption of my ummah, he can earn the reward and virtue of a hundred martyrs." Indeed, adhering to the Sunnah of the Prophet is of great value. Especially during the time when innovations spread, adhering to the Sunnah of the Prophet is even more precious. Especially during the time of the corruption of the ummah, following even the smallest etiquette of the Sunnah of the Prophet indicates a significant level of taqwa (piety) and a strong faith. Directly adhering to the Sunnah brings to mind the Messenger of Mercy, upon him be peace and blessings. That longing, that remembrance, transforms into a divine peace of remembrance. Even in the smallest dealings, even in the etiquette of eating,2 drinking,3 and sleeping,4 at the moment one follows the Sunnah of the Prophet, that ordinary action and natural deed becomes a meritorious worship and a lawful act. Because through that ordinary action, one considers the following of the Messenger of Mercy, upon him be peace and blessings, and realizes that there is an etiquette in the Sharia. And the realization comes that he is the owner of the Sharia. And the heart turns towards Allah, the True Sharer. One gains a kind of peace and worship. Therefore, based on this secret, the one who makes adherence to the Sunnah of the Prophet a habit, turns his habits into worship, and can make his entire life blessed and meritorious. SECOND POINT The Righteous Imam Ahmed al-Faruqi (may Allah be pleased with him) said: "While I was ascending in spiritual vision, among the ranks of the awliya (saints), I saw the most luminous, most majestic, most refined, and most secure ones as those who took adherence to the Sunnah of the Prophet as the basis of their path. Indeed, the most prominent of that rank appeared even more magnificent than the most distinguished saints of other ranks."5

Lem'alar ·On Birinci Lema ·machine translation (qwen3-32b-sre)

FIRST POINT The Messenger of Mercy, upon him be peace and blessings, commanded: "Whoever holds on to my Sunnah during the corruption of my ummah, he will be rewarded with the reward of a hundred martyrs."1 That is, "During the time of corruption of my ummah, whoever holds on to my Sunnah can earn the reward and virtue of a hundred martyrs." Indeed, adhering to the Sunnah of the Prophet is of great value. Especially during the times when innovations spread, adhering to the Sunnah of the Prophet is even more precious. Especially during the times of corruption of the ummah, following even the smallest etiquette of the Sunnah of the Prophet indicates a significant level of taqwa (piety) and a strong faith. Directly adhering to the Sunnah brings to mind the Messenger of Mercy, upon him be peace and blessings. That longing, that remembrance, transforms into a divine peace of remembrance. Even in the smallest dealings, even in the etiquette of eating,2 drinking,3 and sleeping,4 at the moment one follows the Sunnah of the Prophet, that ordinary action and natural deed becomes a meritorious worship and a lawful act. Because through that ordinary action, one considers the following of the Messenger of Mercy, upon him be peace and blessings, and realizes that there is an etiquette in the Sharia. And the realization comes that he is the owner of the Sharia. And the heart turns towards the True Sharer, the Lord of the universe. One gains a kind of peace and worship. Therefore, based on this secret, the one who makes adherence to the Sunnah of the Prophet a habit, turns his habits into worship, and can make his entire life blessed and meritorious. SECOND POINT The Righteous Imam Ahmed al-Faruqi (may Allah be pleased with him) said: "While I was ascending the spiritual stages, I saw among the ranks of the awliya (saints) that the most luminous, the most majestic, the most refined, and the most secure were those who took adherence to the Sunnah of the Prophet as the basis of their path. Indeed, the most prominent of that rank appeared even more magnificent than the most distinguished saints of other ranks."5

Lem'alar ·On Birinci Lema ·machine translation (qwen3-32b-sre)

FIRST POINT The Messenger of Mercy, upon him be peace and blessings, commanded: "Whoever holds on to my Sunnah during the corruption of my ummah, he will receive the reward of a hundred martyrs." That is, "Whoever clings to my Sunnah during the time of corruption of my ummah, he can earn the reward and virtue of a hundred martyrs." Indeed, adhering to the Sunnah of the Prophet is of great value. Especially during the time when innovations spread, adhering to the Sunnah of the Prophet is even more precious. Especially during the time of the corruption of the ummah, following even the smallest etiquette of the Sunnah of the Prophet indicates a significant level of taqwa (piety) and a strong faith. Directly adhering to the Sunnah brings to mind the Messenger of Mercy, upon him be peace and blessings. That longing, that remembrance, transforms into a divine peace and remembrance. Even in the smallest dealings, even in the etiquette of eating, drinking, and sleeping, at the moment one follows the Sunnah of the Prophet, that ordinary action and natural deed becomes a meritorious worship and a lawful act. Because through that ordinary action, one considers following the Messenger of Mercy, upon him be peace and blessings, and realizes that there is an etiquette in the Sharia. And the fact that the Sharia belongs to him comes to mind. And the heart turns towards Allah, the True Sharī', through him. One gains a kind of peace and worship. Therefore, based on this secret, the one who makes adherence to the Sunnah of the Prophet a habit, turns his habits into worship, and can make his entire life blessed and meritorious. SECOND POINT Imam al-Rabbānī, Ahmad al-Fārūqī (may Allah be pleased with him), said: "While I was ascending in spiritual vision through the ranks, among the categories of the pious, I saw the most luminous, the most majestic, the most refined, and the most secure ones were those who took adherence to the Sunnah of the Prophet as the basis of their path. Indeed, the most outstanding among that category of the pious appeared even more magnificent than the best of the pious from other categories."

Lem'alar ·On Birinci Lema ·machine translation (qwen3-32b-sre)

THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven. Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

The other: The recurring miracle of the tree, the plant, and the animal is established by authentic and repeated reports. It is said that the spiritual life in guidance has spread to the community and the animal kingdom, thus bringing forth speech. The weeping of the tree in the honorable pulpit, that is, the weeping of that tree, is a well-known and widely reported phenomenon. Some also say that a small amount of food is sufficient, which is established by a well-known and authentic report. Many times, a small amount of food has sufficed for a large gathering, so much so that they remained without any deficiency. Some also say that the revival of the offspring is related to the healing of the sick. Many aspects of this have been fully explained by authentic traditions and verified books, so we have been concise. Judge Iyaz has beautifully detailed the miracle in his respected "Shifa," and Al-Kastalani has detailed it in "Mawahib al-Laduniyya." 1 جَزَاهُمُ اللّٰهُ خَيْرًا O seeker of truth! With a broad mind and a penetrating gaze, consider the seven heavens as a surrounding circle or a towering wall, and behold the Prophethood of Muhammad as the center within it! So that from one side, the false accusations may be confronted and repelled by the opposing sides. This is the condition of the Japanese question: 2 مَا الدَّلِيلُ الْوَاضِحُ عَلٰى وُجُودِ وَوَحْدَةِ اْلاِلٰهِ الَّذِى تَدْعُونَناَ اِلَيْهِ against which we say: Here is...

Suâat ·Mektup 42 ·machine translation (qwen3-32b-sre)

THE ELEVENTH SIGN Just as the Tenth Sign indicated the Prophetic miracle in the tribe of trees, the Eleventh Sign will also indicate the Prophetic miracle in the tribe of stones and mountains. Indeed, we shall mention seven or eight examples from these numerous examples: FIRST EXAMPLE: The learned scholar of the Maghreb, the noble Judge Iyaz, in his book Shifa, with a high-level narration and authentic transmission from important imams such as the compiler of Bukhari, reports: Hazrat Ibn Masud, the servant of the Prophetic, said: "We were eating food in the presence of the Noble Messenger of Allah (peace and blessings be upon him), and we heard the food reciting praises of Allah."1 SECOND EXAMPLE: With authentic narration, from Anas and Abu Zarr, the authentic books report: Hazrat Anas (the servant of the Prophetic) said: "We were in the presence of the Noble Messenger of Allah (peace and blessings be upon him). He took small stones in his hand and began to recite praises of Allah in his blessed hand. Then he placed them in the hand of Abu Bakr al-Siddiq, and they recited praises again."2 Abu Zarr al-Gifari, in his narration, said: "Then he placed them in the hand of Hazrat Umar, and they recited praises again. Then he took them, placed them on the ground, and they fell silent. Then he took them again, placed them in the hand of Hazrat Osman, and they began to recite praises again. Then Hazrat Anas and Abu Zarr said: 'He placed them in our hands, and they fell silent.'"3

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THE ELEVENTH SIGN Just as the Tenth Sign indicated the Prophetic miracle in the tribe of trees, the Eleventh Sign will also indicate the Prophetic miracle in the tribe of stones and mountains. Indeed, we shall mention seven or eight examples from these numerous examples: FIRST EXAMPLE: The learned scholar of the Maghreb, the noble Judge Iyaz, in his book Shifa, with a high-level narration and authentic transmission from important imams such as the compiler of Bukhari, reports: Hazrat Ibn Masud, the servant of the Prophetic, said: "We were eating food in the presence of the Noble Messenger of Allah (peace and blessings be upon him), and we heard the food reciting praises of Allah."1 SECOND EXAMPLE: With authentic narration, from Anas and Abu Zarr, the authentic books report: Hazrat Anas (the servant of the Prophetic) said: "We were in the presence of the Noble Messenger of Allah (peace and blessings be upon him). He took small stones in his hand and began to recite praises of Allah in his blessed hand. Then he placed them in the hand of Abu Bakr al-Siddiq, and they recited praises again."2 Abu Zarr al-Gifari, in his narration, said: "Then he placed them in the hand of Hazrat Umar, and they recited praises again. Then he took them, placed them on the ground, and they fell silent. Then he took them again, placed them in the hand of Hazrat Osman, and they began to recite praises again. Then Hazrat Anas and Abu Zarr said: 'He placed them in our hands, and they fell silent.'"3

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

The other: The recurring miracle of the tree, the plant, and the animal is established by authentic and repeated reports. It is said that the spiritual life in guidance has spread to the community and the animal kingdom, thus bringing forth speech. The weeping of the tree in the honorable pulpit, that is, the weeping of that tree, is a well-known and widely reported matter. Some also say that a small amount of food is sufficient, which is established by a well-known and authentic report. Many times, a small amount of food has sufficed for a great multitude, so much so that they remained as if not lacking anything. Some also say that the revival of the dead belongs to the healing of the sick. Many such matters have been fully explained by authentic traditions and verified books, so we have been concise. Judge Iyaz has beautifully detailed the miracle in his respected "Shifa," and Al-Kastalani in his "Mawahib al-Laduniyya." 1 جَزَاهُمُ اللّٰهُ خَيْرًا O seeker of truth! With a broad mind and a penetrating gaze, consider the seven heavens as a surrounding circle or a towering wall, and behold the Prophethood of Muhammad at its center! So that from one side, the false accusations may be confronted and repelled by the opposing sides. This is the case with the question of the Japanese: 2 مَا الدَّلِيلُ الْوَاضِحُ عَلٰى وُجُودِ وَوَحْدَةِ اْلاِلٰهِ الَّذِى تَدْعُونَناَ اِلَيْهِ against which we say: Here is...

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great miracle of noble virtues have been beautifully explained and proven. Moreover, this great and confirmed miracle of the Ahmadi (peace and blessings be upon him), the supreme religion, is something that has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a repeated and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is reported in many ways through the transmission of many of the Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa, and it is also confirmed by the Qur’anic verse: “The Hour has drawn near, and the moon has split,” which announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to our treatise on the splitting of the moon, which is appended to the Thirty-First Say.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

SECOND EXAMPLE: The great scholar of the Maghreb, Judge Iyaz, in his book "Al-Shifa," with a high-level document and a correct and reliable tradition, reports from the narration of Abdullah ibn Umar: During one occasion, a Bedouin came to the Prophet Muhammad, peace and blessings be upon him. The Prophet asked: "Aynat turidu?" (Where are you going?) The Bedouin replied: "To my family." The Prophet asked: "Hal laka ila khayrin min dhalika?" (Would you not like something better than that?) The Bedouin asked: "What is it?" The Prophet said: "An tushahada anna la ilaha illallah, wahdahu la sharika lahu, wa anna Muhammadan abduhu wa rasuluhu." The Bedouin asked: "What is the witness for this testimony?" The Prophet said: "Hadhihi al-shajarat al-samira," (This black tree will be the witness.) Ibn Umar said: That tree moved from its place, the ground trembled, and it came to the side of the Prophet Muhammad, peace and blessings be upon him. The Prophet invoked the tree three times as a witness, and the tree testified to his sincerity. Then he ordered it to return to its place, and it went back. In the authentic narration of Buraidah ibn al-Husayn al-Aslami, it is reported that Buraidah said: We were with the Prophet Muhammad, peace and blessings be upon him, when a Bedouin came and asked for a sign, a miracle. The Prophet said: "Qul litilka al-shajarat rasulu Allahi yad'uk," (Say to that tree, the Messenger of Allah is calling you.) He pointed to a tree. The tree moved left and right, pulled its roots from the ground, and came to the presence of the Prophet. It said: "Assalamu alayka ya rasul Allah," (Peace be upon you, O Messenger of Allah). Then the Bedouin said: "Let it return to its place." The Prophet ordered it, and it returned. The Bedouin said: "Allow me to prostrate to you." The Prophet said: "No one is allowed to prostrate to me." The Bedouin said: "Then let me kiss your hand or foot." The Prophet allowed it.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THIRTEENTH SIGN Among the miraculous signs of the Prophet Muhammad (peace and blessings be upon him) are those that are both mutawatir (universally reported) and numerous in examples, such as the healing of the sick and the wounded through the blessed breath. This type of miraculous sign of the Prophet Muhammad (peace and blessings be upon him) is considered mutawatir in nature. Some of its individual reports are also considered mutawatir in a spiritual sense. Others, although singular (ahad), are accepted as credible by the meticulous scholars of hadith after verification and correction. We will mention a few examples from the many. FIRST EXAMPLE: The great scholar of the Maghreb, Judge Iyaz, in his book Al-Shifa, relates through a lofty narration and multiple chains of transmission, the story of the Prophet Muhammad’s (peace and blessings be upon him) servant and commander, and the commander-in-chief of the Islamic army during the time of Caliph Umar, and the conqueror of Iran, and one of the Ten Promised Paradise, the noble Sa’d ibn Abi Waqqas, who said: During the Battle of Uhud, I was by the side of the Prophet Muhammad (peace and blessings be upon him). On that day, until his bowstring broke, the Prophet Muhammad (peace and blessings be upon him) shot arrows at the disbelievers. Then he gave me the arrows and told me, "Shoot." He gave me arrows without nassl, meaning arrows without the wings or fletching that help the arrow fly straight, and commanded me, "Shoot!" I would shoot them, and they would fly like winged arrows, striking the enemies' bodies. At that time, an arrow hit the eye of Katada ibn Numair. The arrow removed his eye, and the blood from the injury flowed over his face. The Prophet Muhammad (peace and blessings be upon him), with his blessed hand, took the eye, placed it back into its original socket, and healed it so that it became the most beautiful of his two eyes, as if nothing had happened.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Third Issue It is the letter "Kaf." Indication It is known, understanding the nature of a thing is one matter; affirming its body is another matter. It is necessary to distinguish these two points. Because the actual body of many things is certain, but imagination, ruling over it, can reach the degree of denial, even from possibility. If you wish, ask the Seventh Premise; it will answer you with "No knowledge." Also, when the texts of many things are categorical, people have deviated in their interpretations. Perhaps, in the answer to the question "What is the intention?" they have become confused in understanding. If you wish, open the Eleventh Premise. You will find this essence. Notice Suppose this is the case. From the categorical texts referring to "Kaf," only 1 Q - "And the Noble Quran" is mentioned. However, it is permissible that it could be like "Sad" or others. It is not in the east of the world, perhaps in the west of the mouth. With this possibility, the evidence loses certainty. Also, one proof that there is no other categorical evidence for this is that Karafi, a prominent jurist of evil, said "It has no basis." However, the well-known attributed quality to Ibn Abbas, look at the Fourth Premise. The method of attribution will become clear to you. However, not every statement attributed to Ibn Abbas must necessarily be a hadith, nor must every narration attributed to him necessarily be accepted. Because in his youth, Ibn Abbas attributed some things to Israiliyat (Jewish traditions), as a means to reveal certain truths, through storytelling.

Muhakemat ·Birinci Makale Ucuncu Mesele ·machine translation (qwen3-32b-sre)

Third Issue It is the letter "Kaf." Indication It is known that understanding the nature of a thing is one matter; affirming its physical existence is another. It is necessary to distinguish these two points. For the actual existence of many things is certain, yet imagination, ruling over them, can elevate them from possibility to actuality. If you ask the Seventh Premise, it will answer you with "Neam." Moreover, even when the texts of many things are categorical, people have erred in their interpretations. Perhaps, in answering the question "What is Murad?" they have become confused in their understanding. If you open the Eleventh Premise, you will find this essence. Notice Suppose this is the case. From the categorical texts referring to "Kaf," only the verse 1 ق - وَالْقُرْآَنِ الْمَجِيدِ is mentioned. However, it is permissible that "Kaf" could be like "Sad," or something else. It may not be in the east of the world, but perhaps in the west of the mouth. With this possibility, the evidence loses its certainty. Moreover, one proof that the categorical interpretation is not the only one is that Karafi, a prominent jurist of the school of Islamic jurisprudence, said "It has no basis." However, the well-known attributed interpretation to Ibn Abbas, look at the Fourth Premise. The manner of attribution will become clear to you. However, not every statement attributed to Ibn Abbas must necessarily be a hadith, nor must every narration attributed to him necessarily be accepted. For in his youth, Ibn Abbas attributed some stories to the Israelites, as a means to reveal certain truths.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

Third Issue It is the letter "Kaf." Indication It is known that understanding the nature of a thing is one matter; affirming its physical existence is another. It is necessary to distinguish these two points. For the actual existence of many things is certain, yet imagination, ruling over them, can elevate them from possibility to actuality. If you ask the Seventh Premise, it will answer you with "Neam." Moreover, even when the texts of many things are categorical, people have deviated in their interpretations. Perhaps, in answering the question "What is Murad?" they have become confused in their understanding. If you open the Eleventh Premise, you will find this essence. Notice Suppose this is the case. From the categorical texts referring to "Kaf," only this is stated: 1 ق - وَالْقُرْآَنِ الْمَجِيدِ. However, it is permissible that it could be like "Sad" or similar. It may not be in the east of the world, but perhaps in the west of the mouth. With this possibility, the evidence loses its certainty. Moreover, one proof that there is no other categorical evidence for this is that Karafi, a prominent jurist of the school of Islamic jurisprudence, said 2 لاَ أَصْلَ لَهُ (there is no basis for it). However, the well-known attributed quality to Ibn Abbas, look at the Fourth Premise. The manner of attribution will become clear to you. However, not every statement attributed to Ibn Abbas necessarily constitutes a hadith, nor does every narration attributed to him necessarily be accepted. For in his youth, Ibn Abbas attributed some Israelite stories, not as belief, but as a narrative means to reveal certain truths.

Muhakemat ·Mektup 61 ·machine translation (qwen3-32b-sre)

Bediuzzaman said, "A person may conceal the truth from another out of self-restraint, but cannot say anything other than the pure truth before a revered teacher more honorable than one's father. If you command me, examine me from the books I have written." Whenever Molla Fethullah asked a question from any book, he would answer it beautifully. Upon hearing this conversation, a man named Molla Ali-i Suran, who was Said's teacher's teacher a year earlier, began taking lessons from him. Molla Fethullah said, "Very well, you are extraordinary in intelligence. But how is your memory? Can you memorize a few lines from the Makamat-i Hariri by reading them twice?" and he extended the book. Molla Said took the book, read a page once, and recited it from memory. Molla Fethullah, astonished, said, "It is rare for someone to have both extraordinary intelligence and memory." While Bediuzzaman was there, he memorized the book Cem'ul-Cevami in a week, studying one or two hours a day. Upon this, Molla Fethullah wrote the following verse on the book: قَدْ جَمَعَ فِى حِفْظِهِ جَمْعُ الْجَوَامِعِ جَمِيعَهُ فِى جُمُعَةٍ 1 ("Indeed, he gathered all the compendiums in their entirety in one Friday.") This matter became known in Siirt, and Molla Fethullah praised the scholars, saying, "A very young student has come to our madrasa. Whatever I asked, he answered without hesitation. I was amazed by his intelligence, knowledge, and excellence at such a young age." As a result, the scholars gathered in one place and invited Bediuzzaman. While answering all the questions they had prepared without hesitation, Bediuzzaman was looking at Molla Fethullah's face, as if reading from the book. Seeing this, the scholars concluded that Bediuzzaman was an extraordinary young man and praised and honored his virtue.

Tarihçe-i Hayat ·Ilk Hayati ·machine translation (qwen3-32b-sre)

Sheikh Mehmet Emin Efendi proposed that he enter the academic robe (kisve-i ilmiye). Molla Said replied, "I have not yet reached the age of maturity, so I cannot consider wearing the respected attire of a teacher. And how can I be a teacher when I am still a child?" and thus did not accept the proposal. After that, he went to his brother in Shirvan. There, during their first meeting with his older brother, a brief conversation took place between them. Molla Abdullah: "After you, I completed the commentary on the book 'Sharh-i Şemsî.' What are you studying?" Bediuzzaman: "I have read eighty books." Molla Abdullah: "What do you mean?" Bediuzzaman: "I completed the copying of manuscripts and also read many books that were not in your order." Molla Abdullah: "Then I will examine you." Bediuzzaman: "I am ready. Ask me whatever you wish." Molla Abdullah examined his brother and, impressed by his scholarly knowledge, accepted Molla Said, who had already had students for eight months, as his teacher. Secretly, he began taking lessons from his younger brother, without his older brother realizing that the one he had previously taught was now his teacher. Eventually, the students, upon secretly seeing from the door or keyhole that Molla Abdullah was taking lessons from Molla Said, asked about it. Molla Abdullah replied, "I am teaching him to avoid looking at him," and thus deceived his students. After staying with Molla Abdullah for a while, he went to Siirt. There, he went to the madrasa of Molla Fethullah Efendi. Molla Fethullah asked Molla Said, "Last year you were studying Süyûtî, are you studying Molla Câmi this year?" Bediuzzaman: "Yes, I have completed 'Câmi.'" Whenever Molla Fethullah asked about a book, he received the answer, "I have completed it." Molla Fethullah was astonished. He could not believe that he had completed so many books, especially in such a short time. He was surprised and said, "Last year you were crazy, are you crazy this year too?"

Tarihçe-i Hayat ·Ilk Hayati ·machine translation (qwen3-32b-sre)

May Allah have mercy on him. Ameen (Indeed, we belong to Allah, and indeed, to Him we will return). 1. Sayyid Nur Mehmed, a great scholar and mystic of Molla Said Şark, was deeply devoted to the high-ranking figures such as Sheikh Abdurrahman-ı Tâğî, Sheikh Fehim, and Sheikh Mehmed Küfrevî, from whom he had received individual lessons in knowledge and mysticism. He especially loved them. He also had a deep affection for Sheikh Emin Efendi, Molla Fethullah, and Sheikh Fethullah Efendi among the scholars. Since there were no well-known scholars in Van, Molla Said went there upon the invitation of Hasan Pasha. He stayed in Van for fifteen years, spending his life traveling among the people to guide them, and delivering lessons and spiritual training. During his time in Van, he interacted with the governor and officials, and came to the conclusion that the traditional religious knowledge of this century was insufficient to dispel doubts and misconceptions about Islam, and that it was necessary to study the various branches of science. At that time, when he reached this conclusion, he began to study all the so-called positive sciences. In a very short time, he mastered the fundamentals of subjects such as history, geography, mathematics, geology, physics, chemistry, astronomy, and philosophy. He did not learn these subjects by taking lessons from a teacher, but rather understood them thoroughly through his own independent study. For example, he memorized a geography book that he obtained within twenty-four hours, without engaging in any debate, and the next day, at the residence of the late Governor Tahir Pasha in Van, he challenged his geography teacher.

Tarihçe-i Hayat ·Ilk Hayati ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity. Thus, each purpose can find a suitable style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the elegant and shining speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the adoption of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Ikinci Makale On Ikinci Mesele ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention and the style of address according to the rights and capacities of each listener, and to assign and wear the appropriate manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of the capacity of the style, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the eloquent and brilliant speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Otherwise, the effect of my art is limited.

Muhakemat ·Mektup 105 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own subject, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style (uslûb-u mücerret). Like the plain and straightforward expressions of Seyyid Şerif and Nasıruddîn-i Tûsî. Second: The ornate style (uslûb-u müzeyyen). Like the elaborate and shining expressions in the works of Abdülkahir, such as in Delâilü’l-İ’câz ve Esrarü’l-Belâga. Third: The elevated style (uslûb-u âlî). Like some of the magnificent expressions of Sekkâkî, Zemahşerî, and Ibn-i Sina. Or like the Arabic expressions in the translation of this book, particularly the complex yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

FIRST POINT At that time, although the stubbornness of the disbelievers on that ground was well known and famous in history, the Qur’an al-Hakim declared, "And the moon split apart,"1 and announced this event to the entire world. Yet, none of those disbelievers who denied the Qur’an dared to challenge this verse, that is, to deny the event it announced. If that event had not been an absolute and certain occurrence for those disbelievers at that time, they would have reacted with great alarm, denying it vehemently and challenging the Prophet's claim. However, the biographies and historical records do not mention any denial of the occurrence of this event by the disbelievers who were more closely related to it. Rather, as the verse "And they will say, 'It is continuous sorcery,' "2 indicates, the generally accepted historical account is that the disbelievers who witnessed the event said, "It is sorcery," and "He showed us sorcery. If the caravans and processions from the other sides have seen it, then it is true. Otherwise, he has cast sorcery on us." Later, caravans arriving from Yemen and other regions in the morning reported, "We saw such an event." Then the disbelievers said—God forbid!—"The sorcery of the orphan of Abu Talib has reached the heavens."3 SECOND POINT Most of the esteemed scholars, such as Sa'd al-Taftazani, have stated: "The splitting of the moon, water flowing from the Prophet's fingers, providing water to an entire army, the dry pole on which the Prophet stood while delivering the sermon in the mosque weeping during the separation from the Ahmadi community (a.s.m.), and the entire congregation hearing it—all these are reported by a large number of people."4 In other words, these events were transmitted through so many layers of people that it is impossible for them to be fabricated. Just as it is impossible for a famous comet to have appeared a thousand years earlier, or for the existence of the island of Serendip, which we have not seen, to be certain through transmission. Thus, it is foolish to raise baseless doubts in such very certain and witnessed matters. It is not enough for something to be merely possible. However, the splitting of the moon could be possible, like a mountain splitting due to a volcano.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Here, O my brothers and companions in the service of the Qur'an! How would it be an injustice and a mistake to give all the honor and all the spoils of victory to the corporal of a detachment that has captured a fortress? Similarly, you cannot give the share in the spiritual conquests achieved by your spiritual strength and your pens to a poor and helpless person like me. Indeed, in such a blessed community, there is a stronger spiritual sign than the hidden blessings, and I see it, but I cannot show it to everyone or to the general public. THIRD SIGN The treatises of the Risale-i Nur, which prove all the important religious and Qur'anic truths, even in a clear and evident manner, are a strong spiritual sign and a divine care. Because among these truths there are some that even the great genius Ibn Sina, who was considered the greatest of intellects, admitted his helplessness in understanding and said, "The mind cannot find a way to them." The treatise "Tenth Word" conveys those truths, which even that genius could not grasp, to the common people and even to children. For example, in solving the mystery of destiny and the nature of free will, the great scholar Sa'd al-Taftazani, in his famous book "Mukaddemât-ı Isna Aşer," which he composed in forty to fifty pages, could only explain these matters and could only convey them to the learned. In the same subject, the treatise "Twenty-Sixth Word," in just two pages of the Second Chapter, fully explains these same issues in a manner that can be conveyed to everyone. Is this not a work of divine care? Moreover, that mystery of the world's hidden secrets and the enigma of the universe, which is called the secret of the world's hiddenness and the wonder of the cosmos, which cannot be discovered by any philosophy and which leaves all schools of thought in wonder, and which was revealed only through the power of the Glorious Qur'an—this difficult enigma and this astonishing mystery was revealed in the allusive point at the end of the Twenty-Fourth Letter and the Twenty-Ninth Word, and in the six wisdoms of the Thirty-First Word concerning the subtle atoms.

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

Yes, as the signs become evident, faith increases and becomes more certain. 1 "By the unseen," meaning they believe without seeing, with sincerity of heart. Or they believe in things that are unseen, or they believe in the unseen world and the world of the unseen. Faith is a light that arises from affirming in detail the necessary religious truths conveyed by the Honored Messenger, peace and blessings be upon him, and summarily affirming the non-necessary. Q - Only about one percent of the common people of the nations understand the religious truths. A - Their not understanding or not knowing cannot be taken as evidence. Indeed, often the tongue is unable to express the subtle ideas of the imagination, and the subtle feelings of the heart and conscience remain hidden from the mind. Even a genius of eloquence like Sekkâkî failed to grasp the subtleties of eloquence expressed by a desert poet like Imruu'l-Kays or another such individual. Moreover, the existence of faith is understood through inquiry. For example, if an illiterate man is asked whether the Creator, who has complete power and control in all aspects and in detail, could possibly be the Creator of this world in any aspect, and he replies, "In no way! It is impossible!" this is sufficient. Because this shows that the negation, that is, the certainty that He cannot exist without a Creator, is firmly established in his conscience. According to the tafsir of Sa'd al-Taftazani, faith is described as "a light that the Lord of Truth bestows upon the heart of the servant He chooses, after the expenditure of a portion of free will." Therefore, faith is a light and a grace from the Eternal Sun, bestowed upon the human conscience, which completely illuminates the inner self of the conscience.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

In those disputes, many important Companions were found on both sides. When speaking of those fitnahs, even a biased denial or objection toward the true Companions, such as Talha and Zubayr (may Allah be pleased with them), from the A'isha and Muawiyah group, would arise. Even if there was an error, the possibility of repentance is strong. Rather than going back to those old times and unnecessarily and harmfully investigating those matters without the Shariah commanding it, it is not suitable for a believing and conscientious person to ignore the current ones who are striking terrible blows to Islam and are deserving of thousands of curses and hatred. Indeed, I will not hide from you that even your small argument with Sabri has caused significant harm to the Risale-i Nur and the dissemination of religious truths. At that moment, I felt distressed and worried. Later, when I learned that a learned and inquiring scholar like you would cause an important service to the Risale-i Nur by Sabri coming there, I expected a great Nuri service from both of you, but instead, I felt and saw that the Nuri movement suffered harm in three ways. Wondering why this harm occurred, after two or three days I learned that Sabri had unnecessarily and pointlessly argued with you, and you had become angry. "Oh no!" I said. "O Lord! Turn the dispute between these two individuals, who came to my aid from Erzurum, into reconciliation," I prayed. As stated in the Risale-i Nur's Ihlas Lem'as, today, the people of faith must unite not only with their Muslim brothers but even with the pious Christian clergy, and must not consider or discuss matters of contention. Because absolute disbelief is attacking. I ask you, with your religious zeal, scholarly experience, and your concern for the Nuri teachings, to try to forget the incident with Sabri and forgive and accept him. Because he did not speak on his own; he had merely repeated things he had heard from his teachers in the past, speaking unnecessarily in argument. You know that a great good deed and kindness can atone for many sins. Yes, our fellow townsman Sabri has indeed rendered such a service to the Nuri teachings and to faith through the Nuri teachings that it would atone for a thousand sins. Because of your generous nature, that Nuri service...

Emirdağ Lâhikası - I ·Mektup 152 ·machine translation (qwen3-32b-sre)

Even the renowned great imam of the Ahl al-Sunna and the science of kalam, Shahab al-Din al-Taftazani, who permitted ta'wil and tajwiz regarding Yazid and Walid, was countered by the scholars of Ahl al-Sunna wa al-Jama'a, such as Sayyid Sharif Jurjani, who said: "Although Yazid and Walid are indeed tyrants, cruel, and wicked, it is not certain that they left Islam in their hearts. Since it is not known with certainty, when there is no explicit text or clear evidence about such individuals, there is a possibility that they might have believed and repented. Therefore, one cannot curse such specific individuals. Perhaps a general curse, such as 'The curse of Allah be upon the wrongdoers and the hypocrites,' is permissible. Otherwise, it is harmful and unnecessary." They thus opposed Shahab al-Din al-Taftazani. The reason I did not write a long reply to your letter addressed to the scholars and the learned is that I was suffering from a serious illness and had important preoccupations, so I could only write this quickly. 5 The Everlasting is the Everlasting. Said Nursi • • •

Emirdağ Lâhikası - I ·Mektup 152 ·machine translation (qwen3-32b-sre)

And the second: Because the explanations of the principles of the science of kalâm by the usuluddin imams and the ulema, regarding the creed and the necessary existence and the unity of God, did not seem sufficient to Muhyiddin-i Arabî, he said so to Fahreddin Râzî, one of the scholars of the science of kalâm. Indeed, the divine knowledge gained through the science of kalâm does not provide complete knowledge or full peace. But when it is in the style of the Qur'an, the miraculous and eloquent, it gives both perfect knowledge and the peace of certainty. And may God willing, all the remedies of the Risale-i Nur are like electric lamps on the luminous street of that Qur'an of miraculous eloquence. Moreover, how deficient the divine knowledge gained by Fahreddin Râzî through the science of kalâm appears in the eyes of Muhyiddin-i Arabî. Similarly, the knowledge gained through the path of mysticism is also so deficient compared to the knowledge inherited directly from the Qur'an of the Wise, through the secret of the Prophetic succession. Because the method of Muhyiddin-i Arabî, in order to achieve lasting peace, goes as far as to say "There is no existing being except Him," and to deny the existence of the universe. Others, again in order to achieve lasting peace, go as far as to say "There is no witnessed being except Him," and to place the universe entirely in oblivion. But the knowledge gained from the Qur'an of the Wise, while giving lasting peace, neither reduces the universe to a state of degradation nor confines it in absolute oblivion. Rather, it removes it from confusion and employs it in the name of God Almighty; everything becomes a mirror of knowledge. As Sadi-i Shirazi said: "In the view of the awakened, every leaf is a page of the book of knowledge." In everything, a window opens to the knowledge of God.

Mektubat ·Yirmi Altinci Mektup ·machine translation (qwen3-32b-sre)

The manners of the tariqa (path) and the practices of Sufism should be a means of comfort and enjoyment in those permissible things, not a source of origin. That is, the tekke (Sufi lodge) should serve as a means to the pleasure and refinement of the prayer in the mosque; otherwise, one who performs the mosque prayer quickly and formally, thinking that the true pleasure and perfection can be found in the tekke, is moving away from the truth. THIRD POINT: The question is asked, "Can a tariqa exist outside of the Sunna of the Prophet and the rulings of the Sharia?" The answer is: Yes and no. It exists, because some of the perfect awliya (saints) have been executed with the sword of the Sharia. But it does not exist, because the true awliya have agreed with this principle of Saadi Shirazi: "Without following the path of the Prophet Muhammad (peace and blessings be upon him), and without going after him, it is impossible to reach the true stations of truth." The secret of this matter is as follows: Since the Prophet Muhammad (peace and blessings be upon him) is the Seal of the Prophets, and all of humanity is the addressee of the Divine message, certainly humanity cannot go beyond his path, and it is necessary to be under his banner. And since those who are drawn to the unseen and those who are attracted to the hidden truths cannot be held responsible for their oppositions. And since there are certain subtle aspects in a human being that are not subject to obligation; when those subtleties dominate, the person is not held responsible for their opposition to the religious obligations. And since there are certain subtle aspects in a human being that are not only not subject to obligation, but also not subject to choice, and even not subject to the management of reason; those subtleties do not obey the heart or the mind. Certainly, when those subtleties dominate a person—only at that specific time—the individual does not remain silent at the level of wilaya (sainthood) regarding opposition to the Sharia, and is considered excused.

Mektubat ·Yirmi Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Perhaps you climbed the branches to reach a higher scissors. If you wish, pay attention to the allegorical things. For example, when it is said, "The hilt of the sword of Pharaoh is long" and "Pharaoh is numerous," that man becomes long and real... Pharaoh and the sword may not exist at all, but the speech is true. If you wish, pay attention to the examples and hypothetical stories. You will see: They are capable of traveling among thoughts and minds with the value and strength that arise from effort. Even the most accurate authors and the most knowledgeable sages, like the author of the Masnavi and Sad-i Shirazi, have not seen anything similar to those hypothetical stories, because they use them. If this secret becomes clear and illuminated to you, light your candle from it, and go to the corners of stories and tales. Because what is current in a small amount can also be current in the whole. Notice A rule regarding the difficult and ambiguous verses of the Qur'an will come in the third article. For now, we will briefly mention it. Thus: When the intention of the Book of the Wise is to guide the majority, who form the greater part, because the elite can benefit from the common people's profession. But the common people cannot fully understand the speech addressed to the elite. Indeed, the majority are mostly common people, and the common people cannot see the pure and absolute truth and the naked essence of things, freed from their familiarities and imaginations. But to ensure they see, they only need to present the essence with the familiar dress and adornment, so that they can see and recognize the essence behind the veil of imagination. Therefore, the pure truth will wear its familiar garments.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

The two parts of the testimony of faith cannot be separated from each other; they confirm each other, they guarantee each other, and one cannot exist without the other. Since the Prophet, upon him be peace and blessings, is the "Seal of the Prophets," the inheritor of all the prophets, certainly he is at the head of all paths of submission. Outside of his grand path, there can be no path to truth and salvation. The leaders of all the people of knowledge and investigation, such as Sadî of Shiraz, say: You are the one who brings salvation, O Sa'dî, and victory is only through the chosen one. Indeed, all paths are closed except the Muhammadan path. They have also said: "All paths are closed except the Muhammadan path." However, sometimes it happens that although they are walking on the path of Ahmediyya (peace be upon him), they do not know that it is the path of Ahmediyya and that they are within it. Sometimes it happens that they do not know the Prophet, but the path they are walking is from the essence of the path of Ahmediyya. Sometimes it happens that, in the form of a mere mystical state, a state of spiritual intoxication, or a state of isolation and wandering, without considering the path of Muhammad, they find the declaration "There is no god but Allah" sufficient for them. However, the most important point here is this: the mere utterance of words is one thing, and the acceptance and understanding of them is another. These people, who are drawn to divine knowledge or are indifferent, or who do not hear or know, do not know the Prophet or do not consider that they should accept him. At that point, they remain ignorant. They only know the declaration "There is no god but Allah" in relation to divine knowledge. These people can be considered as seekers of salvation.

Mektubat ·Yirmi Altinci Mektup ·machine translation (qwen3-32b-sre)

He was a wandering poet who, when he heard the verse "So recite, you are commanded," he fell into prostration. They asked him, "Have you become a Muslim?" He said, "No, I prostrated to the eloquence of this verse." Also, the scholars of eloquence, such as the geniuses of the field, Abdulkahir al-Jurjani, al-Sakkaki, and al-Zamakhshari, and countless other learned poets and scholars, unanimously concluded that "The eloquence of the Qur'an is beyond the capacity of mankind; it cannot be matched." Moreover, since that time, continuously inviting to the arena of challenge, touching the pride and arrogance of poets and eloquent men, and in a manner that would break their pride, it declares: "Bring forth a chapter like it, or accept defeat and disgrace in this world and the hereafter." Despite this, the eloquent poets of that era, instead of taking the short path of challenge by producing a chapter like it, chose the longer path of battle, risking their lives and possessions. This proves that taking the short path is impossible. Also, the friends of the Qur'an, driven by the desire to imitate and replicate it, and even its enemies, motivated by the desire to oppose and criticize it, have since that time written and written, and with the progress of thoughts and ideas, millions of Arabic books have appeared. None of them have succeeded in reaching its level. Indeed, even the most ordinary person, if he listens, will surely say, "This Qur'an is unlike these and is not on their level. It is either below them or above them all." No one in the world, no infidel, not even the most foolish person, can say that it is below them all. Therefore, its level of eloquence is above them all. Even one man recited the verse "Glory be to Allah, in the heavens and the earth," and said, "I cannot see the amazing eloquence of this verse." He was told, "You too, like this traveler, go to that time and listen there." He imagined himself there before the Qur'an and saw that the beings of the world were scattered, dark, silent, and unconscious, without purpose, in a boundless, undefined space, in a world uncertain and transient. Suddenly, while hearing this verse from the Qur'an's language, he saw

Şualar ·Yedinci Sua ·machine translation (qwen3-32b-sre)

The proof of prophethood is only through miracles. The greatest of these miracles is the Noble Qur'an. Yes, the fact that the Qur'an is a miracle is a truth accepted and affirmed throughout the Islamic world. However, among the scholars, there has been a difference of opinion regarding the aspects of the Qur'an's inimitability. That is, there are many aspects in which its inimitability is claimed. Each scholar has preferred and chosen a particular aspect; there is no contradiction or opposition among them. The aspects of inimitability: 1. Giving information about the unseen and the future. 2. The absence of any contradiction, inconsistency, or error in its verses. 3. Choosing a unique style, unknown to poets, between verse and prose. 4. Being revealed from a person who was neither literate nor a writer. 5. Covering many sciences and truths beyond human capability. However, the highest aspect of its inimitability comes from the eloquence in its composition. Yes, this kind of inimitability of the Qur'an is on a level beyond human capacity. Those who wish to understand and form a firm conviction about this truth should study this tafsir (exegesis), similar works, and the Twenty-Fifth Discourse with attention to details. Those who wish to obtain a general understanding can also obtain sufficient information from the three approaches explained by the masters of eloquence, such as 'Abd al-Kahir al-Jurjani, Zamakhshari, al-Sakkak, and al-Jahiz, regarding this aspect of inimitability.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity. Thus, each purpose can find a suitable style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the elegant and shining speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the adoption of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Ikinci Makale On Ikinci Mesele ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. These are truthful reports that have been confirmed by the agreement of the previously accepted books and, in cases of contradiction, verified by authentic narratives. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission derived from the excellence of truth, which emerges from the excellence of the six lights emanating from those six sources. It is known by its excellence. In this context, language and thought are insufficient to express it. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkâhir al-Jurjani, al-Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Mektup 29 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention and the style of address according to the rights and capacities of each listener, and to assign and wear the appropriate manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of the capacity of the style, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the eloquent and brilliant speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Otherwise, the effect of my art is limited.

Muhakemat ·Mektup 105 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own subject, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style (uslûb-u mücerret). Like the plain and straightforward expressions of Seyyid Şerif and Nasıruddîn-i Tûsî. Second: The ornate style (uslûb-u müzeyyen). Like the elaborate and shining expressions in the works of Abdülkahir, such as in Delâilü’l-İ’câz ve Esrarü’l-Belâga. Third: The elevated style (uslûb-u âlî). Like some of the magnificent expressions of Sekkâkî, Zemahşerî, and Ibn-i Sina. Or like the Arabic expressions in the translation of this book, particularly the complex yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. It is the truthful information that arises from the agreement of the previously established books and from the verified narration in disputed places. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission that arises from the excellence of the six lights emanating from those six sources, and from the beauty of truth, which is known by its effect. Its expression is concise in language and thought. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkahir al-Jurjani, Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

Friend! The weakness of mankind in refuting even the shortest surah of the Noble Qur'an has been established by the aforementioned explanation. However, the question of permission (i'câz) from the perspective of the nature of mankind remains. That is, what is the cause and reason for the weakness of mankind? Indeed, the strength of those who attempt to argue and oppose the Qur'an has been blinded by the Almighty, thus rendering them incapable of engaging in such a challenge. However, according to the great masters of eloquence such as Abdulkahir al-Jurjani, Zamakhshari, and al-Sakkaki, the weakness of mankind is evident because their strength is insufficient to match the elevated style and composition of the Qur'an. Al-Sakkaki also said: "Permission (i'câz) is a matter of taste; it cannot be described or expressed." مَنْ لَمْ يَذُقْ لَمْ يَدْرِ That is, one who does not experience the taste of i'câz cannot comprehend it through description; it is like honey. However, according to the approach taken by Abdulkahir, it is possible to describe and express i'câz. We also accept this approach. Q - The words taifa, necm, and nevbet can fulfill the function of the word "surah." Why is the word "surah" specifically mentioned instead of these? A - It is to bind and confound them regarding the source of their doubts. For example: What caused them to doubt was the supposed fact that the Qur'an was not revealed all at once. Thus, if the Qur'an had been revealed all at once, there would have been no doubt about it being the word of Allah. However, since it was revealed in parts, they were led to doubt, saying, "This is the word of mankind; it is easy to compose in parts, and we can do it too." The Noble Qur'an, in response to their mistaken belief that it was easy to compose in parts, used the term "surah" to indicate and say, "Come then, bring forth the like of it, and let it be in the form you mistakenly believe is easy," thus trapping them in the very path they thought was easy. Similarly, according to Zamakhshari's explanation, there are many benefits in the fact that the Noble Qur'an was revealed in the form of surahs. Indeed, because it contains many strange and subtle beauties, this unusual style was chosen.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Second Shule The Second Shule has Three Lights. FIRST LIGHT It is established by the testimony of thousands of brilliant scholars of the science of expression and the art of meaning and expression, such as Zamakhshari, Sa'kaqi, and Abdulqahir Jurjani, that in the structure of the miraculous Qur'an, there is a remarkable harmony, a perfect coherence, a solid support, a firm correspondence, a strong interplay between its sentences and structures, and a sublime interrelation between its verses and purposes. However, there are eight or nine important causes that could break this interrelation, interplay, and support, as well as the harmony and coherence. Yet, these causes do not actually break them; rather, they may even strengthen the harmony, coherence, and interplay. Indeed, these causes operate to a certain extent and have drawn their heads out from the veil of order and harmony. But just as some protrusions and small spikes emerge from the trunk of a uniform, straight tree, they do not emerge to disrupt the tree's symmetry; rather, they emerge to contribute to the tree's ornate beauty and splendor by bearing fruits. Similarly, these causes also emerge from the structure of the Qur'an to express meaningful insights of great value. Thus, although the clear Qur'an was revealed over twenty years, piece by piece and in different places according to the needs of the time, it displays such a perfect symmetry that it appears as if it was revealed all at once. Moreover, although the Qur'an was revealed over twenty years and according to various and distinct causes of revelation, it displays such a perfect interplay that it seems as if it was revealed through a single cause of revelation.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

S - Is it possible to make a rival to the Qur'an, but it has not been done? C - If it had been possible, those who have touched its veins would have desired to oppose it. And if they had desired to oppose it, they would have opposed it. Because their need for opposition to cancel the claim was very great. If they had opposed it, it would not have remained hidden, it would have appeared. Because the desire for its appearance was great, as well as the means. If it had appeared, it would have gained fame in the world. If it had gained fame, it would have certainly been recorded in history, just like the delusions of Musaylimah. Since it has not been recorded in history, it means it has not been done. Since it has not been done, it means the Qur'an is a miracle. S - Why did the words of Musaylimah, who was from the eloquent Arabs, become a mockery in the world? C - Because his words became ugly and laughable when they were put to the test against words that were far superior. Yes, if a handsome man enters a beauty contest with the Prophet Joseph (peace be upon him), he will certainly appear ugly and laughable. S - Have those who have doubts and suspicions about the Noble Qur'an, suspected that some of its composition and words seem to contradict the rules of rhetoric? C - These people have no knowledge of the rules of rhetoric. As Sekkâkî said, the eloquence of the Prophet Muhammad (peace and blessings be upon him), who is the most eloquent of the eloquent, was recited repeatedly over a long time, yet these mistakes were not noticed, and yet these ignorant people have noticed them? How can this enter any mind or fit into any brain? Sekkâkî has well rebuked these ignorant people at the end of his Miftah. Yes, as a poet said: "If every barking dog you threw a stone at, there would be no stones left in this world." The second interpretation of this verse is: The previous verse implies that worship is commanded, as if the listener's mind asked, "What is the nature of worship?" and the answer was given, "As the Qur'an teaches." Again, "How will we know that the Qur'an is the speech of Allah?"

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

The son of one of the Cezire aghas was struck between the shoulders by a horse that had lifted both its feet while the boy was on the road. The child fell to the ground and began to writhe under the horse's hooves. Eventually, people nearby came to help. When they saw the child motionless and seemingly dead, they wanted to kill Molla Said. As the aga's servants drew their daggers, Molla Said immediately took out his revolver and addressed the men: "If you look at the truth, God killed the child. If you look at the appearance, the horse killed him. If you look at the cause, Kel Mustafa killed him; because he gave me this horse. Wait, I will go and see the child; if he is dead, then we can fight." He dismounted from the horse and took the child into his arms. Not seeing any movement in the child, he plunged him into cold water and pulled him out. The child opened his eyes smiling. At this, the entire village was astonished. After this strange incident, he stayed in Cezire for a while and then went with his student Molla Salih to Biro, the dwelling place of the bedouin Arabs. After staying there for a while, he heard that Mustafa Pasha had once again begun to oppress people. He went to him and gave advice and warnings. One day, during an argument, he told Mustafa Pasha, "Have you started oppressing again? I will kill you in the name of God." The Pasha's secretary intervened. At that time, Molla Said greatly despised Mustafa Pasha for his oppression. The Pasha could not tolerate this disdain and attacked him to kill him; but the Miran aghas restrained him. Eventually, Mustafa Pasha's son Abdulkerim approached Molla Said and said, "His beliefs are wrong; I beg you, please go to another place for now." Abdulkerim's request did not deter him; alone, he moved toward Biro Desert, the dwelling place of the bedouins. On the way, he encountered bandits. Since the bandits' weapons were spears and Molla Said's weapon was a Mauser, he began shooting at them, and the bandits retreated. Continuing on his way, he encountered a second group of bandits. This time, there were many of them, and they surrounded him. Just as they were about to kill him, one of them recognized him and said, "I saw this man among the Miran tribe. He is a famous person."

Tarihçe-i Hayat ·Ilk Hayati ·machine translation (qwen3-32b-sre)

A few days later he comes to Mardin. The Mardin ulema try to oppose him but fail; when they see the extraordinary intellectual power in the young Said, who was of their sons' age, they accept him as their master. At this time, he met two students who had come to Mardin. One of them belonged to the Jamāl al-Dīn al-Afghānī movement, and the other was from the Sūnūsī Sufi order. Through them, he became familiar with both the teachings of Jamāl al-Dīn al-Afghānī and the Sūnūsī order. Molla Said entered political life at a very young age and began to serve his homeland and people. His first political life began in Mardin. Because of this, he was exiled to Bitlis with the hand of a governor's oppression, his hands bound and under the supervision of guards. While traveling to Bitlis with the gendarmes, the time for prayer came. He informed the gendarmes that he wanted to pray. When they refused, he opened the iron shackles as if they were a handkerchief and threw them in front of them. The gendarmes considered this an act of miracles and were astonished. With submission, request, and supplication, they said, "Until now we were your guards; from now on we are your servants." While in Bitlis, one day they were informed that the governor and some officials were drinking alcohol. He became angry and said, "I cannot accept this behavior of a person representing the government in a pious country like Bitlis," and went to the drinking gathering. After reciting a noble hadith about alcohol, he spoke very harsh words. In case the governor tried to threaten him, he kept one hand near the revolver. However, the governor was an exceptionally dignified and courageous person and did not utter a word. After leaving, the governor's aide said to the young Said, "What did you do? What you said could lead to your execution." The young Said replied, "I did not imagine execution; I thought it would be imprisonment or exile. Whatever it is, if I die to prevent an evil act, what harm is there?"

Tarihçe-i Hayat ·Ilk Hayati ·machine translation (qwen3-32b-sre)

The constitution of this union is the Sunnah of the Prophetic and the legal code of religious commands and prohibitions. And our swords are also solid proofs. For, to conquer civilized nations is by persuasion, not by coercion as with speechless savages. The pursuit of truth is through love. Enmity, on the other hand, is against savagery and fanaticism. Its goal and purpose are the unity of the word of God. The Sharia is ninety-nine percent about morality, worship, the hereafter, and virtue, and only one percent is related to politics; let our leaders think about that. Our current purpose is to bring that luminous chain into existence, and to guide everyone along the path of progress with a certain impulse and a sense of conscience, toward the perfection of the Kaaba. For, the great cause of the unity of the word of God in this age is material progress. Indeed, I am one of the members of this union. And I am one of those who have attempted to manifest this union. However, I am not one of the factions or parties that cause division. In short: I have pledged allegiance to Sultan Selim. I have accepted his idea of Islamic unity. For he pointed out the eastern provinces. They, in turn, pledged allegiance to him. The current easterners are the same as those of that time. My predecessors in this matter are Sheikh Jamal al-Din al-Afghani, the learned Egyptian mufti Muhammad Abduh, the scholar Ali Suavi, Hoca Tahsin, and Namik Kemal, who aimed at Islamic unity, and Sultan Selim, who said: The anxiety of discord and division Even in my grave unsettles me. If unity is our remedy against the attacks of enemies, Then if the nation does not unite, it will scatter me like mountains. Yavuz Sultan Selim

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity. Thus, each purpose can find a suitable style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the elegant and shining speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the adoption of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Ikinci Makale On Ikinci Mesele ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention and the style of address according to the rights and capacities of each listener, and to assign and wear the appropriate manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of the capacity of the style, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the eloquent and brilliant speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Otherwise, the effect of my art is limited.

Muhakemat ·Mektup 105 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own subject, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style (uslûb-u mücerret). Like the plain and straightforward expressions of Seyyid Şerif and Nasıruddîn-i Tûsî. Second: The ornate style (uslûb-u müzeyyen). Like the elaborate and shining expressions in the works of Abdülkahir, such as in Delâilü’l-İ’câz ve Esrarü’l-Belâga. Third: The elevated style (uslûb-u âlî). Like some of the magnificent expressions of Sekkâkî, Zemahşerî, and Ibn-i Sina. Or like the Arabic expressions in the translation of this book, particularly the complex yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

FIRST REMIZ: The question says: "If there is no opposite of a thing, how can that thing have perfection?" The answer: The one who asks this question does not know true perfection; he only imagines a relative perfection. Indeed, virtues, excellences, and superiority that arise in comparison to others and in relation to others are not real; they are relative and weak. If they were to exist without the presence of the other, they would also remain silent. For example, the relative taste and virtue of heat is due to the effect of cold. The relative taste of food is due to the effect of hunger. If those things were to disappear, these would also diminish. Whereas true taste, true love, true perfection, and true virtue are those that are not based on the imagination of the other, but exist in themselves and are in fact pure and absolute truths. The taste of the body, the taste of life, the taste of love, the taste of knowledge, the taste of faith, the taste of eternity, the taste of mercy, the taste of compassion, the beauty of light, the beauty of form, the beauty of speech, the beauty of generosity, the beauty of character, the beauty of appearance, the perfection of essence, the perfection of attributes, and the perfection of actions—such inherent virtues do not change whether or not there is an other. Indeed, the Creator of the mighty creation, the Maker of the grand design, and the Originator of the perfect creation possesses all true and absolute perfections. Nothing else affects Him; only His manifestations can be perceived. SECOND REMIZ: Seyyid Sharif Jurjani said in Sharhul-Mawaqi'f: "The cause of love is either pleasure or benefit, or similarity (i.e., a natural inclination), or perfection. Because perfection is beloved for itself." In other words, whatever you love, you love either for pleasure, for benefit, for a kind of natural similarity (like a preference for one's own kind), or for its perfection. If it is for perfection, then no other reason or desire is needed; it is loved in itself. For example, in ancient times, people loved those who possessed perfect qualities; they loved them not for any interest or motive, but out of genuine admiration.

Sözler ·Otuz Ikinci Soz ·machine translation (qwen3-32b-sre)

In those disputes, many important Companions were found on both sides. When speaking of those fitnahs, even a biased denial or objection toward the true Companions, such as Talha and Zubayr (may Allah be pleased with them), from the A'isha and Muawiyah group, would arise. Even if there was an error, the possibility of repentance is strong. Rather than going back to those old times and unnecessarily and harmfully investigating those matters without the Shariah commanding it, it is not suitable for a believing and conscientious person to ignore the current ones who are striking terrible blows to Islam and are deserving of thousands of curses and hatred. Indeed, I will not hide from you that even your small argument with Sabri has caused significant harm to the Risale-i Nur and the dissemination of religious truths. At that moment, I felt distressed and worried. Later, when I learned that a learned and inquiring scholar like you would cause an important service to the Risale-i Nur by Sabri coming there, I expected a great Nuri service from both of you, but instead, I felt and saw that the Nuri movement suffered harm in three ways. Wondering why this harm occurred, after two or three days I learned that Sabri had unnecessarily and pointlessly argued with you, and you had become angry. "Oh no!" I said. "O Lord! Turn the dispute between these two individuals, who came to my aid from Erzurum, into reconciliation," I prayed. As stated in the Risale-i Nur's Ihlas Lem'as, today, the people of faith must unite not only with their Muslim brothers but even with the pious Christian clergy, and must not consider or discuss matters of contention. Because absolute disbelief is attacking. I ask you, with your religious zeal, scholarly experience, and your concern for the Nuri teachings, to try to forget the incident with Sabri and forgive and accept him. Because he did not speak on his own; he had merely repeated things he had heard from his teachers in the past, speaking unnecessarily in argument. You know that a great good deed and kindness can atone for many sins. Yes, our fellow townsman Sabri has indeed rendered such a service to the Nuri teachings and to faith through the Nuri teachings that it would atone for a thousand sins. Because of your generous nature, that Nuri service...

Emirdağ Lâhikası - I ·Mektup 152 ·machine translation (qwen3-32b-sre)

Even the renowned great imam of the Ahl al-Sunna and the science of kalam, Shahab al-Din al-Taftazani, who permitted ta'wil and tajwiz regarding Yazid and Walid, was countered by the scholars of Ahl al-Sunna wa al-Jama'a, such as Sayyid Sharif Jurjani, who said: "Although Yazid and Walid are indeed tyrants, cruel, and wicked, it is not certain that they left Islam in their hearts. Since it is not known with certainty, when there is no explicit text or clear evidence about such individuals, there is a possibility that they might have believed and repented. Therefore, one cannot curse such specific individuals. Perhaps a general curse, such as 'The curse of Allah be upon the wrongdoers and the hypocrites,' is permissible. Otherwise, it is harmful and unnecessary." They thus opposed Shahab al-Din al-Taftazani. The reason I did not write a long reply to your letter addressed to the scholars and the learned is that I was suffering from a serious illness and had important preoccupations, so I could only write this quickly. 5 The Everlasting is the Everlasting. Said Nursi • • •

Emirdağ Lâhikası - I ·Mektup 152 ·machine translation (qwen3-32b-sre)

If you do not like the words of such drunkards, listen to the news and report brought by the water engineer, the hudhud of Solomon, from Sheba: How has he described the One who descends the Qur'an and creates the heavens and the earth! The hudhud says: "I found a people who do not prostrate themselves to Allah, who reveals the hidden from the earth and the sky..." Look, the one who refers to the description of the divine attributes within the hudhud's geometry, has chosen the mentioned description only by choice. Style By style, I mean the form and structure of speech. Others say otherwise. And its benefit in eloquence is to connect the scattered parts and the different elements of a narrative, so that by moving one part, the whole narrative is activated, according to the principle: "If something is fixed, its parts are fixed." Thus, if the speaker shows just one corner of the style to the listener, the listener, even if somewhat in the dark, can imagine the whole. Look, wherever it may be, the word "mubahaja" (battle), like a window, shows you the battlefield as a place of war. Yes, there are many such words. It could be said that they are the cinematography of the imagination. Warning The levels of style are very varied. Sometimes it is so delicate and subtle that it blows like the morning breeze. Sometimes it is so hidden that it is more elusive than the secret operations of today's diplomats. A diplomat must have the strength of perception to perceive it. In short: In Surah Yasin, verse 1 "Who brings life to the bones while they are decayed," the Zemahshari perceived the style of the expression "Who goes forth to the battlefield," in verse 2. Yes, man rebels mentally against the command of the Creator. • • •

Muhakemat ·Mektup 89 ·machine translation (qwen3-32b-sre)

He was a wandering poet who, when he heard the verse "So recite, you are commanded," he fell into prostration. They asked him, "Have you become a Muslim?" He said, "No, I prostrated to the eloquence of this verse." Also, the scholars of eloquence, such as the geniuses of the field, Abdulkahir al-Jurjani, al-Sakkaki, and al-Zamakhshari, and countless other learned poets and scholars, unanimously concluded that "The eloquence of the Qur'an is beyond the capacity of mankind; it cannot be matched." Moreover, since that time, continuously inviting to the arena of challenge, touching the pride and arrogance of poets and eloquent men, and in a manner that would break their pride, it declares: "Bring forth a chapter like it, or accept defeat and disgrace in this world and the hereafter." Despite this, the eloquent poets of that era, instead of taking the short path of challenge by producing a chapter like it, chose the longer path of battle, risking their lives and possessions. This proves that taking the short path is impossible. Also, the friends of the Qur'an, driven by the desire to imitate and replicate it, and even its enemies, motivated by the desire to oppose and criticize it, have since that time written and written, and with the progress of thoughts and ideas, millions of Arabic books have appeared. None of them have succeeded in reaching its level. Indeed, even the most ordinary person, if he listens, will surely say, "This Qur'an is unlike these and is not on their level. It is either below them or above them all." No one in the world, no infidel, not even the most foolish person, can say that it is below them all. Therefore, its level of eloquence is above them all. Even one man recited the verse "Glory be to Allah, in the heavens and the earth," and said, "I cannot see the amazing eloquence of this verse." He was told, "You too, like this traveler, go to that time and listen there." He imagined himself there before the Qur'an and saw that the beings of the world were scattered, dark, silent, and unconscious, without purpose, in a boundless, undefined space, in a world uncertain and transient. Suddenly, while hearing this verse from the Qur'an's language, he saw

Şualar ·Yedinci Sua ·machine translation (qwen3-32b-sre)

The proof of prophethood is only through miracles. The greatest of these miracles is the Noble Qur'an. Yes, the fact that the Qur'an is a miracle is a truth accepted and affirmed throughout the Islamic world. However, among the scholars, there has been a difference of opinion regarding the aspects of the Qur'an's inimitability. That is, there are many aspects in which its inimitability is claimed. Each scholar has preferred and chosen a particular aspect; there is no contradiction or opposition among them. The aspects of inimitability: 1. Giving information about the unseen and the future. 2. The absence of any contradiction, inconsistency, or error in its verses. 3. Choosing a unique style, unknown to poets, between verse and prose. 4. Being revealed from a person who was neither literate nor a writer. 5. Covering many sciences and truths beyond human capability. However, the highest aspect of its inimitability comes from the eloquence in its composition. Yes, this kind of inimitability of the Qur'an is on a level beyond human capacity. Those who wish to understand and form a firm conviction about this truth should study this tafsir (exegesis), similar works, and the Twenty-Fifth Discourse with attention to details. Those who wish to obtain a general understanding can also obtain sufficient information from the three approaches explained by the masters of eloquence, such as 'Abd al-Kahir al-Jurjani, Zamakhshari, al-Sakkak, and al-Jahiz, regarding this aspect of inimitability.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity. Thus, each purpose can find a suitable style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the elegant and shining speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the adoption of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Ikinci Makale On Ikinci Mesele ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. These are truthful reports that have been confirmed by the agreement of the previously accepted books and, in cases of contradiction, verified by authentic narratives. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission derived from the excellence of truth, which emerges from the excellence of the six lights emanating from those six sources. It is known by its excellence. In this context, language and thought are insufficient to express it. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkâhir al-Jurjani, al-Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Mektup 29 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention and the style of address according to the rights and capacities of each listener, and to assign and wear the appropriate manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own matters, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of the capacity of the style, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style. Like the plain and straightforward speech of Seyyid Şerif and Nasiruddin Tusi. Second: The ornate style. Like the eloquent and brilliant speech in the works of Abdulkahir, such as in "Delâilü’l-İ’câz ve Esrarü’l-Belâga." Third: The elevated style. Like some of the magnificent speeches of Sekkâkî, Zemahşerî, and Ibn Sina. Or like the Arabic expressions in the translation of this book, particularly the elaborate yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Otherwise, the effect of my art is limited.

Muhakemat ·Mektup 105 ·machine translation (qwen3-32b-sre)

On the Second Matter The safety and refinement of speech and the moderation of temperament is to distribute attention according to the rights and capacities of each listener, and to assign and wear the appropriate style and manner. Also, if there is a narrative, the speaker must imagine himself in the position of the person being described. For example: If one is depicting the feelings and thoughts of another, one must enter into the person being described, dwell as a guest in their heart, and speak with their tongue. If one is dealing with one's own subject, then in the distribution of the signs of value—respect and attention—one must consider the rights, capacities, and ranks of each listener, and divide accordingly with justice, and in the styles, cut according to the measure of each capacity, so that each purpose can choose the appropriate style. For the principles of style are three: First: The simple style (uslûb-u mücerret). Like the plain and straightforward expressions of Seyyid Şerif and Nasıruddîn-i Tûsî. Second: The ornate style (uslûb-u müzeyyen). Like the elaborate and shining expressions in the works of Abdülkahir, such as in Delâilü’l-İ’câz ve Esrarü’l-Belâga. Third: The elevated style (uslûb-u âlî). Like some of the magnificent expressions of Sekkâkî, Zemahşerî, and Ibn-i Sina. Or like the Arabic expressions in the translation of this book, particularly the complex yet firm passages in the thirty-third chapter. For the lofty subject of this book has led to the use of the elevated style. Not because the effect of my art is limited.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

The third kind of miraculous signs are those miracles that are required during the time of contention. For example, the speaking of a stone, the walking of a tree, the moon being split into two parts, and water flowing from one's fingers. According to Zemahshari, the author of Tafsir-i Keşşâf, the Prophet (peace be upon him) had performed a thousand such miracles. Some of them are also reported by multiple reliable sources. Indeed, some of those who denied the Qur'an did not even deny the event of the splitting of the moon. S - The splitting of the moon is a miracle that should have been widely known by all people, yet it did not gain such widespread fame. What is the reason? C - Because of the differences in the locations of the observers, the possibility of cloudy weather, the lack of observatories at that time, the fact that the time was like a moment of sleep or unawareness, and the sudden nature of the event, it was not necessary for everyone to have seen and known about that moment. Indeed, in places where the location of the moon was the same as in Mecca, many accounts have been passed down from caravans and processions traveling on the roads that night, describing the occurrence of the splitting of the moon. The greatest and most important of the third kind of miracles is the Glorious Qur'an, which is indicated by the verse to be a miracle in seven aspects. Friend, you have somewhat understood these matters. Now, let us examine the connection between this verse and its context. Indeed, compared to Ibn Abbas (may Allah be pleased with him) interpreting the word "ibadet" in the verse "O mankind, worship" as referring to the oneness of God, the previous verse is about proving the oneness of God, and this verse is about proving prophethood. The prophethood of Muhammad (peace be upon him) is the greatest proof of the oneness of God. Therefore, the connection between these two verses is the relationship of evidence and the thing evidenced. That is, one is the proof and the other is the thing to be proved.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Fourth Element: The illumination is adapted to the degree of understanding and literary level of each era and to the capacity and ability of each class within that era. It encircles each era and each class within it with a door wide open and with a remarkable freshness that brings joy to each individual. Fifth Source: From the perspective of narration; it is the narration of the news of the former and the latter, the truths of the unseen and the witnessed, the secrets of the Divine, and the relationships of the physical world, which neither the evident nor the intellect and logic can deny. It is the truthful information that arises from the agreement of the previously established books and from the verified narration in disputed places. Sixth Element: It is the religion of Islam that he adopted and established, for which neither the past has been able to produce a similar one, nor will the future be able to do so. Seventh Source: It is the pleasure of permission that arises from the excellence of the six lights emanating from those six sources, and from the beauty of truth, which is known by its effect. Its expression is concise in language and thought. Now, from those seven sources, only the second part of the first source, which is eloquence in poetry, the scholars of eloquence such as Abdulkahir al-Jurjani, Zamakhshari, al-Sakkaki, and al-Jahiz have definitely declared the existence of three paths of permission.

Suâat ·Suaat ·machine translation (qwen3-32b-sre)

For example, in the Mutezilite sect, even though Zemahshari was the most learned individual in his school of thought, the scholars of Ahl al-Sunna do not accuse him of disbelief or denial because of his extreme arguments, but rather they are seeking a way of salvation for him. They consider Mutezilite imams like Abu Ali Jubbai, who are far below Zemahshari in terms of knowledge, as rejected and denied. This mystery often stirred my curiosity. Later, by the grace of God, I understood that Zemahshari's objections to Ahl al-Sunna were due to his intense love for the school of thought he considered true. In other words, for example, the true purification of God, in his view, was achieved by the fact that animals do not create their own actions. Therefore, he could not accept the doctrine of Ahl al-Sunna, which holds that God is the creator of actions. The other Mutezilite imams, who are considered rejected, do so not because of true love, but because their limited minds could not grasp the high doctrines of Ahl al-Sunna, and the broad principles of Ahl al-Sunna could not settle into their narrow-mindedness. Just as the opposition of the Ahl al-Itizal in the field of theology to Ahl al-Sunna and the community is of two types, so too is the opposition of some members of the Sufi orders outside the Sunna of Seniyya of two types. One is like Zemahshari, who, because his spiritual state and direction have not yet reached the level of delight, falls short of the religious etiquette. The other part —God forbid— looks upon the religious etiquette and the traditions of the path as insignificant. Because their narrow vision cannot encompass the broad dimensions, and their low rank cannot reach the high etiquette.

Mektubat ·Yirmi Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

Friend! The weakness of mankind in refuting even the shortest surah of the Noble Qur'an has been established by the aforementioned explanation. However, the question of permission (i'câz) from the perspective of the nature of mankind remains. That is, what is the cause and reason for the weakness of mankind? Indeed, the strength of those who attempt to argue and oppose the Qur'an has been blinded by the Almighty, thus rendering them incapable of engaging in such a challenge. However, according to the great masters of eloquence such as Abdulkahir al-Jurjani, Zamakhshari, and al-Sakkaki, the weakness of mankind is evident because their strength is insufficient to match the elevated style and composition of the Qur'an. Al-Sakkaki also said: "Permission (i'câz) is a matter of taste; it cannot be described or expressed." مَنْ لَمْ يَذُقْ لَمْ يَدْرِ That is, one who does not experience the taste of i'câz cannot comprehend it through description; it is like honey. However, according to the approach taken by Abdulkahir, it is possible to describe and express i'câz. We also accept this approach. Q - The words taifa, necm, and nevbet can fulfill the function of the word "surah." Why is the word "surah" specifically mentioned instead of these? A - It is to bind and confound them regarding the source of their doubts. For example: What caused them to doubt was the supposed fact that the Qur'an was not revealed all at once. Thus, if the Qur'an had been revealed all at once, there would have been no doubt about it being the word of Allah. However, since it was revealed in parts, they were led to doubt, saying, "This is the word of mankind; it is easy to compose in parts, and we can do it too." The Noble Qur'an, in response to their mistaken belief that it was easy to compose in parts, used the term "surah" to indicate and say, "Come then, bring forth the like of it, and let it be in the form you mistakenly believe is easy," thus trapping them in the very path they thought was easy. Similarly, according to Zamakhshari's explanation, there are many benefits in the fact that the Noble Qur'an was revealed in the form of surahs. Indeed, because it contains many strange and subtle beauties, this unusual style was chosen.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Second Shule The Second Shule has Three Lights. FIRST LIGHT It is established by the testimony of thousands of brilliant scholars of the science of expression and the art of meaning and expression, such as Zamakhshari, Sa'kaqi, and Abdulqahir Jurjani, that in the structure of the miraculous Qur'an, there is a remarkable harmony, a perfect coherence, a solid support, a firm correspondence, a strong interplay between its sentences and structures, and a sublime interrelation between its verses and purposes. However, there are eight or nine important causes that could break this interrelation, interplay, and support, as well as the harmony and coherence. Yet, these causes do not actually break them; rather, they may even strengthen the harmony, coherence, and interplay. Indeed, these causes operate to a certain extent and have drawn their heads out from the veil of order and harmony. But just as some protrusions and small spikes emerge from the trunk of a uniform, straight tree, they do not emerge to disrupt the tree's symmetry; rather, they emerge to contribute to the tree's ornate beauty and splendor by bearing fruits. Similarly, these causes also emerge from the structure of the Qur'an to express meaningful insights of great value. Thus, although the clear Qur'an was revealed over twenty years, piece by piece and in different places according to the needs of the time, it displays such a perfect symmetry that it appears as if it was revealed all at once. Moreover, although the Qur'an was revealed over twenty years and according to various and distinct causes of revelation, it displays such a perfect interplay that it seems as if it was revealed through a single cause of revelation.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)