İbn-i Sina

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)