İmam Buharî

Here is the miraculous and blessed miracle of Hazrat Abu Hurayra, a distinguished and devoted student and disciple of the sacred school and tekke of Suffa, under the guidance of the Prophet of the universe, the honored Fahr-i Âlem Aleyhissalâtü Vesselâm, who prayed for the increase of the power of memory, and who reported the occurrence of a gathering of thousands of people, such as the event of Tabuk, which must be as certain and strong as the words of an army. SIXTEENTH EXAMPLE: First, Bukhari, and the books of Sahih narrate with certain transmission that: Hazrat Abu Hurayra was hungry. He went with the Resul-i Ekrem Aleyhissalâtü Vesselâm to the place of rest. They saw that a glass of milk had been brought as a gift there. The Resul-i Ekrem Aleyhissalâtü Vesselâm ordered: "Call the people of Suffa." I thought in my heart: "I could drink all of this milk; I am more in need." But because of the command of the Prophet, I gathered them and brought them. They were very hungry. He ordered: "Give them to drink." I gave them the milk from that glass one by one. Each drank until satisfied, and then I gave it to the next. In this way, every member of Suffa drank from that pure milk until they were all satisfied. Then he ordered: 1 بَقِيتُ اَناَ وَاَنْتَ فاَشْرَبْ I drank. As I drank, he kept saying, "Drink." Until I said, "I will give you to the Almighty Zât-ı Zülcelâle, who sent you with truth, for there is no more left for me to drink." Then he took it, said Bismillah, praised, and drank the remainder. May there be ten thousand blessings! Here is this pure and clear milk, a clear and evident miracle of blessing, which the honored Hazrat Bukhari, who memorized five hundred thousand hadiths, and the narrations of the Six Books of Sahih, as certain as seeing with the eyes, and the distinguished, faithful, and memorizing student of the sacred school of Ahmediye (a.s.m.), Hazrat Abu Hurayra, who witnessed all the people of Suffa in spirit and represented almost all of them, if someone does not consider this report as certain to the degree of tawatur, then either their heart is corrupt or their mind is nonexistent.

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

We say the third question is: If the convergence of thoughts is for the sake of truth and in the account of truth, then it coincides in the purpose and essence, but differs in the means. It reveals every corner of truth and serves truth and reality. However, from a biased and self-serving, Pharaoh-like, greedy nature, the convergence of thoughts in a fame-seeking manner does not bring forth the light of truth, but perhaps sparks of discord. Because, although unity in purpose is necessary, the convergence points of such thoughts do not even exist on the globe. Since it is not for the sake of truth, it leads to endless fragmentation and causes irreparable divisions. The state of the world is a witness to this. In short: If the lofty principles of loving for the sake of God, hating for the sake of God, and judging for the sake of God are not the principles of action, hypocrisy and discord will prevail. Yes, if one does not say "hating for the sake of God" and "judging for the sake of God," and does not consider these principles, then while trying to be just, one commits injustice. An instructive incident: Once, Imam Ali Radiallahu Anhu threw a disbeliever to the ground. When he was about to draw his sword to kill him, that disbeliever spat at him. He let the disbeliever go and did not kill him. The disbeliever asked him: "Why did you not kill me?" He said: "I was going to kill you for the sake of Allah. But you spat at me; I became angry. My sincerity was compromised because my self's share was involved. Therefore, I did not kill you." The disbeliever said to him: "I wanted to provoke you into anger so that you would kill me quickly. Since your religion is so pure and refined, that religion is the truth."

Mektubat ·Yirmi Ikinci 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)

An incident that caught my attention: Once, as a result of partisanship and bias, I saw that a certain learned person, who was a pious scholar, went to the extent of accusing another scholar with opposing political views of disbelief (takfir), while praising a hypocrite who shared his views in a respectful manner. It was at that moment that I became afraid of the terrible consequences of politics, and I said, "I seek refuge in Allah from Satan and politics," and from that time on, I withdrew from political life. FIFTH ASPECT Social life demonstrates that stubbornness and partisanship are very harmful. If one were to say: "In the Hadith it is said, 'The differences among my ummah are a mercy.' But differences lead to partisanship. "However, partisanship is a disease that protects the oppressed common people from the oppression of the corrupt elite. Because if the corrupt elite of a city or village were to unite, they would oppress the innocent common people. But if partisanship exists, the oppressed can seek help from another side and save themselves. "Also, the truth is fully revealed through the diversity of opinions and the variety of views." Response: Regarding the first question: The differences mentioned in the Hadith are positive differences. That is, each person works for the improvement and benefit of their own cause, not for the destruction of others, but perhaps for their completion and reform. However, negative differences—those that involve bias and enmity, where people work to destroy each other—are considered harmful in the Hadith. Because those who fight each other cannot act positively. Regarding the second question: If partisanship is for the sake of justice, it can support the righteous. However, partisanship that is based on bias and self-interest, as is the case today, supports the unjust and provides them with a point of support. Because if a person who is biased out of prejudice is approached by Satan, who supports his views and shows favoritism, that person would recite mercy for Satan. But if an angel-like person were to come to the opposing side, he would curse them to such an extent that it would be like a curse.

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

The answers to the questions asked by the disciples of Risale-i Nur. Question: Last year we asked you that for fifty days you had not looked at or inquired about worldly events, and you gave us an answer at that time. Although that answer was true and sufficient, it was necessary to consider the spread and service of Risale-i Nur and the benefit of the Islamic world. Now, thirteen months have passed, and the same situation continues. You are not showing any concern or asking anything. Answer: 1 Indeed, the human is most unjust. The greatest manifestation of this is the current people who are struggling. It is not permissible to support them, to be curious and follow these events, to listen to their false and deceptive propaganda, or to watch their affected struggles with sympathy. Perhaps even looking at those strange injustices is not allowed. Because agreeing to injustice is itself injustice; if one becomes a supporter, they become an oppressor. 2 Also, you will be affected by the verse: "And do not incline toward those who are unjust, lest the Fire should touch you." Yes, there is an absolute proof that this is not for the sake of truth, truthfulness, religion, or justice, but rather for stubbornness, nationalistic pride, racial interests, and the arrogance of the self. It is a cruel injustice without parallel in the world. For example, bombing a place where there are a thousand innocent women, children, and the elderly, merely because a few enemy soldiers are present. Also, forming alliances with anarchists, who are the most oppressive of the bourgeoisie and the most radical of socialists and Bolsheviks. Furthermore, spilling the blood of thousands and millions of innocent people and rejecting wars that are harmful to all humanity and peace. Thus, since these struggles do not conform to any law of justice, humanity, or any principle of truth and law, the Islamic world and the Qur'an certainly reject them. They do not descend to or support them. Because in them, there is such a terrifying Pharaoh-like and tyrannical rule. They do not extend their hands for the sake of the Qur'an or Islam, but perhaps to make themselves subjects and tools. Supporting the swords of such oppressors, the truth of the Qur'an certainly does not descend to them.

Kastamonu Lâhikası ·Mektup 129 ·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)

Yes, for example, the evident mercy and kindness seen in the provision and care of the weak and young of animals shows that the Owner of this universe governs with boundless compassion. Could such a compassionate care in His lordship possibly neglect to accept the best prayer of the most excellent of His creation? We have explained this truth in the Nineteenth Word in the manner I mentioned, and here too, let us repeatedly state it: O my companion who listens with me to my soul! In our allegorical story, we said: "There is a society on an island. A beloved servant is delivering a speech." The truth he pointed to is as follows: Come, let us depart from this time, and mentally travel to the Age of Bliss and imaginatively go to the Island of Arabia, until we see and visit the Honored Messenger (peace and blessings be upon him) in his position of duty and in his worship. Look: That Being, through his prophethood and guidance, is the cause and means of eternal happiness. Similarly, through his worship and prayers, he is the cause of that happiness and the means to Paradise. Indeed, look: That Being is praying in a great prayer, a grand act of worship, for eternal happiness, as if this island, perhaps the whole earth, prays and supplicates with his magnificent prayer. Because, through his worship, he embodies the worship of his followers, and through the secret of harmony, he embodies the secret of worship of all the prophets.

Sözler ·Onuncu Soz ·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)

In the Name of Him, the Sublime, 1 Dear brothers; This time instead of a letter, we are sending this fruit. A fruit from Montenegro An individual from the totality of the meaning of a verse, since the time of Freedom until now. On the thirtieth day of the second Tishrin, in 1358, I was going alone to the top of Montenegro. The thought came to me: "Since when did this chain of human and especially Muslim destructions and sufferings begin, and until when will they continue?" Suddenly, the Surah of the Qur'an, which solves all my difficulties, brought before me the Surah of Al-Asr. It said: "Look." I looked. Just as it addresses every age, this verse especially addresses our age. In the verse "By time, indeed, man is in loss," the word "indeed, man is in loss" (with the count of shadda and tenvin) has a numerical value of 1324. This shows the truth of the verse in this age, with the same historical date, and demonstrates the actuality of the verse's permission. 3 "Except those who believe and do good deeds," the last part of the verse, the letters ه and ت are counted. If the shadda is counted, the numerical value of this year and the next year, 1358 and 1359, shows the same date. This demonstrates that the only solution to escape from these sufferings, especially the spiritual sufferings, is faith and good deeds. Conversely, the only cause of these sufferings is disbelief and denial, ingratitude, that is, unbelief, rejection, and ignorance. We thanked the Almighty for confirming the greatness and holiness of Surah Al-Asr, and that despite its brevity, it is a treasure of very broad and long truths. Yes, the reason for the Islamic world's escape from this terrible Second World War, the greatest suffering of this age, was the faith and good deeds derived from the Qur'an.

Kastamonu Lâhikası ·Mektup 126 ·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)

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)

"Then what is above it" means things that are more valuable and eloquent than the mosquito's dung, or the dung of a mosquito in terms of smallness, or both in value and smallness. However, the term "what is above it" refers to the fact that a small thing is more strange in eloquence and more extraordinary in subtlety. As for those who believe, they will know that it is the truth from their Lord, and as for those who disbelieve, they will say, "What did Allah mean by this example?" The "fa" in this sentence, which follows from the previous sentence, indicates an implicit and hidden evidence that connects both possibilities of this sentence. The description should be as follows: The Almighty does not abandon a metaphor. Because a metaphor is something that eloquence requires; what eloquence requires cannot be abandoned. Therefore, the Almighty does not abandon this metaphor. Consequently, the just person knows that this metaphor is eloquent, true, and from Allah. The stubborn person, however, does not understand its wisdom, becomes doubtful, asks, questions, and ultimately denies it with denial. In conclusion: The believer affirms that it is from Allah because he is just. The disbeliever, being stubborn, says, "What benefit is there in this?" "Amma": This "Amma" is a conditional particle. It connects both sentences it is included in, making the first one necessary and the second one required, or the first one a condition and the other a conditional.

İşaratü'l-İ'caz ·Bakara Suresi ·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)

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)

There is only this much: We had the treatise on the Day of Judgment, named "The Tenth Word," printed before the new alphabet was introduced. It reached the hands of the government's senior officials, the members of parliament, and the governors; no one objected. Eight hundred copies of it were distributed. Because of its distribution, some purely spiritual and religious treatises, on their own, reached the hands of some people. Naturally, this spontaneous and self-initiated distribution pleased me, and in some of my private letters, I expressed this approval in an encouraging tone. But for three months now, after all this careful scrutiny, in the whole country, only fifteen to twenty people have found my books in their hands. For a man who has spent thirty years of his life in authorship and teaching, how can the fact that some special treatises are in the hands of twenty special friends be considered as publication? How can one say that such a publication "has a certain goal in mind"? Gentlemen! If I had pursued a worldly or political goal, in these ten years, instead of fifteen or twenty people, my connections would have been evident with hundreds of thousands of people. Anyway, there are more detailed explanations and details on this point in my final defense... How can the verses "2 So the mother's share is one sixth; 1 And for the male, the share is equal to that of two females," which in all interpretations have always had a very certain and unquestionable scientific answer against the objections of civilization from ancient times, be used against me in the indictment? In the indictment, again quoting from the Fihrist, it is stated that the translations of the "Kur'anic letters and the zikr" have not taken their place. This issue is an eight-year-old matter and is an unquestionable scientific fact. How can the government's later acceptance of translation, according to some current opinions, turn that scientific fact against me? Regarding the closure of our mosque, it is a complaint against the brutal oppression of the district manager and a few of his friends and the district governor, concerning their persons and the abuse of their official positions. It is a four-point memorandum, and I did not give this treatise to anyone.

Tarihçe-i Hayat ·Eskisehir Hayati ·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)

On the Nineteenth of Ramadan Treatise on Economy Economy and opinion are related to waste and extravagance. In the name of Allah, the Most Gracious, the Most Merciful - "Eat and drink, but do not be extravagant." 1 THIS HOLY VERSE gives a very important lesson of wisdom in the form of a definite command to economy and a clear prohibition against extravagance. There are seven points in this matter. FIRST POINT: The Compassionate Creator asks for gratitude in return for the blessings He has given to humanity. 2 Extravagance is the opposite of gratitude; it is a harmful misuse of blessings. Economy, on the other hand, is a respectful and wise use of blessings. Indeed, economy is both a spiritual gratitude and a respect for the divine mercy in blessings, a definite cause of blessings, a healthful restraint like bodily abstinence, a cause of dignity that frees one from the disgrace of spiritual begging, and a strong cause for experiencing the pleasure in blessings and tasting the hidden pleasure in blessings that seem tasteless at first glance. Extravagance, being contrary to these wise principles, leads to serious consequences.

Lem'alar ·On Dokuzuncu Lema ·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)