İmam Gazâlî

• To make dua with sincerity and peace of heart, • At the end of prayer, especially after the morning prayer, • In blessed places, especially in mosques, • On Fridays, especially at the appropriate time, • During the sacred months, especially on the famous nights, • During Ramadan, especially on the Night of Power, to make dua is to be close to the acceptance of divine mercy. The accepted dua may either manifest its effect in this world, or it may be accepted in terms of the hereafter and eternal life. Therefore, even if the desired result is not achieved, it cannot be said that the dua was not accepted; it may have been accepted in a better way. YOUR SECOND QUESTION: Since the phrase "radıyallahu anh" is said about the Noble Companions, is it appropriate to use it in the same sense for others? The answer: Yes, it can be said. Because just as the phrase "aleyhissalâtü vesselâm" (peace be upon him) is not exclusive to the Prophet, the phrase "radıyallahu anh" (may Allah be pleased with him) is not a specific designation exclusive to the Companions. It should perhaps be used for those who have attained the high station of divine pleasure, such as the Imams of the Four, Shah Ghulam Ali, Imam Rabbani, and Imam Ghazali, who have inherited the spiritual authority of prophethood. However, according to the custom of the scholars, "radıyallahu anh" is used for the Companions, "rahimehullah" (may Allah have mercy on him) for the Tabi'in and the Tabi'at-Tabi'in, and "gaferahullah" (may Allah forgive him) and "kuddise sirruhu" (may his secret be sanctified) for the later pious individuals.

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

This is an example of how the Nur disciples at the university appreciate the extraordinary value of the Nur truth in the field of natural sciences. 2 And indeed, nothing glorifies Him except by His praise. 3 Peace be upon you, and the mercy of Allah and His blessings forever. The noble Quran, which is the sun of the spiritual world that never sets, is revealing the ennobling rays of the great book of creation, reciting its verses of creation, and showing its essence. It shows the straight path through the turning of human minds. Every individual in the human world sees, understands, and knows their purpose, their innate qualities, and their goals in life through the light of this guiding sun. Those who are exposed to the light of this guidance, according to the capacity of their hearts, attain nearness to the divine by following it. The essence of things and life is revealed through this light, and only through this light can they be seen, understood, and known. The noble Quran, representing the eternal spiritual guidance of the ancient sun, ensures that one can see truth and reality with the eye of the heart. Therefore, those who are distant from its light remain in darkness. For indeed, everything is seen, understood, and known through light. Thus, in this age, the spiritual and luminous sun of this great book, the noble Quran, has manifested in the form of the Risale-i Nur, which is named "Nur." These lights illuminate the path for those who, like bats, do not wish to leave darkness, who sleep in the slumber of ignorance and turn day into night, whose minds have become blind, who remain in darkness and cannot see, and for those who have lost their way, projecting their light onto the truths of faith and showing the straight path to those who are not completely blind.

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·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)

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)

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)

Every Islamic village, may this green land be, Until the Day of Resurrection, a paradise of children, again O light of faith! O Glory of the world, for the sake of the family of Abraham, O Lord. Protect us from calamities and misfortunes, O Light of the Luminous, By the right of the Name of Light! 2 And indeed, nothing glorifies Him except with His praise. 1 Peace be upon you, and the mercy of Allah and His blessings. My blessed Master, may the great and beautiful light of His, this poor and destitute student of yours, presents to your presence of knowledge the kindness and favors that he has received in this place and in this manner, and through this opportunity, I am honored once again with the honor of kissing your blessed hands and your pure lap, and I humbly ask you, my master, to accept it. The humble, destitute student of you Hasan Feyzi May the mercy of Allah be upon him in the number of the letters of the written and recited letters, Amen. 3 • • •

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

Until now, since the occurrence of that event, we have passed through a period of caution so that the conditions of the students from different strata here might not appear to have changed due to an important incident, and so as not to draw the attention of the hypocrites to ourselves and to you. Also, through the interpretations of the dreams of many individuals like Nazif, we understood that an event has occurred among you. We send our greetings and prayers to all our brothers one by one, and especially to those who have suffered misfortune. May Allah quickly rescue them and place them back in the positions of their duties. Ameen. Your brother, Said Nursî • • • This is a saying of Hafız Ali (may Allah be pleased with him), an important pillar of the Risale-i Nur. My beloved master, you said: "The greatest danger of this strange age is that the Risale-i Nur, which grants a decisive proof to the disciples who treat the wound of the infidels of the Last Days—those who will leave the world without faith—with the medicine of entering the grave with faith, using the miraculous language of the Qur'an—how can the service of weak individuals, with their limited and divine abilities, match this? Perhaps both are a divine gift." After stating this, just as the light of a lamp shines in the darkness of night and calls all the possessors of souls, even the smallest moths, from darkness to light with its eloquent speech, so too does the Risale-i Nur call those scholars and those of the spiritual path who have not been metaphorically executed by the sword of the Sharia and have not drowned and died in the darkness. This is a manifestation of His Name Rahîm. The first of the two memories: The narration of the hadith regarding elderly women and the eternal and certain influence we have always seen in the blessed hadith, brought joy to us and to many women who are greatly concerned. May Allah be forever pleased with you. Ameen.

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

In the Name of Allah, the Sublime, 1 As my final statement in an important court, I am stating as a brief commentary to the "Shakva to the Grand Court," which was written under the name "Shakva to the Grand Court," published several times in the "History of Life," and sent to the Ankara authorities, the Court of Cassation, and the court presidents while in court. The reason for this Shakva was an extraordinary, strange, and small example of that incident, which this time happened exactly to me, so I am stating it as a brief commentary to that "Shakva to the Grand Court": Two days ago, I was very eager and, for three reasons, went to Konya, which in the old days was considered a center of Anatolian theological education. First: Two of my true Nur brothers, in their poor condition, had incurred a great expense and had gone to the Izmir court. On their return, they stopped by my place. To partially relieve them of the expense, I decided to accompany them to Konya in my private car. Second: I wanted to visit my brother and his children, who had studied with me for fifteen years, had served as a mufti for nearly twenty years, and for forty years I had not seen anyone else but him, and among all my brothers and relatives, he was the only one left alive. Third: I wanted to visit the great master, Mawlana Jalaluddin, who was an important teacher of both the old Said and the new Said, and who, due to the connection of the Mevlevi dervishes with the Risale-i Nur everywhere, was a very important teacher to me, like Imam al-Rabbani and Imam al-Ghazali. Also, in the "History of Life," there was a published statement that said, "I cannot meet with visitors." Just as Allah may cause illness to prevent receiving gifts, this respectful visit was a kind of spiritual gift. Therefore, my voice was cut off, and I was prevented from speaking as an act of divine care. I could not even go to my brother's house to avoid speaking. Although it was necessary to stay in Konya for two or three days, I was compelled to pray and return within an hour. However, I was suddenly placed in such a situation that it was published in all the newspapers. For forty years, I had not seen my brother except once, and I had not even been able to visit his house or speak with him, yet it seemed as if I had spoken with thousands of people.

Emirdağ Lâhikası - II ·Mektup 138 ·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)

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O afflicted and sorrowful patient! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you lament, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered as spiritual martyrdom, leading to a degree of wilaya (sainthood) similar to martyrdom. Especially, illnesses arising from childbirth and abdominal pain, and those who die from plague and other diseases, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to the world, thus softening, and sometimes even making pleasant, the painful separation from the world at the time of death, which is very painful for the worldly people. THE SIXTEENTH DEVA O patient lamenting from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it liberates a person from the arrogance that leads to savagery and lack of mercy. For, as it is said in the secret of "إِنَّ اْلاِنْسَانَ لَيَطْغٰى - أَنْ رَآهُ اسْتَغْنٰى", a self that is arrogant due to health and well-being does not feel respect for many people. And it does not feel compassion and mercy for those who are afflicted and suffering.

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

The third purpose of the reasoning: It is a well-known principle that when a single unit multiplies, it branches out, keeps increasing, and does not remain in one place. However, if the many and the fractions unite, they become stronger, gain stability, remain in place, and become more permanent. Therefore, Muhammad, upon whom be peace and blessings, is the seal of the prophets. It is understood from the contradictory meaning that no prophet will come after him; the seal of his seal is stamped and signed. The fourth purpose of the reasoning: As the phrase "1 من قبلك" (before you) indicates, the Prophet Muhammad (peace be upon him) is their successor, and they are all his predecessors in full. Therefore, the successor taking upon himself the duties of the predecessor completely and standing in their place implies that he is a prophet and messenger to all his predecessors and to the entire ummah. Yes, this principle is a natural rule in accordance with its ruling. For, before the Time of Bliss, the peoples and nations of the human world were very different and widely separated in terms of material and spiritual aspects, in terms of capacity and upbringing. Therefore, a single upbringing and an individual invitation were not sufficient. When the human world awoke under the sun of the Blissful Time, showed a tendency toward unity through the exchange of ideas, the abandonment and transformation of traditions, and the intermingling of tribes, communication and interaction began among them; indeed, the globe became like a single country, perhaps a province, perhaps a village; a single invitation and a single prophethood was seen to be sufficient for all humanity.

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

Everyone has opened a lawsuit, on the basis of faith, to gain or lose a land and property as enduring and eternal as the surface of the earth, adorned with chains and palaces. If one does not firmly obtain the certificate of faith, one will lose it. And in this age, many are losing that lawsuit due to the arrogance of materialism. Indeed, an inquisitive and investigative person has observed in a certain place that out of forty deaths, only a few have won that lawsuit; the rest have lost it. Now, if the entire world's dominion were given to a person, could it fill the place of that lost lawsuit? Since we consider it complete foolishness to abandon the duties that bring the services which will win that lawsuit and the miraculous lawsuit attorney who prevents ninety percent of people from losing it, and instead to engage in worldly matters and transient wealth, we, the disciples of the Risale-i Nur, believe that even if each of us had a hundred times more intelligence, we must dedicate ourselves to this duty. O my new brothers in this prison calamity, you have not seen the Risale-i Nur as my old brothers who came with me have. I declare and prove, and have already proven with them and with thousands of other disciples as witnesses, that the Risale-i Nur is the first and greatest lawsuit attorney of this age. It is the one who has given the certificate, the document, and the decree of the acquired lawsuit—i.e., the verified faith—to twenty thousand people in twenty years. It is the miracle of the Qur'an's spiritual power, which has emerged and spread. For eighteen years, my enemies, the atheists and materialists, have tried to destroy us by corrupting some officials of the government with very cruel plots, even imprisoning and jailing us as they did before. Yet they have managed to touch only two or three parts out of the one hundred and thirty parts of the steel fortress of the Risale-i Nur. Therefore, if one wishes to hire a lawyer, it is sufficient to obtain the Risale-i Nur. Do not fear, the Risale-i Nur will not be banned. The deputies and officials of the Republican Government had important treatises in their hands, and except for two or three, they were free to circulate. God willing, one day the prisons will become a complete reform.

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

And indeed, nothing exists but praises Him. In His name, exalted is He. Peace be upon you, and the mercy of Allah and His blessings. Dear, sincere, and noble brother; from Süleyman Efendi, I have learned that you are encountering some particular difficulties. It is more appropriate to advise people like you, who are steadfast, to be patient. I think the sacredness of service and the joy and enthusiasm in that service will overcome and defeat those particular painful difficulties. You should not pay attention to them as much as possible. The owner of a precious and flawless item does not need to beg customers. If the customer has sense, let them beg. The best of matters is the one that is most difficult in secret, according to the saying. The difficulties of great good deeds are many. As the difficulties increase, the people of perseverance do not diminish, but rather increase their efforts and endurance. I hope that you are also one of those steadfast and persevering individuals. The Everlasting remains. Your brother, Sayyid Nursi • • •

Barla Lâhikası ·Mektup 255 ·machine translation (qwen3-32b-sre)

He sacrificed all his comfort and peace for this sacred cause. And indeed, this is the wisdom behind it: since then, every word of his has become a slice of lava, every thought a piece of fire, burning the hearts that fall into his path; igniting their feelings and ideas. The return of the Great Master to guidance and social life after a period of complete seclusion and solitude is similar to the important and historical stage that Imam al-Ghazali experienced in his life. Thus, it is evident that the Almighty, after training, purifying, and refining His great guides for a certain period in seclusion, assigns them the duty of guidance and instruction. And for this reason, the breaths that emerge from their hearts, which are purer and clearer than any rare gem, produce extraordinary effects as soon as they reach the hearts. As I have mentioned, nine hundred years before this era, Imam al-Ghazali achieved great breakthroughs in the field of ethics and virtue, and in this century, Bediüzzaman has achieved similar feats in the valley of faith and sincerity. Yes, it is always this unique compassion and mercy that has led the Master to these tremendous battlefields of struggle. And let us hear this directly from him: "They ask me, 'Why did you quarrel with this person or that?' I am not aware. Before me is a tremendous fire; its flames are rising to the sky. My children are burning in it, my faith is on fire and burning. I am running to extinguish that fire and to save my faith. If someone on the way tries to trip me and I stumble on them, what importance does that have? In the face of that tremendous fire, does this small incident have any significance? Narrow-mindedness, narrow views!" Testimonies: The countless examples of his generosity to every stratum of our society throughout his life have become legendary, bearing witness to a sublime nobility. He has accepted the act of complete renunciation from the material world, relying entirely on the inexhaustible treasure of the Lord of the Worlds, not as a temporary sacrifice but rather as a kind of doctrine, a school of thought, and a profession. And he continues to persevere in this, no matter the cost.

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

Beloved, sincere, pure, and devoted brothers and my earnest, true companions in the service of the Qur’an; recently, due to the spread of the Ikhlas Lem’as of the Risale-i Nur both in Isparta and in this region, and because of a couple of small incidents, a strong warning came to my heart. I will write three points regarding riya (show-off). First: In fulfilling obligations and duties, in following the outward signs of Islam and the Sunnah, and in refraining from harams, riya cannot enter; the display of these cannot be considered riya—unless one is inherently weak in faith and naturally inclined to riya. Perhaps, the display of acts of worship that touch upon the outward signs of Islam is far more meritorious than concealing them, as stated by great figures like Imam al-Ghazali, the Proof of Islam. While concealing other voluntary acts is very meritorious, displaying those acts that touch upon the outward signs of Islam, especially in times of bid’ah (innovation), demonstrates the nobility of following the Sunnah, and in such great sins, showing taqwa (piety) in refraining from harams is not riya, but is perhaps far more meritorious and pure than concealing them. Second point: The causes that lead people to riya are: First: Weakness of faith. One who does not think of Allah, worships the creature, and takes on a showy and pretentious attitude toward people. The students of the Risale-i Nur, through the strong lessons of verified faith they receive from the Risale-i Nur, do not place any value or importance on the creature or people in their worship, so that they might show off and engage in riya. Second cause: Greed and desire, especially in the context of poverty, lead to adopting a showy and pretentious attitude in order to attract people's attention. The students of the Risale-i Nur, through the spiritual dignity they gain from the teachings of the Risale-i Nur—such as economy, contentment, reliance on Allah, and satisfaction with one's portion—will, God willing, be prevented from engaging in riya and from seeking worldly benefits through show-off. Third cause: The desire for fame, love of being seen, wanting to hold a position, and surpassing others, as well as the desire to appear good to people, adopting an attitude of self-importance (exaggerating one's own importance) and pretentiousness (appearing in positions higher than one's worth) leads to riya. The students of the Risale-i Nur, who have transformed their ene' (selfishness) into nahnü (selflessness),

Kastamonu Lâhikası ·Mektup 115 ·machine translation (qwen3-32b-sre)

The Real Owner is another. Yes, there is such a Real Owner that, by the mystery of the verse "1. What created you and raised you up was not but as one soul," He can easily bring back to life all the living beings on the entire surface of the earth as easily as reviving a fly. He creates a spring with the ease of a single flower. Because He does not need to gather anything. He is the Owner of the command "2. Be, and it is." And because in every spring He creates from nothing countless forms, qualities, and appearances of the beings of the spring, apart from their elementary materials; and because in His knowledge the plan, model, index, and program of everything is already established; and because all the particles move within His knowledge and power, He creates everything with the ease of striking a match. And nothing, not even the tiniest movement of a particle, goes astray. Just as a marching army is an organized force, so too are the particles an organized army. Since they act upon the basis of that eternal power and according to the pattern of that eternal knowledge, their works emerge accordingly. Otherwise, these works would not diminish because of the insignificance of their creators. With the strength of attachment to that eternal power, a fly can crush a Nimrod. An ant can destroy Pharaoh's palace. A tiny pine seed, like a speck of dust, carries the weight of a huge pine tree like a mountain. As we have proven in many treatises, just as a soldier, by virtue of his military certificate, can achieve feats a hundred thousand times greater than his own strength, such as capturing a prisoner at the level of attachment to the emperor. Similarly, everything, by its attachment to that eternal power, can achieve miracles a hundred thousand times greater than the natural causes.

Lem'alar ·Yirmi Altinci Lema ·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)

And give good news to those who believe and do righteous deeds that for them will be gardens beneath which rivers flow. Whenever they are given from it of fruit as food, they will say, "This is the food we were given before." And they will be given similar to it, and for them there will be pure spouses in them, and they will dwell therein forever. O Friend! First, we will mention the connection of this verse with the previous one. That is, this verse has many connections with the previous verses. In other words, there are various lines extending from this verse to the mentioned sentences. Look, the result that the Noble Qur'an indicates with this verse is the fruit of faith and righteous deeds, and it is in harmony with the praise and commendation of the believers at the beginning of the chapter. And again, after the disgrace and humiliation of the disbelievers and hypocrites at the beginning of the chapter, it has stated that the path they have taken will lead them to eternal woe. With this verse, by revealing the light of eternal happiness, it has increased and intensified their sorrow for having lost these great blessings. And again, in response to the toil and hardships of worship, which cause the abandonment of some worldly pleasures, commanded with "O mankind, worship," this verse has opened the gates of Paradise and shown the delights of Paradise, thus satisfying and comforting the hearts of the believers. And again, having previously proven the oneness of God, which is the basis of the invitation and the first pillar of faith, in this verse it has shown the fruit of oneness and the title of mercy through Paradise and eternal happiness.

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

The Nineteenth Word Regarding the Propagation of the Ahmadiyya Mission And I did not praise Muhammad with my words, but I praised my words with Muhammad, upon whom be prayers and peace. 1 Yes, this Word is beautiful. But it is the excellence of Muhammad, the most beautiful of the beautiful, that makes it beautiful. The Fourteenth Lema, who assumes the Fourteen Attributes, FIRST ATTRIBUTE 2 There are three great, comprehensive knowers who describe our Lord to us: One is this Book of Creation, of which we heard a little of its testimony from the Thirteenth Lesson of the Arabic Light Treatise through the Thirteen Lemas. One is the Hâtemü’l-Enbiyâ Aleyhissalâtü Vesselâm, the great verse of the great Book of the Hereafter. One is the Glorious Qur’an. Now, we must know and listen to the Hâtemü’l-Enbiyâ Aleyhissalâtü Vesselâm, the second of these clear proofs. Yes, look at the spiritual essence of that proof: The surface of the earth is a mosque, Mecca is the qibla, Medina is the pulpit; our Prophet Aleyhissalâtü Vesselâm, that clear proof, is the imam of all the people of faith, the speaker to all mankind, the leader of all the prophets, the lord of all the saints, the master of a circle of remembrance composed of all the prophets and saints; all the prophets are the roots of life, all the saints are the fruits of the tree of a luminous tree, where each branch is supported by the miracles of all the prophets and the miracles of all the saints, who all confirm and sign.

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

Question: This monarchy broke our elders, our lords; yet some were indeed deserving. Moreover, without seeing anything materially, merely by hearing the name of monarchy, they fell into despair. What is the wisdom behind this? Answer: Spiritually, every era has its ruler and its ruling power. In your terminology, a master is needed to operate the machine of that time. Thus, the spiritual ruler of the era of despotism was strength; whoever had a sharp sword and a strong heart would rise. However, the lever of the era of monarchy is reason, strength, the ruler, the master is truth, intellect, knowledge, law, and public opinion; whoever has a sharp mind and a luminous heart will rise. Since strength and youth waned and power weakened with age, the governments of the ancient centuries, which relied on strength, were doomed to collapse. But the governments of the present age rely on knowledge, so they are destined for a long life. O Kurds! Your lords and masters, even your sheikhs, if they rely on strength and wield sharp swords, will certainly fall; indeed, they are deserving of it. But if they rely on intellect, use affection instead of coercion, and submit their feelings to public opinion, they will not fall, perhaps even rise. Question: "Why did this revolution in government bring about a revolution in everything?" Answer: People followed the ways of their rulers secretly; despotism had spread into everyone's veins, showing itself in many names and forms, using many tools and plans. Even a man like me, using knowledge as a means, would dominate or exploit national ignorance. Or like a sheikh, because of his sanctity, everyone would consider themselves obligated to follow him, thus dominating and oppressing. Question: So, there are other forms of despotism that helped the government's despotism, which we should destroy? Answer: Yes, with the weapons of our ignorance, the actual thing that destroyed us were the fragmented despots within us, ruling with strange names, which had already ruined our lives. However, the fault still belongs to the despotic government, the father of those small despots. Question: Lords, masters, and others...

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

Exactly like this, if someone were to come out and say, "The great scholars of Europe are denying this spiritual truth. How is the word of our two teachers being preferred?" O unfortunate ignorant one! The matter is not at all like that. You have no right to say this. Perhaps this issue is merely the speaking out of a few unqualified intellectuals against the true experts in the subject, in matters where they have no expertise at all. The one or two teachers you mention are the consensus of the experts—those whose suns shine for millions of people—such as Sheikh Geylani, Imam Ghazali, Ibn Arabi, Shah Naqshband, and Imam Rabbani—who have seen that truth and are showing it. The great European scholars you mention are materialists, whose minds have fallen silent before their eyes, who have distanced themselves from spirituality, who have become blind to the sun of truth and the crescent of reality. Because they have not seen the truth, they have gone beyond its limits and denied it, thinking themselves artisans. The eye, because of an eye disease, may deny the light of the sun, And the mouth, because of illness, may deny the taste of water. In other words, some people with eye diseases deny the beauty of the sun, and those with bodily illnesses deny the taste of water. • • •

Nur'un İlk Kapısı ·Mektup 51 ·machine translation (qwen3-32b-sre)

And give good news to those who believe and do righteous deeds that for them will be gardens beneath which rivers flow. Whenever they are given from it of fruit as food, they will say, "This is the food we were given before." And they will be given similar to it, and for them there will be pure spouses in them, and they will dwell therein forever. O Friend! First, we will mention the connection of this verse with the previous one. That is, this verse has many connections with the previous verses. In other words, there are various lines extending from this verse to the mentioned sentences. Look, the result that the Noble Qur'an indicates with this verse is the fruit of faith and righteous deeds, which is consistent with the praise and commendation of the believers at the beginning of the chapter. Again, after the condemnation and humiliation of the disbelievers and hypocrites at the beginning of the chapter, it has stated that the path they take will lead them to eternal woe. With this verse, by revealing the light of eternal happiness, it has increased and intensified their sorrow for having lost these great blessings. Moreover, in response to the toil and hardships of worship, which cause the abandonment of some worldly pleasures, the verse has opened the gates of Paradise and shown the delights of Paradise, thus satisfying and comforting the hearts of the believers. Furthermore, it has previously proven the oneness of God, which is the basis of the invitation and the first pillar of faith. In this verse as well, it has shown the fruit of the oneness of God and the title of mercy through Paradise and eternal happiness.

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

It is the letter of Ahmed Husrev. Dear Master; I received your letter of consolation to this poor student of yours and read it after expressing my gratitude. I was greatly distressed by the spiritual wounds and sufferings that arose in my soul. Especially the fact that you hold our religious poems in high esteem and pay great attention to them because of their importance, and that the denunciation of drawing a sword against the students who love you and, with enthusiasm, obey your commands in the way of Allah, was unbearable for my soul. I felt a strong urge in my soul to reach my Creator as soon as possible. On the other hand, I was being crushed under the pain because I could not get any information from you. While I wanted to find comfort by turning to the Divine Presence for relief from the oppression of the oppressors, your letter was a generous comfort by accepting fate and destiny. And so, I now say, "We have heard and we obey," and abandon my desperate request. O beloved and compassionate Master; if I consider myself, as a student always in need of your prayers, I find a little peace in my soul. But if I consider you, my Master, and my brothers, my pain and despair multiply, my soul is in turmoil, and again, I do not wish to obey for the sake of Allah. Dear Master; I know that the great blows that have fallen upon the Islamic world have also struck your shoulders for the sake of the Islamic world. Nevertheless, your noble soul, your lofty courage, your extraordinary patience, and your many other excellent virtues are most clearly seen in your compassion. Even for the oppressors, you make good wishes. Your student Ahmed Husrev • • •

Barla Lâhikası ·Mektup 182 ·machine translation (qwen3-32b-sre)

Yes, would Allah, the Most Merciful, the Most Generous, the Sublime, the Glorious, leave those who made such a painful sacrifice for Islam, abandon them? Would it befit His majesty—God forbid—to deprive such a sacrificing servant of His grace and generosity, His care and mercy? Indeed, Bediuzzaman is the most brilliant example of this exceptional manifestation. He lived a life of complete asceticism throughout his entire life. He remained entirely deprived of all the legitimate pleasures of this world. He never had the time or opportunity to fall in love with the idea of establishing a home and living a happy family life there. Yet, Allah Most High bestowed upon him such things that are so immense and magnificent that they cannot be described by mortal pens. Which family head in this world today is as happy as Bediuzzaman? Which father has ever had millions of children? And what kind of children! And which teacher has ever raised so many students? This sacred and spiritual connection, by the permission of Allah Most High, will continue as long as the worlds exist and will flow like a river of light forever. Because this Divine cause, which is a manifestation in the ocean of light of the Qur'an al-Karim, was born from the Qur'an and will live with the Qur'an forever... Compassion and mercy: The great master had found truth and reality even from his childhood. Even in those days when he withdrew into caves to seek refuge and to listen to the cries of his heart and the prayers of his soul, he had already experienced the joy of worship and devotion, contemplation and spiritual exercises, and the peace and serenity they bring. However, in those dangerous days when the terrible nightmare of atheism and disbelief, like dark waves of the night, was about to engulf the Muslim world and thus our country, he leapt into the battlefield of jihad like a lion springing from his bed, roaring like a volcano.

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

Beloved brothers; while I was occupied with the documents this night, the night guards and others were listening. It occurred to my heart that I should be anxious and ask: "Does this public declaration not diminish the reward?" Then I remembered a famous saying of Imam al-Ghazali, the proof of Islam. He said: "Sometimes, public declaration is more beneficial than concealment." That is, when others benefit from it, either by taking advantage, imitating, waking up from heedlessness, or turning away from error and ignorance, declaring Islamic signs and showing religious dignity in such cases, in many ways, especially in this time and among those who have fully taken the course of sincerity, is not for show, and perhaps without any mixture of ostentation, can be very meritorious. I found some comfort in this. • • • Two days ago, when the investigating judge called me, while I was thinking about how to defend my brothers, I opened Imam al-Ghazali's "Hizbü’l-Masûn." Suddenly, these verses appeared before my eyes: 2. Indeed, Allah defends those who believe. 1. Their light runs before them and on their right. 4. Allah is their protector. 3. Blessed are they. I saw that if the long vowels are counted and the short ones are not, even the "Vav" in "āmanū" is a long vowel, and its numerical value in the ciphers and abjad system is exactly one thousand three hundred and sixty-two (1362), which coincides exactly with the same date of this year and the time we have resolved to defend our believing brothers, both in meaning and in numerical value. I said, praise be to Allah, there is no need for my defense. Then it occurred to me: "What will be the outcome?" I was curious. I saw that the two sentences in "Allāhu ḥafīẓu ʿalayhim - Ṭubā lahum," counting the tashdeeds, have exactly one thousand three hundred and sixty-two in the cipher system. If one long vowel is not counted, it is two, if counted, it is three. Exactly matching the same date of this year, this time, and the coming year, when we are in great need of divine protection, and in the face of a terrible attack launched against us in a large circle and wide area for a whole year, it gives assurance and comfort to our protection.

Şualar ·On Ucuncu Sua ·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)

Fourth: The Epistles of Light enable a person to obtain in a short time, through concise summaries, knowledge that would otherwise take years of effort to acquire. Fifth: The Epistles of Light cause the attainment of divine pleasure, which is the ultimate goal of knowledge, and represent the most sublime duty of serving humanity, without ever using knowledge as a means for worldly benefits. Sixth: The Epistles of Light are a powerful, sacred, and faith-based source of thought that interprets all beings in the language of their appearance and essence. At the same time, they develop the truths of faith to the levels of knowledge-based certainty, vision-based certainty, and truth-based certainty. Seventh: The Epistles of Light encompass all knowledge. They are like a richly woven fabric made by threads of knowledge. They are also a collection of concise sayings that reveal the deepest understanding of every science, never expressed before by any scholar of knowledge. As an example, we mention a few of them, and recommend those who wish to form an idea about the collection of these sayings to refer to the ocean of the Epistles of Light. "The one who creates the eye of a mosquito also creates the sun for that eye." "The one who arranges the stomach of a butterfly also arranges the Solar System for that stomach." "To create a single atom, an infinite and boundless power is necessary. For each letter of this great book of the universe—especially each living letter—there is a face and an eye directed toward each sentence." "Nature is a model press; it is not the model. It is embroidery, not the embroiderer. It is a pattern, not the original. It is a system, not the organizer. It is a law, not power. It is a will-based code, not external reality."

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·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)

In His Name - and indeed, everything praises Him. 1 Peace, mercy, and blessings of Allah be upon you. 2 Dear, sincere brother Re'fet Bey; Praise be to Allah, now you are following and writing the treatises in the way I had hoped. Even a little effort from people like you has great effect, for many rely on you and imitate you. Having found such serious brothers like you in this land of exile, this place has become for me like a true homeland, making me forget my real homeland. After the lofty works written, the height of the works is the serious desire and complete understanding of the audience like yourselves. If you were to thank me for having found you, I would thank a thousand times for having found you. In your letter, you ask about the Name of the Exalted. The Name of the Exalted is hidden. Just as in life there is the Hour of Death, and in Ramadan the Night of Power, in the Names, the manifestation of the Name of the Exalted holds a significant wisdom. In my own view, the true Name of the Exalted is hidden and is revealed only to the elect. Yet, each Name has a level of grandeur, and that level becomes the rank of the Name of the Exalted. The fact that the saints discover the Name of the Exalted individually is due to this secret. Hazrat Ali (r.a.) has a poem titled Ercuze in Mecmuatü'l-Ahzab. In it, he mentions the Name of the Exalted in six names. Imam Ghazali, in his treatise titled Cünnetü'l-Esmâ, explained and elaborated on the six names mentioned by Hazrat Ali, which are the surrounding names of the Name of the Exalted. Those six names are: Ferd, Hayy, Kayyûm, Hakem, Adl, and Kuddûs. We have corrected the second part of the supernatural gift and added a little more, and sent it. Bedreddin's rapid progress is due to the grace of the sublime honor of the Qur'an. May Allah make you successful. I send special greetings to Hajji Ibrahim Effendi. We send greetings to Lutfi, Rüştü, Hafız Ahmed, and Sezai Effendi. I also pray for my fellow believer in the Hereafter. A part of your latest letter has been included in the Collection of Letters. 3 The Everlasting is the Everlasting Your brother Said Nursi • • •

Barla Lâhikası ·Mektup 256 ·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)