İmam-ı Rabbânî

• 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)

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)

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)

Third: To strive for the cure of the heart's ailments through the path of Sufism is to walk with the feet of the heart. The first is obligatory, the second is necessary, and this third is considered a Sunnah. Since the truth is thus, I believe that if esteemed figures such as Sheikh Abdulqadir Gilani (may God be pleased with him), Shah-i Nakshband (may God be pleased with him), and Imam-i Rabbani (may God be pleased with him) were in this age, they would devote all their efforts to strengthening the truths of faith and the principles of Islam. For these are the means to eternal happiness. If there is a flaw in them, it leads to eternal misguidance. A non-believer cannot enter Paradise; but many who lack Sufism do enter Paradise. A person without bread cannot live, but one without fruit can. Sufism is the fruit, and the truths of Islam are the nourishment. In the past, it took a journey and practice lasting from forty days to forty years to reach certain truths of faith. Now, by the mercy of God, a path has been found that can lead to those truths in forty minutes. To ignore such a path is certainly not wise. These thirty-three Words are opening a Quranic path, and those who read them carefully can discern this. Since this is the truth, I believe that the Words written on the mysteries of the Quran are the most suitable remedy, balm, and healing for the wounds of this age, and for the Muslim community suffering from the darkness of ignorance, they are the most beneficial light, and for those who are amazed and lost in the valleys of misguidance, they are the most correct guide. You know that if misguidance comes from ignorance, its cure is easy. But if misguidance comes from knowledge and learning, its cure is difficult. In the past, the second type was found in one out of a thousand. Of those found, only one in a thousand could be guided back to the right path. Because such people consider themselves wise, yet they do not know and think they do. I believe that God, in this age, has made the known Words, which are spiritual effects of the Quran's authorization, act as an antidote to this age's poison of misguidance. 1. The Everlasting is the Everlasting Said Nursî

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

And indeed, nothing exists but praises Him with His name. Peace be upon you, and the mercy of Allah and His blessings. My beloved and zealous hereafter brother and my companion in the service of the Qur'an, Hulusi the second and Sabri the first; Masha'Allah, you have understood the value of the Twentieth Letter well and have written it beautifully. In your letter, you have expressed the desire to receive the course of Ilm-i Kelam from me. Indeed, you are already receiving that course. What you have written, in general, are the lessons of that luminous and true Ilm-i Kelam. Some sacred scholars, like Imam al-Rabbani, have said: In the last times, the Ilm-i Kelam, that is, the theological issues of the people of truth, will be presented by someone in such a way that it will cause the spread of those lights beyond the comprehension of the people of knowledge and the people of the path. Indeed, Imam al-Rabbani considered himself to be like that person. As for my humble and poor and rare brother, I cannot claim to be that future person in any way, for I have no qualifications in any aspect. However, I believe that I am a servant of that extraordinary figure who will prepare the ground for him and be a forerunner of that great commander. And it is from him that you have sensed that extraordinary scent in what has been written. Also, in your letter, you are asking about the mysteries of the verse "Allah is the light of the heavens and the earth." Yes, there are many streams and revelations from the great ocean of that verse in many Sayings. Especially in the Twentieth Letter, the Thirty-Third Letter, the Thirty-Second Saying, and the Twenty-Second Saying, there are some of its springs. Indeed, there are many layers in that verse. Each group has received their share from one of the layers. My soul desired to write some of the aspects of that verse; however, since it has been written in a scattered manner until now, it has remained so, and for now, it has been left at that. The Everlasting is the Everlasting. Your brother, Said • • •

Barla Lâhikası ·Mektup 224 ·machine translation (qwen3-32b-sre)

"You are rebelling in the land of Malik-i Zülcelâl with such arrogance that there are beings from His worship and creation who are not like you, small and helpless creatures, but even if hypothetically you were as big as mountains and the earth, and were defiant, rebellious, and ungrateful, they could throw stars, fiery metals, and molten metals at you, and destroy you. "You are breaking a law so powerful that if necessary, it could strike the earth against your faces and rain down stars like bullets upon you." Indeed, there are some important exaggerations in the Qur'an that do not arise from the strength of the enemies, but perhaps from the need to express majesty and to warn against the craftiness of the enemies. Sometimes, to demonstrate the perfection of order, the ultimate justice, the highest mercy, and the strength of wisdom, the greatest and most powerful causes are exaggerated and held against the smallest and weakest things; they are not actually used, nor are they allowed to commit aggression. For example, look at this verse: "And if the two parties conspire against him, indeed, Allah is his protector, and Jibril (Gabriel) and the righteous among the believers are also his supporters. And after that, the angels are also his support." How much respect there is for the Prophet and how much mercy there is for the rights of the oppressed. These important exaggerations are only to express with compassion the greatness of the respect for the Prophet and the importance of the rights of the two weak ones. SEVENTH STEP Just as there are many different types of angels and heavens, so too the stars have very different kinds. Some are extremely small, and some are very large. Indeed, even every shining object in the sky is called a star. Among these stars, there is a kind that, like the ornaments of the upper heavens, the fragrant fruits of that tree, and the glorified fish of that sea, have been created by the Almighty, the All-Craftsman. He made them as ornaments, mounts, and resting places for His angels. And He also used a small kind of star as a tool for the jinn.

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

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

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

The Eighth Letter 2 And indeed, nothing exists but it glorifies Him with His praise, in His name. 3 The names of Ar-Rahmân Ar-Raheem, and 4 in the name of Allah Ar-Rahmân Ar-Raheem, have great wisdom in their being mentioned at the beginning of every blessed thing. Their explanation is deferred to another time, but for now, I will express my own feeling. Brother, I see the names of Ar-Rahmân Ar-Raheem as a great light that encompasses the entire universe and satisfies every eternal need of every soul and protects them from countless enemies; they appear luminous and powerful. The most important means I have found to reach these two great names of light is poverty and gratitude, helplessness and compassion; that is, servitude and dependence. Regarding this matter, I say, recalling and according to the truth, even opposing my teacher, the Imam ar-Rabbâni: The intense and brilliant feeling of Prophet Yâkub (peace be upon him) towards Prophet Yûsuf (peace be upon him) is not love or affection, but perhaps compassion. Because compassion is far more intense, brilliant, lofty, and refined than love and affection, and it is worthy of the station of prophethood. However, if love and affection are intensely directed towards created beings, they do not deserve that exalted station of prophethood.

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

First Truth: The "hudûs" and "imkân" truths are those observed and proven with innumerable proofs by the scholars of Usuluddin and the Islamic philosophers. They said: "Since there is change and transformation in the world and in everything, it is certainly transient, originated, and cannot be eternal. Since it is originated, there must certainly be a Creator who originated it. And since the existence of every being cannot be self-caused or self-originated, it is certainly not necessary or eternal. And since it has been proven with certain proofs that the cycle and succession of the impossible and absurd cannot create each other, there must certainly exist a Necessary Being whose existence is essential, whose like is impossible, whose example is nonexistent, and whose essence is the source of all possibility and whose creation is all-encompassing." Indeed, the truth of origin has conquered the universe. Most of it is seen by the eye, and the rest is perceived by the mind. Because, every year in the autumn season, a world dies before our eyes, a world containing hundreds of thousands of species of plants and tiny animals, each of which has countless individuals and each of which constitutes a living universe. But this death is so orderly that the seeds and eggs, which are the repositories of resurrection and renewal, and which contain the miracles of mercy and wisdom and the wonders of power and knowledge, are left in their places in spring. The records of their deeds and the programs of their tasks are entrusted to them by the Guardian of the High Throne, under the care and trust of His wisdom, and then they die. And in the spring season, as if in the presence of a hundred thousand examples, samples, and proofs of the Great Resurrection, those trees and roots and some of the small creatures who died are revived and resurrected exactly as they were. And some of them are even created anew and revived in their own places, with counterparts and exact duplicates.

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

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

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

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

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

The following came out in the tefekkür: "You are in the house of wisdom, so seek a physician who can heal your heart." 1 It is strange that at that time I was a student at the Islamic House of Wisdom. I was supposed to be a physician who treats the wounds of the Muslims. But in reality, I was the most ill. First, the patient must look after himself; only then can he look after others. So the Sheikh said to me: "You yourself are ill. Seek a physician for yourself." I said: "You be my physician." I took up the book and read it as if it were addressed to me. But the book was very intense. It severely shattered my pride. It performed a deep surgical operation on my ego. I could not bear it, and I read only half of it with that attitude; I could not finish it. I put the book back in the cabinet. But later, the pain from the healing operation passed and sweetness came. I read the whole book of my first teacher and benefited greatly. I listened to his prayers and supplications and was greatly comforted. Then I saw the book of Mektubat (Letters) of Imam al-Rabbani, took it in my hands, and opened it with pure tefekkür. It is strange that in the entire Mektubat, the term "Bediüzzaman" appears only in two places. 2 Those two letters suddenly opened up for me. Since my father's name was Mirza, I saw that at the beginning of those letters it was written "Letter to Mirza Bediüzzaman." 3 I said, "Subhanallah! This is addressed to me." At that time, the nickname "Bediüzzaman" was used by the old Said. But I did not know of anyone else who was known by that nickname in the three hundred years of Hijra, except for Bediüzzaman al-Hemedani. However, even in the time of the Imam, there was a man who had that nickname, and the Imam had written those two letters to him. It seems that the condition of that person was similar to my condition, and I found a cure for my own ailments in those two letters.

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

Wednesday, June 20, 1934 In His name—And there is nothing but praises Him. 1 Peace be upon you, and the mercy of Allah and His blessings. 2 My dear, sincere, and inquisitive brother Re'fet Bey; In your letter, you are asking about the ten subtle faculties (letâif-i aşere). Since now is not the time to give lessons on the path (tarîqa), the scholars of the Nakshbandi path have written works on the ten subtle faculties. Our task now is the unveiling of the secrets (istihrac-ı esrar), so it is not appropriate to narrate the details of the current matters. Do not be upset, I cannot give you the details. I will only say this: The ten subtle faculties (letâif-i aşere) are the ten subtle human faculties that correspond to each of the four elements in the human being, as the Divine Imam (Imam-i Rabbânî) has generally spoken about the progress and conditions of each of these subtle faculties at each stage of the spiritual journey (sülûk). In my own view, there are many subtle faculties in the human constitution and vital potential; ten of them have been declared. Indeed, even the scholars of wisdom and knowledge, who are outwardly inclined, have considered the five outwardly distinguishing features (havass-ı hamse-i zahirî) and the five inwardly distinguishing features (havass-ı hamse-i bâtınî) as windows or examples of these ten subtle faculties, and have based their wisdom on them in another way. Indeed, the ten subtle faculties of the common people and the general public are related to the ten subtle faculties of the people of the path (ehl-i tarîq). For example, if you add the subtle faculties such as conscience, emotion, feeling, reason, desire, the faculty of desire (kuvve-i şeheviye), and the faculty of anger (kuvve-i gadabiye) to the heart, soul, and secret, you can show the ten subtle faculties in another way. Moreover, there are many other subtle faculties such as sâika, şâika, and the feeling before the act (hiss-i kablelvuku). If the truth about this matter were to be written, it would be very long. Since my time is short, I have been forced to keep it brief. Regarding your second question, about the meaning of the name (mânâ-yı ismî) and the meaning of the letter (mânâ-yı harfî), as is explained in the general books of grammar (ilm-i nahv), in the treatises named "Words and Letters" (Sözler ve Mektubat) in the science of truth (ilm-i hakîka), there is sufficient explanation with examples. For a sharp and meticulous mind like yours, further explanation would be excessive. If you look at the "âyine," if you look at the "âyine" for the sake of the bottle, you see the bottle in mind. Inside it, there is a reflection of Re'fet, and thus the gaze is directed. If the intention

Barla Lâhikası ·Mektup 270 ·machine translation (qwen3-32b-sre)

Although the attributes and characteristics of the two deccals are different, they are confused in absolute reports; one is mistaken for the other. Moreover, the characteristics of the Great Mahdi do not conform to the traditions that point to previous mahdis, and thus fall into the category of ambiguous hadiths. Imam Ali (r.a.) only mentions the Islamic Deccal. The introduction is over, and we are now moving on to the issues. • • • With the grace of the Lord, twenty-three issues, which are fabricated by the mülhid (heretics) to undermine the beliefs of the common people, will be briefly explained. Although these issues do not cause harm as the mülhid's expectations, each of them appears to be a miraculous sign of the Prophetic permission and strengthens the common people's beliefs by proving and clarifying the true interpretations. I ask for the mercy of my Lord to forgive my mistakes and errors. • • •

Şualar ·Besinci Sua ·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)

In other words, the Yâkubiye feeling, which the Kur'ân-i Hakîm has shown in a brilliant manner and which serves as a means to the attribute of Rahîm, is a high degree of compassion. The love that serves as a means to the attribute of Vedûda is the case of Züleyhâ's love for Yûsuf (peace be upon him). Thus, the Kur'ân-i Mu'cizü'l-Beyan has shown the feeling of Hazret-i Yâkup (peace be upon him) to be as high above Züleyhâ's feeling, so compassion appears to be that much higher than love. My master, the Imam-i Rabbânî, said: "Because metaphorical love is not suitable for the station of prophethood, the love of Yûsuf is of the category of spiritual virtues, and therefore, to call it metaphorical love would be a defect."1 And I say: O Master, that is a circumlocution. The truth must be that it is not love, but perhaps a degree of compassion that is ten times brighter, broader, and higher than love. Indeed, compassion in all its aspects is delicate and refined. Love and affection, on the other hand, descend into many forms. Moreover, compassion is very broad. A being, out of compassion for one child, extends that compassion to all children, even to the lower creatures, and thus acts as a kind of guardian to the scope of the name Rahîm. Whereas love, by focusing solely on the beloved, sacrifices everything for the beloved. Or, in order to praise and flatter the beloved, it devalues and belittles others, even trampling on their respect. For example, someone said: "The sun is ashamed to see the beauty of my beloved; it draws a cloud curtain over its head to avoid looking." O master lover! What right do you have to shame the sun, which is one of the eight great names and is a luminous page? Furthermore, compassion is pure and does not seek reciprocity; it is selfless and without expectation. Even the selfless compassion that animals show to their young at the most basic level is proof of this.

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

And each of the leaves of the general plants and vegetables that move attractively in the mentioned motion, the flowers that describe and define the names of the Creator, the fruits that smile from the delicacies and the grace of mercy, all of them, in the amazing art that is not left to chance, in the order within the order, the balance within the balance, the adornment within the adornment, the embroidery within the embroidery, the beautiful and separate scents within the scents, and the various tastes of the fruits within the scents, they bear witness to the necessity of the existence of an infinite, compassionate, and generous Creator as much as the degree of certainty. Similarly, the unity and togetherness, the similarity of each other, the resemblance to the coin of the mint, the relationship in management and administration, the agreement in the acts of creation and the divine names, and the management of the countless individuals of the ten thousand species without confusion, all these points also bear witness to the oneness and singularity of that Necessary Being, the Creator. Just as they bear witness to your necessity of existence and oneness, so too does the countless individuals of the living army formed from four hundred thousand nations on the surface of the earth, with their ten thousand types of sustenance and management, being carried out perfectly without confusion or mixing, bear witness to the majesty of your lordship's oneness and the greatness of your power that creates a spring as easily as a flower, and your relation to everything. Moreover, the entire surface of the earth, the countless animals and humans, the boundless extent of your mercy that brings forth the various parts of countless foods, the perfect organization of those countless works, deeds, administrations, and actions, and everything, even the smallest particles, obeying and following those commands and actions, all these things definitely bear witness to the boundless extent of your sovereignty. In addition, each of the trees, plants, and each leaf, flower, fruit, root, branch, and shoot, knowing and seeing each thing and each act, doing them for the sake of benefits, advantages, and wisdom, all these bear witness to your knowledge encompassing everything.

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

The Sixteenth Word In the name of Allah, the Most Gracious, the Most Merciful. Indeed, when He intends a matter, He only says to it, "Be," and it becomes. So glory be to Him in Whose hand is the sovereignty of all things, and to Him you will be returned. 1 It has been written to give a little insight to my blind soul by showing the Four Lights, relying on the light of this verse, which will satisfy my soul and dispel the darkness. FIRST LIGHT O ignorant soul! You say: "The uniqueness of the Divine Essence, the totality of actions; the oneness of His personality with the universal lordship without a partner; the individuality of His being with the all-encompassing power and dominion without a partner; His being free from place yet present everywhere; His infinite sublimity being close to everything; and His unity in holding every matter directly in His hand—these are the truths of the Qur'an. The Qur'an is true. If it is wise, it does not burden the mind with things it cannot accept. But the mind sees an outward contradiction. I want an explanation that will lead the mind to submission. The Answer: If that is the case, for reassurance, if you wish, we also say, relying on the grace of the Qur'an: The Name of Light has solved many of our difficult problems; Allah willing, it will solve this one too. Choosing the path that is clear to the mind and luminous to the heart, we say, like the Divine Imam (r.a.):

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

Yes, Imam Rabbanî, the Renewer of the Second Century, is right. He who takes the Sunnah of the Prophet as a basis attains the station of belovedness under the shadow of the beloved of Allah. THIRD POINT At a time when this poor Sa'id was trying to emerge from the old Sa'id, my mind and heart were tossed about in a tremendous and spiritual storm due to lack of guidance and the pride of the self. Sometimes they would sway between the stars and the heavens, sometimes between the heavens and the stars, in a state of silence and stillness. At that time, I observed that the matters of the Sunnah of the Prophet, even the smallest of its manners, were like compasses indicating the direction of movement, appearing as buttons guiding through countless harmful and dark paths. When I found myself in a spiritual journey, under great pressure, carrying very heavy burdens, I noticed that as I adhered to the matters of the Sunnah of the Prophet that touched that condition, I felt a relief as if they were taking away all my weights. With a sense of surrender, I was freed from hesitations and doubts, such as "Is this action right or beneficial?" Whenever I withdrew my hand, I saw that the pressure was intense. There are many paths whose destinations are unclear. The load is heavy, and I am very helpless. My vision is short, and the path is dark. Whenever I clung to the Sunnah, I felt that the path was illuminated, a safe path appeared, the load became lighter, and the pressure was lifted. At that time, I witnessed and affirmed the ruling of Imam Rabbanî. FOURTH POINT At a time when I experienced a spiritual state arising from the connection with death, the affirmation of the judgment "Death is true," and the transience and corruption of the world, I found myself in an extraordinary world.

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

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

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

The Sixteenth Word In the name of Allah, the Most Gracious, the Most Merciful. Indeed, when He intends a matter, He only says to it, "Be," and it becomes. So glory be to Him in Whose hand is the sovereignty of all things, and to Him you will be returned. 1 It has been written to give a little insight to my blind soul by showing the Four Lights, relying on the light of this verse, which will satisfy my soul and dispel the darkness. FIRST LIGHT O ignorant soul! You say: "The uniqueness of the Divine Essence, the totality of actions; the oneness of His personality with the universal lordship without a partner; the individuality of His being with the all-encompassing power and dominion without a partner; His transcendence from place with His presence everywhere; His infinite sublimity with His closeness to everything; and His unity with His personal handling of every matter, are the truths of the Qur'an. The Qur'an is true. If it is wise, it does not impose on reason things that reason cannot accept. But reason sees an outward contradiction. I want an explanation that will lead reason to surrender. The answer: If that is the case, for reassurance, if you wish, we also say, relying on the grace of the Qur'an: The Name of Light has solved many of our difficult problems; Allah willing, it will solve this one too. We choose the clear and luminous representation for the mind and heart, as the Imam-i Rabbani (r.a.) would say:

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

Tenth Lem'a The Book of Compassionate Slaps In the name of Allah, the Most Gracious, the Most Merciful. On the Day when every soul will find presented whatever good it has done, and whatever evil it has done, it will wish there were a great distance between itself and that (evil). And Allah warns you of Himself, and Allah is Most Merciful to the servants. 1 The secret of this verse is explained by stating that in the service of the Qur'an, my companions, due to their human shortcomings and mistakes, have received compassionate slaps. 2 This is a form of divine warning and a manifestation of the honor of the service of the Qur'an. The sacred service of the Qur'an is a chain of honor, and those who, by divine permission, guard and support this sacred service with their efforts and prayers are a kind of honor. So that those involved in this sacred service may persevere in their seriousness and service. The honor of this sacred service has three types. First type: It is in the direction of calling attention to the service and guiding its servants to it. Second part: It is removing obstacles and repelling the evil of those who oppose, and thus giving them a slap. There are many events in these two parts, and they are very long. FOOTNOTE: We will mention the lightest of these, the third part, for another time. The third part is as follows: When those working in the service encounter difficulties, they receive a compassionate slap, and through this awakening, they return to that service. There are more than a hundred events in this part. Only twenty of these events show thirteen or fourteen people who have eaten compassionate slaps, and six or seven who have seen the slap of the rope.

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

"Come on, forward! We must appeal to the universe's assembled majesty to gain another degree from the boundless degrees of faith, and we must listen to what it says; we must complete and perfect the lessons we have learned from its principles and details." He looked through a wide and comprehensive telescope he had taken from the Qur'an and saw: This universe is so meaningful and harmonious that it appears as a complex book, a physical Qur'an of the Lord, a decorated palace of eternity, and an organized city of the Merciful. All the chapters, verses, words, even the letters, sections, chapters, pages, and lines of that book, with their overall meaningful proofs and wise changes at all times, unanimously indicate the existence of an All-Knowing, All-Powerful, and All-Wise Being, a Master Craftsman who sees everything in everything and knows and respects the relations between everything, and an Almighty and All-Knowing Scribe. They also indicate, in agreement, the existence and unity of a sublime Master and an unparalleled Creator, who operates with boundless power and infinite wisdom, through all its principles and details, its elements and parts, its components and contents, its revenues and expenditures, its beneficial changes and wise arrangements. And the testimonies of these two great and vast truths, appropriate to the grandeur of the universe, confirm this great testimony of the universe.

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

Tenth Window And He sent down water from the sky, bringing forth thereby fruits as sustenance for you, and He made ships for you to sail in the sea by His command, and He made rivers for you. And He made the sun and the moon subservient to you, moving in their orbits, and He made the night and the day subservient to you. And He gives you from all that you ask for. And if you were to count the favors of Allah, you could never enumerate them. The mutual aid, the interdependence, and the harmony among the beings in this universe show that all creatures are under the care of a single Educator, under the administration of a single Governor, under the dominion of a single Sovereign, and are the servants of a single Lord. Because from the sun, which cooks the living beings on the earth with its life-giving rays by the command of the Lord, and the moon, which regulates the calendar, down to the light, air, water, and food, which come to the aid of living beings, and even the plants that come to the aid of animals, and the animals that come to the aid of humans, and even the mutual assistance of the parts of the body, and even the food particles that come to the aid of the body's cells—all these are governed by a principle of mutual aid. Thus, these unconscious and inanimate beings, through a law of kindness, a virtue of compassion, and a principle of mercy, help each other, respond to each other's needs, and strengthen each other. This clearly shows that they are the servants, officials, and creations of a single Necessary Being—One, Unique, Absolute, Almighty, All-Knowing, Most Merciful, and Most Generous. O wretched, bankrupt philosopher! What do you say about this magnificent window? Can your so-called chance account for this?

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

Yes, Imam Rabbanî, the Renewer of the Second Century, is right. He who takes the Sunnah of the Prophet as a basis attains the station of belovedness under the shadow of the beloved of Allah. THIRD POINT At a time when this poor Sa'id was trying to emerge from the old Sa'id, my mind and heart were tossed about in a tremendous and spiritual storm due to lack of guidance and the pride of the self. Sometimes they would sway from the sky to the earth, sometimes from the earth to the sky, in a state of silence and confusion. At that time, I observed that the matters of the Sunnah of the Prophet, even the smallest of its manners, were like compasses indicating the direction of movement, appearing as buttons guiding through countless harmful and dark paths. When I found myself in a spiritual journey, under great pressure, carrying very heavy burdens, I noticed that as I adhered to the matters of the Sunnah of the Prophet that touched that condition, I felt a relief as if they were taking away all my weights. With a sense of surrender, I was freed from doubts and anxieties, such as "Is this action right or beneficial?" Whenever I withdrew my hand, I saw that the pressure was intense. There are many paths whose destinations are unclear. The load is heavy, and I am very helpless. My vision is short, and the path is dark. Whenever I clung to the Sunnah, I felt that the path was illuminated, a safe path appeared, the load became lighter, and the pressure was lifted. It was at those times that I witnessed and affirmed the ruling of Imam Rabbanî. FOURTH POINT At one time, due to the connection with death and the affirmation in the judgment "Death is true," and from a spiritual condition arising from the transience and corruption of the world, I found myself in an extraordinary world.

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

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

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

The Eighth Letter 2 And indeed, nothing exists but it glorifies Him with His praise, in His name. 3 The names of Ar-Rahmân Ar-Raheem, and 4 in the name of Allah Ar-Rahmân Ar-Raheem, have great wisdom in their being mentioned at the beginning of every blessed thing. Their explanation is deferred to another time, but for now, I will express my own feeling. Brother, I see the names of Ar-Rahmân Ar-Raheem as a great light that encompasses the entire universe and satisfies every eternal need of every soul and protects them from countless enemies; they appear luminous and powerful. The most important means I have found to reach these two great names of light is poverty and gratitude, helplessness and compassion; that is, servitude and dependence. Regarding this matter, I say, recalling and according to the truth, even opposing my teacher, the Imam ar-Rabbâni: The intense and brilliant feeling of Prophet Yâqub (peace be upon him) towards Prophet Yûsuf (peace be upon him) is not love or affection, but perhaps compassion. Because compassion is far more intense, brilliant, lofty, and refined than love and affection, and it is worthy of the rank of prophethood. However, if love and affection are intensely directed towards created beings, they do not deserve that exalted rank of prophethood.

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

This is a joke by Sabri Efendi. O the Greatest Teacher! In the final paragraph of the treatise of the meaningful and comprehensive verse of the King of Geylânî, which the Guide of the Clear Book with his spiritual finger indicated and pointed to the ones who are appointed and attached, I read and said: "Yes, the assembly of Lights have aimed at the general people of truth and reality, at the spiritual mirrors of electric ceremonies. And indeed, there are even explicit and implicit and allusive notifications in the Glorious Qur'ân and the Prophetic Hadiths on this subject," and I have no hesitation in saying this. Among this pure and select group, even to a servant of pure devotion who is not worthy and not suitable for the name of Hulûsi, and who is very rare and seldom, a place is given which is far beyond his capacity. Whereas, when you look at the pages of the records of deeds, this weak, boundless, and full of faults Sabri appears very dark and deserving of hatred. And by the name of the person indicated here, and by his deeds and actions, and by his positive and confirmed patience and endurance, we do not conclude that our other brothers are like that. Because those who, without showing any hesitation or doubt, like the seekers who have searched for a precious treasure and hidden treasure in that place and time, and who have stripped their bodies in the search, and who have achieved very precious fruits and results of their efforts and labors, and who have inspired everyone with encouragement and motivation and enthusiasm, are indeed truly worthy of commendation and congratulations. But Hulûsi, on the other hand, with the strength of the steps that many blessed people like Shah Geylânî, Imam Rabbâni, and Shah Nakshibendî have strongly walked in the past, and who will burst forth and sparkle in the future, despite having a different profession and being in a different field, chooses to take on all kinds of duties and responsibilities, and by responding to the passionate and longing cry of "Enter into me, O Guide of the Qur'ân!" he is and will be subjected to an exceptional and unique honor and distinction. That is why he has fully and rightly earned the first audience of the Risale-i Nur and the Letters of Nur. And he is indeed entitled to it. And similarly, our brother Süleyman Efendi, both spiritually and materially,

Barla Lâhikası ·Mektup 173 ·machine translation (qwen3-32b-sre)

Those who have entered this state must hold onto the balance of the Sharia, adopt the rules of the scholars of the usul of religion as their measure, and take the instructions of the learned saints like Imam al-Ghazali and Imam al-Rabbani as their guide. And they must always accuse themselves. And they must not attribute to the self anything except guilt, helplessness, and poverty. The confusion in this station arises from self-love. For the eye of love does not see fault. Because of his love for the self, he considers his soul, which is full of faults and unworthy, like a piece of glass, as a pearl or a diamond. The most dangerous mistake in this kind of situation is: Taking the partial meanings that come to the heart in an inspired manner as "the word of God" and calling them "verses." And this leads to a disrespect for the highest and holiest level of revelation. Yes, all kinds of inspirations, from the inspirations of bees and animals to the inspirations of the common people and human inclinations, and from the inspirations of the common angels to the inspirations of the higher angels, are all a kind of divine words. But according to the capacity of the recipients and the stations, the divine word is a distinct and separate form of divine address, expressed in seventy thousand veils. However, calling such inspirations "verses," which is a specific name reserved for the revelations and the clearest example of the word of God, the Qur'an, is a grave mistake. As explained and proven in the Twelfth, Twenty-Fifth, and Thirty-First Sayings, just as the small, dim, and veiled sun seen in our colored glass has no comparison to the sun in the sky; similarly, the inspiration in the hearts of those who claim it has no comparison to the verses of the Qur'an, which is the direct word of God. Yes, if it is said that the suns seen in each glass are images of the sun and are related to it, that is true; but the small suns in the glasses are not attached to the earth and are not drawn by its gravity!

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