İmam-ı Âzam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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