ifrit

The Almighty, in the symbolic language of this verse, metaphorically says: "O Children of Adam! Since I have given you a vast dominion and the conditions and circumstances of the earth to establish perfect justice in that vast dominion, and since I have given every human being, by nature, the ability to be a caliph on earth, certainly, because my wisdom required that I also give the capacity to see, look at, and understand the surface of the earth according to that ability, I have given it. If a person cannot personally reach that point, he can reach it through his lineage. If he cannot reach it physically, then the people of authority can reach it metaphorically. Therefore, you can benefit from this great blessing. Come on, let me see you, work in such a way that you do not forget your duty of worship, and turn the surface of the earth into a garden where every part is visible to you and the voices from every corner reach your ears. It is He who made the earth subservient to you, so walk in its ways and eat from His provision, and to Him you will be returned. Listen to this command of the Merciful in the verse above. Indeed, this verse metaphorically indicates and encourages the ultimate limit beyond the delicate art of the five elements. For example, again, the verse about the Prophet Solomon (peace be upon him), who displayed jinn and devils and used them to prevent evils and employ them in useful matters, Chained in chains, And from among the devils were those who dived for him and did other work besides that, says that the jinn, who are the most important beings after humans to inhabit the earth, can serve humans. Contact with them is possible. The devils are also forced to abandon enmity and inevitably can serve, as the Almighty has made them obedient to His servant who is obedient to His commands.

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

7. The noble verse 3 "I will bring it to you before your gaze turns back" refers to the fact that Prophet Yusuf (a.s.) immediately withdrew from Zuleyha upon seeing the image of his father in Canaan, and that Prophet Yakub said "I smell the scent of Yusuf" when the caravan returned from Egypt. These and the noble verse 2 "Indeed, I smell the scent of Yusuf" and the noble verse 3 "I will bring it to you before your gaze turns back," which refers to an ifrit saying to Prophet Solomon, "I will bring Belqis's throne before you open your eyes and blink," are examples and models of phenomena such as sound, image, and other things being drawn from very distant places, which humans have discovered or will discover in the future. 8. The noble verse 4 "We taught the language of birds" implies that we taught the tongue of birds to Prophet Solomon. This is a model and example for humans to discover and use devices like radios, parrots, and pigeons, as well as animals, for communication and important tasks. Similarly, there are many miracles that humans have not yet discovered, and in the future, they will gradually succeed in discovering them. In the composition of this verse, there are also three aspects similar to examples. ● First aspect: Its connection with the previous verse. For example: 1. In the previous verse, a general, easily understandable, and convincing answer was given to the complaints of the angels about the nature of humans. In this verse, a detailed answer is given that convinces both the common people and the scholars. 2. In the previous verse, the issue of human vicegerency was introduced. In this verse, the miracle shown by humans before the angels is presented as proof of the claim of vicegerency. 3. In the previous verse, it was indicated that humans would be subjected to the angels. In this verse, the cause of this submission is indicated. 4. The previous verse points to the fact that humans will be granted the supreme vicegerency on earth.

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

Indeed, some of the learned people, without weighing it according to the Book and the Sunnah, have described the seven layers of the earth, and these descriptions are not merely material conditions from the perspective of geography. For example, they have said: "One layer of the earth is made of jinn and ifrits. It is thousands of years thick." But in our sphere, which completes its cycle in one or two years, such strange layers cannot exist. However, if we imagine our sphere as the size of an acorn in the world of ideas, the world of forms, the world of light, and the world of the unseen, then the symbolic tree that emerges from it would be as large as a big cedar tree in comparison to that acorn. Thus, some of the witnesses, in their spiritual visions, see some of the layers of the earth as very vast in the world of forms, and they see that these layers take thousands of years to traverse. What they see is true. But because the world of forms resembles the material world, they mistakenly equate the two worlds and describe them as such. When they return to the world of the senses, since they are unmeasured and they write down their experiences as they are, they are considered to be in contradiction to the truth. Just as in a small ritual, the symbolic forms of a great palace and a large garden can be established. Similarly, within the material world's span of one year, symbolic forms and spiritual truths can exist over a span of thousands of years. CONCLUSION: From this matter, it becomes clear that the degree of witnessing is far below the degree of faith based on certainty. That is, the boundless knowledge of a group of the people of wilayah who rely only on witnessing cannot reach the level of the heirs of prophethood, the ascended and the certain, who do not rely on witnessing but on the Quran and revelation, on hidden yet pure, comprehensive, and correct religious truths. Therefore, the measure of all conditions, knowledge, visions, and observations is the Book and the Sunnah. And the standards are the sacred verses of the Book and the Sunnah, and the intuitive principles of the ascended and the certain.

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

First: It is the noble Messenger of Allah, upon whom be peace and blessings, who, during the Battle of Badr, the most extraordinary battle in the Islamic world, ordered through a noble hadith that half of the fighters should leave their weapons to join the congregation for prayer, so that they would not miss their share of the prayer, and so that after two rak'ahs, the others would also be included. Since such permission exists in war, and since the good of the congregation is a sunnah, it is preferred over the greatest worldly event to follow this sunnah. Taking a hint from the absolute Master's indication, we too follow it with our soul and spirit. Second: The hero of Islam, the Imam Ali, peace be upon him, in many places and at the end of the Celcelûtiye, asked for a guardian so that forgetfulness would not come to him during prayer. Because he feared that an enemy might attack him, and that the thought of an attack might disturb his concentration during prayer, he requested a protective jinn from the Divine Presence. This poor one, your poor brother who has rolled through the world in this age of ignorance, has learned these two small points from the cause of the world's division and from the hero of Islam. And in this time, when it is very necessary to pay attention to the mysteries of the Qur'an, without neglecting the protection of the soul in war, he has explained a dot of a letter of the Qur'an. Said Nursî

Emirdağ Lâhikası - II ·Mektup 151 ·machine translation (qwen3-32b-sre)