Şeytan

The form of the points of inspiration is as follows: FIRST POINT In the Holy Qur'an, there are many particular events, each of which conceals a general rule and is presented as the tip of a universal law. For example, "He taught Adam the names of all things," is an incident of a particular nature. It is the tip of a general rule, namely: The training of innumerable sciences, the vast knowledge encompassing the universe's phenomena and the attributes of the Creator, and the mastery of numerous arts and disciplines, which the human species has acquired through education, has granted it a spiritual superiority not only over the angels, but perhaps even over the heavens, the earth, and the mountains, thereby making it the custodian of a great trust. This is exemplified in the particular and hidden incident of the angels prostrating before Adam while Satan refused to do so, which is the tip of a very broad and well-known general rule, and it conveys a very great truth. Namely: By mentioning the obedience and submission of the angels to Adam and Satan's arrogance and defiance, the Qur'an conveys that the human species is the most suitable and most capable of benefiting from the majority of the material elements of the universe and their spiritual representatives and embodiments. At the same time, the Qur'an points out that the evil inclinations and their representatives and corrupting influences that undermine the human species' potential and lead it astray constitute a great obstacle and a formidable enemy in the path of human perfection. Thus, while speaking of the particular incident of Adam, the miraculous Qur'an of clear expression is engaging in a sublime dialogue with the entire universe and the entire human species.

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

SEVENTH SIGN Question: The Mutezilite imams do not attribute the commission of evil to Allah, because they consider evil as evil. They claim to sanctify Allah by doing so! They fall into error by saying, "Man is the creator of his own deeds." 1 They also say: "The faith of a believer who commits a grave sin is lost. 2 Because belief in the Almighty and the affirmation of Hell cannot be reconciled with committing such a sin. For a person who, out of fear of a very small worldly imprisonment, protects himself from every unlawful act, if he commits a great sin that is so serious that he ignores the eternal punishment of Hell and the wrath of the Creator, he certainly commits an act that leads to unbelief." The Answer: The answer to the first point is as follows: As explained in the Risale-i Kader (Treatise on Destiny), evil deeds are not evil; perhaps the choice of evil is evil. Because, creation and authorship consider general outcomes. Since the existence of an evil may be a prelude to many good outcomes, the creation of that evil becomes good in terms of outcomes, and it is judged as good. For example, fire has many beneficial outcomes. However, some people, out of ignorance, use fire to cause harm to themselves and cannot say, "The creation of fire is evil." Similarly, the creation of devils, which leads to wise outcomes such as the progress of humanity, cannot be said to be evil, even if one is defeated by devils due to ignorance and wrong choice. Perhaps, he caused evil to himself through his own choice. Yes, if it is a choice, since it is a direct and partial matter, it results in a specific evil consequence; that evil choice is evil. However, since creation considers general outcomes, the creation of evil is not evil, perhaps it is good.

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

Now, look at the balance between your philosophy's inclinations and the inclinations of the Kur'an-i Hakim: Your pure inclination is like a Pharaoh. But it is a base Pharaoh who worships even the most despicable things for his own benefit. He considers every beneficial thing as his god. The pure inclination of the Kur'an, however, is like a servant. But it does not descend to worship even the most exalted of creatures. It is a noble servant who does not accept the eternal paradise—the greatest benefit—as the goal of worship. Moreover, your inclination is rebellious and defiant. But it is a wretched and base person who accepts the ultimate degradation for a taste of pleasure and shows degradation by kissing the feet of despicable individuals for a selfish benefit. The inclination of the Kur'an, on the other hand, is humble, modest, gentle, and soft. But it does not descend to the level of others, except within the limits of the permission granted by its Creator. Moreover, your inclination is tyrannical and arrogant. But because it has no point of support in its heart, it is a tyrant of weakness and helplessness. The inclination of the Kur'an, however, is poor and weak; it knows its poverty and weakness. But its Noble Lord is independent of the wealth it claims to possess. Because it relies on the infinite power of its Master, it is strong. Moreover, your inclination is self-serving and egoistic. The goal of this inclination is to satisfy the desires of the self and the stomach. Sometimes, it seeks its personal benefit under the name of the benefit of its people, and the benefit of the self under the name of the benefit of the nation. Either it wants to escape the pain of racial or ethnic prejudice, or it satisfies its anger, pride, or love of power through this nationalism. In short, it does not love anything real except itself. It sacrifices everything for its own self. The inclination of the Kur'an, however, is so detached from the benefit of the self that it is only for the love of God and the pleasure of God and for virtue. It even refrains from making eternal paradise the true purpose and goal of worship. Where is the place for the transient benefits of this world to divert it from its true purpose and goal?

Nur'un İlk Kapısı ·Nurun Ilk Kapisi ·machine translation (qwen3-32b-sre)

In the name of Allah, the Most Gracious, the Most Merciful. O Allah, O Most Gracious, O Most Merciful, O Unique, O Ever-Living, O Sustainer, O Judge, O Just, O Holy, May those who have printed this collection and their blessed helpers be granted eternal happiness in the Garden of Paradise, for the honor of the Glorious Name, the honor of the miraculous Qur'an, and the honor of the Noble Messenger, upon whom be peace and blessings. Ameen. And may you always grant success in the service of faith and the Qur'an. Ameen. And may you record a thousand good deeds for each letter of the collection of Sayings in the Book of Good Deeds. Ameen. And may you grant perseverance, continuity, and sincerity in spreading the lights. Ameen. O Most Merciful of the Merciful! Make all the disciples of the Risale-i Nur happy in both worlds. Ameen. Protect them from the evils of the human and jinn devils. Ameen. And forgive the shortcomings of this humble and wretched Said. Ameen. On behalf of all the disciples of Nur, Said Nursi

Sözler ·Konferans ·machine translation (qwen3-32b-sre)

THE SIXTH STEP Since jinn and humans are capable of endless evil and rebellion, they commit endless defiance and rebellion. Therefore, the Qur’an al-Hakim, with such eloquence, with such high and abundant styles, and with such clear and evident metaphors and examples, warns and dissuades humans and jinn from rebellion and defiance so powerfully that it shakes the universe. For example, the verse: "O assembly of jinn and humans! If you are able to pass through the regions of the heavens and the earth, then do so. But you will not be able to do so except with authority. Then, by which of your Lord's bounties do you both disbelieve? Fire and molten copper will be sent upon you, and you will not be able to resist." 1 Pay attention to the majesty of this reference, the terrifying warning, and the strong dissuasion. How it breaks the proud rebellions of jinn and humans with extraordinary eloquence. It reveals their helplessness and declares their weakness. It shows how powerless and pitiful they are in comparison to the vastness and majesty of the sovereignty of Lordship. As if this verse says, along with the verse "And We made it a place of throwing for the devils" 2: "O jinn and humans, proud in your arrogance and rebellion, and O jinn and humans, proud in your weakness and poverty! How dare you, with your rebellion, oppose the commands of a Sultan whose glory is such that stars, moons, and suns obey His commands like His soldiers. "And with your defiance, you are opposing a Zulcelâl (Mighty in Majesty) Ruler who has such mighty armies that, even if your devils could stand, they could drive them away with cannonballs like mountains.

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

This inherent possibility, since it does not originate from a source of evidence, cannot be a mental possibility that can be considered as a doubt. Because, again, in the science of the principles of religion, there is a well-established rule: "No consideration is given to a possibility not derived from evidence." That is, "If it is an inherent possibility not derived from a source, it cannot be a mental possibility that causes doubt and has significance." This poor man, who is subjected to such satanic whispers, mistakenly believes that his certainty in the truths of faith is being lost through such inherent possibilities. For example, regarding the Prophet Muhammad (peace and blessings be upon him), many inherent possibilities come to mind from the perspective of his humanity, which do not harm the certainty and conviction of faith. But he mistakenly believes they do harm, and thus falls into harm. Sometimes Satan, in terms of the veil over the heart, says evil things about Allah. That man believes that his heart has been corrupted, so he shudders. But in reality, his shuddering, fear, and aversion are evidence that those words do not come from his heart, but perhaps from the satanic veil or are suggested and imagined by Satan. Also, there are one or two subtle faculties within a person's subtle nature that cannot be recognized and which do not obey the will and intention, and perhaps are not even subject to responsibility. Sometimes these subtle faculties dominate, do not listen to the truth, and fall into falsehood. At that time, Satan suggests to the man: "Your capacity is not in accordance with the truth and faith, for you are entering into baseless falsehoods without will. Therefore, your destiny has condemned you to doubt." That poor man falls into despair and perdition. Indeed, the truths of faith and the firm verses of the Qur'an, which are clearly defined by the principles of the ascetics, are the defenses of the believer against the previous whispers of Satan. And against the latter whispers, one must seek refuge and not give them importance. Because the more one gives importance, the more one's attention is drawn to them, and they grow and swell. The remedy and balm for such spiritual wounds of the believer is the Sunnah of the Prophet.

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

SECOND PRINCIPLE The wisdom of the Holy Qur'an, the moral education it gives to personal life, and the balance of the lessons given by philosophical wisdom: The pure knowledge of philosophy is like a Pharaoh. But it is a petty Pharaoh who worships the most selfish thing for his own interest. He considers every beneficial thing as his god. This godless disciple is a rebel and a heretic. But for the sake of a pleasure, he is a poor rebel who finally accepts degradation. Such individuals, like devils, are religious heretics who show degradation by kissing the feet for some selfish interest. That godless disciple is also a tyrant. But since he has no inner point of support, he is a very weak and helpless tyrant. That disciple is a greedy and self-seeking hypocrite, whose ultimate goal is to satisfy his own desires and personal interests, and he is a deceitful hypocrite who seeks his own benefit within some communal benefits. But the pure knowledge of the Qur'anic wisdom is a servant. However, even the greatest of creatures, he does not descend to worship them. He is a noble servant who does not accept the greatest benefit, like Paradise, as an object of worship. The true knowledge is modest, calm, and patient. But he does not descend to show off or display his power except by the permission of his Creator. He is poor and weak, and he knows his poverty and weakness. However, his Noble Lord makes him self-sufficient through the spiritual wealth of his devotion, and because he relies on his Lord's infinite power, he is strong. He acts and works only for the sake of Allah, for the pleasure of Allah, and for virtue. Thus, the education given by these two wisdoms is understood by comparing these two types of knowledge.

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

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)

Forty years ago and one year before the Hürriyet, I came to Istanbul. At that time, the Japanese Commander-in-Chief had asked some religious questions from the Islamic scholars. These questions were asked from me by the Istanbul scholars. They also asked me many things in that context. In short, they asked me about a hadith which says, "In the Last Days, a terrible person will rise in the morning, and there will be written on his forehead 'This is a disbeliever.'" I said, "An extraordinary person will take over the head of this nation, and in the morning he will rise, put on a hat, and wear it." After this answer, they asked me: "At that time, will the one who wears it not become a disbeliever?" I said, "The hat will come to his head and will command him to prostrate. But the faith in his head will bring that hat to prostration too, and Allah willing, it will make him a Muslim." Then they said, "The same person will drink some water, and his hand will be cut off, and through this incident it will be known that he is 'Sufyan.'" I replied, "There is a proverb. To a very wasteful person, it is said that his hand is cut off, meaning that his wealth is not staying in his hand, it is flowing and being lost. So that terrible man will be addicted to rakı, a kind of alcohol, and will become ill from it, and will enter into reckless waste, and will also make others accustomed to it." Then someone asked, "When he dies, the devil will announce in Istanbul on a standing stone that 'So-and-so has died.'" At that time, I said, "They will inform by telegram." But after some time, I heard that radio had appeared, and I realized my old answer was not correct. Eight years later, while I was at Dârü'l-Hikmet, I said, "The devil will announce to the world through the radio." Then they asked me about the Siege of Zulqarnain, Yajuj and Majuj, the Beast of the Earth, the Dajjal, and the Descent of Jesus (peace be upon him), and I answered them. In fact, some of these were partially written in my old treatises. Some time later, Mustafa Kemal invited me twice, through the cipher, via the former governor of Van Province and my friend Tahsin Bey, to Ankara to be honored in return for my contribution to the published "Hutuvât-ı Sitte," and I went.

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

Katre From the Sea of Unity EXPRESSION OF INTENTION It is well known that man, according to his fate, takes many paths. And on that path, he encounters many hardships and enemies. Sometimes he escapes, sometimes he drowns. I, too, was led by the divine decree into a very strange path. And I encountered many calamities and enemies. But taking my helplessness and poverty as a means, I turned to my Lord. By His eternal grace, He delivered me to the Qur'an and made the Qur'an my teacher. Thus, thanks to the lessons I received from the Qur'an, I was saved from those calamities, and I emerged victorious from the battles I fought with my ego and Satan. My first confrontation with the representative of all the people of deviation, my ego and Satan, Glory be to Allah, praise be to Allah, there is none worthy of worship except Allah, and Allah is greater. There is no power and no strength except with Allah. took place in these words. Entering the fortresses of these words, I engaged in debates with those enemies. In each word, thirty times a battlefield battle took place. Every word and every record written in this treatise is a sign of a victory I have won. The truths written in this treatise are written to such an extent that no imaginary possibility remains for their opposites. A long truth is indicated with a record or an attribute, together with its evidence. NOTICE

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

The third word's subtlety and mystery are as follows: Yes, nature has two aspects. One is the apparent, which the people of ignorance and error have mistakenly considered as the truth. The other is the inner essence, which is the divine artistry and the grace of the Merciful. The power claimed to be added to nature is the display of the power of the All-Wise, All-Knowing Creator. The blind chance and coincidence that the people of ignorance have attributed to nature as an appendage, are the delusions invented by the devils as a result of the confusion arising from their error. Because, as I have proved in my various works with absolute certainty, this marvel of art, the most extraordinary of marvels, can only have come from the hand of an All-Knowing, All-Seeing Creator who possesses all perfections. So, is this intricate, elegant, and unique garment worn by the universe made by the hands of a sharp, wise, and capable, yet poor and limited being? Or has the beautiful form and embroidery worn by the worlds been made by a tortoise or a snail? Far from it, indeed far from it! Yes, in everything and in man, there are as many witnesses as the number of existing things, testifying to the fact that they are the created works of the Eternal Creator. For example: 1. The universe. Yes, every single atom and particle contained in the universe testifies in fifty-five languages. 2. The Qur'an. Yes, the Qur'an, along with the books of all the prophets, the saints, and the monotheists, and the created and evolutionary verses in the scroll of time and existence, are just and true witnesses to the Creator's authorship. 3. The ruler and messenger of creation, all the prophets, saints, and angels, together with everything, testify that the Creator of all things is Allah. 4. The tribes of humans and jinn, in their natural needs, are witnesses. 5. Allah also testifies that divinity and authorship are exclusively and solely His.

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

Now, look at the balance between your philosophy's inclinations and the inclinations of the Kur'an-i Hakim: Your pure inclination is like a Pharaoh. But it is a base Pharaoh who worships even the most despicable things for his own benefit. He considers every beneficial thing as his god. The pure inclination of the Kur'an, however, is like a servant. But it does not descend to worship even the most exalted of creatures. It is a noble servant who does not accept the eternal paradise—the greatest benefit—as the goal of worship. Moreover, your inclination is rebellious and defiant. But it is a wretched and base person who accepts the ultimate degradation for a taste of pleasure and shows degradation by kissing the feet of despicable individuals for a selfish benefit. The inclination of the Kur'an, on the other hand, is humble, modest, gentle, and soft. But it does not descend to the level of others, except within the limits of the permission granted by its Creator. Moreover, your inclination is tyrannical and arrogant. But because it has no point of support in its heart, it is a tyrant of weakness and helplessness. The inclination of the Kur'an, however, is poor and weak; it knows its poverty and weakness. But its Noble Lord is independent of the wealth it claims to possess. Because it relies on the infinite power of its Master, it is strong. Moreover, your inclination is self-serving and egoistic. The goal of this inclination is to satisfy the desires of the self and the stomach. Sometimes, it seeks its personal benefit under the name of the benefit of its people, and the benefit of the self under the name of the benefit of the nation. Either it wants to escape the pain of racial or ethnic prejudice, or it satisfies its anger, pride, or love of power through this nationalism. In short, it does not love anything real except itself. It sacrifices everything for its own self. The inclination of the Kur'an, however, is so detached from the benefit of the self that it is only for the love of God and the pleasure of God, and for virtue. It even refrains from making eternal paradise the true purpose and goal of worship. Where has it gone that the transient benefits of this world could turn it away from its true purpose and goal.

Nur'un İlk Kapısı ·Mektup 47 ·machine translation (qwen3-32b-sre)

How could it be that the original was both metallic and another kind of alloy. The light in the Qur'an, the guidance of the sharia, The genius of this civilization's spirit, the Roman, reconciles with each other, and the union of the two. These sources are different. The guidance (hudâ) descends from the heavens, the genius (dehâ) rises from the earth. Guidance works in the heart; it also activates the mind. Genius works in the mind; it also stirs the heart. Guidance transforms the spirit, it makes the grains sprout. The dark nature is illuminated by it. The excellence of the spirit suddenly begins to move. The physical self becomes a servant of the command. The person who has courage becomes like an angel. Genius, on the other hand, first looks at the self and the body, enters into nature, and cultivates the self. The excellence of the self finds its own garden. It makes the spirit a servant; it dries the grains. It shows the image of the devil in the world. Guidance brings happiness to life, spreads joy in the world. It elevates man. The false commentary, the genius of the deceiver, understands one world and one life, becomes materialistic and worldly. It turns people into monsters. Yes, genius worships the deaf nature, obeys the blind power. But guidance recognizes the conscious art, looks at the wise power. Genius pulls the veil of disbelief over the earth. Guidance spreads the light of gratitude. This is the secret: genius is a blind person, guidance is a seeing and wise one. In the eyes of genius, the blessings on the earth are ownerless spoils. Ungrateful plunder and theft, taking from nature, gives a monstrous feeling.

Sözler ·Lemeat ·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)

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)

Until then, I had filled my mind with the sciences of philosophy alongside Islamic sciences, and mistakenly considered those philosophical sciences as the pinnacle of progress and the path of evolution. In fact, those philosophical issues had greatly polluted my soul and become an obstacle in my spiritual progress. Suddenly, by the mercy and grace of Allah, the sacred wisdom in the Holy Qur'an came to my aid. As stated in many treatises, it washed away and purified me from the filth of those philosophical issues. Indeed, the spiritual darkness coming from the various branches of philosophy was suffocating my soul. No matter which direction I looked, I sought light; but in those matters I found no light, no respiration. Until the unity (tawhid) taught through the phrase "La ilaha illa Hu" (There is none worthy of worship except Him) from the Holy Qur'an, like a very bright light, dispersed all that darkness, and I breathed freely. However, my ego and Satan, relying on the teachings they had received from the people of deviation and the people of philosophy, attacked my mind and heart. These internal struggles of the ego, by the grace of Allah, ended in the victory of the heart. Many of these struggles have been partially written in many treatises. I will limit myself to them here, and in order to show only a thousandth part of the heart's victory, I will mention only one proof from thousands of proofs. So that the hearts of some elderly people, whose souls have been polluted in their youth by partial deviation and partial materialism under the names of foreign wisdom or civilizational sciences, and whose hearts have become ill and whose ego has been inflamed, may be purified; and so that they may be freed from the evil of Satan and the ego. For example: My ego, speaking in the name of the agency of philosophical sciences, said: "The nature of the causes in this universe has an influence on this existence. Everything depends on a cause. We should seek fruit from the tree and grain from the soil. What does it mean to ask for even the smallest thing from Allah and to pray to Allah?" At that time, the secret of unity (tawhid), through the light of the Qur'an, unfolded in the following way.

Lem'alar ·Yirmi Altinci Lema ·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)

I became a member of the Islamic House of Wisdom. During the truce period, I worked in Istanbul with all my strength against the occupying forces. Upon the victory of the national government, my services were recognized by the Ankara government, and the proposal to open a university in Van was revived. Until now, my life had been one of patriotism. I carried the feeling of serving religion through politics. But from this moment on, I completely turned my back on the world and buried the "old Said" according to my own terminology. I, a true believer of the hereafter, withdrew from the world as the "New Said." I completely withdrew and went to the Yusha Hill in Istanbul. Later, I went back to Bitlis and Van, the place of my birth, and secluded myself in caves. I remained alone with my spiritual and conscience-based joys. "A'udhu billahi min ash-shaitan was-siyasat," meaning "I seek refuge in Allah from Satan and politics," became my guiding principle, and I immersed myself in my spiritual world. I began living as the "New Said," spending my time studying and meditating on the Glorious Qur'an. However, the twists of fate placed me in various places in a negative way. During this time, I wrote some treatises by recording the spiritual insights that arose in my heart from the blessings of the Qur'an for the people around me. I named the collection of these treatises "Risale-i Nur," which means "Treatises of Light." Indeed, this name arose from my conscience because these treatises are based on the light of the Qur'an. I am firmly convinced with all my faith that this is an inspiration from God, and I said "Baraka Allahu" to those who benefited from them. Because it was impossible to withhold the light of faith from others. These treatises were copied and circulated among some believers. This gave me the conviction that it was a divine call to strengthen the weakened faith of Muslims. I felt that no true believer could hinder this divine call, and that I was religiously obliged to encourage it. Indeed, these 130 treatises, which have been completed up to now, are entirely about the hereafter and faith, and deliberately avoid mentioning politics and the world. Nevertheless, they also became a subject of interest for some opportunists. Investigations were conducted in Eskisehir, K

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

Here, the Mu'tazilites, because they did not understand this secret, said, "Evil people are evil, and the creation of evil is evil," and thus, for the sanctification of the Almighty, they did not attribute the creation of evil to Him, fell into error, and interpreted a fundamental article of faith, which is about the divine decree of good and evil, incorrectly. The second point, which is the answer to their question, "How can one who commits a grave sin remain a believer?" Firstly, in the previous references, their mistake was clearly understood in a definitive manner, so there is no need for repetition. Secondly, the human soul prefers a readily available, immediate pleasure of a dirham to a delayed, greater pleasure of a batman, just as it fears an immediate slap more than a year of future torment. When the senses dominate a person, they do not listen to reason's deliberation. Passion and imagination take control, and they prefer even the smallest and least important immediate pleasure over a much greater future reward. Similarly, they fear a small immediate hardship more than a great future punishment. This is because imagination, passion, and emotion do not see the future, and perhaps even deny it. Even if the soul helps, the heart and mind, which are the seats of faith, remain silent and are defeated. Therefore, committing grave sins does not come from unbelief, but rather from the dominance of passion, emotion, and imagination over reason and heart. As understood from the previous references, the path of evil and passion is very easy because it leads to destruction. The devil, both human and jinn, quickly leads people down this path. It is a very astonishing situation that, although the light of the hereafter, which is as small as the wing of a fly according to the explicit hadith, is eternal, and thus corresponds to all the pleasures and blessings a person receives in their lifetime, some poor people prefer the fleeting pleasure of this world, which is as small as the wing of a fly, over the eternal pleasures of the hereafter, and follow the devil.

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

O Lord of the Prophets and the Truthful, All of them are adorned and arranged in Your possession, by Your command and power, by Your will and arrangement, by Your knowledge and wisdom. They have shown the globe as a grand place of remembrance, and this universe as a grand mosque, through sanctification, glorification, praise, and the declaration of Your Oneness. O Lord, and O Lord of the heavens and the earth, O Creator, and O Creator of all things, Because of the right of Your power, will, wisdom, sovereignty, and mercy, which reveal the heavens with their stars, the earth with its creatures, and all creation in all its forms, make my soul adorned for me and make my desires adorned for me. For the service of the Qur’an and faith, make the hearts of people adorned with the Message of Light. And grant me and my companions complete faith and a good end. Just as You revealed the sea to Prophet Moses (peace be upon him), fire to Prophet Abraham (peace be upon him), mountains, iron to Prophet David (peace be upon him), and jinn and humans to Prophet Solomon (peace be upon him), and the sun and moon to Prophet Muhammad (peace and blessings be upon him), make the hearts and minds of people adorned for the Message of Light. And protect me and the students of the Message of Light from the evil of the self and Satan, from the punishment of the grave, and from the fire of Hell, and make me joyful in Paradise. Ameen, ameen, ameen.

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

Salisen: Since you are killing us, death comes in two forms: First form: To fall at your feet, to surrender, and thus let you kill our souls and consciences with our own hands, and to give our bodies to you as if they were a substitute for our souls. Second form: To spit in your face, to strike your eyes, so that our souls and hearts remain alive, and our bodies become martyrs. Our faith and virtue are not disgraced; our Islam is not mocked. In short: The love of Islam embraces your enmity. Gabriel cannot make peace with Satan. If there is a most pitiable, most foolish mind in our politics, it is the mind of those who see the interests and benefits of their nation as compatible with the interests and dignity of Islam. Here, the most wretched and most foolish heart is the heart of those who accept life under his protection. We see our lives as possible under his protection. Because we place our lives under such a condition that it is almost impossible. He says: "Live. But if even one man betrays me, I will burn him, I will destroy him!" If one man betrays him in the name of loyalty to truth, and resists his oppressive tyranny, and seeks refuge in the Hagia Sophia, he would destroy that sacred building worth millions. Or, if in a village he finds a traitor, he would destroy the man along with his wife and children; or if in a community he finds someone who opposes him, he would destroy the entire community. He always sees the authority in himself. Cursed be that civilization which gave him such authority! What could be more impossible than the entire nation uniting in one heart—both a hypocrite and a fool, terrified of the sword of oppression? He encourages and protects wicked feelings and bad morals, while suppressing good feelings. At the same time, he prevents human and Islamic life, and instead imposes a temporary animalistic life. Two young, decorated, clawed beasts, who have made destruction their main program in order to seize the majority, are placed in our two hearts and two lungs, separating us from the weapon. This is his protection, this is our life! That enemy's hatred and enmity are not born from war. If they were, like the enmity of others, they would naturally find peace with our inevitable defeat. But the enemy, with his hypocritical face from afar,

Hutuvât-ı Sitte ·Mektup 9 ·machine translation (qwen3-32b-sre)

The supply, which is in need of rapid transformation and continuous change from those mentioned wisdoms, also makes its seekers subject to these transformations accordingly. Also, since this limited supply has been exposed to countless miracles of power, the human and jinn, who are the most important seekers, have been subjected to endless progress and infinite regression, because no natural limit or inherent record has been placed on their powers, as is the case with other living beings. From the prophets and the saints down to Nimrods and devils, there has emerged a long field of examination. Since this is the case, certainly the devil-like pharaohs, with their boundless sparks, will throw stones at the heaven and its people. FOURTH STEP The Lord, Creator, and Ruler of all worlds, the Zât-ı Zülcelâl, has many names, titles, and the Beautiful Names (Esmâ-i Hüsnâ), each corresponding to different decrees and commands. For example, the name and title that necessitate the sending of angels to fight against the disbelievers in the ranks of the Companions of the Prophet is the same name and title that necessitates a battle between the angels and the devils, and a struggle between the good of the heavens and the evil of the earth. Indeed, the Almighty Zülcelâl, whose power encompasses the population and forces of the disbelievers, does not destroy them with a single command or a single word. Rather, under the title of Universal Lordship and by the name of the Wise and the Ruler, He opens a field of examination and struggle. To avoid error in representation, we see that just as a king has many different titles and names according to the scope of his governance. For example, the judicial department refers to him as the Just Judge. The military department knows him by the name of Supreme Commander.

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

FIRST SIGN Question: If the devils have no merits in the aspect of creation in the universe, and if they are inclined towards the people of truth by the mercy and care of the Almighty, and if the attractive beauty and merits of truth and reality support and encourage the people of truth, and if the corrupting ugliness of deviation repels the people of deviation, then what is the wisdom behind the fact that the party of the devils often prevails? And what is the secret behind the people of truth always seeking refuge in the Almighty from the evil of the devils? Answer: The wisdom and secret are as follows: In the absolute majority of cases, deviation and evil are harmful, destructive, human-like, and disruptive. And in the absolute majority of cases, guidance and good are beneficial, constructive, and restorative. It is well known that a building constructed by twenty men in twenty days can be destroyed by one man in one day. Indeed, human life, which continues with the existence of all the essential organs and vital characteristics, is a special creation of the Almighty's power. However, a single tyrant, by cutting off one limb, causes death to that person, which is a human-like destruction relative to life. Therefore, the destruction of the body has become a rule and example. This is the secret why the people of deviation, with a truly weak power, sometimes overcome the very strong people of truth. However, the people of truth have an extremely strong fortress, and when the devils attack it, those terrible enemies cannot approach, nor can they do anything. If they cause temporary harm, it is compensated by the secret of "And the consequence belongs to the pious," with eternal reward and benefit. That strong fortress, that beautiful stronghold, is the Sharia of Muhammad and the Sunna of Ahmad (peace be upon him).

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

Dear, sincere brother Re'fet Bey; First of all: Certain individual incidents that have come into contact with me strongly urge my soul to state a truth. Namely: The Risale-i Nur cannot be used as a tool for anything, nor can it serve any purpose other than the pleasure of Allah, and it is certainly known by you, the devoted disciples of light, that it directly teaches the truths of faith before anything else and aims to save the weak and doubtful from disbelief. Secondly: The Risale-i Nur is not associated with any faction, and just as it is not a tool for anything in the world, it is also not related to currents based on partisanship, especially those related to politics. Because partisanship undermines sincerity and changes the truth. Indeed, the reason I have abandoned politics for thirty years is that I saw a blessed scholar's current being tainted by partisanship, and he severely belittled a pious and great scholar whose views were contrary to his, while praising a notorious and controversial hypocrite whose views aligned with his own current and his own opinions. I was deeply disturbed. Therefore, I said, "I seek refuge in Allah from Satan and politics," and since then I have abandoned politics. As a result of this stance, you, my brothers, know that for twenty-five years I have neither read, listened to, nor been interested in any newspaper. And for ten years, I did not look at, know about, or care about the World War. And for twenty-two years, during my tormenting imprisonment, I did not make any contact, except for my defense and rest, to avoid partisanship and politics and to prevent harm to the sincerity in the Nurlar. Also, you know that, as I wrote to you in prison, the people who sentenced me to death and tormented me, if they were to save their faith through the Risale-i Nur, I bear witness that I forgive them. And to prevent harm to sincerity from partisanship, these two or three years of internal and external storms

Emirdağ Lâhikası - I ·Mektup 209 ·machine translation (qwen3-32b-sre)

Salisen: Since you are killing us, death comes in two forms: First form: To fall at your feet, to surrender, and thus let you kill our souls and consciences with our own hands, and to give our bodies to you as if they were a substitute for our souls. Second form: To spit in your face, to strike your eyes, so that our souls and hearts remain alive, and our bodies become martyrs. Our faith and virtue are not disgraced; our Islam is not mocked. In short: The love of Islam embraces your enmity. Gabriel cannot make peace with Satan. If there is a most pitiable, most foolish mind in our politics, it is the mind of those who see the interests and benefits of their nation as compatible with the interests and dignity of Islam. Here, the most wretched and most foolish heart is the heart of those who accept life under his protection. We see our lives as possible under his protection. Because we place our lives under such a condition that it is almost impossible. He says: "Live. But if even one man betrays me, I will burn him, I will destroy him!" If one man betrays him in the name of loyalty to truth, and resists his oppressive tyranny, and seeks refuge in the Hagia Sophia, he would destroy that sacred building worth millions. Or, if in a village he finds a traitor, he would destroy the man along with his wife and children; or if in a community he finds someone who opposes him, he would destroy the entire community. He always sees the authority in himself. Cursed be that civilization which gave him such authority! What could be more impossible than the entire nation uniting in one heart—both a hypocrite and a fool, terrified of the sword of oppression? He encourages and protects wicked feelings and bad morals, while suppressing good feelings. At the same time, he prevents human and Islamic life, and instead imposes a temporary animalistic life. Two young, decorated, clawed beasts, who have made destruction their main program in order to seize the majority, are placed into our two hearts and two lungs, separating us from the weapon. This is his protection, this is our life! That enemy's hatred and enmity are not born from war. If they were, like the enmity of others, they would naturally find peace with our inevitable defeat. But the enemy, with his hypocritical face from afar,

Hutuvât-ı Sitte ·Hutuvat I Sitte ·machine translation (qwen3-32b-sre)

Yes, for ten years I have been under surveillance and scrutiny, and in twenty years I have written one hundred and twenty treatises, yet despite this extensive investigation, there is no indication of any minor degree of rebellion or violation of the law, neither in me nor in those who have read these treatises. I have proven this in twenty different ways and with the testimony of those who know me well. For thirteen years I have avoided politics as if fleeing from the devil, I have not interfered in government affairs, I have endured tortures beyond human endurance without mixing with the world, and while considering the service of faith as the greatest purpose in this world, it is my belief that the accusation that "Said is using religion as a tool for politics and intends to attempt rebellion" and the application of the 163rd article against me, the condemnation, and the judgment, is an unprecedented legal incident that would certainly affect the dignity and honor of all the courts and legal institutions on earth. Indeed, the fact that great rulers and heroic commanders kneel in small courts and show obedience with utmost loyalty proves the existence of a dignity and honor that the court cannot be harmed in any way. Indeed, based on this high and spiritual dignity of the courts, I defend my rights and freedom. When a few harmful words in an article are censored and the rest is allowed to be published, yet one hundred and twenty books, each written separately and at different times, are condemned and confiscated merely because fifteen words in one or two treatises are considered harmful by current standards, while one hundred and fifteen innocent and beneficial books, many of which are proudly accepted and stored in the Ankara Library, are seized, this certainly affects the honor of the judiciary on earth. Of course, the Court of Cassation respects this dignity and honor. The most criticized and the main reason for the scrutiny of my books among five to ten issues is these two matters: 2. "So the male shall have the same share as two females." 1. "So for the one who has no children, the mother shall have one sixth." These are the verses. Indeed, my condemnation and that of my books

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

And it is expressed with the meaning of signs that, with the death of the people of guidance, the heavens and the earth weep over their funerals and do not seek their separation. Because the people of faith and the whole universe are united with them, and they are pleased with them. Because they know the Creator of the universe through faith, they appreciate and respect the value of the universe and love it. They do not despise or harbor hidden enmity like the people of misguidance. O human, reflect! In any case, you will die. If you are a slave to your ego and Satan, your neighbors, perhaps your relatives, will be glad to be rid of your evil. But if you say, "I seek refuge in Allah from the accursed Satan," and obey the Qur'an and the Beloved of Allah, then at that time the heavens and the earth and all beings, according to their respective degrees and according to your rank, will be affected by your separation and will weep for you in spirit. With a sublime honor and a magnificent welcome, the world of the hereafter, which you enter through the gate of the grave, indicates a beautiful reception for you according to your rank. THIRTEENTH SIGN Three Points. FIRST POINT: The greatest temptation of Satan is to deceive those with narrow hearts, short-sighted minds, and limited thoughts regarding the greatness of the truths of faith. He says: "It is said that a single Being manages and governs all the stars, the moving and stationary celestial bodies, and all other beings in all their conditions. How can one believe in such an incredible, vast matter? How can it settle in the heart? How can the mind accept such an idea?" Thus, he awakens a feeling of denial in the context of human weakness. The answer: The secret that silences this temptation of Satan is "Allahu ekber" (God is greater). And the true answer is also "Allahu ekber." Yes, the repeated recitation of "Allahu ekber" in the signs of Islam with great emphasis is intended to destroy this temptation.

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

Dear, sincere brothers; First of all, I had the idea to write to you about a strange internal argument that is specific to me and which I have known. That is: Although the plate on my head, known to you, completely silenced my ego, this night, my blind senses, which used the weapons of the lower ego more recklessly, touched my veins completely, and with a strange condition arising from more than just suspicion and sensitivity, from illness and from the devil, and from the natural love of life, this blind sense, which is like a second lower ego, completely affected my heart and soul with a strong sense of despair and fear, and with a strong desire, pleasure, and delight. "You are not trying to rest in life, perhaps you are rejecting it? And are you not seeking a very pleasant and innocent life and a life of joy within the Nur circle, and deciding and being content to die?" it said and they said. Suddenly, two very strong truths silenced that second lower ego along with the devil. First: Since the sacred religious task of the Risale-i Nur will develop more clearly and completely with my death, and will not be accused in any way of worldly matters and of self-centeredness and conceit, and since it will continue that task more perfectly and with sincerity, as my personal life, which incites competition, is not present. Also, as long as I remain in the world, it may help to some extent; but my ordinary personality has important rivals and critics who can accuse that personality and associate it with insincerity towards the Risale-i Nur, and to some extent, they are cautious and make others cautious. Also, with the fall of a certain degree of a watchful personality, all the people of effort in that luminous circle become alert. One night watchman is replaced by thousands of guards. Of course, if death comes, one must say, "It has arrived on your head." Also, since many of the disciples of Nur are sacrificing their wealth, their rest, their worldly pleasures, and if necessary, their lives in the service of Nur. You, O ego, why do you want to be the most backward in sacrifice? Also, know for certain that, in the service of saving the lives of many poor people with the Light, the mortal and burdensome old man

Emirdağ Lâhikası - I ·Mektup 149 ·machine translation (qwen3-32b-sre)

This is the miraculous eloquence understood by the learned, and we shall explain it to some extent for those who seek help. Thus: When the Qur’an al-Mu’cizü’l-Beyan (the Qur’an, the Incomparable in Speech), emerged, it challenged the whole world and awakened two intense feelings in people: One was: the feeling of imitation in the hearts of the believers, that is, the desire to resemble the style of the beloved Qur’an and the feeling of speaking like it. The second was: a feeling of criticism and opposition in the hearts of the enemies, that is, the feeling of challenging the Qur’an’s style in order to refute its miraculous nature. Thus, with these two intense feelings, millions of Arabic books have been written and are still present. Now, the most eloquent and fluent of all these books, when read alongside the Qur’an, anyone who listens will certainly say, "The Qur’an is unlike any of these." Therefore, the Qur’an is not on the same level as all these books. If that is the case, then certainly the Qur’an must be above all of them—which is impossible for anyone, even the devil himself, to deny. Hence, the Qur’an al-Mu’cizü’l-Beyan is superior to all written books. Even with regard to the ignorant and illiterate masses who do not understand meanings, the Qur’an al-Hakîm (the Wise Qur’an) demonstrates its inimitability without tiring them. Indeed, such an ignorant and illiterate man says: "If I hear the most beautiful and famous verse two or three times, it bores me. But this Qur’an never bores me; the more I listen to it, the more I enjoy it. Therefore, this is not the speech of a human." Moreover, even with regard to the children who are learning to memorize, the Qur’an al-Hakîm demonstrates its inimitability in such a way that, despite the children's delicate, weak, and simple minds, which cannot retain even a single page of a simple book, and despite the great difficulty caused by the repetition of similar verses and sentences in the Qur’an, which are often confusing and intertwined, the Qur’an easily and effortlessly lodges itself in the children's memories. Even with regard to those who are sensitive to loud speech and noise, and to those who are ill or suffering from diabetes, the Qur’an's murmur and sound are pleasing and sweet to them like Zamzam water, thus manifesting a kind of inimitability to them as well.

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

This is a matter so utterly impossible that it would be like imagining the most trustworthy, most sincere, most faithful, most serious, and most steadfast person—regarded and accepted as the highest, most brilliant, and most noble of virtues—who teaches lessons and raises the sincere followers—as the most unreliable, most insincere, and most faithless being. Such a blasphemous delusion would even shame Satan himself. Because there is no middle ground in this issue. For, if we assume hypothetically that the Qur'an is not the speech of Allah, then it would fall silent like a throne collapsing from its height, and it would not remain in the middle. It would become a source of falsehood instead of a gathering of truths. And if that miraculous decree—God forbid—was not from the Prophet Muhammad, then it would be necessary for the most sublime and divine voice to fall to the level of the most vulgar and base, and to descend from the degree of perfection to the rank of despicable things, and it would not remain in the middle. Because whoever fabricates lies about Allah and speaks falsehoods falls to the lowest possible level. To imagine a butterfly constantly seeing a peacock and always observing the great qualities of the peacock in it is as impossible as this issue. Only a foolish, drunk madman, devoid of reason, could possibly entertain such a notion. Indeed, to suppose that the Qur'an is the speech of a human being necessitates that the sacred commander of the greatest and most magnificent army of the children of Adam—the Ummat-i Muhammediye (peace be upon them)—with its strong laws, fundamental principles, and effective commands, which brought such a great army to an organized and disciplined state, equipped it materially and spiritually, trained the minds of its members according to their levels, educated their hearts, refined their souls, purified their consciences, and utilized and employed their limbs and faculties—God forbid, even a hundred thousand times God forbid—imagine it as a weak, worthless, and base fabrication, and accept this as an utterly impossible assumption; yet during the course of his life, with his serious actions, ...

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