Beşinci Şuâ

Second question: With the basic decree "1 And one bearer shall not bear the burden of another," even though one brother is not responsible for the sins of another, we prevented the publication of a small treatise to avoid giving it a wrong meaning. This treatise, which I came across once or twice in the course of eight years, was originally written more than twenty-five years ago and rescued some ambiguous hadiths from denial by clarifying them from doubts of faith and from unclear meanings. The fact that this treatise was found in a remote place, in the hands of a man we did not know, with a wrong meaning given to it, and the discovery of a sensitive letter in Kütahya and Balıkesir, caused us at that time during the Holy Ramadan and now in this terrible cold, to arrest and destroy many innocent traders and artisans, even though it was found alongside an ordinary and old letter of ours, and because a car took me around and because of a friendship relationship or because someone read one of my books. How is this giving thousands of liras in damage to them, to the country, and to the nation, due to an unnecessary suspicion, in accordance with which law of justice? According to which legal article of the judiciary? To avoid stepping wrongly, we need to know those laws. Yes, both in Denizli and Afyon, the reason for our arrest is a truth: Because the meanings and interpretations of some hadiths are not known, the idea of saving the faith of the common people from those who deny them by saying "It is not acceptable to reason," was long ago, while we were at the Dârü’l-Hikmet-i İslâmiye, and the Fifth Letter, hypothetically, if it looked at the world and politics, and even if it were written now, since it is secret and we did not find it in our investigation and the hidden news is true and removes faith-related doubts and does not touch the public and does not fight and only informs and does not specify individuals and scientifically states a truth in a complete manner. Of course, if that hadith truth coincides with some individuals in this time and to avoid causing discussion, if we kept it completely secret before the courts' announcements and publications, it would not constitute any crime in terms of justice. Also, rejecting something is different from accepting it with knowledge.

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

Someone: After two years of meticulous investigation in the Denizli and Ankara Heavy Penal Courts, they acquitted us and returned that book to us, yet they are now accusing us of some of the Fifth's issues and applying them to a deceased commander to show us as guilty. We say: No law considers a completely justified criticism against a deceased, disconnected from the government, person as a crime. Moreover, the prosecution has taken a share from the commander by interpreting the meaning in a completely speculative way and applied it to him. A person who understands a hidden and secret meaning in a one percent of a text cannot be considered guilty by any law. Moreover, that article has explained the interpretations of similar hadiths in an extraordinary style. That explanation was made thirty to forty years ago and was submitted twice in three years to three courts, your court, and six institutions in Ankara, and received definite answers in my defense and objection letters that were not criticized. Therefore, no law can consider it a crime that the truth of that hadith coincides with a faulty person. Moreover, the criticism of that person, who was in a revolution where the virtues and the faults were not only his but perhaps of the army and the government, is only a share. He has only a share of the faults. Therefore, criticizing him for his faults is certainly not a crime, nor can it be considered an attack on the revolution. Moreover, is it possible that not loving a person who converted the Hagia Sophia Mosque, an eternal symbol of honor for this heroic nation, and a great jewel in the service of the Quran and jihad, into a pagan temple and the Meşîhat Office into a girls' school, could be considered a crime?

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

Since Sheikh Sinasî did not know the Kurdish language, they placed me in his place with a salary of three hundred liras as a general preacher in the southern provinces, and I was both a member of the Grand National Assembly and in the office of the Directorate of Religious Affairs, working alongside the members of the House of Wisdom, fulfilling my old duties and being satisfied with them. The foundation of the Medresetü'z-Zehrâ, which I laid in Van, and the Dârülfünun of the East, received from Sultan Reşad nineteen thousand gold liras, and was accepted with one hundred and fifty thousand banknotes, signed by one hundred and sixty-three of the two hundred members. But I saw part of the news given by the original of the Fifth Letter in that place, in a man. I was forced to leave those very important duties. And saying, "This man cannot be dealt with, he cannot be opposed," I gave up the world, politics, and social life, and spent my time trying to save my faith alone. But some cruel and unjust officials forced me to write two or three essays to look at the world. Later, some people, in connection with questioning similar hadiths that announce the events of the Last Days, I revised the original of that old essay. It took the name of the Fifth Letter of the Risale-i Nur. The numbering of the Risale-i Nur is not according to the order of composition. For example, the Thirty-Third Letter was composed before the First Letter, and the original of this Fifth Letter and some parts of the Risale-i Nur were composed before the Risale-i Nur itself. Whatever the case, in this position, the general loyalty of a certain person to Mustafa Kemal, with his fanatical friendship, forced me to make these unnecessary, illegal, and incorrect objections and questions to me, and to explain this simple explanation. I am giving as an example his completely personal and illegal statement under the name of the law of the judiciary. He said: "Have you never felt any regret in your heart for calling the Fifth Letter a water pump like rakı and wine, and thus mocking it?" I say to him, in its entirety, senseless and wrong, and in response to his fanatical friendship: The victory and honor of the heroic army cannot be given to him alone, only a share of it can be given to him. Just as it would be an injustice, a terrible injustice, to give the spoils, goods, and supplies of the army to a single commander.

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

Fifth Note Twenty issues of the "Sedd-i Zülkarneyn," Yecüc, Me'cüc, and other signs of the Day of Judgment, which were mentioned in the printed Muhakemat-ı Bediiyye written thirty years ago, were drafted thirteen years ago as a commentary on that Muhakemat. It was revised in memory of a dear friend, and became the Fifth Note. It is the Fifth Note of the Thirty-First Letter and the Thirty-First Lem'ân. NOTE: Please read the questions that follow the Introduction so that the purpose of the Introduction can be understood. In the name of Allah, the Most Gracious, the Most Merciful. 1 Indeed, the signs of her have come, this was written to protect the beliefs of the common believers from error and doubt. Some of the hadiths about events that will occur in the Last Days, like the ambiguous verses of the Qur'an, have deep meanings. They cannot be interpreted like the clear verses, and not everyone can understand them. Perhaps the interpreters will allegorize them.

Şualar ·Besinci Sua ·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)

The second charge in the indictment is as follows: We obtained acquittal from three courts and forty years ago, when explaining a miraculous interpretation of a hadith, the Grand Mufti Sheikhulislam Zembilli Ali Efendi said, "There is no permission, even jokingly, to put a hat on one's head," and all the Grand Muftis and all the Islamic scholars did not permit it. However, when the common Muslim people were compelled to wear it, those great scholars did not assist them, and they were in danger, that is, either to abandon their religion or to rebel. But forty years ago, the fifth paragraph of the fifth Suva said, "The hat will come on the head and will say to go to prostration. But the faith in the head will also bring that hat to prostration and will make it a Muslim, insha'Allah." This statement saved the common Muslim people from both rebellion and revolution and from abandoning their faith and religion out of fear. No law has ever proposed such things to the Jews. For twenty years, six governments did not compel me to wear it. Also, all the officials in their offices, women, children, and those in the mosques and most villagers were not compelled to wear it. Now, it has officially been removed from the head of the army. While knitted and woven hats are not banned in many provinces, yet both me and my brothers have been shown to have a charge. Can any law, any interest, any procedure in the world consider this very meaningless accusation as a crime? Third charge of accusation: Encouraging the violation of security in Emirdag. The objection to this is: First: This objection is given to this court and also to the six authorities of Ankara with the information and permission of this court and has not been rejected. I now declare it as an objection to the indictment. Second: In Emirdag, after my acquittal, I have completely refrained from worldly politics and seclusion. Indeed, I even stopped writing and correspondence. I only repeated the Qur'an and wrote two points about the angels. I wrote one letter a week to a place to encourage the Nurlar. Even my own mufti

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

In the Name of Allah, Most High 1 I shall state three points in order to express my gratitude to the learned men of the Diyanet Directorate and to help correct the partial and obvious criticisms in their investigations. Firstly: I express my gratitude to these scholars in three respects. I am personally grateful to them. Firstly: They have summarized thirteen parts of the Siracü'n-Nur collection, apart from the Fifth Letter, in a commendable manner. Secondly: They have refuted the accusations of tarikatism (Sufi brotherhoods), societal activities, and violations of security. Thirdly: They have confirmed my claim in court. That is, I told the court: If there is any fault, it is entirely mine. The students of Nur are innocent and pure, and they have worked for Nur out of their faith. Indeed, these learned men are also saving the Nur followers. They attribute all the fault to me. I say to them, "May Allah be pleased with you." However, the late Hasan Feyzi and the late Hafiz Ali, and perhaps two or three individuals from those two blessed martyrs' system and heirs, have associated themselves with my guilt. But they have made a mistake in one aspect. Because those individuals are not at fault, perhaps they are even more advanced in spiritual service than I am, and they have been given to me by the Divine Mercy, free from my mistakes, as a support to my weakness.

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

1. And none knows its interpretation except Allah and those well-versed in knowledge. Its secrets are understood after the event, and the intention becomes known, by those who are well-versed in knowledge. 2. They say, "We have believed in it," and thus reveal those hidden truths. This is the Introduction and the twenty-three questions of the Fifth Hour. The introduction consists of five points. First point: Since faith and proposal are a trial, an experience, and a competition within the realm of free will, theoretical issues that are veiled, deep, and in need of investigation and experience certainly cannot be obvious. Nor can they be necessarily affirmed by everyone to such an extent. Until the Abu Bakrs rise to the lofty heights and the Abu Jahl's descend to the depths. Without free will, there can be no proposal. And this is the secret and wisdom why miracles are rarely and exceptionally given. Also, the signs of the Last Day and the signs of the Hour, which are visible in the realm of proposal, are often hidden and ambiguous, like some of the ambiguous verses of the Qur'an. Only the rising of the sun from the west, which compels everyone to affirm it to the degree of obviousness, closes the door of repentance, and further repentance and faith are no longer accepted. Because the Abu Bakrs and the Abu Jahl's would then be in agreement in affirmation. Even the descent of the Honored Jesus, peace be upon him, and that he is Jesus, peace be upon him, is known only through the attention of the light of faith; not everyone knows it. Even the Dajjal and Sufyan the Great, such extraordinary figures, do not even know themselves.

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

Dear, faithful brothers; Do not be affected by this new incident. Because with repeated experiences, the Risale-i Nur is under divine protection. No group has ever been delivered from such an important service with as little hardship as we have. Moreover, in the past Ramadan, my illness and the tragedy in Eskisehir, many events have shown the benefits and more effective openings of the Risale-i Nur under apparent difficult and painful circumstances. God willing, this difficult incident, contrary to the intentions of the hypocrites, will be an opportunity to facilitate the openings of the Risale-i Nur in another way. The Fifth Light, written twenty-five years ago, is important to reach their hands as it is included in the Lights with only one or two pages of practical application added. But there is also a wisdom in this. Perhaps for them, it is a divine accident, besides extraordinary power, to know their professions and the nature of those going to Hell. So do not worry, but trust in the wisdom, care, and protection of Allah. You and they should know that charity removes calamity, and the Risale-i Nur removes and prevents heavenly and earthly disasters from Anatolia, especially from Isparta and Kastamonu. Yes, the meaning derived by Sabri from the verse "O earth, swallow me... and it settled on Mount Judi" is true and consistent. Yes, the Risale-i Nur, like Noah's Ark, has brought Anatolia under the authority of Mount Judi and is a cause for Anatolia to escape the fire and flood of the globe. Because, the corruption caused by the weakness of faith mostly attracts general disasters, while the Risale-i Nur, which greatly strengthens faith, became an opportunity through divine mercy to keep that general disaster outside its circle. These people of this world, these Anatolian people, even if they do not enter the Risale-i Nur, should not get involved. If they get involved, they should think that they will be affected by the imminent fires, floods, earthquakes, and plagues, and they should use their minds. Since we do not interfere in their worlds, it is a disaster for them to unnecessarily involve themselves in our afterlife to this extent.

Kastamonu Lâhikası ·Mektup 90 ·machine translation (qwen3-32b-sre)

There are four main points in the indictment against me. First point: It is claimed that I have arrogance and boastfulness and consider myself as Mahdi. I strongly deny this. My brothers can testify that I have never accepted the claim of Mahdi. In fact, the people of Denizli said, "If Said claimed to be Mahdi, all his followers would accept it." However, Said, in his protest, said, "I am not a Sayyid. The Mahdi will be a Sayyid," thus rejecting them. Second point: The concealment of publications to prevent misunderstandings by hidden enemies. It is not because of any connection with politics or worldly affairs. Also, they do not want to find an excuse using the old script and the printing machine. The police courts and authorities in Ankara knew that the blow to Mustafa Kemal was from Nur, yet they did not involve us and acquitted us, returning all our books, including the Fifth Shu'a. Also, this is to show the badness of that person and to preserve the value of the army. Disliking a person is not out of hatred but for the sake of the army's honor. Third point: In response to the claim that I encourage the violation of security, over twenty years, one hundred thousand Nur adherents and one hundred thousand copies of Nur writings were examined in six courts and ten provinces for violations of security and disturbance of public order. However, the records of these ten provinces and the six courts found no such evidence, which refutes this strange accusation. In this new indictment, three courts have acquitted us on the same points, and the responses have already been given repeatedly. Answering to a few insignificant issues is meaningless. Accusing us of these issues is equivalent to accusing the Ankara Heavy Penal Court, Denizli, and Eskisehir courts that acquitted us. I leave the response to them. There are also two or three other issues.

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

Error 79-80: The fact that books and letters were sent via intermediaries with the intention of undermining security under the guise of religion and establishing a secret society. Answer: Since three courts acquitted him regarding the secret society, and since the records of five or ten provinces have no connection and no evidence was presented to reject the objection, it is an error to repeat this in fifteen pages fifteen times. Error 81: The excuses of the fifth Şuâ are incorrect. Answer: Since answers to this and all other objections and criticisms are clearly mentioned at the end of my objection letter, we will cut it short. • • •

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