Dârü’l-Hikmeti’l-İslâmiye

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)

His return to Istanbul brought great joy and satisfaction to the scholars and the people. Without being informed, he was appointed to the position of "Darü'l-Hikmeti'l-Islâmiye" at the Meşihat office. At that time, Darü'l-Hikmet was an Islamic academy composed of Islamic scholars such as Mehmed Akif, İzmirli İsmail Hakkı, and Elmalılı Hamdi. He was a very intelligent, brave, and pious scholar. His spiritual son and brother, Abdurrahman (may Allah have mercy on him), relates the following: "In 1334, after returning from imprisonment, he was appointed as a member of Darü'l-Hikmeti'l-Islâmiye without his uncle's consent. However, because he was greatly shaken during his time in prison, he could not attend his duties for a while. He made many attempts to resign, but his friends did not allow him to do so. Therefore, he started attending Darü'l-Hikmet. I was watching his condition closely, and I noticed that he did not spend more than what was necessary for himself. When people asked him, 'Why do you live so modestly on your salary?' he would reply, 'I want to follow the example of the great ones. The example of the great ones is to live with such provisions. I do not want to follow the example of extravagant people.'" "After deducting the necessary amount from his salary at Darü'l-Hikmet, he would give the remaining money to me and say, 'Keep it safe!' I, in turn, spent all the extra money from one year without his knowledge or permission, out of affection for him and without any intention of preserving the wealth. Later, he asked me, 'This money was not lawful for us; it was the property of the people. Why did you spend it? Well, since that is the case, I have removed myself from the position of attorney and resigned from it.'" "After some time had passed, he decided to submit twelve of his works for publication. He gave the money he had collected from his salary to cover the cost of publishing these works. He distributed the rest of the money to the people, except for one or two small ones. When I asked him why he did not sell the rest, he said, 'From my salary, it is permissible for me to keep only what is necessary; the rest belongs to the people. In this way, I return it to the people.'" His service at Darü'l-Hikmet was always carried out with such personal sacrifice. Because he saw certain obstacles in working collectively there. Those who know him know that he was Bediüzzama.

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

In the Name of Allah, the Most High 1 2 And consult them in the matter. I need to consult my brothers regarding an order. Dear sincere brothers; I am now facing an order. An order has come that I should receive two and a half banknotes daily for my sustenance, and also to build a house—furnished and of the style I desire. However, a fifty to sixty-year-old life principle compels me to reject this. Although I accepted a salary for one or two years at the Islamic House of Wisdom, I used that money for the printing of my books and gave most of it to the people out of necessity, returning the people's property back to the people. Now, if I were forced to accept it in order to avoid harming you and the Risale-i Nur, I would still keep it for the purpose of returning it to the people in the future. I would spend only a small portion on myself, to the extent of absolute necessity. I have heard that if I refuse, especially those who work for my sustenance will be distressed. And those who oppose me will say: "This man is being supported from elsewhere." These unfortunate people do not know the miraculous abundance of economy, nor have they seen that two days' worth of five kurush of bread is sufficient for me, and thus they fall into complete baseless suspicion. If I accept, seventy years of my life will be wasted; and there is even a possibility that Imam Ali, peace be upon him, who struck the scholars who lost sincerity due to salary and income, might be angry with me. Also, the genuine and pure sincerity of the Risale-i Nur might accuse me of lacking sincerity. I am truly in doubt. I have heard that if I refuse, they will press me even more, and perhaps restrict the complete freedom of the Risale-i Nur. Indeed, their current pressure is to force me to accept this sustenance. Since the situation is as such, according to the principle "Necessities make forbidden things permissible," if it is to the degree of necessity, insha'Allah, it will not cause harm. But I have refused; I leave it to your opinion. Dear brothers, do not worry about me. Because I see in every hardship a work of mercy and a sign of care, I do not get distressed. Your efforts and seriousness and

Emirdağ Lâhikası - I ·Mektup 8 ·machine translation (qwen3-32b-sre)

By showing weakness to that monster, the heartless tyrant, one invites oppression upon oneself. If the oppressed man under the tyrant's foot spits in his face, he purifies his heart and soul, and his body becomes that of a martyr of the oppressed. Yes, spit in the shameless faces of the tyrants! Once, when the British government destroyed the cannons of the Istanbul Strait and invaded Istanbul, the Archbishop of the Anglican Church, which was the most important religious institution of that state, asked six religious questions to the Islamic Caliphate. At that time, I was a member of the Islamic House of Wisdom. They said to me, "Give an answer. They want a response of six hundred words to their six questions." I said, "Not with six hundred words, not even with six words, and not even with one word, but perhaps with a single spit. Because, as you see, when that state placed its foot on our throat, its priest, with arrogance, asked questions over us, and it was necessary to spit in his face. Spit in the merciless face of those oppressors!" I said at that time. Now I say: O my brothers! In a time when a brutal government like the British has invaded, to oppose them with such printed words, when the danger is one hundred percent and the divine protection of the Qur'an was sufficient for me, it is certainly a hundred times more sufficient for you against the negligible harm that one percent of tyrants can inflict. Also, O my brothers, most of you have served in the army. Those who haven't have certainly heard about it. And those who haven't heard, let them hear from me: those who are most wounded are those who abandon their trench and run away. Those who are least wounded are those who remain steadfast in their trench. Say: "Indeed, the death from which you flee, it will surely meet you." This verse, with its allegorical meaning, shows that those who flee meet death even more.

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

Q - Why could the Islamic House of Wisdom not serve? A - Its greatest service is the lack of service. Its greatest movement is the lack of movement. Because the ruling foreign power here suffocates every movement that is not in its favor. We have seen those who moved: In sacred mosques, infidels were allowed to pray and fatwas were issued to justify the killing of the fighters... Indeed, the House of Wisdom was not used as a tool in this storm. The greatest obstacle, the foreign power, was protecting and promoting immorality with all its strength. Second reason: The Islamic House of Wisdom's failure is not due to a lack of effort, perhaps not even a revolution. It has personal merits. The spirit of community did not emerge. The leaders are strong, but they did not break through to form a "we." I, not we. In their efforts, the principle of cooperation was applied, but the principle of mutual support was neglected. Cooperation magnifies material achievements, making them great and extraordinary. In the spiritual and intellectual realm, it standardizes and perhaps even vulgarizes. The principle of mutual support is exactly the opposite. In material matters, it is very small compared to the community, but it can lead to great achievements compared to an individual. In the spiritual realm, it elevates the work to an extraordinary level. Also, criticism has become very sharp; opposing ideas are shattered and extinguished. In the search for the truth, sometimes the truth itself is lost. Because agreement on the truth and disagreement on the supposed truth often occur, I believe that the truth is often more true than the supposed truth. During the period of development of the supposed truth, there is a kind of tolerance for falsehood. That is, sometimes the good is worse than the bad.

Tulûât ·Tuluat ·machine translation (qwen3-32b-sre)

A piece from his own words regarding this service: "At one time, when the British state destroyed the cannons of the Bosphorus of Istanbul and invaded the city, the Archpriest of the Anglican Church, which was the most important religious institution of that state, asked six religious questions from the Islamic Imamat. At that time, I was a member of the Islamic Institute of Wisdom. They said to me: 'Give an answer. They want a response of six hundred words to their six questions.' I said: 'Not with six hundred words, not with six words, not even with one word, but perhaps with a single spit. Because at that moment, when that state placed its foot on our throat, it was necessary to spit in the face of its arrogant priest... Spit in the merciless face of those people of oppression!' I said." Here is this small work, which is of great importance in terms of its dissemination and emergence in time and place, and which shows the high spirit of Hazrat Ustad Bediuzzaman in defending, protecting, and ensuring the independence and future of this nation and Islamic country. We present this work, the Six Spits, to the attention of the new generations with the meaning of a living, eternal history. His students in service • • •

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

A piece from his own words about this service: "At one time, when the British state destroyed the cannons of the Bosphorus of Istanbul and invaded the city, the Archpriest of the Anglican Church, which was the most important religious institution of that state, asked six religious questions from the Islamic Imaret. At that time, I was a member of the Islamic Institute of Wisdom. They said to me: 'Give an answer. They want a response of six hundred words to their six questions.' I said: 'Not with six hundred words, not with six words, not even with one word, but perhaps with a single spit. Because at that moment, when that country placed its foot on our throat, it was necessary to spit in the face of its arrogant priest... Spit in the merciless face of those people of oppression!' I said." Here is this work, "Six Questions," which is small in content but very important in terms of its publication and emergence in time and place. We present it to the attention of the new generations with the meaning of a living, eternal history, especially because it demonstrates the high spirit of Hazrat Ustadh Bediuzzaman in defending, protecting, and ensuring the independence and future of this nation and Islamic country. His students serving in the service • • •

Hutuvât-ı Sitte ·Mektup 5 ·machine translation (qwen3-32b-sre)

Copy of the letter written by the late Salih Yeşil to the Interior Minister Hilmi Uran Bey: For years, Bediüzzaman Molla Said, a pure and sincere human being whose only purpose is Islam and who has never pursued any other goal, has been kept in seclusion due to misinterpretations and misreadings of his writings. I consider it a courtesy to read this confidential request, written solely in the name of humanity, either where he is or after his transfer to Ankara, in order to preserve his life and peace. If you do not grant the favor of allowing this elderly man, who has forgotten the services he rendered in his youth, to live out his remaining years in freedom and peace, I will express my greatest respect to those who are kind-hearted and will remain grateful to them. Who is Molla Said? Molla Said, currently residing in Emirdağ district of Afyon, has lived among his Turkish brothers since birth, has been deeply rooted in Turkish culture, and during the Great War, he fought as a volunteer commander among our brave soldiers in the snowy mountains of the Caucasus, for which he received a major war medal. During the Sarıkamış offensive, he was wounded and captured in Bitlis and spent many years in Russian garrisons suffering hardships. After escaping, he came to Istanbul and joined the Islamic Institute of Wisdom (Darü’l-Hikmeti’l-İslâmiye) based on his intellectual abilities. He encouraged the people to participate in the national struggle and contributed to the establishment of the National Forces. In the first year of the Grand National Assembly, he came to Ankara and served at the Hacı Bayram guesthouse, where he explained the necessity of defending the homeland to many uncertain individuals. This genuine patriot, whose works on worship, faith, and belief have been written and continue to be written, has been persecuted for over twenty years by some individuals who do not love religion and religious people, especially by the self-serving Şükrü Kaya, who previously held the position of Interior Minister and whose sect and regime do not align with these writings. Based on baseless accusations and fabricated reports, this poor man has been tormented with imprisonment and fines. Two years ago, again citing those writings, he was taken from his place of suffering in Kastamonu with handcuffs on his arms, and I greeted him with a greeting of peace.

Emirdağ Lâhikası - I ·Mektup 98 ·machine translation (qwen3-32b-sre)

Need is the master of every task. Thus, the need for a council is evident. If it is not established in the Center of Caliphate, it will certainly be formed elsewhere. Although it would be appropriate to first address preliminary matters such as the organization of the Muslim community and the incorporation of waqfs into the state, even if these are neglected at the beginning and addressed later, the goal can still be achieved. The electoral bodies, which are both limited and changeable, and the duties of the notables and elected representatives, may have a direct or indirect influence on this matter. However, what is needed is a pure Islamic council that can directly and without intermediaries assume this important duty. If something is not used for its intended purpose, it falls into inertia and fails to produce its desired effect. Therefore, the Islamic House of Wisdom, which was established for an important purpose, should be elevated beyond its current status as an ordinary committee. It should be considered a natural component of the council, alongside the heads of Islamic affairs in the state, and should also include about fifteen to twenty prominent scholars from the Islamic world who have earned religious and moral trust. This would form the basis of this important issue. We must not be timid. Fear does not substitute for religious bribery. Cursed be the civilization that fabricates excuses for the weakness of religion! Fear and weakness invite external influences. Undoubtedly, benefit is not sacrificed for imagined harm. And may Allah grant success.

Sünûhat ·Mektup 25 ·machine translation (qwen3-32b-sre)

Need is the master of every task. Thus, the need for a council is evident. If it is not established in the Center of Caliphate, it will certainly be formed elsewhere. Although it would be appropriate to first address preliminary matters such as the organization of the Muslim community and the incorporation of waqfs into the state, even if these are omitted at the beginning and addressed later, the goal can still be achieved. The electoral bodies, which are limited and changeable, and the official duties of the notables and deputies can indirectly affect this matter. However, what is needed is a pure Islamic council that can directly and without intermediaries assume this important duty. If something is not used for its intended purpose, it falls into inertia and fails to produce its desired effect. Therefore, the Islamic House of Wisdom, established for an important purpose, should be elevated beyond its current status as an ordinary committee. It should be considered a natural component of the council, alongside the heads of Islamic affairs in the state, and should also include about fifteen to twenty prominent scholars from the Islamic world who have earned religious and moral trust. This would form the basis of this important issue. We must not be weak. Fear cannot be used as a bribe for religion. Curse the civilization that uses the excuse of religious weakness! Fear and weakness prevent external influences. Undoubtedly, benefit is not sacrificed for imagined harm. And may Allah grant success.

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)