Divan-ı Harb-i Örfî

This revolution, which began like a miracle, is a good omen, and its outcome will also be very good. For example: This revolution, by breaking the heavy chains of human thought piece by piece and dismantling the barriers against the progress of civilization, will liberate the government from the grave and reveal the human virtues of this oppressed nation, sending it towards the temple of perfection. Likewise, its outcome, that is, the thirty years of colorful ignorance, extravagance, passions, and the evils of civilization such as immorality, the state of civilization, and oppressive governments, which have led to destruction, will feel the material damage. Therefore, the dark and bitter clouds, which are covered with the common desire, will be illuminated by the sun of religious law and the mirror of civilization, which is clear and pure, and the seeds of perfection, which are the basis of Asia and Rumelia, will sprout in the rain of freedom and be adorned with colorful marble. This good omen promises us. It is a miracle of the Prophets (peace be upon him) and a divine care for this oppressed nation, and it is a miracle of the pure intention of the national society that the unity of hearts and the national love in the circle of this law of happiness and freedom have come to us from Mecca. Other nations have gained them by sacrificing millions of precious lives. The dead feelings, actions, and high ideals of our nation and the good morals of Islam, which are in the sphere of the earth, like a dervish who is in love, are being revived and bringing the strange sound of freedom and justice to the entire nation with joy, just like the breath of the angel Israfil giving life. Do not kill again, O brothers of the homeland, with ignorance and hypocrisy in religion. And the basic law, which is established on the religious law, has become Azrail (the angel of death) and has killed them all. O brave brothers of the homeland! Do not revive them again with extravagance, violation of religious law, and illegal acts.

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

Sixty-four years ago, the Testimony of the Two Schools of Sorrow 2 In the name of Him, exalted is He 3 And indeed, nothing exists but it glorifies Him with praise Introduction WHEN FREEDOM was associated with madness; weak despotism turned the asylum into a school for me. When moderation and direction were confused with regression; in the Constitutional era, intense despotism turned the prison into a school. O you people who read this testimony! Please, direct your soul and imagination from the guest-like, a primitive nomadic student who has become entangled in the new civilization, whose body and mind are in a state of turmoil. So that you do not fall into error and mistake. In the 31 March Incident, in the Court of War, I said: I am a student. Therefore, I weigh everything according to the scale of religious law. I know only our nationality, only Islam. Therefore, I judge everything from the perspective of Islam. While I stood at the door of the world of the prison, and while waiting for the train of the gallows, which leads to the hereafter, I criticized the cruel conditions of human society, and this is not only for you, but perhaps a message for the current generation of humanity. Therefore, in the secret of the verse: 4 On the Day when hidden things will be tested, the truths emerged bare from the grave of the heart; let those who are not decent refrain from looking. I am eager for the hereafter. I am ready to go with these hanged ones.

Divan-ı Harb-i Örfî ·Iki Mekteb I Musibetin Sehadetnamesi Mukaddime ·machine translation (qwen3-32b-sre)

In the Name of Him, exalted is He. We have found this defense, which was written half a century ago, more suitable for this age. It was published because, since that time fifty years later, through a kind of inner feeling and a sort of divine intimation, it touched upon many social truths. Regarding the printing of the work forty-five years ago (1327) The Publisher's Statement Ahmed Râmiz says: It was during the year three hundred and twenty-three that the news spread that in the wild, rugged, and remote regions of the East, a rare and distinguished intellectual fire had appeared in the form of Said Nursî, and had been seen in the horizons of Istanbul. As some naturally inquisitive people followed this extraordinary phenomenon, those who could not comprehend the depth of the hidden treasures of the intellect, seeing such a person dressed in Eastern Anatolian attire, with a turban and trousers, could not imagine that such a high level of intellect and eloquence could be hidden beneath that appearance. Some people even called him "mad." In fact, Said Nursî was eccentric in terms of his excessive intellect. But it was a kind of madness that one person expressed in his verses as a tribute to his spirit: Madness is a divine fire burning on my head, Madness is a high intellect on my head. The light of sublimity is the guide of my madness, A noble intention awaits my madness.

Divan-ı Harb-i Örfî ·Mektup 1 ·machine translation (qwen3-32b-sre)

Sixty-four years ago, the Testimony of the Two Schools of Sorrow 2 In the name of Him, exalted is He 3 And indeed, nothing exists but it glorifies Him with praise Introduction WHEN FREEDOM was associated with madness; weak despotism turned the asylum into a school for me. When moderation and direction were confused with regression; in the Constitutional era, intense despotism turned the prison into a school. O you people who read this testimony! Please, direct your soul and imagination not to a guest, but to the condition of a wild Bedouin student who has become confused in a new civilization. So that you do not fall into error. In the 31 March Incident, in the Court of War, I said: I am a student. Therefore, I weigh everything according to the scale of religious law. I know only our nationality, which is Islam. Therefore, I judge everything from the perspective of Islam. While I stood at the door of the world of the prison, and while waiting for the train to the hereafter at the gallows station, I criticized the cruel conditions of human society. This is not only for you, but perhaps a message for the current generation of humanity. Therefore, in the secret of 4 On the Day when hidden things will be tested, the truths emerged bare from the grave of the heart; let those who are not decent not look. I am eager for the hereafter. I am ready to go with these hanged ones.

Divan-ı Harb-i Örfî ·Mektup 4 ·machine translation (qwen3-32b-sre)

Yes, Said Nursi is the most advanced and perfect in all the countless manifestations of the divine perfection revealed in human nature. Sometimes he would walk alone on high mountain peaks, among great rocky cliffs, silently wandering; sometimes he would observe and reflect on gardens and orchards, on plants and animals, and then return to the city, delivering eloquent and rational speeches, moral and literary orations in the most important political gatherings. His life before and after freedom, and his life in the East and in Istanbul, is a witness to this. On one hand, in Eastern Anatolia, he traveled among tribes, giving them moral and faith lessons and advice; on the other hand, in Damascus, he addressed the scholars, identifying the foundations of Muslim progress and perfection with the sharpest and most accurate insights on Islamic politics, announcing the dawn of true happiness for three hundred and fifty million Muslims. Also, during the Constitutional period, he cried out in his speeches to the Meclis-i Meb'usana and his articles in newspapers that the application and implementation of the sacred and fundamental laws of the Qur'an would bring happiness to both worlds for the Muslim nation and lead to true perfection and progress, and he bravely defended these ideas in the Divan-i Harb-i Örfi as well. Indeed, with the character and services briefly mentioned above, this extraordinary person was almost like a community composed of diverse talents and different intellects and abilities. Since the emergence of Islam, over thirteen centuries have passed, and the various flowers and fruits of the luminous tree of Islam have adorned the centuries. This remarkable individual possessed the perfections and beauties of the general community of the righteous and the wise, as if wearing their signs and forms. It seemed as if Islamic sciences and knowledge were being revived anew through this person.

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

Everyone has an idea. Here, general peace, general amnesty, and the removal of privileges are necessary. So that one does not look at another with the eyes of contempt because of a privilege and cause hypocrisy. I say without pride: We are true Muslims; we may be deceived, but we do not deceive. We do not descend to lies for the sake of a life. For we know that, 1 Indeed, the trick is in abandoning tricks. But, since I have pledged to the legitimate, genuine constitutionalism, tyranny in whatever form it may take, whether it wears the cloak of constitutionalism or bears its name, if I encounter it, I will strike it down. In my opinion, the enemies of constitutionalism are those who portray constitutionalism as treacherous, ugly, and contrary to religious law, and who have many enemies of consultation as well. "The change of names does not change the realities." The greatest mistake is when a person believes himself to be without fault, so I confess my mistake: I wanted to make people accept my advice without accepting their advice. I neglected the command to promote good by not guiding myself before trying to guide others. Experience also proves that punishment is the result of a fault. But sometimes that fault appears in the form of another fault not committed, and thus a man, though innocent, becomes deserving of punishment. God sends calamity, throws him into prison, and acts justly. But the judge imposes a punishment and commits injustice. O leaders! I had a dignity, with which I intended to serve Islamic nationalism; you destroyed it. I had an undesired, false fame of my own, with which I was influencing the people through my advice; you ruined my satisfaction. Now I have a weak life that I am tired of; woe is me if I spare my life! I will not be a man of honor if I do not go to death with a smile! My outward condemnation will accuse your conscience of condemnation. This condition is not a loss to me, perhaps even a glory. But you have harmed the nation. For you have destroyed the influence in my advice. Secondly: It is a loss to yourselves. For you have given your enemies a solid proof. You have tested me on the touchstone. Perhaps, if the pure faction you call them were tested on such a touchstone, how many of them would come out unscathed?

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

Epilogue If I do not say a few words here to my citizens and brothers, I believe the matter will remain incomplete. O citizens and brothers, descendants of the brave soldiers of the Asian armies of ancient times! You have slept for five hundred years. Wake up now, it is morning. Otherwise, the state of ignorance will rob you while you lie in the desert of savagery. The divine wisdom, which is the creator of the machine of the universe's order and the law of divine light that extends like a telegraph wire to the entire world and branches out, has raised the finger of destiny from the horizon of eternity and commands you: Unite and consolidate your courage and strength, which have been gradually lost like drops of water from a leaking vessel, through the idea of nationality, that is, Islamic nationality. By forming a general patriotic attraction similar to the magnetic attraction of a gold particle, gather the great mass like a sphere and maintain balance and harmony by counteracting the attractive forces of the great shining sun of Islamic enthusiasm and the allied masses of Islam. Also, a high social truth called legal freedom has risen on the peaks of the towering mountains of the future, like Mount Subhan and Mount Ağrı, and has forbidden people from falling under the bondage of the self, and by relying on the sharia and prohibiting aggression, the sovereign of freedom commands with a loud voice the deepest and most scattered people of the world, like you, to "Attack ignorance and poverty with the weapons of science and art."

Divan-ı Harb-i Örfî ·Mektup 27 ·machine translation (qwen3-32b-sre)

Third: The reason they have given for my imprisonment is the violation of security and causing unrest. It is a very remote possibility, perhaps one in a hundred, or even less, that by placing a very remote possibility at the site of the incident, they want to show a document by giving a wrong meaning to forty or fifty words from the hundred thousand words and sentences of the Risale-i Nur, from some confidential letters and special letters, and thus accuse and punish us. I say, with the testimony of those who know my thirty or forty years of life and the thousands of devoted disciples of Nur: At a time when the chief commander of the occupying British in Istanbul sowed discord within Islam, even deceived the Sheikh ul-Islam and some teachers, and incited them against each other, thereby creating factions that worked against each other, thus paving the way for Greece's victory and the defeat of the national movement, I broke the commander's terrible plan by publishing the work "Hutuvât-ı Sitte" with the efforts of Eşref Edib, did not retreat in the face of his death threat, did not flee to Ankara when the Ankara leaders called him, even though he was in prison and did not care about the death sentence of the Russian commander, and with a single speech, he brought eight regiments into obedience during the March 31 incident, and in the Divan-ı Harb-i Örfî court, in response to the questions of the pashas in the court who said, "You are also an apostate, you have asked for Sharia," he did not care at all about the death penalty, and answered, "If constitutionalism is nothing but the tyranny of a faction, let all jinn and humans bear witness that I am an apostate and I am ready to sacrifice my soul for the sole issue of Sharia," which caused the great officers to be astonished and admire him, and when they decided to acquit him and release him, he did not thank them but shouted on the way, "Hellfire for the oppressors!" and in the council of leadership in Ankara, as stated in the Afyon decision, Mustafa Kemal angrily said to him: "We called you here to express lofty ideas to us. You came, you wrote things about prayer, you caused discord among us."

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

Hazret-i Üstad, in the last years of his life, while giving lessons on positive service in the service of Risale-i Nur to visitors, especially official couples and some members of parliament who came to him, he would mention and declare that Said used to face four brutal commanders alone from his past life. By mentioning his extraordinary courage and bravery at that time, he would compare his current positive actions in the Risale-i Nur publishing and service and with the Nur Students community to his attitude on that day as evidence. For example, in the last part of the Emirdağ Letter, in his last lesson to his students: “Our duty is to act positively. It is not to act negatively. It is to serve the religious service according to the will of God, not to interfere with the divine duty. We are obliged to face every difficulty with patience and gratitude within the positive faith service that results in the preservation of the world. "For example, taking myself as an example, I say: I have never bowed to oppression and tyranny from the beginning. Many events in my life have proven that I have never yielded to oppression. For example, I did not rise against the commander in Russia, I did not pay any attention to the questions of the pashas in the court regarding the threat of execution in the Divan-ı Harb-i Örfî, and my attitude towards these four commanders shows that I did not bow to oppression. However, for thirty years, I have acted positively, not negatively, and have not interfered with the divine duty. I have responded to the treatment done to me with patience and contentment. Just like Aleyhisselâm and those who suffered greatly in the battles of Badr and Uhud, I have faced them with patience and contentment..." Also, in one of the letters from the Emirdağ Letter, mentioning these six miracles: "...Third: To an important official who came to me yesterday, I said: Three amazing events from the life of the old Said have occurred today, which is the miracle of the upcoming Risale-i Nur.

Hutuvât-ı Sitte ·Mektup 2 ·machine translation (qwen3-32b-sre)

I tried to do this for two great purposes: First: To free that name from restriction and exclusion and to declare its universality to all the faithful, so that discrimination would not occur and misunderstandings would not arise. Second: To prevent the division caused by the factions responsible for this great calamity by promoting unity. Alas, time did not allow it. A flood came and swept me away. My intention was: If there was a fire, I would try to put out part of it. But even my robe of scholarship was burned, and I could not escape the burden of a false reputation that I did not deserve. I am but an ordinary man. I took upon myself a command that would make the most important duties of such a gathering of scholars and notables and representatives come to mind. Therefore, I have committed a crime. EIGHTH CRIME: I heard that soldiers were joining certain societies. The terrible incident of the Janissaries came to my mind. I was very anxious. I wrote in a newspaper: The most sacred society now is the society of the Muslim soldiers. All those who enter the profession of the faithful and self-sacrificing soldiers, from the lowest rank to the highest, are included. For unity, brotherhood, obedience, love, and adherence to the word of God are the purposes of the most sacred society. All Muslim soldiers are entirely committed to this purpose. Soldiers are the center. The nation and society must attach themselves to them. Other societies exist to make the nation, like the soldiers, committed to love and brotherhood. However, the Brotherhood of Muhammad (peace be upon him), which encompasses all the faithful, is not a society or a faction. Its center and first ranks are composed of warriors, martyrs, scholars, and guides. No Muslim and self-sacrificing soldier, whether an officer or a private, is excluded, so there is no need for joining. However, some charitable societies may call themselves the Brotherhood of Muhammad. I do not mix with them. I am but an ordinary student. I have taken upon myself the duties of great scholars. Therefore, I have committed a crime.

Divan-ı Harb-i Örfî ·Mektup 12 ·machine translation (qwen3-32b-sre)

In the Name of Him, exalted is He. We have found this defense, which was written half a century ago, more suitable for this age. It was published because, fifty years later, with a kind of inner feeling and a sort of divine intimation, it touched upon many social truths. Regarding the publication of the work forty-five years ago (1327) Statement of the Publisher Ahmed Râmiz says: It was during the year three hundred and twenty-three that the news spread that in the wild, rugged, and remote regions of the East, a rare and distinguished intellectual fire had appeared in the form of Said Nursî, and had been seen in the horizons of Istanbul. As some naturally curious individuals followed this extraordinary phenomenon, those who could not comprehend the depth of the hidden treasures of this intellectual gem, dressed in the attire of Eastern Anatolia, with a turban and trousers, could not believe that such a high-level law and eloquence could emerge from him. Some people even called him "mad." In fact, Said Nursî was eccentric in terms of his excessive intellect. But it was a kind of madness that one person described in his verses as a sign of his lofty spirit and intellectual excellence: Madness is a divine fire burning on my head, Madness is a high intellect on my head. The light of sublimity is the guide of my madness, A noble intention awaits my madness.

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

For, the honor, prosperity, and unity of the general Islamic and Ottoman peoples depend on your obedience in this matter. You also claim to want the Sharia, yet you oppose it through disobedience. I praised their actions and bravery. For newspapers, which are the false interpreters of public opinion, had presented their actions as legitimate in our eyes. I gave advice with consideration and to some extent influenced them. I suppressed the rebellion to some extent. Otherwise, it would not have been so easy. I, who have indeed visited the hospital, committed a crime by not saying, "What is needed is for the wise to think about such matters." TENTH CRIME: On Friday, I went to the War Office with the ulema. With very effective speeches, I brought eight battalions of soldiers back to obedience. My advice showed its effect later. Here is the text of the speech: O soldiers of the faithful! The honor, dignity, prosperity, and unity of thirty million Ottomans and three hundred million Muslims depend on your obedience in this matter. If your officers commit a sin against themselves, you are oppressing three hundred million Muslims through this disobedience. For by this disobedience, you are endangering the Islamic brotherhood. Know that the military is like a brave and well-organized factory. If one wheel becomes disobedient, the entire factory falls into chaos. Military affairs do not mix with politics. The Janissaries are witnesses to this. You claim to want the Sharia, yet you oppose and defile it. It is established by the Sharia, the Qur'an, hadith, wisdom, and experience that obedience to the legitimate authorities is obligatory. Your authorities, your masters, are your officers. Just as a skilled engineer or a capable doctor may commit a sin in a particular matter, it does not harm their profession. Similarly, do not oppress the Ottomans and Muslims by withholding your obedience due to a minor, illegitimate action by your noble-minded, experienced, trained, and faithful officers.

Divan-ı Harb-i Örfî ·Onuncu Cinayet ·machine translation (qwen3-32b-sre)

The Voice of Truth March 27, 1909 The Path of Muhammad (peace and blessings be upon him) is free from doubt and deception, and thus has no need to conceal or hide them. Moreover, such a mighty, vast, and encompassing truth does not remain hidden in any way from the people of this age. How can the ocean of the world be hidden in a single verse? I repeat once again: The unity of Islam, in its true essence, is the unity of Muhammad (peace and blessings be upon him), whose aspect of unity is the Oneness of God. Oath and promise are also faith. Its assemblies and societies are mosques, schools, and lodges. Its adherents are all the believers. Its constitution is the Traditions of the Prophet (peace and blessings be upon him). Its law is the religious commandments and prohibitions. This unity is not a custom, but a worship. Concealment and fear are acts of showing off. There is no showing off in worship. The greatest religious duty of this age is the unity of Islam. The aim and purpose of this unity is to bring together a luminous chain that connects the long, continuous, and encompassing Islamic centers and places of worship, and to guide those connected to it with a command of conscience toward the path of progress. The source of this unity is love. Its enmity, however, is ignorance, necessity, and hypocrisy. Let non-Muslims be assured that our unity is an attack on these three qualities. Our actions toward non-Muslims are persuasion, for we consider them civilized. And we seek to present Islam as noble and lofty, for we consider them just. Let the godless know well that they cannot make themselves loved by any outsider through godlessness, for they would reveal their lack of profession. Lack of profession is not liked as anarchy. And those who truly enter into this unity will not imitate them. We present the thoughts, professions, and truths of the Islamic unity, which is the unity of Muhammad (peace and blessings be upon him), to the general opinion. Whoever has any objection, let them express it; we are ready to respond. This chain of the world is closed This chain is broken from the world It is an idea I omitted from the list of my purposes. Namely: The knowledge that appears to come from outside

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

To object lightly to the report of the knowledgeable people is to state the actual condition. Against accusations such as "I use religious feelings as a tool for politics," we say: All my life and those who know me testify that I have never used religion as a tool for politics. On the contrary, even when I was politically active, I have always tried with all my strength to make politics subordinate to religion. As my entire life's history and my friends testify, at a time when the advocates of Sharia were hanged at the beginning of the Hürriyet (Freedom) movement, and when the traditional military court of the Hareket Ordusu (Movement Army) was executing fifteen men a day, the head and members of the traditional military court said to me: "You are an apostate, you have demanded Sharia." In response, I said: "I am ready to sacrifice my soul for the cause of Sharia alone. If Constitutionalism is merely the tyranny of a party and goes against Sharia, let the whole world be a witness that I am an apostate." A man who is ready to face execution without hesitation, who has sacrificed his world and everything for Sharia, could he possibly use religion and Sharia as tools for something or for a political cause? No, it is impossible. To accuse such a man of using religion for politics or, by implication, for rebellion is, of course, a terrible injustice. To accuse a man who, out of respect for an innocent person's memory, avoids political involvement with ten oppressive and cruel individuals, who does not retaliate against those ten cruel murderers and torturers, and who even refrains from cursing them, and who has made non-involvement in rebellion a principle of his life, of using religion for politics and thus for rebellion, is certainly a grave injustice. For twenty-eight years, despite unprecedented betrayals, tortures, and sufferings, and with the investigations of the courts and with tens of thousands of loyal friends, a man who did not request even a single piece of evidence from the six provinces and six courts, to accuse him of rebellion or of harming the country and politics is, of course, entirely unjust from the ground to the sky. Do not think that I am defending myself against these cruel accusations to escape responsibility or condemnation. I assure you that even my closest friends, who know me best, confirm that in these twenty-eight years, death has been more beneficial to me than life, and the grave is ten times better for me than

Emirdağ Lâhikası - II ·Mektup 88 ·machine translation (qwen3-32b-sre)

That is, "During the March 31 incident, the Chief Commander of the Action Army, Mahmud Şevket Pasha, was very angry with me. On the day the Ad Hoc Military Council tried me, fifteen men were hanging on gallows in front of me, and the head of the Ad Hoc Military Council, Hurşid Pasha, asked me: 'Did you ask for the Sharia? Look, those who ask for the Sharia are hanged like this.' "While I was saying, 'Even if my soul were worth ten thousand lives, I would sacrifice it for the Sharia,' and while there were many pieces of evidence—based on the false accusations of informants—against my condemnation, they unanimously decided to acquit me in an exceptional manner. "Also, at the end of the previous World War, in Istanbul, when the English commander got into his hands my Six Documents, which were strongly critical of the English, and my harsh words against the Pope, and when the probability of my being destroyed was 100 percent, he restrained his anger and did not act against me. "In Ankara, when many members of the presidency were present, Mustafa Kemal entered the presidential assembly with great anger and shouted at me: 'We called you here so that you could express your high ideas to us. You came, wrote about prayers, and caused discord among us.' I replied to his anger: 'A person who does not pray is a traitor, and the punishment of a traitor is death.' I broke a terrible idol. "While my fellow members were in distress and probably expected to oppress me, he gave me a kind of treatment in that assembly, restrained his anger, and withdrew. It was as if he had sensed a terrible power and truth and retreated. The next day, in a special presidency room, I spoke to him for an entire hour, from the sentence beginning with 'For example, the Aya Sophia Mosque is for the learned and the accomplished...' in the First Decree of the Six Resolutions, all the way to the Second Decree. "Even though I had shaken all his feelings and principles, he did not act against me, but rather worked hard to praise me. Undoubtedly, these three strange behaviors of the three brutal commanders, as if they feared the Old Said, are a miraculous power of the personality of the heroic disciples of the Risale-i Nur and a brilliant miracle of the Risale-i Nur." • • •

Hutuvât-ı Sitte ·Mektup 3 ·machine translation (qwen3-32b-sre)

This is the last lesson given by the Master Bediüzzaman to his Nur students before his passing! Beloved brothers; Our duty is to act positively, not negatively. It is to serve the spiritual cause according to the will of God, and not to interfere with the divine duty. We are obliged to face every hardship with patience and gratitude, within the positive service of faith that results in the preservation of the spiritual order. For example, taking myself as an example, I have never bowed to tyranny and oppression from the beginning. In my life, I have never removed tyranny, and this has been proven by many events. For instance, not standing up for the commander in Russia, not giving any importance to the questions of the judges in the Court of War, despite the threat of execution, and my attitude towards four commanders shows that I have never submitted to tyranny. However, for thirty years, I have acted positively, not negatively, and have not interfered with the divine duty. For this truth, I have met the treatment done against me with patience and contentment. Just like Hazrat Aleyhisselâm and those who suffered greatly in the battles of Badr and Uhud, I have faced them with patience and contentment. Yes, for example, even when a general case was decided against us based on false claims that proved 81 of my mistakes in court, I did not even curse them. Because the main issue is the spiritual struggle of this time. It is to build a wall against spiritual destruction. With this, we help the inner spiritual order with all our strength. Yes, there is strength in our profession. But this strength is for the preservation of the spiritual order. With the principle of "1. And no bearer of burdens shall bear the burden of another," which means "A criminal's brother, his family, or his children cannot be held responsible for him," this is why I have tried to preserve the spiritual order with all my strength throughout my life. This strength is not against the inner, but only against external aggression. According to the principle of the mentioned verse, our duty is to help the inner spiritual order with all our strength. That is why internal wars that violate the spiritual order in the Islamic world have occurred only once in a thousand times. And that was due to a difference in internal jurisprudential opinions. And the spiritual struggle

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