Hutuvât-ı Sitte

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)

Presentation This work titled "Hutuvât-ı Sitte" was written by the Master Bediüzzaman Said Nursî between 1920 and 1923 during the occupation of Istanbul and secretly published and distributed by hand against the occupiers. The work was also published in Arabic at the "Evkâf-ı İslâmiye Matbaası" in 1336 Rumi and 1338 Hijri, 1920, by being added to the end of the work titled "Sünûhat." At that terrible time, when the entire Anatolia was surrounded by occupying forces, the heroic Master, with the language of the press, defiantly spat in the faces of the invaders, especially the English, shouting the honor and dignity of Islam and fearlessly declaring his religious courage. This small book is only a shining example of his thousands of sublime virtues and great services. After this date, before composing and publishing the "Risale-i Nur," which would explain and prove the truths of faith and the Qur'an with rational and logical evidence for the understanding of this age of the Qur'an, Hazret-i Bediüzzaman, participated as a volunteer unit commander in the First World War in the east with his students, fought fierce battles against the Russians and Armenians, sacrificed the majority of his students as martyrs, spent about two years as a prisoner in Russia, and after returning from captivity, worked at the Dârü’l-Hikmeti’l İslâmiye under the appointment of the Erkân-ı Harbiye Riyaseti. During this time, after composing and publishing the Arabic Nuriye Mesnevi and the Arabic essays collected in it, as well as the Turkish, rhymed Lemeat and Nokta essays, he finally secretly composed and published this work "Hutuvât-ı Sitte" against the occupiers.

Hutuvât-ı Sitte ·Takdim ·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)

The Six Schemes I seek refuge in Allah from the accursed Satan. And follow not the footsteps of Satan.1 At every time there is an earthly Satan. Now, in the guise of man, the treacherous, sowing discord, the cunning Hannas, with his six schemes, through practical propaganda, is exploiting the hidden springs and erratic sources in men and human communities, and is finding their weak veins. He stirs up the revengeful, the envious, the greedy, the arrogant, the irreligious, and even stranger, the bigoted, and uses them as instruments for his politics. FIRST SCHEME: He says or suggests: "You yourselves admit that you are deserving of this affliction. Divine decree is not unjust, but just. Therefore, be content with the treatment you receive." We must say against this temptation: The Divine decree sends affliction as a punishment for our rebellion. To be content with it is to repent from that sin. You, cursed one! You are oppressing and do oppress not for our sins, but for our Islam. To accept or choose this rebellion—God save us—is to abandon and turn away from Islam. Yes, the same thing—this affliction—is given by Allah, who acts justly. Because He gives it secretly to make us give up our sins and evils. At the same time, the same thing is given by man, who acts unjustly. Because he gives it as a punishment for other reasons. Just as the enemy of Islam does the same thing to us. Because you are Muslim.

Hutuvât-ı Sitte ·Birinci Hatve ·machine translation (qwen3-32b-sre)

We see that those who say, "We are greatly affected by our defeat in the World War," are referring to the pain of the Muslim world. I have endured my own sorrows, but the pain of the Muslim community overwhelmed me. I feel that the first blows inflicted upon the Islamic world were struck upon my heart. That is why I have been so crushed. But I see a light that will, God willing, make me forget these sorrows," he would say with a smile. One of the most important and influential national and patriotic services in Istanbul was the work titled Hutuvât-ı Sitte, in which he spat in the faces of cruel oppressors and defended the dignity of religion and the honor of Islam. During the period when Istanbul was occupied by foreigners, in response to six questions posed by the Anglican Church of England to the Islamic Leadership, he gave reasonable and firm answers, each one symbolizing a spit, which demonstrated his degree of courage, excellence, and bravery in practice. When he published Hutuvât-ı Sitte, the Battle of Gallipoli was taking place. After the occupation of Istanbul, this work was shown to the British Commander-in-Chief, and it was reported to him that Bediüzzaman had strongly opposed him. Although that brutal commander wanted to execute him by cutting his body in half, he could not do anything after being told that if Bediüzzaman was executed, all of Eastern Anatolia would forever hate the British and the tribes would revolt at any cost. In Istanbul, while the British were trying to turn the Sheikh-ul-Islam and other prominent religious scholars in their favor through bribes, Bediüzzaman, through his work Hutuvât-ı Sitte and his activities in Istanbul, exposed the colonial policies, intrigues, and historical enmity of the British against the Islamic world and the Turks. He supported the National Liberation Movement in Anatolia and was one of the greatest contributors in this regard.

Hutuvât-ı Sitte ·Mektup 4 ·machine translation (qwen3-32b-sre)

Presentation This work titled "Hutuvât-ı Sitte" was written by the Master Bediüzzaman Said Nursî between 1920 and 1923 during the occupation of Istanbul and secretly published and distributed by hand against the occupiers. The work was also published in Arabic at the "Evkâf-ı İslâmiye Matbaası" in 1336 Rumi and 1338 Hijri, 1920, by being added to the end of the work titled "Sünûhat." At that terrible time, when the entire Anatolia was surrounded by occupying forces, the heroic Master, with the language of the press, defiantly spat in the faces of the invaders, especially the English, shouting the honor and dignity of Islam and fearlessly declaring his religious courage. This small book is only a shining example of the thousands of sublime virtues and great services of the Master. After this date, before composing and publishing the "Risale-i Nur," which would explain and prove the truths of faith and the Qur'an with rational and logical evidence for the understanding of this age of the Qur'an, and which would be taught throughout Anatolia and the Islamic world and even every corner of humanity, the Honorable Bediüzzaman, after participating as a volunteer unit commander with his students in the south during the First World War, fought fierce battles against the Russians and Armenians, sacrificing the majority of his students as martyrs, and after spending about two years as a prisoner in Russia, upon returning from captivity, he served at the Dârü’l-Hikmeti’l İslâmiye under the appointment of the Erkân-ı Harbiye Riyaseti. During this time, after composing and publishing the Arabic treatises collected in the "Mesnevî-i Nuriye" and the Turkish, rhymed treatises such as "Lemeat" and "Nokta," he finally secretly composed and published this work "Hutuvât-ı Sitte" against the occupiers.

Hutuvât-ı Sitte ·Mektup 1 ·machine translation (qwen3-32b-sre)

It is well known that a man in the prison who has committed a hundred murders can always meet with the officials in the prison, whether they are officers or guards. Yet for a whole year, both the director and two important officials of the national government assigned to the prison passed by my cell many times, but never once did they come to see me or ask about my condition. At first, I thought they were avoiding me out of kindness. But later I realized that they were running away from me, thinking I would swallow them up like a monster. To recognize and address such a government, which has its own officials and bureaucrats like these men, as a government is not wise—it is a foolish mistake. If the old Said were here, he would say something like: "Water of life is disgraceful like hell, and hell is the pride of my abode." The old Said is gone. The new Said considers speaking with the people of this world meaningless. "Let their worlds devour their heads! Whatever they do, we will be judged together in the great court," he says, and remains silent. The eighth reason for my refusal to appeal is this: according to the principle that "the result of an unlawful friendship is a merciless kindness," the just decree of Divine fate is punishing me through the unjust hands of these worldly people, to whom I was not entitled. I remained silent, thinking I was deserving of this punishment. Because during the World War, I worked and fought for two years as a volunteer unit commander. Under the command of the Army Commander and Enver Pasha, I sacrificed my valuable students and friends. I was wounded and captured. After returning from captivity, I risked my life by writing works like the "Six Woes," and under the English occupation of Istanbul, I struck at the heads of the English. So these very people, who unjustly and without cause placed me in torment and captivity, now punish me for that help. For three years in Russia, I endured the hardship and suffering of captivity, but these friends of mine here made me suffer the same in just three months. Yet, even though the Russians looked at me with the eyes of a cruel man who cuts down Cossacks and prisoners, and regarded me as a Kurdish volunteer commander, they did not prevent me from studying.

Mektubat ·On Altinci Mektup ·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 words against the Pope, and when there was a hundred percent chance of my being destroyed, he held back his anger and did not act against me. "In Ankara, when there were many members of the presidency assembly, Mustafa Kemal entered the assembly hall with great anger and shouted at me: 'We called you here to 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, held back his anger, and seemed to feel and retreat from a terrible power and truth. The next day, in a special presidency room, I spoke to him for an entire hour, from the sentence beginning with 'For example, the Hagia 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 instead worked hard to praise me. Undoubtedly, these three strange behaviors of the three brutal commanders, as if they feared the old Said, are certainly a miraculous power and a brilliant miracle of the Risale-i Nur, and a sign of the extraordinary spiritual strength of the future heroic disciples of the Risale-i Nur." • • •

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

The Six Invasions I seek refuge in Allah from the accursed Satan. And follow not the footsteps of Satan.1 At every time there is an earthly Satan. Now, in the form of man, the treacherous, sowing discord, the cunning Hannas, with his six invasions, through practical propaganda, is exploiting the hidden springs and erratic sources in men and human communities, and is finding the weak veins of the world of Islam. He uses the revengefulness of some, the greed of others, the avarice of some, the arrogance of others, the irreligion of some, and even the strangest of all, the bigotedness of others, as means for his politics. FIRST INVASION: He says or suggests: "You yourselves admit that you have deserved this affliction. Fate is not unjust, but just. Therefore, be content with the treatment shown to you." We must say against this temptation: The Divine Decree sends affliction as a punishment for our rebellion. To be content with it is to repent from that sin. You, cursed one! You have oppressed and are oppressing not because of our sins, but because of our Islam. To submit to or accept willingly such oppression—God forbid—is to turn away from Islam and to show regret and shame for it. Yes, the same thing—this affliction—is given by Allah, and it is just. Because He gives it secretly to make us abandon our sins and evils. At the same time, the same thing is given by man, who is unjust. Because he gives it for another reason. Just as the enemy of Islam does the same thing to us. Because you are a Muslim.

Hutuvât-ı Sitte ·Mektup 6 ·machine translation (qwen3-32b-sre)

We see that those who say, "We are greatly affected by our defeat in the World War," are referring to the pain of the Muslim world. I have endured my own sorrows, but the pain of the Muslim community overwhelmed me. I feel that the first blows inflicted upon the Islamic world were struck upon my heart. That is why I have been so crushed. But I see a light that will, God willing, make me forget these sorrows," he would say with a smile. One of the most important and influential national and patriotic services in Istanbul was the work titled Hutuvât-ı Sitte, in which he spat in the faces of cruel oppressors and defended the dignity of religion and the honor of Islam. During the period when Istanbul was occupied by foreigners, in response to six questions posed by the Anglican Church of England to the Islamic Leadership, he gave reasonable and firm answers, each one symbolizing a spit, which demonstrated his degree of courage, excellence, and bravery in practice. When he published Hutuvât-ı Sitte, the Battle of Gallipoli was taking place. After the occupation of Istanbul, this work was shown to the British Commander-in-Chief, and it was reported to him that Bediüzzaman had strongly opposed him. Although that brutal commander wanted to execute him by cutting his body in half, he could not do anything after being told that if Bediüzzaman was executed, all of Eastern Anatolia would forever hate the British and the tribes would revolt at any cost. In Istanbul, while the British were trying to turn the Sheikh-ul-Islam and other prominent religious scholars to their side through bribes, Bediüzzaman, through his work Hutuvât-ı Sitte and his activities in Istanbul, exposed the British colonial policy and intrigues against the Islamic world and the Turks, and supported the National Liberation Movement in Anatolia, becoming one of the greatest contributors in this regard.

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

Presentation This work titled "Hutuvât-ı Sitte" was written by the Master Bediüzzaman Said Nursî between 1920 and 1923 during the occupation of Istanbul and secretly published and distributed by hand against the occupiers. The work was also published in Arabic at the "Evkâf-ı İslâmiye Matbaası" in 1336 Rumi and 1338 Hijri, 1920, by being appended to the last part of the work titled "Sünûhat." At that terrible time, when the entire Anatolia was surrounded by occupying forces, the heroic Master, with the language of the press, defiantly spat in the faces of the invaders, especially the English, shouting for the dignity and honor of Islam and fearlessly declaring his religious courage. This small book is but a shining example of the thousands of sublime virtues and great services of the Master. After this date, before composing and publishing the "Risale-i Nur," which would explain and prove the truths of faith and the Qur'an with rational and logical evidence for the understanding of this age of the Qur'an, and which would spread throughout Anatolia, the Islamic world, and indeed every corner of humanity, the Honorable Bediüzzaman participated in the First World War as a volunteer unit commander in the south with his students, fought fierce battles against the Russians and Armenians, sacrificed the majority of his students as martyrs, spent about two years as a prisoner in Russia, and after returning from captivity, served at the Dârü’l-Hikmeti’l İslâmiye under the appointment of the Erkân-ı Harbiye Riyaseti in Istanbul. During this time, after composing and publishing the Arabic treatises collected in the "Mesnevî-i Nuriye" and the Turkish, rhymed treatises such as "Lemeat" and "Nokta," he finally secretly composed and published this work "Hutuvât-ı Sitte" against the occupiers.

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