İşârât

God Almighty, through the means of tamarind and olive, indicates His grandeur of power, His perfection of mercy, and His great blessings, turning the face of man away from the direction of the lower realms, and showing that he can progress spiritually up to the highest level of divinity through gratitude, thought, faith, and righteous deeds. The reason for the special designation of tamarind and olive among blessings is that these two fruits are very blessed and beneficial, and their seeds contain many things of attention and blessings. Because, for social, commercial, agricultural, and human food life, olive is a fundamental element; the seed of the tamarind, like a tiny grain, contains the entire structure of the tamarind tree, showing a miraculous wonder of divine power. In its food, its benefits, and unlike most fruits, it continues to show the divine blessing in its aftereffects, reminding one of the divine gift through the knife. In contrast, it gives a lesson to prevent man from descending into disbelief and evil deeds and to elevate him to faith and righteous actions. THIRD POINT The initial letters at the beginning of the Suras are a divine cipher; God gives certain signs of the unseen to His chosen servants. The key to that cipher is in those chosen servants, and it is in their understanding. Since the Holy Qur'an has always addressed every time and every group, it can have many different and changing forms and meanings, encompassing the share of every era and every social class. The pious predecessors, however, have given the purest explanation of this. The people of wilayah (divine guardianship) and those who have attained true knowledge have found many signs of spiritual and unseen dealings in these letters. In the Tafsir of I'caz, we briefly mentioned them at the beginning of Surah Al-Baqarah in the context of eloquence; refer to it. FOURTH POINT The Twenty-Fifth Statement has proven that the true translation of the Holy Qur'an is not possible. Also, the elevated style in the spiritual i'caz (eloquence) cannot be translated. Expressing and conveying the pleasure and truth that come from the elevated style in the spiritual i'caz is very difficult. However, we will indicate a few points to show the way. For example:

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

The one who is considered the opposite of the mystic who experiences pleasure, the unity of the body, denies the universe in favor of God. The philosophy of the intellectual and the unity of the body in the language of the weak in belief—God forbid—is the denial of God in favor of the universe. One claims the unity of perception, the other the unity of existence. They are among the Surreah. If the eye governs the matter of pleasure, it corrupts. The command of pleasure and revelation cannot be measured by the eye of intellect; to it, they become rigid and ugly. For example, a seed beneath the soil; in the air, there is a beautiful lily blooming from it. In the world of earth, if the eye focuses on the seed, it sees its subtle foundations. The adorned lily of the world of air cannot be explained to them through demonstration. The seed cannot contain it. Here is where pleasure looks, and the eye is there... Vision changes. Poor truths become worthless in worthless hands. They said: 1 Glory be to Him who hides because of His overwhelming presence. And I say: Yes, and glory be to Him who hides because of the absence of His opposite. And were it not for paradise and the lily, Hell would not torment, nor would it burn.2 If there were no paradise, Hell would not be desirable. If there were no lily, it would not burn. • • •

İşârât ·Mektup 6 ·machine translation (qwen3-32b-sre)

The remedy for the oppression of classes and for bringing them closer is to adopt a high principle, the Islamic institution of zakat, which contributes to the circulation of the social body. In Islam, the greatest sin is usury, and the means to eliminate it are to be used. The justice of the Qur'an stands at the door of the world and says to usury, "It is forbidden; you have no right to enter." As time chooses, the Qur'an becomes younger, reveals its symbols, and becomes more evident. For example, 1 "If there are twenty among you..." up to the end. For example, 2 "It flows in the sea..." up to the end. For example, 3 "The people of the ditch were killed..." up to the end. For example, for example... up to the end.

İşârât ·Isarat ·machine translation (qwen3-32b-sre)

The remedy for the oppression of classes and for bringing them closer is to adopt a high principle, the Islamic institution of zakat, which contributes to the circulation of the social body. In Islam, the greatest sin is usury, and the means to eliminate it are to be used. The justice of the Qur'an stands at the door of the world and says to usury, "It is forbidden; you have no right to enter." As time chooses, the Qur'an becomes younger, reveals its symbols, and becomes more evident. For example, 1 "If there are twenty among you..." up to the end. For example, 2 "It flows in the sea..." up to the end. For example, 3 "The people of the ditch were killed..." up to the end. For example, for example... up to the end.

İşârât ·Mektup 4 ·machine translation (qwen3-32b-sre)

The one who is considered the opposite of the mystic who experiences pleasure, the unity of the body, denies the universe in favor of God. The philosophy of the intellectual and the unity of the body in the language of the weak in belief—God forbid—is the denial of God in favor of the universe. One claims the unity of perception, the other the unity of existence. They are among the Surreah. If the eye governs the matter of pleasure, it corrupts. The command of pleasure and revelation cannot be measured by the eye of intellect; to it, they become rigid and ugly. For example, a seed beneath the soil; in the air, there is a beautiful lily blooming from it. In the world of earth, if the eye focuses on the seed, it sees its subtle foundations. The adorned lily of the world of air cannot be explained to them through demonstration. The seed cannot contain it. Here is where pleasure looks, and the eye is there... Vision changes. Poor truths become worthless in worthless hands. They said: 1 Glory be to Him who hides because of His overwhelming presence. And I say: Yes, and glory be to Him who hides because of the absence of an opposite. And were it not for paradise and the lily, Hell would not torment, nor would it burn. 2 If there were no paradise, Hell would not be desirable. If there were no lily, it would not burn. • • •

İşârât ·Isarat ·machine translation (qwen3-32b-sre)

To the attention of those who love delicacies FOOTNOTE: A morsel for forty piasters; a morsel for ten piasters... They are the same once they enter the mouth, once they pass the throat. To go to the inspector and the gatekeeper, to please and satisfy them, is the most base form of extravagance. In the past, most Muslims were not poor; they had the freedom to indulge. Now they are poor; there is no freedom to indulge. • • • To the attention of those who love taste If a person reflects on the past, either his tongue or his heart, either he will say “Ah! Ah!” or “Oh! Oh!” in lament or expression. “Ah!” is the interpreter of the hand that has been deprived. “Oh!” is the messenger of a deep pleasure and blessing in the soul. He who says “Ah!” is the imagination of the decay of past pleasures. Because the decay of sorrow is pleasure, and the decay of pleasure is sorrow. The poetry collections of poets are cries of a mental sorrow born from the imagination of the decay of pleasure. “Oh!” which makes one say “Praise be to God,” is the imagination of the decay of the past world, the title of the spiritual pleasure it gives. Therefore, one should smile more at temporary pleasures and say “Welcome” to temporary sorrows. • • • To get married Bachelorhood is the profit of bachelors. A virgin is a woman with two silsils (a unit of measure), a man with one silsil. A bachelor is a man with two silsils, a child with one silsil. Marriage purifies and refines.

İşârât ·Mektup 7 ·machine translation (qwen3-32b-sre)

First Argument Appeal to the Council of Prophets Indeed, the language of the prophets' states is a testimony, and their language of signs gives indication. FIRST If you take into consideration the traces of the prophets recorded in the book of the world's contemplation; and if you listen to the circumstances related about prophecy from the language of history; and if you can separate the unity of prophecy from the specific influences of time and place, you will see that the foundations upon which the term "prophet" has been applied to them and which are related to their prophethood—such as each prophet declaring his claim to prophecy and miracles; adhering to the principles of divine law and the worship of God; abandoning personal interests; the arbitrary treatment of the community toward them; the arbitrary acceptance of the community toward them; and the distinguishing virtues in their characters—these are the foundations of prophethood. These are found in the final teacher of humanity, Muhammad al-Hashimi (peace be upon him), in a more complete and more evident form. Thus, it becomes clear that the unique form of inductive reasoning, especially through the elimination of hasty and superficial analogies and through the confirmation of analogies of necessity, along with the language of miracles, testifies to the sincerity of Muhammad's (peace be upon him) prophethood as an evident proof of the unity of the Creator. This is the secret and the reason why the prophethood of Muhammad (peace be upon him) serves as a preface. Therefore, the Wise Quran mentions the circumstances of the prophets in detail. SECOND The Prophets' indications and signs point toward the prophethood of Ahmad (peace be upon him). Although the Noble Books have undergone much alteration and change, the people of investigation have transmitted many of these indications and signs. FOOTNOTE: Among them, Husayn al-Jisri, in his treatise, cites about a hundred proofs. Here, we refer the reader to the experts.

Suâat ·Mektup 7 ·machine translation (qwen3-32b-sre)