İşaratü'l-İ'caz

First point: When a person knows the fundamentals of a science and the points related to its application, and after becoming proficient in using them appropriately, he bases his cause upon these fundamentals, this is proof that he is an expert and skilled in that field. Second point: It is inherent in human nature that even an ordinary person, even a child, or even someone from a very small tribe, cannot dare to oppose the majority and lie about a matter of little importance. Then, in a matter of great honor and universal significance, within a very stubborn and ignorant people, a person who is illiterate, not belonging to the literate class, yet dares to speak about things that the mind alone cannot comprehend, and declares them with utmost seriousness to the world, is this not proof of his sincerity and also a proof that the matter is from Allah? Third point: It is known that many sciences, characteristics, and actions known and common among civilized people are unknown and unfamiliar to nomads. Therefore, a person who wishes to speak about the conditions of past nomads must imagine himself going back to those times and those deserts and meeting them. Because without actually seeing them, one cannot obtain the desired knowledge merely by memorizing and reasoning about them. Fourth point: If an illiterate person engages in a debate with the scholars of a science, confirms the matters on which the scholars are in agreement, and corrects the disputed ones, does this extraordinary behavior not indicate that the person is of great stature and that his knowledge is of divine origin? Considering these four points, look at Muhammad the Arab, peace and blessings be upon him. Despite being universally acknowledged as illiterate, he spoke in the language of the Qur’an as if he had seen and observed the conditions of the past prophets and his own people. And he declared their conditions and secrets to the world. Especially the stories he narrated about them attract the attention of all the wise and serve as proof of his prophetic mission.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

1. What is the relationship between requesting guidance (ihdina) and asking for assistance (istaina)? Yes, since one is a question and the other is an answer, they are connected. For example: When one requests assistance with "Nasta3ina," the implied question "What do you want?" arises from the context of the request, and this is answered with "Ihdina." The fact that the things requested with "Ihdina" are varied and multiple necessitates that the meaning of "Ihdina" also be varied and multiple. It seems that "Ihdina" is derived from four different verbs. For example, if a believer asks for guidance, "Ihdina" conveys the meaning of perseverance and continuity. If a wealthy person asks, it conveys the meaning of increase; if a poor person asks, it conveys the meaning of sufficiency; if a weak person asks, it conveys the meaning of assistance and success. Similarly, according to the ruling of "He created everything and guided it," (wa khalaqa kulla shay'in wa hadâ), the meanings of guidance also vary. For example, external and internal feelings, worldly and external evidence, personal and internal proofs, and means such as the sending of prophets and the revelation of books all contribute to the meaning of guidance. Note: The greatest guidance is the removal of the veil, thereby showing the true as true and the false as false. Allahumma irina al-haqa haqqan wa irzuqna ittiba3ahu wa irina al-batila batilan wa irzuqna ijtina3ahu aamin.

İşaratü'l-İ'caz ·Fatiha Suresi ·machine translation (qwen3-32b-sre)

And this general address also shows with the beginning of the special Risale-i Nur, the origin of the composition of "Isarat-ul-Icaz," and with the abjad and cifir calculations, just as it shows the meaning, the most terrible and feared time of calamity in the Islamic world. Where the meaning and the cifir calculation coincide, the implication becomes stronger and reaches the level of a sign. Because 1 "And do not fear" in the Hijri year thirteen hundred thirty-seven (1337), Rumi differs by two years. Therefore, it goes down to thirteen hundred thirty-four (1334). At that time, I was alone in the north of Russia, in the most feared situation, escaping from captivity. 2 "Then fight and do not fear" together would make thirteen hundred thirty-nine (1339) or so, which in that time, Allah knows, is a sign of another general war and our participation. However, in such large totals, the difference of three or four years is not significant. So, if instead of Rumi, the Arabic calculation is used for the Gregorian date, it would differ by five or six years. Again, the thirty-seven (37) date coincides with the previous calculation and gives comfort in our most feared situation. 3 "And fight and do not fear" clearly shows a general war. Because "And fight and do not fear" means "Do not fear a terrible war from the last time," and with the cifir and abjad calculations, it gives thirteen hundred thirty-one (1331) or thirteen hundred thirty-three (1333). And as other signs show, at that time, I was caught in the most terrible situation of a general war. The first draft of "Isarat-ul-Icaz" had been torn piece by piece by the enemy's hands. I was in a situation where four bullets hit my body, one of them breaking my already wounded leg, lying in mud and water for thirty-four hours waiting for death, with enemy soldiers surrounding me. Therefore, it is looking at my most feared and hopeless time. Thus, it can be said that within the general, it specifically points to us. FOOTNOTE.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

Details regarding the error in the twenty-ninth verse In the name of Allah, the Most Gracious, the Most Merciful. I saw a strong sign of the unseen from a small error. From this, I understood that this error was for this purpose. Namely, in the first chapter of the Signs of the Qur'an, the twenty-ninth verse of the Surah Ibrahim at the beginning, 1. Al-R: This is a book which We have sent down to you, so that you may bring people out of darkness into light by the permission of their Lord, 2. into light by the permission of their Lord. The phrase is mistakenly stated as "1334 (1334) which equals the beginning of the Risale-i Nur's commentary on the Signs of Permission, coinciding with the date of its appearance and printing." However, the actual value of the letters is 1339 (1339), and the extraordinary announcement of that commentary and the copies sent by Dârü’l-Hikmet to most publishers, with numerous material and spiritual revolutions, as well as the fact that it became a fortress and a diamond sword in the hands of most publishers, coincides with the date. If two letters (ا) are not read, it becomes 1341 (1341), which exactly coincides with the beginning of the appearance of the Risale-i Nur. This small error strongly indicated a meaning that the four sentences of the verse at the beginning of Surah Ibrahim (peace be upon him) do not only refer to the Risale-i Nur, but perhaps from the first page to the end, in terms of spiritual relations, each individual within the 29th verse may hint at the Risale-i Nur with a hidden particularity and metaphorically refer to it. I cannot currently explain that symbolic truth. Only a brief indication can be given.

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

Question: According to the apparent meaning of the noble verse "1 ... from mountains in the sky containing hail," the descent of rain is from the mountains in the sky composed of hail. How can this be explained? Answer: To adhere to the literal meaning of a statement, despite it being incompatible with eloquence, reason, and logic, is a form of rigidity and ignorance. For example, the phrase "2 ... goblets of silver" describing the qualities of the food vessels in Paradise is a metaphor. Similarly, the phrase "3 ... mountains in the sky containing hail" also contains a metaphor. For instance, since the vessels of Paradise are neither made of glass nor silver, it is not permissible to interpret this phrase literally. Because those vessels cannot be called "silver goblets." Because there is no agreement between the two elements. Rather, from the phrase "goblets of silver," the transparency of the goblet and the whiteness of silver are intended metaphorically. That is, "Those vessels were as transparent as goblets and as white as silver." Similarly, the phrase "mountains in the sky containing hail" also includes two metaphors. These metaphors are based on the poetical imagination of the listener; this imagination is based on perceiving a kind of similarity and interaction between the lower world and the upper world. That is, the lower world, the earth, in the four seasons, especially in spring, takes on various forms and wears embroidered and decorated garments, displaying different landscapes; the upper world, the sky, especially with its clouds, also takes on very strange and unusual qualities, forms, and colors, and both worlds seem to compete with each other.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

1. And as for those who disbelieved, the summary of the details, the investigation and the refutation are expressed in the same way as in the previous "ama" (this is similar to the previous "ama"). 2. The fact that "al-ladhina kafaru" is mentioned before "al-kafirun" indicates that their disbelief originates from the rebellion in their hearts and that it again leads them to disbelief. 3. In the previous sentence, the agreement of "ya'lamuna" is appropriate here, but instead of saying "falâ ya'lamuna," the phrase "fayaquluna" is mentioned, which is a metaphor for the cases that are suitable for permission and conciseness. Interpretation of the speech: "A person who disbelieves does not know the truth, falls into doubt, enters denial, questions in the form of suspicion, and considers it insignificant." And similarly, it indicates that they themselves are in error and lead the people with their words into error. 7. "Yudhilu bihi kathirun wa yahdi bihi kathirun." In the previous sentence, "al-ladhina amana" was mentioned first, so here, it would be appropriate to mention "yahdi bihi" first, but instead "yudhilu bihi" is mentioned first. This is because the purpose of this speech is to reject the objections of those who disbelieve. Therefore, since "yudhilu bihi" has gained importance, it has earned the right to be mentioned first.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Since the word "semâ" can be applied to everything above, it can also be said to refer to the cloud. And the cloud is included in the scope of the word "semâ." This position can be explained as follows: If we consider the supreme power of the Divine, all directions are one. No matter which direction or which thing, it is possible for rain to fall. If we consider the Divine wisdom, the descent of rain occurs only through the condensation of water vapor dispersed in the atmospheric sphere, which constitutes one-tenth of the atmospheric sphere. For the Divine wisdom has established the most beautiful order in all things. This order serves the preservation of the general balance in things. The preservation of this balance is achieved by preferring the nearest, easiest, and shortest paths. The shortest path regarding the falling of rain can be described as follows: When the Divine Will commands the dispersed water vapor particles in the atmospheric layer, those particles begin to gather from all directions, saying "Lebbeyk!" and take the shape of clouds, ready as obedient to the Divine Will. Again, by the command of the Divine Will, some of the particles, with pressure and condensation, transform into droplets and become raindrops. Then, through the angels created specifically for these droplets, as representatives of the laws and as the enforcers of the order, the droplets descend without resistance or conflict and fall to the ground. However, to preserve the balance in the air, the empty spaces left by the falling droplets are filled with vapors rising from the seas and the earth. Note: The belief that there is a great sea in the sky arises from mistaking the metaphor for reality. Indeed, the color of the sky resembles the color of the sea, and there is more water dispersed in the atmospheric sphere than the sea of saltwater. Therefore, comparing the sky to the sea is not inappropriate. However, if viewed in the literal sense, it is incorrect.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Then hypocrisy, contrary to faith, corrupts the hearts. The corruption of the heart causes one to feel orphaned. That is, a corrupt heart perceives itself as ownerless, masterless, and orphaned. This condition gives rise to fear. That fear forces them to flee and hide. The Qur’an refers to this state with (وَاِذَا خَلَوْا), meaning, "When they are alone, they say..." Then hypocrisy, contrary to faith, severs the bonds of kinship and relations among relatives and others. This eliminates compassion. The decline of compassion leads to corruption. Corruption gives rise to discord. Discord leads to betrayal. Betrayal also causes weakness. Weakness compels one to seek refuge and support from a protector or ally. The Noble Qur’an refers to this with (إلى شياطينهم), meaning, "They flee to their devils and take refuge under their protection." Then, contrary to faith, hypocrisy involves hesitation. That is, a hypocrite does not hold a firm conviction. This leads to instability. This in turn leads to aimlessness. This also leads to a lack of security. This necessitates, like the need for habitual liars to constantly prove their existence, that they constantly return to their devils to renew their denials and oaths. The Noble Qur’an refers to this chain with ﴾قَالُوۤا إِنَّا مَعَكُمْ﴿, meaning, "They renew their oaths by saying, 'Indeed, we are with you.'" Then, to dispel the suspicion arising from their coming and going among the believers, they were compelled to swear oaths. And, contrary to faith, they showed disrespect and deceit toward the truths and betrayed valuable things in order to deny the accusations made against them. Indeed, the Noble Qur’an refers to this with ﴾قَالُوۤا إِنَّمَا نَحْنُ مُسْتَهْزِؤُنَ﴿, meaning, "Our interaction with the believers is only for mockery. There is no sincerity between us. We only smile at their faces."

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

S - The disobedience of an infidel is limited and occupies only a short period of time. To punish it with an eternal and non-ending punishment would not only be inconsistent with divine justice, but also incompatible with eternal wisdom; divine mercy would not permit it. C - If the punishment of that infidel is accepted as non-ending, then the limited disobedience committed in a short time is certainly considered a non-ending crime from six aspects: First: An infidel who dies in disbelief, if he were to live an eternal life, would certainly spend that endless life in disbelief. Because the essence of the infidel's soul is corrupted. In this respect, the corrupted heart has the capacity for a non-ending crime. Therefore, an eternal punishment is not contrary to justice. Second: Although the disobedience of that infidel is limited in time, it is a non-ending crime against the infinite universe's testimony to unity. Third: Disbelief is a non-ending crime because it denies infinite blessings. Fourth: Disbelief is a crime against the infinite essence and attributes of the Divine. Fifth: Although a person's conscience may appear limited, inwardly it looks toward eternity and desires eternity. In this respect, that conscience, which has an infinite nature, is ruined and lost when wrapped in disbelief. Sixth: Although opposites resist each other, they often resemble each other in many respects. Therefore, just as faith governs eternal truths, disbelief also seeks the realm of the unseen and eternity in the hereafter, which is its nature. The conclusion drawn from these six aspects and the non-ending punishment is a perfect justice in response to a non-ending crime.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

The answer to the first doubt, which is the second part of what they say, "There are difficult passages in the Qur'an": What they call difficulty arises either from the style being very high and concise, or from the meaning being very deep and subtle; the difficulties of the Qur'an are of this kind. Or it arises from the presence of complex and entangled points in the wording; the Noble Qur'an is free and clear of such difficulties. Is it not eloquence to bring distant and very deep truths close to the understanding of the common people in a simple and brief manner? Is eloquence not the ability to convey ideas in a way that is suitable for the audience? Oh, may the eyes of such a man be blind! The answer to their second doubt, which is that "the Qur'an is ambiguous regarding issues of creation and materialism," is as follows: In the tree of the world, there is a tendency toward perfection. That is, the universe, like a tree, tends toward perfection in all its particles and elements, and they are moving toward perfection. In addition to this general tendency toward perfection, there is also a tendency for progress in humans. This tendency for progress is like a seed; its growth occurs through many experiences, and it is formed and developed through the accumulation of results that are the product of many ideas, thus acquiring its branches and roots. These branches are also hierarchical. That is, each subsequent branch is the result of the previous one. Without the first, the second cannot exist. It is necessary for the first to serve as a prerequisite and as a foundation for the subsequent branches and sciences. Therefore, teaching the sciences of today or discussing strange issues to people who lived a thousand years ago would not have been beneficial except for confusing their minds and leading them into superstitions.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Now we will speak about the structures of the sentences in the mentioned verse. First sentence: 1 "How could you disbelieve in Allah?" The question formed by this sentence turns the minds and eyes of those disbelievers toward the evil and bad things they have done. So that they may see their own misdeeds; perhaps they will come to realization and admit it. 2 The address in "you disbelieve" points to the intensity of the wrath of Allah. Because the mention of address from the Divine indicates either intense anger or great affection. 3 The fact that "you do not believe" is not mentioned instead of "you disbelieve" indicates their stubbornness. Because they have abandoned faith, which is established with clear evidence, and accepted disbelief, which is established with clear proofs. 4 "And you were dead." The "wa" (و) in this sentence is a "wa" of condition; that is, it indicates the condition of the subject. Therefore, "you disbelieve" is the subject of the condition of "you were dead." The condition must be together with the doer of the action. However, here there are four sentences. Two of them are past tense and two are future tense, so "you disbelieve," which is the doer of the condition, is not contemporaneous with them in time. Therefore, the conditional nature of "wa" indicates a kind of destiny.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

And there are suitable and appropriate living conditions for those high beings. However, because the inhabitants of those places are very far away, their not being seen does not mean they do not exist. Therefore, it is clearly understood from the fact that the earth is filled with life that there are living beings in these vast empty spaces, in the stars, in the constellations, and in the vast and divided heavens, which the Sharia refers to as "angels." Second point: As previously proven and explained, life is the veil of existence, or perhaps the result of existence. Therefore, is it possible that this vast space is devoid of inhabitants, and that the high heavens are devoid of celebrations? Yes, all the scholars have unanimously and in agreement, through reason and tradition and spiritual consensus, affirmed the existence and reality of angels; however, their descriptions vary. For example, the Musha'iyun describe them as spiritual and incorporeal entities that govern the affairs of created things, while the Ash'arites describe them as intellects and masters of affairs. Religions have also described them with terms such as "angels of the skies," "angels of the seas," and "angels of the air." Even the materialist group, whose minds are blind like their eyes, have not been able to deny the meaning of angels, and have described them with the pure power that penetrates the noble nature of creation. Q - Are the laws and principles that operate in the hidden world not sufficient to ensure the connection and life of the universe? A - The laws and principles you mention are merely hypothetical and imagined commands. The definite bodies and distinct identities can only be established through the angels, who represent them, embody them, and follow their paths.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

This year, the Egyptian radio talked a lot about Mirac on Thursday night, so I did Mirac both on Thursday and Friday night. Saniyen: One of the commanders of the Afyon gendarmerie, who had been angry, said that they had no right to confiscate the scientific and ancient work "İşaratü’l-İ’câz" from us. The Afyon General Directorate decided to return it. On Friday and Mirac day, they called Hayri and returned it to us. We accepted this as a sign of Mirac that the spread of the Nurlar (Lights) will not be hindered. Insha'Allah, we will get our Qur'an and other writings from Afyon. Some of our Guides were given to the public prosecutor in Istanbul, especially the important student of the late Said, Attorney Mehmed Mihri and his son-in-law, the lawyer Asim, who said: "I will go to court with fifty lawyers for this matter. But insha'Allah, I will get them without needing to go to court." Salisen: A piece about the twenty-eight-year-old prayer of twenty-eight articles written to the Chamber of Deputies and burned at that time, and another three-article piece written four years ago about Mustafa to the President of the Republic, have now been sent to Ankara with the intention of showing them to some of the deputies and the faithful government officials. We are also sending you information. Rabian: Mehmed Cavus and his brother from Dinar Baraklı village came to me with another man. I saw them very seriously. Then he wrote something to me in a letter and I am sending you a part of his letter. My brother is asking some questions. The Risale-i Nur leaves no question unanswered. And in place of me, it answers everything. Only in the question about the children mentioned in the treatise on mourning for children, regarding the verse يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ, some old interpretations say: "In Paradise, everyone from a child to an old man will be thirty-three years old." The truth of this—Allahu a'lam—is that the clear verse وِلْدَانٌ indicates children who are not obliged to perform religious duties and do not perform them due to their age.

Emirdağ Lâhikası - II ·Mektup 63 ·machine translation (qwen3-32b-sre)

For example, the story of Prophet Moses (peace be upon him) from the Quranic narratives, like the staff of Prophet Moses (peace be upon him), has countless benefits. In that story, it serves to comfort and console the Prophet (peace and blessings be upon him), to threaten the disbelievers, to warn the hypocrites, and to censure the Jews, and thus has many purposes and multiple aspects. Therefore, it is repeated in the Surahs. In every instance, while all the purposes are expressed, only one is the actual intent, and the others are subordinate to it. If you ask: "How can we know all the meanings in the past examples that the Quran intended and indicated?" The answer is: Since the Quran is an eternal sermon, it addresses and teaches all the generations of Adam, past and future, in layers and stages. Naturally, it will intend and express multiple meanings according to the various understandings, and it will provide signs of its intentions. Indeed, in "Isarat al-Ijaz," the multiple meanings of the Quranic words are proven through the rules of grammar and rhetoric, the principles of expression and semantics, and the laws of eloquence. Nevertheless, all meanings and aspects that are valid in the sciences of Arabic, correct in religious methodology, acceptable in semantics, appropriate in rhetoric, and praised in eloquence are considered to be part of the Quran's meanings, as unanimously agreed upon by the scholars of ijtihad, tafsir, usul al-din, and usul al-fiqh, and confirmed by their differences. For each of these meanings, the Quran has provided signs: either linguistic or conceptual. These conceptual signs are either from the context of the speech, from another verse, or from other sources, indicating that meaning. Some of these meanings are proven by the thousands of commentaries written by scholars, in twenty, thirty, forty, sixty, even eighty volumes, which are an irrefutable external proof of the comprehensiveness and linguistic richness of the Quran. However, if we were to demonstrate the evidence for each meaning according to its rule and principle, the discussion would become very lengthy. Therefore, we briefly refer to "Isarat al-Ijaz" for this.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

SEVENTEENTH VERSE: In the verse "Fa in tawallaw fa qul hasbiyal la ilaha illa huwa alayhi tawakkaltu" from the verse "Qul hasbiyal la ilaha illa huwa alayhi tawakkaltu," the numerical value of the letters, considering the repeated letters as single letters, is 1329. This coincides exactly with the date of the beginning of the commentary "Isharatul Icaz," which marks the beginning of the Resalatun Nur during the start of the World War. Considering the repeated letters as two letters, the value becomes 1349, which coincides exactly with the time when the World War caused upheavals and the Resalatun Nur, without any support from the people of the world, spread the signs of the Quran and the secrets of the Quran fearlessly, perhaps even becoming targets of attacks. This exact coincidence in all aspects of the verse is certainly not coincidental. Perhaps such verses especially look after this difficult age and especially favor some of their disciples who take these verses as a guide. This verse, like the previous verses, does not show a spiritual connection on the surface; however, it has a kind of connection with the Resalatun Nur in a certain way. That is: For thirteen years, this verse has been a special recitation of the author of the Risaletun Nur and then his devoted disciples after the main recitation. Indeed, at this time, this verse's meaning is fully realized, and everyone fears them without causing any harm, saying "Hasbiyal la ilaha illa huwa alayhi tawakkaltu," and spreading the signs of faith and the secrets of the Quran fearlessly in great difficulties, and rescuing the people of faith from despair, especially the Risaletun Nur and its disciples.

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

The Second Station of the Twentieth Word A luminous sign of the miraculousness of the Prophets shining on the face (Pay attention to the two questions and two answers in the hereafter.) In the name of Allah, the Most Gracious, the Most Merciful. And nothing dry or wet is there but that it is in a clear Book. 1 FOURTEEN YEARS AGO (now more than thirty years), regarding a secret of this verse, I wrote a chapter in Arabic titled "Isârâtü'l-İ'câz" in my tafsir. Now, two of my brothers, whose desires I consider important, asked me for a brief explanation in Turkish about that chapter. I say this relying on the support of the Almighty and depending on the grace of the Qur'an: According to one opinion, the Clear Book is the Qur'an. This noble verse states that everything wet and dry is included in it. Is that true? Yes, everything is included in it. But not everyone can perceive everything within it. Because they exist in different degrees. Sometimes their seeds, sometimes their nuclei, sometimes their forms, sometimes their principles, sometimes their signs, either openly, by indication, by allusion, by implication, or in the form of a hint. However, according to need and in a manner appropriate to the purpose of the Qur'an and in relation to the context of the subject, one of these forms is used. For example: The inventions and wonders of science and technology, which are the results of the progress of mankind in the fields of art and science, such as airplanes, electricity, submarines, and telegraphs, have emerged and taken the most important place in the material life of mankind. Naturally, the wise Qur'an, which addresses all of humanity, does not leave these things unmentioned. Indeed, it has not left them unmentioned, but has indicated them in two ways.

Sözler ·Yirminci Soz ·machine translation (qwen3-32b-sre)

The manifestation of the layer of the Earth specific to jinn, which is a distance of a thousand years, is not in the core of the Earth of the world of witness, but perhaps the manifestation of their branches and layers in the world of imagination. Since the apparently insignificant layer of the Earth has such a magnificent manifestation in another world, certainly seven layers of the heavens can be said to correspond to the seven layers of the Earth. And in order to indicate the mentioned points, in a manner of permission and permission-giving, the verses of the Qur'an, by showing this small Earth as a counterpart to the seven layers of the heavens, are indicating. THE SECOND IMPORTANT ISSUE: 1. "The seven heavens and the earth glorify Him, and whoever is in them..." until the end. 2. "Then He turned to the sky, and made it seven heavens, and He is, of everything, All-Knowing." Verses such as this noble verse declare the heavens as seven heavens. In the Tafsir of the Signs of Permission, it is appropriate to write only a summary of that issue, which we expressed very briefly due to the necessity of brevity on the front lines during the first year of the old World War. Namely: The old wisdom considered the heavens as nine, and in the language of the Sharia, they accepted the Throne and the Kursi together with the seven heavens, thus describing the heavens in an extraordinary way. The brilliant expressions of the wise scholars of that old wisdom have kept the human mind under their influence for many centuries. Indeed, many exegetes of the Qur'an were compelled to interpret the apparent meanings of the verses according to their school of thought. In this way, a veil was cast over the permission of the Qur'an of the Truth.

Lem'alar ·On Ikinci Lema ·machine translation (qwen3-32b-sre)

Expression Six years ago, at the beginning of this green, while writing the tafsir of "And from what We have provided them they spend," I wrote this essay exactly as I understood it. Since time has confirmed my understanding, I am now publishing it. It is a feast of scattered truths. "And from what We have provided them they spend" In the expression of this noble sentence, there is a special kind of excellence. Because instead of a short sentence like "they give in charity" or "they purify their wealth," this phrase was chosen, which conveys the characteristics of acceptable charity and the points of its excellence. Charity can be complete charity only under five conditions. First: There should be no extravagance in giving charity to the extent that the giver is in need. This condition is indicated by the use of the word "from" (min) in the phrase "from what We have provided them." Second: The charity must be given from one's own wealth; one should not take from Ali and give to Veli. This is indicated by the structure of the phrase "from what We have provided them," which emphasizes ownership. Third: There should be no sense of condescension. This is indicated by the phrase "We have provided," which shows that the true owner is God and the giver is merely an intermediary. Fourth: It should be given with a pure heart and a willing spirit, not out of fear of poverty. This is indicated by the letter "nun" in "We have provided," which alludes to the meaning of "I am the Provider, the Almighty, the Strong." Fifth: The recipient of charity should spend it not in wastefulness, but in their necessary expenses and needs. This is indicated by the root of the word "they spend." Sixth: It is the condition of perfection. The charity should not be wasted. Indeed, just as charity can be in wealth, it can also be in knowledge, ideas, and actions. This is indicated by the generality of the wording and the use of the verb "they spend," which is in the general form. Because in the context of the address, the general form implies perfection.

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

The Fourteenth Resha FIRST VERSE: The proofs that confirm the Prophethood of Muhammad (peace be upon him) are innumerable and unfathomable. There are many classifications made by those who have investigated and by the learned people regarding these proofs. Due to my own limitations and shortcomings, in my work titled "Shu'at," I have mentioned some of the rays of that sun. In another work of mine titled "Lema'at," I have explained the degrees of the excellence of the Qur'an, which reach up to forty. And one aspect of those excellences related to poetic eloquence is mentioned in my work titled "Isarat al-Ijaz." I recommend those three books to those who are interested. SECOND VERSE: As understood from the previous lessons, the Qur'an, which was revealed by the Creator of the earth and the heavens for the reformation and upbringing of humanity, has many duties and ranks. Indeed, the Qur'an is an eternal translation of the universe. And it is the translator of the verses of creation, which the universe reads in its own language. And just as this book of the world is an interpretation, it reveals the hidden meanings of the beautiful names of God, which are concealed in the pages of the earth and the heavens. And this world of witness is a language from the unseen world. And just as it is the sun of the Islamic world, it is also the map of the hereafter. And it is a proof and a translator of the essence, attributes, names, and manifestations of the Almighty. Likewise, as a book of law, wisdom, prayer, invitation, worship, command, remembrance, and thought, although it appears as a single book on the surface, due to the variety of subjects and sciences it contains, it is equivalent to thousands of books.

Mesnevi-i Nuriye ·On Dorduncu Resha ·machine translation (qwen3-32b-sre)

It is an istihraac of the small Husrev Feyzi. It is an appendix and lahika of Hafiz Ali's istihraac from the thirty-third verse. In Surah Az-Zumar, the verse "Afaman shara7a Allahu sadrahu lilislami fa huwa 3ala nur min rabbih," besides its explicit meaning, I found strong evidence that the individual in question is a Risale-i Nur and its interpreter within the whole layer of symbolic meaning. Because the phrase "Afaman shara7a Allahu sadrahu lilislami fa huwa," when calculated numerically, alphabetically, and mathematically, equals 1032 or 8. Thus, the individual in the whole and the symbolic meaning of "fa huwa" is a person who has entered a different state with the light of inshira7 sadir (expansion of the chest), who has escaped from the previous distress and has entered a luminous profession. This person reflects the terrifying history of the two World Wars and the condition of that individual. The word "nur min rabbih" in "fa huwa 3ala nur min rabbih" coincides with the name and meaning of Risale-i Nur in numerical, literal, and semantic terms. Moreover, the phrase "Afaman shara7a Allahu sadrahu lilislami fa huwa" also indicates the numerical level of the time when my master became the interpreter of Risale-i Nur, which exactly matches his condition according to my investigation. Because at that time, at the beginning of the World Wars, my master abandoned his old habits, other sciences and philosophies, and higher sciences, and with a complete inshira7 sadir (expansion of the chest), he began to study the first and fundamental commentary of Risale-i Nur, "Isaratul Icaz," and started to devote all his efforts and thoughts to the Quran. This is a clear evidence that in this century, the individual who is the center of attention in the overall symbolic meaning is the interpreter of Risale-i Nur and represents the spiritual figure of his disciples. Yes, since the Quran, which is miraculous in its eloquence, can look at everything with an encompassing knowledge and will, addressing every individual in every century. And since, according to the consensus of Islamic scholars, the verses have multiple layers of meanings beyond the explicit meaning, including symbolic, metaphorical, and implicit meanings. And since in addresses like "Ya ayyuhal lati aamanu," each century has

Kastamonu Lâhikası ·Mektup 116 ·machine translation (qwen3-32b-sre)

FOURTH FAMOUS VERSE 1 And indeed, We have given you seven of the oft-repeated verses. This sentence, as it expresses the seven rhythmic verses of the Glorious Qur'an and the Surah Al-Fatiha, is a clear proof of the Qur'an's rhythmic nature and also refers to the seven fundamental principles of the true essence of Islam, together with the six pillars of faith, and the seven famous verses of the Qur'an, in a brilliant way, and 2 seven of the oft-repeated, is a verse that exposes the Risale-i Nur to the light of seven, and also points to it in a double sense. Because 3 We have given you seven of the oft-repeated, the abjad value of which is one thousand three hundred thirty-five (1335), corresponds to the year 1335 or six (6), which is the date of the publication of the part of the tafsir of the Surah Al-Fatiha, which is the beginning of the Risale-i Nur, titled "Isarat-ul-Icaz," and is related to the beginning of Surah Al-Fatiha and Surah Al-Bakara. FIFTH VERSE 4 Or who was dead and We gave him life and provided him with light to walk among the people. This verse is subtle in its symbolic meaning. Because both with a strong spiritual connection and with the cipher, it especially refers to the Risale-i Nur and its author within the individual letters. For example: the word مَيْتًا with the tashdeed, when counted as ن, equals five hundred (500), which corresponds to the numerical value of "Said Nursi," indicating that "Said Nursi was also considered dead. He was brought back to life with the Risale-i Nur and found life through it." Yes, in 5 Or who was dead and We gave him life and provided him with light, the two tashdeeds are ن, totaling one thousand three hundred thirty-four (1334), which is also the same year (according to the Arabic calendar) when Said escaped miraculously from a material and terrifying death in a general war and found salvation from a spiritual and severe death caused by philosophy and ignorance, and entered a new life with the water of the Qur'an. This spiritual coincidence and numerical agreement is a sign of a high degree of indication.

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

One of these signs of the unseen is as follows: The Almighty, out of His infinite mercy and grace, to encourage us who are engaged in service to the Qur'an and faith, and to satisfy our hearts, has bestowed a divine favor and a divine kindness in the form of a sign of the unseen, indicating the acceptance of our service and the truth of what we have written. In all our treatises, and especially in the treatises "Mu'cizat-ı Ahmediye" and "Icâz-ı Kur'an ve Pencereler," He has shown a subtle grace in the form of hidden coincidences. That is, in one page, for example, He causes similar words to look at each other. A sign of the unseen is given here, saying, "It is arranged by a hidden will. Do not trust your own judgment and awareness. Wonders and arrangements are made without your knowledge and before your awareness catches up." Especially in the treatise "Mu'cizat-ı Ahmediye," the words of the Noble Messenger and the words of salutations take on the effect of a ritual, clearly showing these hidden coincidences. In the handwriting of a new, inexperienced scribe, except for five pages, more than two hundred of these noble salutations look at each other in parallel. These coincidences are certainly not the result of chance, which could only cause one or two coincidences in ten samples. Nor is it the thought of someone like me, who is unskilled in calligraphy, who composes dozens of pages in just one or two hours with great speed, without writing them personally and without directing others to write them. Indeed, six years later, again guided by the Qur'an and the guidance that came through the pattern of the nine "Inna" in the tafsir "Isharatu'l-Icâz," I became convinced. The scribes, when they heard from me, were amazed and astonished. Just as the words of the Noble Messenger and the words of salutations took on the effect of a small ritual of a type of Ahmedi miracle in the Nineteenth Letter.

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

In the Name of Him, the Sublime, 1 My beloved, sincere, selfless, pure, and devoted brothers, and my true, earnest, and conscientious companions in the service of the Qur'an; I am informing you of a condition of mine that is of great importance and a severe hardship, yet a visible illness that carries with it a great mercy through Divine compassion, as a sign of spiritual rest and the completion of a duty. I am not complaining, but rather thanking. However, I ask you to pray for me to bear this condition. The condition is as follows: While speaking the words, suddenly a spiritual fever, like a severe heat, begins. Indeed, in the past I used to drink water one or two times a day, but now, even though I eat very little, I am compelled to drink water twenty to thirty times. Indeed, two days ago it became very severe. I thought it was a fainting spell. I even revealed it to my brothers nearby, based on a suspicion. I asked for patience and endurance against this very severe illness. I asked for Divine mercy; suddenly it occurred to my heart that: Just as there was a hidden grace and mercy in most of the hardships of my life, I believe that there is also such a grace of mercy here, which is that the jinni and human devils and the godless, in their attempts to poison and silence you, have become a means of the completion and rest of your duty through Divine mercy. Last year, I began teaching the tafsir of "Isharat al-Ijaz" and the "Mesnevi-i Arabi" for a year. While my hidden enemies, the jinni and human devils, tried to silence me with their plots, Divine mercy enabled me to translate both "Isharat al-Ijaz" and "Mesnevi-i Arabi" into Turkish, and the Risale-i Nur, for the most part, does not require teachers, as it is mostly self-taught. Therefore, this teaching duty has become a kind of Divine favor in the form of rest and congratulations for me through this strange illness. Also, it came to my spirit that: There are thousands, perhaps hundreds of thousands of Saidciks who will teach and speak in your place. The Risale-i Nur, by Divine favor, does not require laborious lessons like other sciences. Indeed, you are protected by the gaze of care. 2 The Gavas of Geylani (may God be pleased with him)

Emirdağ Lâhikası - II ·Mektup 140 ·machine translation (qwen3-32b-sre)

The manifestation of the layer of the Earth specific to jinn, which is a distance of a thousand years, is not in the core of the Earth of the world of witness, but perhaps the manifestation of their branches and layers in the world of imagination. Since the apparently insignificant layer of the Earth has such a magnificent manifestation in another world, certainly seven layers of the heavens can be said to correspond to the seven layers of the Earth. And in order to indicate the mentioned points, in a manner of permission and permissiveness, the verses of the Qur'an, in a way that shows this small Earth as a counterpart to the seven layers of the heavens, are indicating this. THE SECOND IMPORTANT ISSUE: 1. "The seven heavens and the earth glorify Him, and whoever is in them..." until the end. 2. "Then He turned to the sky when it was smoke, and He made the seven heavens. And He is, of everything, Knowing." Verses like this noble verse state the heavens as seven heavens. In the Tafsir of Isharat al-Ijaz, it is appropriate to write only a summary of that issue, which we expressed very briefly due to the necessity of brevity on the front lines during the first year of the old World War. That is: The old wisdom considered the heavens as nine, and in the religious language, they accepted the Throne and the Kursi along with the seven heavens, thus describing the heavens in an extraordinary way. The brilliant expressions of the wise scholars of that old wisdom have kept the human mind under their influence for many centuries. Indeed, many exegetes of the Qur'an were compelled to interpret the apparent meanings of the verses according to their school of thought. In this way, a veil was cast over the permission of the Qur'an of the Truth.

Lem'alar ·On Ikinci Lema ·machine translation (qwen3-32b-sre)

Recently, I looked at the coincidences and the Tenth Word. I said to myself: This is an excessive expenditure on details. There are many important matters; let time not be wasted. Suddenly, I was reminded that there is a very important matter beneath that coincidence. Also, since a special attention and divine favor have been expressed toward the Risale-i Nur in that coincidence, the feeling of gratitude, satisfaction, and joy in response to that favor cannot be considered a waste, even if it is excessive. I will explain this reminder from two aspects. First: In everything—no matter how small—there is the reflection of an intention and a will; true coincidence does not exist. Indeed, the most scattered and coincidental arrangements of letters in the text are the most evident examples. Especially in the book, since there is a correspondence and order in the arrangement of letters that have no relation and are not influenced by human choice, it is certain that these arrangements are given under the will of a hidden and divine intention. Nothing is outside the scope of knowledge and power, nor is it outside the scope of will and intention. Even in such small and scattered things, a correspondence is observed and arranged. And within that arrangement and the reflection of the general will, a special attention and favor toward the Risale-i Nur is seen in the form of a special privilege. I paid attention to the coincidences in the tafsir of "Isarat al-Ijaz" to see this deep matter; with a firm conviction, I understood and felt that secret. Second aspect: Just as a very blessed and sacred, great being might, in a manner not expected, kindly give a gift wrapped in some paper in a container to a very poor and needy person, that poor person would certainly wish to thank that great being a thousand times more than the value of the gift. And even if the poor person were to waste and be excessive in gratitude for that gift, which is considered as valuable as a thousand gifts, it would still be acceptable. And if that very blessed being wrapped the gift in paper, the poor person might even eat the paper as a form of offering, like eating sugar, and even consume the hard shells of the nuts inside the gift as if they were bread, considering them as offerings.

Kastamonu Lâhikası ·Mektup 39 ·machine translation (qwen3-32b-sre)

In the Name of Him, the Sublime, 1 My beloved and respected brother, Tahsin Bey; we congratulate you on Laylat al-Qadr and wish you success. Our master sends you a special greeting. He said: "The History of Life that Tahsin has published has yielded the benefit of twenty major volumes and achieved great openings. Now, do not at all worry about some of the connections. Because it has drawn attention, it has become like a major proclamation. Just as the dissemination of twenty major volumes for twenty years in secret has led to great openings, so too the secret dissemination of the History of Life will, insha'Allah, yield the same result." Secondly: Since the Almighty has kindly appointed you as the chief commander of the Risale-i Nur in Ankara, you have also been able to publish the commentary "Isharat al-Ijaz," which explains the composition of the Risale-i Nur, one of the forty proofs of the Qur'an. This style of composition consists of seven parts. One part is repetition. One type of repetition is the obvious repetition found in the Book of Celal. Indeed, our miraculous Qur'an demonstrates these repetitions. Insha'Allah, the publication and printing of this miraculous Qur'an will also be granted to you. Previously, our master sent you ten thousand liras. Now, in accordance with the verses of the Qur'an, we are sending you six thousand six hundred and sixty-six liras, which is the amount remaining from the students' two-year stipends—this money contains a great secret and is as blessed as gold. It should not be spent on anyone else. We are sending you some copies of the Qur'an along with this and sending you many greetings. 2 The Everlasting is the Everlasting. Your brothers, Tahir, Zubeyir, Celal, Sungur • • •

Emirdağ Lâhikası - II ·Mektup 146 ·machine translation (qwen3-32b-sre)

A concise summary of the Noble Fatiha The second part of the only lesson given in the Third Yusufi Madrasa for a very short time, during a brief contact period from the prison. It is a short sample lesson given to the Nur disciples while in prison. It is as follows: To express the drop of the Fatiha-i Sharif sea and the precious stone in the sun's light, that is, one of the seven colors in its brilliance, the Fatiha in prayer commands the heart. Although in part of the 29th Letter, especially the imaginary journey in the "na'budu" word, and in the "Rumuz-u Semaniye" and the "Isharatul Icaz" tafsir and other Nur works, I have written about many sweet and beautiful points of this holy treasure. However, I was compelled, in one way, to write my thoughts in prayer, a very short summary of the belief's pillars and proofs, similar to the expression style in the first part, from this very sweet Quranic summary. I refer the "In the name of Allah, the Most Gracious, the Most Merciful" to two or three of Nur's essays and begin with "Praise belongs to Allah, Lord of the worlds..." In the name of Allah, the Most Gracious, the Most Merciful Praise belongs to Allah, Lord of the worlds... etc.

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

TWENTY-NINTH ÂYET: The first verse of Surah Ibrahim Al-Ra, a book We have sent down to you, to bring people out of darknesses into the light by permission of their Lord, to the path of the Almighty, the Praiseworthy. In this verse, there are four or five sentences, each containing four or five îmâ (indications). Together, they carry the weight of a sign. First: The phrase "إلى النور بِإذنِ رَبِّهِمْ" (to the light by permission of their Lord) indicates that through the Book of Revelation, people in the fourteenth century, oppressed by tyranny, will emerge into a light by the permission of Allah through the Qur’an. This meaning, and especially the word "light," corresponds with the Resâili’n-Nur. Furthermore, the letter "ن" in the word "نُورْ" is doubled, making it two "ن"s, which equals 1338 or 9. The first commentary of the Resâili’n-Nur, titled "IŞÂRÂTÛ’L-Î’CÂZ," which was composed during the darkness of the World War, coincides exactly with the date of its emergence in those dark times. The word "nur" in the verse also points to the term "nur" in the Risale-i Nur. Second: The phrase "إلى صِرَاطِ العزيزِ الحميدِ" (to the path of the Almighty, the Praiseworthy) defines the light mentioned in the previous sentence, stating that this light is the path that demonstrates the majesty and praiseworthiness of the Divine. The abjad value of this phrase is 548 or 50, which exactly corresponds to the number 548, the count of the doubled "ن" in the Resâili’n-Nur. If the two silent "ا"s are also counted, it again coincides exactly with the number, this time with two additional digits indicating its rank. There is a further relationship that confirms and emphasizes this îmâ.

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

It is a saying of the Risale-i Nur disciples. "And be a Qadiri of the time for God, sincere - live happily and truthfully with My love." Interpreted with the science of ciphers: "O Said! Be the Abdulqadiri of the time, attain complete sincerity, do not worry about your livelihood while in poverty, do not take gratitude from people; since your name is 'Said,' you will also be prosperous in your livelihood. Because of your loyalty in My love and your striving for sincerity, devoted students and helpers like Hulusi and faithful servants like Süleyman and Bekir, and earnest, serious students like Sabri will be given to you." Yes, praise be to God, the event occurred as the Gavs foretold at the level of sarahat (proficiency). The Great Gavs, while mentioning the most important points in the life history of his disciple named "Said," also points to Said in eight or nine aspects with the secrets of the science of ciphers. The apparent meanings of the verses and their cipher meanings are very close, and the nine signs in the different directions confirm each other, thus reaching the level of sarahat. "I am a guardian for My devotee, whatever he fears - I protect him from every evil and trial." Interpreted with the science of ciphers: "Molla Said, who was known in the fourteenth century by the nickname 'el-Kurdî,' is My devotee. I am his guardian from every evil and trial, with God's permission and with the power of My might." Yes, until twenty to thirty years after the Republic, in the midst of twenty great trials, Gavs exceptionally preserved that devotee. He was saved from the evils and dangers he feared through a hidden protection.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)