Katre

Joke Friend! Faith establishes true bonds, connections, unions, and harmony among all things. On the other hand, disbelief, like a veil, separates all things from each other and makes them look alien to one another. That is why there is no hatred, resentment, or savagery in the heart of a believer. Even with his greatest enemy, he maintains a kind of brotherhood. In the heart of a disbeliever, however, there is greed, resentment, and attachment to his ego, and he puts his trust in his ego. Because of this secret, sometimes disbelievers may prevail in worldly life. Likewise, a disbeliever may see the reward of his good deeds in this world, while a believer sees the punishment of his bad deeds. Therefore, the world is like a paradise for the disbeliever (in comparison to the hereafter), and like Hell for the believer (in comparison to eternal happiness)—although, in this world too, the believer is a hundred times more content. Likably, faith transforms a person's heart into a precious gem worthy of eternity and paradise. Disbelief, on the other hand, extinguishes the soul and the heart, leaving it in darkness. Because faith reveals the essence within the shell, while disbelief does not distinguish between the shell and the essence. It takes the shell as the essence itself and reduces a person from the degree of a gem to that of a coal. Point Friend! The more one is inclined and attached to the philosophical sciences, the more one is affected by the illness of the heart and soul. This illness is related to the tendency to retreat into intellectual sciences. Thus, spiritual diseases encourage and lead people to intellectual sciences. Likewise, those who engage in intellectual pursuits become addicted to the diseases of the heart. And I have seen two faces of the world. One face: It may have some visible beauty and charm, but its inner part is always filled with savagery. The second face: It may appear savage on the surface, but its inner part is always filled with harmony and peace. The Glorious Qur’an points to the second kind of world, which is connected to the hereafter. The first kind is the opposite of the hereafter and is connected to Adam.

Mesnevi-i Nuriye ·Katre ·machine translation (qwen3-32b-sre)

About the Münderecât One of the important prefaces of this important collection, called "I'lem", says: "This treatise is a kind of evidential interpretation of certain verses of the Qur'an. And the issues in it are like flowers plucked from the garden of the Qur'an al-Hakim. Do not be discouraged by the generalizations and liberties in the wording of this treatise, or by the apparent difficulties in understanding it. Read it repeatedly until the mystery of the verse 1 لَهُ مُلْكُ السَّمٰوَتِ وَاْلاَرْضِ and similar repeated verses of the Qur'an is revealed to you. O reader! Do not think that the proofs and evidences of tawhid in this collection are dependent on each other. Because, I felt the need for each proof and for each specific station. My struggles and journeys led me to such a position that, at that position and in that moment, I was compelled to open a door. Because, at that terrible moment, it was not possible to return to other open doors. Also, during that strange journey, I left signs not to deviate, but perhaps to remember. Sometimes I would leave a sign for a great light. How beautifully this collection presents to its readers, like a key, a kind of introduction and conclusion, as if it were a cipher. • • • The names of the treatises in this Nuriye Mesnevi are Reşha, Katre, Hubab, Habbe, and so on. If, as the late Sheikh Safvet Efendi wrote at the end of the Katre treatise, a preface were written for each treatise, then just as the late one said, "This is not a drop, but a sea," we too would say: "That is not a word, but a sun. That is not a Reşha, but a sea. That is not a Zühre, but a canopy. That is not a Hubab, but a universe." • • •

Mesnevi-i Nuriye ·Nokta ·machine translation (qwen3-32b-sre)

Perhaps, if we suppose that those strange stars are conscious, and if we assume that they see the sun under that record, then they can give the absolute mirror with a kind of rational and religious style; and the distinguished one can give it with a kind of submission. But, if we suppose that Zuhra, Katre, and Reşha are intelligent like humans, then their judgments, that is, attributing those great works to the suns, are rational, not evidential. Perhaps, sometimes they compare religious judgments with evidential things; they can hardly believe. Indeed, we must enter into this representation that approaches the truth and in which the truth is partially visible in some corners and is mixed with the truth. All three of us must imagine ourselves as Zuhra, Katre, and Reşha. Because the consciousness we suppose in them is not enough; we must add our intelligence to them. That is, just as they receive light from their material suns, we also receive it from our spiritual sun, and we must understand it in that way. So you, my friend who does not forget the world, who is immersed in materialism, and whose ego reveals loneliness! Be Zuhra. Just as the Zuhra flower receives a color from the light of the sun and, within that color, mixes the sun's image and wears a beautiful form as its adornment. Because your potential is similar to that. And if there is an old Said, who is immersed in this principle and is a learned philosopher, then let him be Katre, the camera lover, for the camera receives light from the sun and gives it to him and gives him a light in his eye, and he shines with that light. But that Katre, with that light, sees only the camera and cannot see the sun; perhaps he can see it with his faith. And if there is a poor man who knows everything directly from the Noble God, who considers the causes as a veil, then let him be Reşha. A Reşha who is poor in his own essence. He has nothing upon which to rely and trust in himself like Zuhra. He has no color with which to appear. He does not know other things to which to be attracted. He has pure purity, and directly holds the image of the sun in his eye. Now, since we have taken the place of these three. We must look at ourselves: What do we have, and what will we do? Indeed, we see that a Noble Being, with His generosity, has adorned, refined, and educated us to a great extent. Insan

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

Beloved, sincere, and persevering brothers and true heirs of mine; recently, due to the anger that they caused in me, I was about to curse those who have committed an assassination against Risale-i Nur and those who have caused you distress. But suddenly I could not bear to do so in Isparta. How many times have I intended to do so, but the good people in Isparta have saved the assassins. I could not curse them, and instead I prayed and still pray: "O Lord, since Isparta is a Medresetü'z-Zehra of Risale-i Nur, reform even the corrupt officials there and grant them a good end." I noticed: Recently, Salahaddin brought from Istanbul some Arabic treatises such as Habbe, Katre, Shamma, and Hubab. I read and saw that the truths observed by Yeni Said in his direct spiritual experiences are the core of Risale-i Nur. Indeed, these are both Shule and Zuhre, which are the Arabic parts of Risale-i Nur. They were expressed in Arabic and concise expressions because they were lessons from my own soul; others were not considered. At that time, the Grand Mufti, the scholars of Darülhikmet, and the great scholars of Istanbul received them with approval and appreciation. These are the remedies of Risale-i Nur, since they are the works of Yeni Said. As for Eski Said, only one of his Arabic treatises, İşaratu’l-Icaz, holds an important place in Risale-i Nur. Moreover, with the collaboration of both Said's, there is a treatise written in a single Ramadan, between two crescents, which took on a poetic form by my own choice, and which is fifty to sixty pages long in Turkish, called Lemaat. It can also be included in Risale-i Nur. Unfortunately, I could not obtain a copy. Since everyone liked it, the printed copies are no longer available. Also, there is a printed treatise called Kızıl İcaz, which is a remarkable and valid proof that flows from the non-printed masterpiece of Eski Said in the field of logic, called Ta'likat. I considered it worthy to show to my students and the scholars' section, as it is connected to Risale-i Nur; but it is very deep. Recently, I sent a part to Feyzi.

Kastamonu Lâhikası ·Mektup 94 ·machine translation (qwen3-32b-sre)