Kitab-ı Mübin

Behold, in that wondrous activity in which the forms (shu'unat) are engaged, they are rapidly driven along with existence, transformation, and change, and continuously sent from the world of manifestation to the world of concealment. And beneath the movements of those forms, the created beings are perpetually agitated, in a constant motion and commotion, and they scatter to the ears of the heedless the sounds of decay and ruin, and to the hearing of the guided, the sounds of remembrance and praise. Based on this secret, each existing thing leaves behind in its body meanings, qualities, and states that are enduring supports for the enduring forms of the Necessarily Existing (Wâjib al-Wujûd), and thus they proceed. Moreover, that existing thing, during the entire span of its life, leaves behind a detailed body that represents its external form in the intellectual spheres such as the Explicit Imam, the Explicit Book, and the Preserved Tablet, which are titles of eternal knowledge, and thus they proceed. Therefore, every transient being leaves behind a body, and acquires and bestows thousands of enduring bodies. For example, just as some ordinary materials are thrown into a miraculous factory machine; they burn within it and seemingly perish, yet in the distillations of that factory, many precious chemical substances and dyes are produced. Moreover, with its power and steam, the wheels of that factory turn; some parts contribute to weaving cloth, some to printing books, and some to manufacturing other precious things like sugar, and so on. Therefore, the burning and apparent destruction of those ordinary materials result in the emergence of thousands of things. Therefore, an ordinary body departs, and leaves behind the inheritance of many noble bodies. In this state, is it said of that ordinary material, "What a pity!"? Is there a complaint that "Why didn't the factory owner have mercy on it, let it burn; he destroyed those lovely materials"? Is there a complaint?

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

Theoretically, in that seed, the attitudes, positions, forms, and movements that the tree, which will become a human being, will experience during its lifetime are the changing behaviors, positions, forms, and actions known as the "history of life," which occur from time to time, and these have an orderly, fated quantity like the branches and leaves of that tree. Since such a manifestation of destiny exists even in the most ordinary and simple objects, it certainly indicates that the destiny of all things is written before their bodies are formed, and this can be understood with the slightest attention. Now, if there is evidence that after the formation of the body, the life story of everything is written, then all the fruits in the world that inform us about the Book of the Manifest and the Imam of the Manifest, and all the memories of preservation in humans that inform and point to the Preserved Tablet, are witnesses and commanders. Yes, each fruit has written in its core, which is like the heart of the tree, the fated life of the entire tree. Along with the human's life story, the past events of the world are partially written in the human's memory in such a way that it seems as if a tiny mustard-seed-sized power, with the hand of power and the pen of destiny, has extracted a small document from the human's book of deeds, given it to the human, and placed it in the pocket of the mind—so that at the time of reckoning, it may remind them. Also, so that one may be assured that there are many mirrors for the sake of permanence in every place of decay and destruction, where the All-Wise God impresses the identities of the perishing things upon them and preserves them. Also, there are many tablets for the sake of permanence, where the All-Knowing Preserver writes the meanings of the transient beings. In conclusion: Since even the simplest and lowest level of life, the plant life, is subject to such a degree of the order of destiny, certainly the highest level of life, human life, with all its details, is drawn and written according to the measure of destiny and with its pen.

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

In the Age of Bliss, just as the Book of the Manifest was revealed through revelation, in every age, through the means of inspiration and enlightenment, the hidden truths of that Book and the proofs of those truths descend and are revealed from its rank and spiritual miracle. Therefore, in this age, a devoted disciple and a chosen one are specially taken under the wings of his protection and within the circle of his care. Fourth point: Indeed, in this treatise, the thirty-three well-known verses, unanimously and without any ambiguity, both in meaning and numerically, point to the beginning of Resâili'n-Nur, and especially the Verse of Light, which is indicated by all ten fingers. This is a well-known rule and a reliable basis for deduction among scholars and poets since ancient times, and even in specific dates and tombstones, it is a recognized scientific law used by poets. If this rule is applied without any deviation, it can be considered a sign of the unseen. If it is artificial and intentional, it is merely a play on words, a literary flourish, or a rhetorical device. Yes, poets have beautified their words by imitating this method in personal and specific dates. If the indication is made through the fundamental principle and important key of the abjad system, which is a basic rule and a crucial key in the science of ciphers, then the fact that so many well-known verses of the Qur'an, without any coincidences, unnecessary elements, or random circumstances, unanimously and in agreement point to and correspond with the Risalei'n-Nur, is a testimony to its acceptance to the degree of certainty. It is a signature of its truth and a sign of hope for its disciples. Fifth point: There are many proofs that this abjad calculation is an accepted and general scientific rule and a literary law. Here, we will mention only four or five of them as examples.

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

If you say: "Fate has bound us thus, it has taken away our freedom. Does belief in fate not weigh heavily on the heart and soul that longs for truth and freedom?" The answer is: "Certainly not! On the contrary, belief in fate brings an endless sense of relief, peace, and comfort, and provides a joy and light that ensures safety and security. Because, if a person does not believe in fate, he is compelled to carry the heavy burden of this world—so heavy a load that it is as much as the poor soul can bear—within a narrow circle of partial freedom and temporary liberty. Because man is connected to the entire universe. He has endless purposes and desires. Since his power, will, and freedom are insufficient even for a millionth part of these, the spiritual distress he suffers is immense and unbearable. Thus, belief in fate casts all that weight onto the ship of fate, and with perfect ease, it grants the soul and heart their perfect freedom and allows them to roam in perfect joy and freedom. It only restricts the partial freedom of the carnal self, and breaks its tyranny, its lordship, and its whimsical movements. Belief in fate is so delicious and joyful that it cannot be described. We will only indicate this joy and happiness with the following analogy: Two men go to the palace of a king. They enter the king's unique and magnificent palace. One does not know the king and tries to act like a thief and a robber in that place. But he sees the management, the arrangements, the duties, and the burdens of operating the machines and feeding the strange animals in that garden and palace. He suffers constantly and is tormented. That paradisiacal garden becomes like a hell for him. He is anxious about everything and cannot manage anything. He spends his time in regret. Eventually, that thief and rude man is sent to prison by the physician. The second man knows the king and considers himself a guest of the king. He believes that all the affairs in that garden and palace are carried out according to a system and law, and that everything is done with perfect ease and according to a perfect plan. He leaves the burdens and duties to the king's law and, with perfect purity, enjoys all the delights of that paradisiacal garden.

Sözler ·Yirmi Altinci Soz ·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)

For example, a speck in your eye has a certain proportion in the cell of the eye, in the eye itself, in the nerves, and in the veins called the body's channels, and according to that proportion, it has a certain function, and according to that function, it has a certain benefit. And similarly, compare everything to it. Accordingly, every thing testifies to the necessity of the Eternal Creator in two ways: One: The absolute helplessness of its language in seeing tasks far beyond its capacity testifies to the body of that Creator. Two: Every thing, by applying its movement to the rules that form the world order and to the laws that maintain the balance of existence, testifies to that All-Knowing Creator. Because a tiny speck of dust, or a small creature like a bee, cannot know the important and subtle matters of order and balance in the Book of the All-Knowing. Where is a tiny speck of dust, or a small creature like a bee? Where is the One who opens and closes the layers of the heavens like the pages of a book, and who reads the important and subtle matters of the Book of the All-Knowing in His hand? If you were to imagine foolishly that there is an eye in the speck capable of reading the fine letters of that book, then you could try to deny the testimony of that speck! Yes, the All-Wise Creator compiles and arranges the rules of the Book of the All-Knowing in a very beautiful way, in a concise style, with a unique taste, and out of a specific need. If everything acted with such a unique taste and a specific need, it would imitate those rules of the Book of the All-Knowing without knowing them. For example, the mosquito with its proboscis, the moment it comes into the world, immediately leaves its nest, without stopping, attacks a human face, strikes with its long proboscis, ejects the fluid of life, and drinks it. It shows skill in fleeing from the attack, like the skills of war. Now, who taught this small, inexperienced, newly born creature this art, this military skill, and the art of extracting liquid? And where did it learn it? I, this poor Said, confess that if I were in the place of that mosquito, I would have learned this art, this war of war, and the service of extracting liquid only through long lessons and many repeated experiences.

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

Yes, this Imam al-Mubin is a kind of title of knowledge and divine command. That is, because the origins, roots, and sources of things, by the perfection of their organization and the very artistic arrangement of their bodies, certainly indicate that they are arranged according to a volume of the divine knowledge. And since the results of things, their generations, seeds, and the programs and indexes of future beings are entrusted to them, they certainly indicate that they are a small collection of divine decrees. For example, a seed can be said to be a small embodiment of the divine decrees of creation, as it contains the programs and indexes that will form the entire tree's organization, and determines those indexes and programs. In short, since Imam al-Mubin is a program and an index of the tree of knowledge that spreads branches and twigs around the world of the unseen, the past, and the future. This Imam al-Mubin, in this sense, is a volume and a collection of divine decrees. Through the writing and authority of these decrees, the zerrat (subtle essence) is guided to its role and movement in the bodies of things. But the Book al-Mubin, on the other hand, looks more toward the world of testimony than the world of the unseen. That is, it focuses more on the present time than the past and the future. And it is more a title, a volume, and a book of divine power and will than knowledge and command. Imam al-Mubin, the book of destiny, is the Book al-Mubin, the book of power. That is, in the body, essence, and attributes and conditions of everything, the perfection of art and organization is shown, which is clothed in the forms of a perfect power and the decrees of an effective will; the forms are determined, specified, and given a certain quantity and a specific shape. Therefore, there must be a comprehensive and general collection of decrees, a greater volume, of that power and will, according to which each thing's specific body and specific form is shaped, tailored, and clothed. Indeed, the existence of this volume, like Imam al-Mubin, has been proven in the matters of destiny and partial free will.

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

Yes, just as drops inform from the clouds; streams indicate the source of water; documents and wallets refer to the body of a great book. Similarly, the fruits, drops, seeds, kernels, forms, shapes, and innate knowledge that are the drops, streams, documents, and wallets of our known reality, which is the obvious fate in the material order of living beings and the theoretical fate in the spiritual and vital order, indicate the book of creation called the Book of Revelation and the divine knowledge called the Clear Imam, whose record is the Preserved Tablet. RESULT OF INTENTION: Since we clearly observe that at the time of their emergence, the particles of each living being move in crooked boundaries, stop. The particles change their paths, and at the ends of those boundaries, they produce wisdom, benefit, and advantage. Indeed, the quantity of that form has been inscribed with a pen of fate. Thus, the known fate, the obvious fate, shows that there are regular boundaries with fruits and ends drawn by the pen of fate in the spiritual conditions of that living being. Power is the source, fate is the measure. Power writes that book of meanings upon that measure. Since we certainly understand that the boundaries inscribed with the pens of material and spiritual fate have wise ends, certainly, the conditions and changes that each living being will experience during its lifetime have been inscribed with the pen of fate. Because the journey of life is carried out with an order and balance, changing forms and taking shapes. Since this is the case, the pen of fate governs all living beings. Certainly, the life journey of the most perfect fruit of the world, the vicegerent of the earth, and the bearer of the great trust, the human being, is subject to the law of fate more than anything else.

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

Tenth Letter The answer to two questions. 2 And indeed, nothing glorifies Him except with His praise, in His name, the Most High. FIRST: It is a commentary on the long sentence in the second purpose of the Thirtieth Statement, regarding the description of the subtle forms. In the Holy Qur'an, the Manifest Imam and the Manifest Book are mentioned repeatedly in various places.3 The people of exegesis have said, "They are one and the same"; some have said, "They are separate." Their explanations regarding their realities differ. In short, they have said, "They are titles of divine knowledge." However, with the grace of the Qur'an, I have come to the following conviction: The Manifest Imam is a title of a kind of divine knowledge and command, which looks more at the unseen world than the world of witness. That is, it looks more at the past and the future than the present time. That is, it looks more at the essence, lineage, roots, and seeds of everything than their outward forms. It is a book of divine decree. The existence of this book has been proven in the Twenty-Sixth Statement, as well as in the commentary of the Tenth Statement.

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

3. Or, as the people of the path do, by raising the gaze above that veil, showing the Qur'an upon it, and seeking the pure wealth of the Qur'an solely from it, and searching for the intermediary laws through the intermediary. The charisma and attractiveness in the sermon of a Sufi sheikh, compared to that of a religious scholar, emanates from this secret. It is a matter of great importance that the reward, the favor, and the preference shown by the general opinion for something is mostly not in proportion to the perfection of that thing; rather, it may be in proportion to the degree of need for it. The fact that a watchmaker earns more than a learned person confirms this. If the necessary religious needs of the Muslim community were directly addressed to the Qur'an itself, then this clear Book would be subjected to a much greater demand and a preference resulting from need, and in this way, it would be fully dominant and effective over the population. It would not remain at the blessed level of being merely recited for spiritual benefit. Nevertheless, there is a great mistake in mixing religious necessities with the particular and individual matters of sectarianism and making them subordinate to them. For, one of the opponents of the Musa ibn Kalon's followers, the Tahtecis, says: "Our sect is right; there is a possibility of error. Other sects are wrong; there is a possibility of reward."

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)

It is a saying of Sabri. My esteemed master; the second part of Hikmetü'l-Istiâze is such a precious treasure of pure gems and a miraculous remedy for the disease of suspicion that a human being, from the moment of leaving the world of transience to the world of permanence, must carry it on the heart against the attacks of the ego and Satan. These two enemies always foam like froth, appearing as something visible on the surface, but in reality, they create deceptive and misleading doubts that are hard to grasp. These are the best defenses and finest weapons against them, and the purest coins to be spent for this purpose. For I have tested it in my own body. When I read the questions, my ego inclines toward them and pays attention. But praise be to God, afterwards, the defensive Koranic diamonds that follow quickly destroy and dry up these ego-related ailments at their roots. The fact that these luminous and Koranic wisdoms are truly appreciated by the perfect type of human being, who from the beginning of revelation until the Day of Gathering, have always shown their power and weakness, is a clear and evident proof of our claim. In short: While studying this treatise, which is one of the unparalleled rulings of the miraculous Koran of clear speech, I remained deeply amazed in the ocean of truths, and with the utmost love, I said: "O Lord, make the implementation of the rulings of this Manifest Book easy and smooth, and also make the Koranic guide, in his actions and purposes, successful. Along with all my brothers, please make this humble servant of Yours a servant of the Manifest Book until the time of my death." With this prayer, I conclude my humble request. Sabri • • •

Barla Lâhikası ·Mektup 153 ·machine translation (qwen3-32b-sre)

Compare this fly to the animals that are inspired, such as the bee, the spider, and the nightingale that builds its nest like a sock. You can even compare the plants to the animals exactly. Yes, the Absolute Power (glory be to Him), has given every living being a register written with the ink of taste and the ink of need, and through it, He has delivered the program of the cosmic decrees and the index of their services. See how the Almighty, the Possessor of Majesty, has written in a register the amount of the bee's duty according to the rules of the Manifest Book, and placed it in the box on the bee's head. The key to that box is also a special taste belonging to the duty-conscious bee. With it, he opens the box, reads the program, understands the command, and acts accordingly, revealing the secret of the verse 1 "And your Lord inspired the bee," If you have fully heard and understood this Eighth Note, with a conjecture of faith, you will understand one secret of 2 "Indeed, His mercy extends over all things," one truth of 3 "Indeed, whenever He intends a matter, He only says to it, 'Be,' and it becomes," one rule of 4 "Glory to Him in whose hand is the dominion of all things; to Him you will be returned," and one point of 5.

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

FOOTNOTE: Yes, the subtle imaginations, the order of all things from the unseen world, the actual past and the future generations, are subject to the rules and writing of the Imam al-Mubin, who is a title of divine knowledge and command. Similarly, the present time and the world of witness, in the creation and management of things, are subject to the power and will of God, which is expressed in the Book al-Mubin. The time of the Creator, whose reality is the model tablet (Levh-i Mahfûz), is a meaningful movement arising from writing and drawing the words of power in the tablet.

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

Tenth Letter The answer to two questions. 2 And indeed, nothing glorifies Him except with His praise, in His name, exalted is He. FIRST: It is a commentary on the long sentence in the second purpose of the Thirtieth Statement, regarding the description of the subtle forms. In the Holy Qur'an, the Manifest Imam and the Manifest Book are mentioned repeatedly in various places.3 The people of exegesis have said, "They are one and the same"; some have said, "They are separate." Their explanations regarding their realities differ. In short, they have said, "They are titles of divine knowledge." However, with the grace of the Qur'an, I have come to the following conviction: The Manifest Imam is a title of a kind of divine knowledge and command, which looks more at the unseen world than the world of witness. That is, it looks more at the past and the future than the present time. In other words, it looks more at the essence, lineage, roots, and seeds of everything than their outward forms. It is a book of divine decree. The existence of this book has been proven in the Twenty-Sixth Statement, as well as in the commentary of the Tenth Statement.

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

That all things have a measure and destiny is evident. Indeed, looking at any living being, one sees that it appears as if it has emerged from a very wise and artistic mold, that there is a measure and a form, and that taking that measure, that form, that shape is either a marvel or that there must be a crooked and twisted material mold, or that the eternal power, through a spiritual and scientific mold from destiny, clothes it in that form and shape. For example, look carefully at this tree or this animal, and you will see that conscious, deaf, blind, unconscious, identical particles move in its growth and development. Some twisted boundaries, they recognize, see, and know the place of fruits and benefits, they wait and remain there. Then, in another place, they change their path as if pursuing a great goal. Therefore, the particles move according to the spiritual measure from destiny and the spiritual command of that measure. Since there is such a manifestation of destiny in material and visible things, certainly the forms that things take over time and the situations resulting from their movements and actions are also subject to a system of destiny. Indeed, in a seed, there are two manifestations of destiny: one is the literal one, which announces and points to the title of the Book of Destiny, the title of the will and commands of the Creator; the other is the theoretical one, which refers to the title of the Imam of Destiny, the title of divine command and knowledge. The literal destiny is the material qualities, conditions, and forms of the tree that the seed assumes, which will later be visible to the eye.

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

THIRD CHAPTER Belief in destiny is one of the pillars of faith. That is, "Everything is according to the decree of Allah." There are so many clear and decisive proofs of destiny that they cannot be counted or measured. We will demonstrate, with a brief and evident manner, how strong and extensive this pillar of faith is, through a short introduction. INTRODUCTION: Many verses of the Quran, such as "And nothing dry or wet is there but it is recorded in a clear book," indicate that everything was written before and after its physical existence. Moreover, the universe, which is the manifestation of divine power, also confirms this Quranic decree through its verses of creation, such as order, balance, organization, description, decoration, and distinction. Indeed, the rhythmic letters and the composed verses of the universe's book testify that everything is written. However, the proof that everything was predestined and written before its physical existence is that all beginnings, seeds, decrees, and forms are themselves witnesses. For each seed and kernel is like a delicate chest emerging from the alphabet of Kaf and Nun, to which a small index, inscribed by destiny, is entrusted. Power then employs the smallest particles according to the design of that destiny, and upon these tiny seeds, great miracles of power are built. Therefore, the fate of the entire tree is already written in its kernel, along with all its events. For seeds are materially simple and identical; materially, there is nothing.

Sözler ·Yirmi Altinci Soz ·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 see everything within it. Because they exist in different degrees. Sometimes in their seeds, sometimes in their nuclei, sometimes in their forms, sometimes in their principles, sometimes in 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)