Kur'an-ı Kerim

If a youth preserves himself with the discipline of the Qur'an and with the truths of the Light, he becomes a perfect hero, a perfect human being, a happy Muslim, and a kind of sultan over other living beings and animals. Yes, if a young man in prison spends only one hour of his daily twenty-four hours on the five obligatory prayers and repents from all major sins, just as the prison prevents him from most sins, and refrains from other harmful and sorrowful sins, it would be of great benefit to his life, his future, his homeland, his nation, and his relatives. The Qur'an-i Mucizü'l-Beyan and all the other heavenly books and scrolls definitely inform and announce that he will gain an eternal, brilliant, and lasting youth in exchange for his ten to fifteen years of transient youth. If he moves toward the pleasure of that sweet and beautiful youth and expresses gratitude through obedience and worship, it will increase, become lasting, and become more enjoyable. Otherwise, it will become full of calamities, sorrow, grief, and nightmares, and it will pass away. It will cause him to become a burden to his relatives, his homeland, and his nation, like a vagrant. If the prisoner has been unjustly condemned, then each hour he spends in prayer, provided he performs the obligatory prayers, will be like a day of worship. In this case, the prison becomes a place of spiritual training for him, and he can be counted among the righteous ascetics who used to enter caves in the past to worship. If he is poor, old, or sick and yearns for the truths of faith, then each hour he spends in prison, provided he performs his obligatory prayers and repents, will be equivalent to thirty hours of worship. The prison becomes for him a place of rest, a place of friendship and spiritual training, and a school. While staying in that prison, he may prefer the peace of being there over the chaotic freedom outside, where sins attack from all sides. He receives complete training in the prison. When he comes out, he does not emerge as a killer or a tyrant, but rather as a repentant, experienced, disciplined, and beneficial person for the nation.

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

The Office of Guardianship refers to him as the Caliph. The Office of Sovereignty knows him as the Sultan. The pious people call him the Merciful Emperor. The rebellious people call him the Harsh Judge. Compare these to others. Indeed, sometimes it happens that the entire populace, in his hands, that exalted monarch, does not execute a lowly rebel with a single command. Perhaps he sends him to court under the name of the Just Judge. He who is both capable and loyal, knows the worth of his faithful and competent official. But he does not reward him with special knowledge or a private phone call. Perhaps he opens a public arena, orders his vizier, invites the people to watch, organizes a political reception, and after an impressive and grand divine examination, honors him in a public gathering and declares his worth. Compare these to other aspects. Indeed, وَ ِللّٰهِ الْمَثَلُ اْلاَعْلٰى 1 The Eternal and Everlasting Sultan has many beautiful names. Through the manifestations of His majesty and the displays of His beauty, He has many affairs and titles. The names, titles, and expressions that embody light and darkness, summer and winter, the forms of Paradise and Hell, require many general laws such as the law of reproduction, the law of competition, the law of mutual benefit, and even a certain degree of the law of struggle. From the struggles of inspirations and temptations around the heart, up to the struggle of angels and devils in the celestial spheres 2 this law encompasses all.

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

The stones, the soil, the monuments, the domes, the mosques, the minarets, the gravestones, and the tombs of this beloved homeland cry out to the sacredness of Tawhid, which the Qur'an has proclaimed. No force can ever erase from the pure heart of this land and this nation the eternal light of faith and the Qur'an, which has penetrated even to the atom and declared the truth of Tawhid. I respectfully request your esteemed court and your high sense of justice to decide on the return and acquittal of the Risale-i Nur Collection, which proclaims with great honor the truths of the Qur'an and the unity of the Divine, and which demonstrates Tawhid to the highest degree. The Risale-i Nur belongs to the Qur'an. Just as the billions of believers, saints, and prophets of the past are connected with the Word of God, who binds the Throne with a rope, they are also spiritually connected with the Risale-i Nur. The aged earth and the four hundred million Muslim hearts yearn for the acquittal, freedom, and dissemination of the Risale-i Nur. The blessed ancestors, whose luminous caravans have been drawn back behind the veil of the unseen from the past, look from their lofty stations toward the court of the Risale-i Nur. The future generations, eager for progress, await the decision of acquittal. Retired Lieutenant Mehmed Kayalar

İşaratü'l-İ'caz ·Bir Mudafaa Takriz ·machine translation (qwen3-32b-sre)

Third Shule There are three Ziyas. FIRST ZİYA A great mode of the miraculousness of the Qur'an, the Book of the Sublime Revelation, is stated in the Thirteenth Word. It has been taken to this rank in order to precede the other faces of miraculousness, which are its brothers. If you wish to see and enjoy how each verse of the Qur'an, like a shining star, spreads the light of miraculousness and guidance, and disperses the darkness of disbelief and ignorance, imagine yourself in that age of ignorance before the revelation of the Qur'an, in that desert wilderness, where everything was covered in the darkness of ignorance and heedlessness, wrapped in the veil of the servitude of nature. Suddenly, from the sublime language of the Qur'an, you hear verses like: سَبَّحَ ِللّٰهِ مَا فِى السَّمٰوَاتِ وَاْلاَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ 1 يُسَبِّحُ ِللّٰهِ مَا فِى السَّمٰوَاتِ وَمَا فِى اْلاَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ 2 Look: Those dead or dormant beings of the universe, with their سَبَّحَ، يُسَبِّحُ voices, how do they revive, become conscious, and stand up in praise in the minds of those who hear them. And how, in that dark sky, the stars become like torches of the heavens, and the scattered creatures on earth, with their تُسَبِّحُ لَهُ السَّمٰوَاتُ السَّبْعُ وَاْلاَرْضُ, appear in the eyes of the listener as the sky becomes a mouth, all the stars become words of wisdom and light of truth; the earth becomes a head, the sky and the sea become tongues, and all animals and plants become words of praise. Otherwise, you cannot perceive the subtleties of this joy by looking from this time back to that time.

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

FOURTH BRANCH Have you not considered that Allah causes whoever is in the heavens and whoever is on the earth, the sun, the moon, the stars, the mountains, the trees, the animals, and many of the people, and many of whom punishment is truly due, to prostrate themselves to Him? And whoever Allah disgraces, no one can honor him. Indeed, Allah does what He wills. 1 We will only show the essence of a single gem from the treasure of this great and vast verse. That is: The Holy Qur'an reveals that from the Throne to the canopy, from the stars to the flies, from the angels to the jinn, from the moving creatures to the particles, everything prostrates, worships, praises, and glorifies the Lord of Majesty and Honor. However, their acts of worship differ according to the names they are subjected to and their capacities, each in its own way. We will express a kind of their worship and its manifestation through a representative example. For example, when a mighty king, the master of a kingdom, builds a great city or an impressive palace, that person employs and uses four types of workers in the construction of his building. The first type: They are his subjects and slaves. This type has neither a salary nor a wage. Perhaps they derive a very delicate pleasure and a pleasant excitement from every action they perform according to their master's command. Whatever they say about their master's praise and description increases their pleasure and excitement. They consider their connection to that sacred master as a great honor and are content with it. Moreover, they find spiritual delight in looking at matters through the name, account, and gaze of that master; they do not need wages, ranks, or salaries. The second group consists of some ignorant workers. They do not know why they are working. Perhaps that wise and wealthy master is using them, employing them according to his own thoughts and knowledge. He also gives them a suitable partial wage. These workers do not know that their actions are serving comprehensive goals and lofty benefits. Indeed, some of them even imagine that their actions have no purpose other than that wage and salary.

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

This is a passage from Salahaddin's chapter. Once, while I was traveling from Tosya to Kastamonu, I had with me the Lem'alar and the Şualar of the Risale-i Nur. I was reading a chapter about the Day of Resurrection. The truck was struggling to climb the hill. The heat of the air and the engine weighed heavily on me, and my thoughts were: "This Risale-i Nur is a great miracle of the Qur'an. Can there be another miracle in another field? Indeed, miracles are specific to the Prophets. After the Prophet Muhammad (peace and blessings be upon him), no miracle will be shown." At that moment, the truck suddenly crashed with tremendous shocks and rolled down three times, falling about twenty-five to thirty meters from the ground. I was bearing witness. I checked myself to see if I was injured. Praise be to God, I was not hurt. I stood up in fear. The driver's head was smashed, and he was groaning "Ah, oh." I examined my surroundings; the windows on the driver's side were completely shattered, while the thin glass on my side was not even broken. At that moment, I realized that this was a great favor, not a miracle, and that this incident was a warning from the Risale-i Nur, so that I would not think of such dangerous things again. From the disciples of Risale-i Nur, Salahaddin Celebi • • • Beloved, sincere brothers; the value shown by this collection, which is a hidden signature regarding the truth and importance of the Risale-i Nur, is found in the Risale-i Nur itself, and this is proven by the terrible storms of this age. Yes, brothers, the Honored Jesus (peace be upon him) said in the Holy Gospel: "I am going away, so that the Comforter may come to you. That is, the Honored Ahmed (peace and blessings be upon him) may come." This is a great result, a purpose, a gift, and a comfort of the Qur'an for humanity.

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

In His Name - and indeed, nothing exists but praises Him. Peace be upon you, and the mercy of Allah and His blessings. My dear, sincere, and devoted brother; the relocation to Isparta has brought some progress both in terms of inner spiritual developments and communication with you. Firstly: Our brother Sabri, upon the request of Hakkı Efendis, will again send a package to you via Eğirdir. Sabri has already sent or will send you the notes known as the "Seventeenth Lem'a." This time, I am sending you the secret and miraculous "Twenty-Ninth Word," a beautiful and meaningful composition that Hüseyn wrote for you as the Twenty-Ninth Word. When it was written, thanks to Hüseyn, the blessed Ramadan gift arrived at the same time, and just as I saw in a dream that I came to your house and your home that very night, two nights ago, Allah caused Süleyman Rushdi, the second Hüseyn and the second Süleyman, to actually see you. From this, we understood that we are people within the same spiritual station. There is no effect of physical distance, and we maintain a natural relationship with each other. Secondly: This Twenty-Ninth Word, as stated in the descriptions, has begun to reveal its secret without any effort, and has found its true and authentic handwriting. Indeed, no matter what thoughts one may have, everyone who sees it is compelled to confirm it. Even important and difficult scholars here, sign it saying, "We believe in it as the sun, and we confirm it." We have no doubt that one part of the seventy parts of the permission of the Qur'an has descended into this interpretation. The only difference is that the permission is intentional, and no one can object to it intentionally. However, the miraculous nature of this book is natural and unintentional, making it extraordinary and a miracle. It cannot be disputed in an intentional or artificial way. Whatever the case, let your brother Abdülmecid see this copy once. God willing, one will be written for him as well. If someone there intends to copy it exactly, they must be very careful. Because the letters of this treatise are also secret; only those who are confident in themselves should write it. Thirdly: How is our brother Fethi Bey? Why is he seen so rarely?

Barla Lâhikası ·Mektup 277 ·machine translation (qwen3-32b-sre)

The inaccessibility of the lofty literary style of the West, which is full of enthusiasm and poetic imagination, The eternal literary style of the Qur'an, which is full of healing and divine wisdom 1 The refined state of the perfect ones, which pleases the spiritual pleasures of human beings, does not please a childish desire, a vulgar nature, It does not entertain them. Based on this wisdom, a base, vulgar, and entirely self-centered and carnal pleasure is fully developed, and knows nothing of spiritual delight. The current European-style literature, which has emerged from Western influence, with its novelistic gaze, cannot see the sublime subtleties and grandeur in the Qur'an, nor can it appreciate them. It cannot adjust itself to its own standards. In literature, there are three fields of competition; it moves within them and cannot go beyond. Either it is love and beauty, or heroism and valor, or the depiction of reality. Indeed, in this wild literature, it does not recognize true heroism. Perhaps it creates an illusion of strength by applauding the cruelty of a tyrannical type of humanity. In the realm of beauty and love, it does not know true love. It instills a carnal pleasure in the soul. In the matter of depicting reality, it does not see the world as a divine art, It cannot see it in the form of a divine image. Perhaps it grasps nature at the point of depiction, and portrays it; yet it cannot go beyond that.

Sözler ·Lemeat ·machine translation (qwen3-32b-sre)

The Holy Qur'an mentions taqwa in three degrees: First, to abandon shirk (polytheism); Second, to abandon major sins; Third, to abandon minor sins. Tahliye (purification) is achieved through good deeds. These good deeds are either done with the heart, or with the form and body, or with wealth. The essence of the deeds of the heart is faith. The essence of the deeds of the body is prayer. The essence of the deeds of wealth is zakat (almsgiving). - According to the hal (permissibility) of the expression "those who believe in the unseen," the preference of the phrase "those who believe" over the word "the believers" is considered longer (more elaborate). Indeed, the article "al-" in "those who believe" and the word "the believers" is changed into the verb "they believe." What is the reason for this preference over the îcâz (permissible form)? - The word "those who believe" comes from the indefinite names (esmâ-i müphem). Therefore, only the attribute (sifat) determines and distinguishes it. Thus, all value belongs to the attribute; there is no value in other attributes. This, in turn, gives great honor to the attribute of faith and encourages people to believe. However, the preference of the verb form "they believe" over the noun "the believers" indicates that the act of belief is shown from the perspective of imagination, describing the quality, and indicating the continuity and fluctuation of belief through internal and external evidence.

İşaratü'l-İ'caz ·Bakara Suresi ·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)

Lemeât Between the crescent of fasting and the crescent of Eid 1 The Nuclei of Flowers A short poem and a spiritual ode for the followers of the Risale-i Nur. Author: Bediüzzaman Said Nursî Warning The reason this work, named Lemeât, does not proceed in a style or with one or two themes, as other odes do, is that it was written in prose style to explain, to some extent, the short and concise sayings from his earlier works called "The Nuclei of Truth." Also, unlike other odes, it does not indulge in imagination or unbalanced emotions. From beginning to end, it is a scientific lesson, like a brotherly talk, alongside some of his students, on logic, Quranic truths, and faith. Perhaps it is a lesson in faith and the Quran. As our master expressed at the beginning, we also understand that he has no inclination toward poetry or rhyming, nor any involvement with them. 2 And it shows the secret of the verse: "And We have not taught him poetry."

Sözler ·Lemeat ·machine translation (qwen3-32b-sre)

I am stating an incident that again comes to my mind these days in relation to this matter. While I was reciting the word of tawhid thirty-three times at the end of the prayer beads, suddenly it occurred to my heart: In the noble hadith, it is said, "Sometimes an hour of contemplation is equivalent to a year of worship." 1 In the Risale-i Nur, that hour exists; work and find that hour, it was indicated. Almost involuntarily, a thoughtful reflection, extracted from the two treatises of the two Âyet-i Kübrâ, which are the two interpretations of the greatest verse of the Qur'an, lasted for a full hour. I looked and saw that it was a beautiful secret extracted from the summary of the First Station of the Âyetü'l-Kübrâ treatise I sent you, and it was emanating from the sweet, pleasant stories derived from the Twenty-Ninth Arabic Lemma. I began to read it with great delight and contemplation every day. After a few days, it occurred to me that since the Risale-i Nur is a guide for this time, I had written it as a great recitation for my students. And since all the treatises have their specific sources, their mines, of more than a thousand Qur'anic verses, I had previously marked them in my own Qur'an and intended to make a Great Hizb of the Qur'an. Now, this Great Hizb and this great recitation, the followers of the Risale-i Nur have the right to receive it on some blessed days. Insha'Allah, it will be sent to you at some time. If I find time to translate some of the words and explain some of the records, I will write something very short, like a brief commentary. With longing and yearning, thousands of greetings to all my brothers and to all my friends in the service of the Qur'an. Said Nursî • • •

Sikke-i Tasdik-i Gaybi ·Yirmi Yedinci Mektuptan Muhim Parcalar ·machine translation (qwen3-32b-sre)

This is an example of how the Nur disciples at the university appreciate the extraordinary value of the Nur truth in the field of natural sciences. 2 And indeed, nothing glorifies Him except by His praise. 3 Peace be upon you, and the mercy of Allah and His blessings forever. The noble Quran, which is the sun of the spiritual world that never sets, is revealing the ennobling rays of the great book of creation, reciting its verses of creation, and showing its essence. It shows the straight path through the turning of human minds. Every individual in the human world sees, understands, and knows their purpose, their innate qualities, and their goals in life through the light of this guiding sun. Those who are exposed to the light of this guidance, according to the capacity of their hearts, attain nearness to the divine by following it. The essence of things and life is revealed through this light, and only through this light can they be seen, understood, and known. The noble Quran, representing the eternal spiritual guidance of the ancient sun, ensures that one can see truth and reality with the eye of the heart. Therefore, those who are distant from its light remain in darkness. For indeed, everything is seen, understood, and known through light. Thus, in this age, the spiritual and luminous sun of this great book, the noble Quran, has manifested in the form of the Risale-i Nur, which is named "Nur." These lights illuminate the path for those who, like bats, do not wish to leave darkness, who sleep in the slumber of ignorance and turn day into night, whose minds have become blind, who remain in darkness and cannot see, and for those who have lost their way, projecting their light onto the truths of faith and showing the straight path to those who are not completely blind.

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

Here, along this path, from beginning to end, it is proceeding in this manner. From all sides, the sound of joy and celebration is coming. On one side, the military parades begin with joy, reciting the Takbir and Tahmid. Indeed, all the displays of life among animals are similar to these parades. On the other side, the military discharges also begin with joy, in a great uproar of Takbir and gratitude. Indeed, all the deaths among living beings resemble these discharges. Here, the Holy Qur'an has brought such a gift to humanity. If humanity accepts this gift and uses it well, it will walk this second path resembling the spiritual paradise in worldly life. It will neither grieve for the past nor fear the future. O Europe! The former hellish path you opened is yours, and it is established by your doctrines. Because, in your view, the rule of life is: "Every living being is the master of its own self and works for its own sake, seeking pleasure; it has a right to life. The purpose of life belongs to itself." And you decree, "The result of effort is exclusively the preservation of existence and the assurance of life. And one must trust in strength. For the basis of life is the principle of struggle. Perhaps life is struggle." With these and many other false principles, you have led humanity along the former path. How could you become blind and not see, when the principle of mutual aid, which is the basis of life, is more evident than the sun? Indeed, take from the sun and the moon, to the aid of plants and animals; and the aid of animals to people; and the aid of food and nutrients to the growth of fruits; even the finest particles of food, which run with perfect organization to the cells of the body, are a task of mutual aid, cooperation, and love commanded by a Most Generous Lord, and the majority's false assumption is evident to one who is not blind. However, the principle of struggle is a partial, unnatural doctrine arising from the violent instincts of some tyrannical animals. For example, the duties of the carnivorous beasts, like the health workers who collect the corpses of animals, are to clean the surface of land and sea. They do not eat the living animals, but only the dead ones, using them for their own benefit.

Nur'un İlk Kapısı ·Mektup 45 ·machine translation (qwen3-32b-sre)

There is no external circle of divine knowledge into which anything can be thrown. The man who is within the circle of knowledge is the external man, and it is a title where the body of knowledge has become a veil. Indeed, some of the people of investigation have called these entities of knowledge "a'yân as-sâbite" (eternal entities). Therefore, to go to destruction is to temporarily remove the external garment and to enter into the spiritual and intellectual body. That is, the created and perishing things leave the external body and wear a spiritual body, and they leave the circle of power and enter the circle of knowledge. Secondly: As we have explained in many words, everything is non-existent in its nominal meaning and in the perspective of looking at itself; it has no independent and inherent fixed body in itself. And there is no independent and inherent truth in itself. But in the perspective of looking at the Lord, that is, in its literal meaning, it is not non-existent. Because in it there are the eternal names whose traces are visible. It is not destroyed; because it carries the shadow of a non-material body. It has a truth, it is fixed, and it is also high. Because it is a fixed kind of shadow of an eternal name in which it is clothed. Also, the sword of "Everything is perishing except His Face" is a sword to cut off the hand of the world from the world, and its ruling looks at the perishing things in the perishing world which is not accounted for by the Lord. Therefore, if it is for the sake of God, whether in the literal meaning or in the meaning of "livechillâh," it does not enter the world of the world, so that its head is not cut off by the sword of "Everything is perishing except His Face." In conclusion: If it is for the sake of God and finds God, then nothing remains except that its head is cut off. If it does not find God and does not look at it in His account, then everything is other than Him. The sword of "Everything is perishing except His Face" must be used, the veil must be torn, and He must be found. 2 "The Everlasting is the Everlasting" Said Nursî

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

For example, the verses such as: "Innâ saxxarna al-jibâla ma'ahu yusabbiḥna bi al-'aşi'î wa al-ışrâqi - Yâ jibâlu awibî ma'ahu wa al-tayr wa alyananna lahu al-ḥadiyda - 'Ul'limnâ mantiga al-tayr" indicate that the Almighty Allah gave Hazrat Dawood (peace be upon him) such power, a high voice, and a pleasing manner in his recitation of tasbih (praise) that the mountains, moved by this, would join in, each like a huge phonograph or like a human being, forming a circular formation and reciting tasbih in a circle. Is this possible? Is it a reality? Yes, it is a reality. Every mountain with caves can speak with every human being and in the language of humans, like a parrot. Because, through the medium of a mirror, if you say "Alhamdulillah" in front of a mountain, the mountain will also say "Alhamdulillah" just like you. Since the Almighty Allah has bestowed this ability upon the mountains, of course, that potential can be developed and that seed can grow. Indeed, since the Almighty Allah gave Hazrat Dawood (peace be upon him) the prophethood and, in a special manner, the caliphate of the earth's surface, He developed that potential to such an extent that the great mountains would act as soldiers, disciples, and followers of Hazrat Dawood, reciting tasbih to the Almighty Allah with his tongue and under his command. Whatever Hazrat Dawood (peace be upon him) said, they would repeat. Just as today, with the abundance and advancement of communication and connection devices, a great commander can instantly command his vast army scattered across the mountains to say "Allahu ekber," thus speaking and moving the great mountains.

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

Beloved, dear, blessed brothers, I declare to the students of Risale-i Nur that the Risale-i Nur is a radiance from light, in which the praises of the universe and its beings are arranged. The Risale-i Nur is a Qur'anic radio, adorned with both the sender and the receiver, in which the wires and bulbs, the verses, the lines that function like wires and batteries, and the words and letters are so systematically and skillfully arranged that tomorrow, every scientist and expert in every field and profession will be informed about the unseen world, the world of witness, the spiritual world, and every event occurring in the universe, in proportion to their knowledge and authority. The Risale-i Nur is for the believers a guidance from the Qur'an, a rope of salvation, a blessing of intercession, and a grace from Allah. The Risale-i Nur is a spring of life and a mirror of mercy, a source of truth, and a garden of gardens, giving the spring's grace to the universe. The Risale-i Nur is the grace of Yezdan, the perfection of faith, the interpretation of the Qur'an, and the blessing of generosity. The Risale-i Nur is sorrow for the disbelievers, a storm for the deniers; it is an enemy of misguidance. The Risale-i Nur is a hidden treasure, a chest of jewels, and a source of abundance. The Risale-i Nur is the truths of the Qur'an and the miracle of faith. The Risale-i Nur, after the Qur'an and the hadith, is the lofty pole of the saints, the sovereign of works, the essence of meanings, the divine gifts, the guidance of the Sublime, and the excellence of the Merciful. The Risale-i Nur is an ocean of truths, a secret of subtleties, the treasure of knowledge, and the ocean of virtues. The Risale-i Nur is a medicine of wisdom and water of Zemzem for the sick, and for the healthy, the sustenance of truth, the breeze of myrrh, and the fragrance of amber. The Risale-i Nur is the promise of Ahmed (peace be upon him), the glad tidings of Haydar (peace be upon him), the announcement and comfort of Gavs (peace be upon him), the advice of Gazali (peace be upon him), and the warning of Faruk (peace be upon him). The Risale-i Nur is the seven-colored light of the miraculous Qur'an of eloquence, and since the Risale-i Nur's revealed truth is fully manifested, it is at the same time a book of sharia, a book of prayer, a book of wisdom, a book of worship, a book of command and invitation, a book of remembrance, a book of thought, a book of truth, a book of mysticism, and

Emirdağ Lâhikası - I ·Mektup 60 ·machine translation (qwen3-32b-sre)

Beloved, faithful brothers; Asâ-yi Mûsâ and Zülfikar, and the collections of Mu’cizât-ı Ahmediye and Kur’âniye, when you deem it appropriate, send them to the scholars around Ravza-i Mutahharan, and write to them: "The Nur Epistles' Medresetü'z-Zehra is a spiritually needy and humble student, a disciple who has been subjected to the attacks of fierce enemies, and a small circle and branch of your great medrese, which always turns towards the Islamic world. Therefore, we expect from those great teachers, compassionate fathers, and noble guides, full spiritual help for this poor child. The two books presented to our great teachers are like a student's evening submission to his teacher and father, to show how much he has understood his lessons. These two lessons of ours have been presented to those compassionate scholars for their kind and forgiving consideration. Please convey my greetings and respect, and my kiss upon their hands." The author of these epistles, Said Nursî, has been in seclusion for twenty-two years. Because of his complete isolation, he cannot meet with people. He can only speak briefly with others when absolutely necessary. He has no books with him. All his writings say, "The source and basis of these one hundred and thirty pieces of epistles is only the Qur’an." We also confirm this with all our strength. He is ill, in exile, and in a distressed condition. He asked us to request that you, like other scholars, look at his writings with kind and forgiving eyes, because sometimes mistakes may be found in the epistles he writes very quickly. We convey his request and kiss your hands. From the disciples of Nur, Tahirî, Hayri, Mustafa, Sadık, Osman, Hüsrev, Tahir • • •

Emirdağ Lâhikası - I ·Mektup 183 ·machine translation (qwen3-32b-sre)

Signs In the name of Allah, the Most Gracious, the Most Merciful. Tenbih The proofs and arguments that inform and declare to us the Creator of the universe are not fabricated nor are they baseless. The greatest of these proofs are three. First: This great book of the universe, whose verses you see and hear. Second: The greatest verse of this book, the seal of the prophetic dispensation, and the key to the hidden treasures is the noble character of Prophet Muhammad (peace and blessings be upon him). Third: The Qur'an, which is the interpretation of the Book of the universe and the proof of Allah against the creation. Now, after briefly describing the second proof, we will listen to his words. FIRST SIGN: O friend! When asked, "Who is our Creator?" we say that the proof of the intellect, the noble personality who describes our Creator, is the noble character of Prophet Muhammad (peace and blessings be upon him). We say that Hazrat Muhammad (peace and blessings be upon him) is such a being that, due to his spiritual grandeur, the surface of the earth is the outermost part of his mosque. Mecca is his mihrab (prayer niche), and Medina is his elevated pulpit. He is the last and highest imam for the believing community and the speaker of the human race, declaring the principles of happiness. And he is the leader of all prophets, confirming and verifying them. Because his religion encompasses the fundamentals of all religions. And he is the head of all saints, educating and reforming them with the sun of prophethood.

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

Concerning the Miracle of the Splitting of the Moon (a.s.m.) An Appendix to the Nineteenth and Thirty-First Sayings In the name of Allah, the Most Gracious, the Most Merciful. The Hour has drawn near, and the moon has split. And if they see a sign, they turn away and say, "It is continuous sorcery." 1 Those philosophers and their unthinking followers, who attempt to reduce the splitting of the moon, a brilliant miracle of Ahmadiyya (a.s.m.) like Kamer, to baseless falsehoods, say: "If the splitting of the moon had occurred, it would have become known to the entire world; it would have been recorded in the history of mankind. The Answer: Since the splitting of the moon was shown suddenly to a prepared audience who had heard the claim and denied it, during the night and in a moment of carelessness, it was not necessary for it to be seen throughout the entire world and recorded in all histories. This is because, at that time, civilization had not yet reached its full development, and the event was particular and limited, and celestial observations were very rare. Therefore, it was certainly not necessary for it to be seen everywhere in the world and recorded in all histories. 2 Because of the splitting of the moon, there are many points that will dispel these clouds of falsehood. For now, listen to Five Points:

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

The Seventh Issue of the Seventh Treatise In the name of Allah, the Most Gracious, the Most Merciful. Say: "By the grace of Allah and His mercy, therefore, let them rejoice. He is better than what they gather." 1 This issue consists of seven signs. Firstly, we state seven reasons that reveal some secrets of divine favor in the form of the specification of blessings. FIRST REASON: I see a sincere event from before and in the early days of the previous world war. I am beneath the famous Ağrı Mountain, known as Mount Ararat. Suddenly, that mountain exploded in a terrible way. It scattered pieces like mountains all over the world. In that terrifying moment, I saw that my late mother was by my side. I said, "Mother, do not fear. It is the command of the Almighty; He is the Most Merciful and the Most Just." Suddenly, while in that condition, I saw an important figure commanding me, saying, "Declare the authorization of the Qur'an." I awoke and understood that a great explosion was going to happen. After that explosion and revolution, the walls around the Qur'an will be broken. The Qur'an will directly defend itself. And attacks will be made on the Qur'an; its authorization will be like a steel armor. And a type of this authorization will be declared at this time, and someone like me, who is above the rank of a servant, will be chosen as a nominee. And I understood that I was chosen. Since the authorization of the Qur'an was declared at a certain level through words, certainly, expressing and showing the service we have done in accordance with that authorization, and the grace and blessings of that authorization, is helping the authorization and is necessary to declare.

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

The answer to the question about al-Muhyiddin al-Arabi is "no." Question: Al-Muhyiddin al-Arabi considered the issue of tawhid al-vujud (the unity of existence) to be of the highest rank, and some of the great saints among the people of love have followed him. You are saying that this path is not of the highest rank, nor is it true, and that it may be the way of those who are inclined to ecstasy and intoxication, and the followers of passion and love. If that is the case, briefly, what is the high rank of tawhid shown by the secret of the Prophetic inheritance and the verses of the Qur'an? Show it. Answer: For someone as rare and as incapable as myself, to judge these high ranks with my brief understanding is a hundred times beyond my capacity. However, I will mention just a few very brief points from the grace of the All-Wise Qur'an; perhaps they will be of benefit in this matter. FIRST POINT: There are many causes for inclining toward and adhering to the doctrine of tawhid al-vujud. Two of them will be briefly mentioned. First cause: Because they cannot fully grasp in their minds the fact that the rank of Rububiyya (divine lordship) is of the highest degree, and that the secret of oneness (Ehadiyya) is that everything is held directly in the grasp of divine lordship, and that everything comes into being through His power, will, and decree, they have felt compelled to say, "Everything is He," or "nothing," or "imagination," or "appearance," or "illusions."

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

Would it cause one to deny His mercy, which is evident like the sun and free from any doubt or defect, and His wisdom, which appears like light? God forbid! O human! Know that there is a miracle to reach the threshold of His mercy. That miracle is "Bismillâhirrahmânirrahîm." And if you wish to understand how important this miracle is, look at the beginning of the one hundred and fourteen chapters of the Qur'an, and also at the beginning of all blessed books and the origins of most blessed deeds. And the most decisive proof of the greatness of the value of Besmellah is that great scholars of ijtihad, such as Imam Shafi'i (may Allah have mercy on him), have said: "Besmellah is a single verse, yet it has been revealed in the Qur'an one hundred and fourteen times."1 FOURTH SECRET In the infinite multiplicity, the manifestation of unity through the statement "Iyyaka na'budu" is not sufficient for everyone. The mind is scattered. To perceive the unity of the Divine Essence behind the unity of the whole, one must say "Iyyaka na'budu wa iyyaka nasta'een," and for this, a heart is needed in the vast sphere of the earth. And according to this secret, just as the unity of the Divine is shown in a visible way in the individual, the unity of the Divine is shown in each type and makes one perceive the unity of the Divine Essence. Thus, without any burden, everyone at every level can say "Iyyaka na'budu wa iyyaka nasta'een," and directly address the Most Holy Essence. Indeed, the Qur'an al-Hakim mentions this great secret, and when it speaks of the vast circle of the universe, for example, the essence of the heavens and the earth, it suddenly speaks of the smallest circle and the most precise individual, so that the unity of the Divine can be clearly shown.

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

Expression of Intent While contemplating certain verses, I noted down some points that came to my heart in the form of notes. I am not rich in words, nor do I like extravagance; I do not favor ornate expressions, and my ability is limited. 1. Take the best of everything, according to the principle "khudhu min kulli shay'in ahsanahu." Take what pleases you; leave what does not please you to me, don't hesitate! Said 2. Those who believe and do good deeds. FOOTNOTE The Qur'an uses the term "saliha" in an absolute and ambiguous manner. Because morals and virtues, beauty and goodness are often relative. They change from one type to another. They differ from class to class. They vary from place to place as location changes. If the aspect is different, the result is different. When moving from individual to community, from person to nation, the nature changes. For example, courage, bravery, and effort in a man lead to valor and support. In a woman, it may lead to arrogance, recklessness, and encroachment on the husband's rights. For example, the self-respect of the weak against the strong becomes arrogance in the strong. The humility of the strong toward the weak becomes weakness in the weak. For example, a high-ranking official's seriousness in his position is dignity, and his leniency is negligence. In his home, seriousness is pride, and leniency is humility. For example, in the initial arrangement, delegation is laziness. In the result, it is trust in God. Satisfaction with one's efforts and acceptance of one's fate is contentment; it strengthens the will to act. Being content with what one has is lack of ambition. For example, if an individual acts alone, his cooperation, his sacrifice, is a good deed. If he acts with others, it becomes betrayal. For example, a person who suppresses his ego for himself cannot boast. But when he does so for his nation, he cannot suppress his ego. You have seen one example in each; draw your conclusions. Since the Qur'an is an eternal address that encompasses all levels, all conditions, and all circumstances, relative goodness and goodness are numerous. The generality in "saliha" is a clear and comprehensive expression. The silence in the statement is a broad word. • • •

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

SEVENTH POINT The fast of Ramadan is one of the many wise reasons that consider the profit of the human beings who work and trade in this world for the hereafter. It is as follows: In the noble month of Ramadan, the reward of good deeds is multiplied by a thousand. Each letter of the Holy Qur’an, according to the narration of the hadith, has ten rewards; it is counted as ten good deeds and brings ten fruits of Paradise. In the noble month of Ramadan, each letter is not ten, but a thousand; and each letter of verses like Ayat al-Kursi is worth thousands; and on the Fridays of Ramadan, even more. And on the Night of Power, each letter is counted as thirty thousand good deeds. Indeed, the Holy Qur’an, whose every letter yields thirty thousand eternal fruits, becomes like a luminous tree of paradise, and in the noble month of Ramadan, it grants millions of these eternal fruits to the believers. Come, look at this sacred, eternal, and profitable trade, observe and reflect, so that you may understand how ignorant and foolish those are who do not appreciate the value of these letters. Thus, the noble month of Ramadan is indeed a very profitable market and bazaar for the trade of the hereafter. It is a very fertile ground for spiritual harvest. And for the springtime of good deeds, it is like the month of April. It is a sacred and brilliant festival, a gateway to the sovereignty of divine lordship, where human servitude is expressed in its purest and most sacred form. And because of this, one is obligated to fast, to refrain from the animalistic desires of the soul, such as eating and drinking, which are driven by ignorance and greed. For a moment, by leaving behind worldly needs and entering a state of angelic purity or engaging in the trade of the hereafter, one becomes a kind of intermediary between the temporal and the eternal, expressing a spiritual state and a soul freed from worldly attachments.

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

In Praise of Him—And Indeed, Nothing Exists But Praises Him 1. The people of this world, without reason, have imagined me, a helpless and strange man like myself, as possessing the strength of thousands. They have not allowed me to stay even a couple of nights in a village called Bedre in Barla or on a mountain of Barla. I have heard them say: "Said has the strength of fifty thousand men; that is why we are not letting him go free." I say to them: O wretched people of this world! While you toil in this world with all your strength, why do you not even know the affairs of this world? You rule like madmen! If your fear is of my person, then it is not fifty thousand men, but perhaps one man could accomplish fifty times more than I. That is, he could stand at my door and say to me, "You will not go out." If your fear is of my profession and my spiritual power in the service of the Qur’an and my spiritual strength of faith, then it is not fifty thousand men, but you are mistaken. I have the strength of fifty million men, so let you know! Because with the power of the Qur’an of the Almighty, I challenge all of Europe, including your non-believers. With all the spiritual powers I have spread, I have shattered their strong fortresses of so-called positive sciences and nature. I have brought their greatest non-believing philosophers down lower than animals. Even if all of Europe, including your non-believers, were to gather together, with Allah’s help, they could not turn me back from even one aspect of my profession, and God willing, they could not defeat me. Since this is the case, I do not interfere with your world, and you do not interfere with my afterlife. If you do interfere, it will be in vain! The decree of Allah cannot be reversed by strength of arm, A lamp that the Master holds, cannot be extinguished by blowing!

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

Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise. 1 And their final invocation is that all praise belongs to Allah, Lord of the worlds. 2 If I have committed any shortcomings in presenting this lesson, which I have taken from the Qur'an and the great supplications of the Prophetic tradition, Cevshenü'l-Kebîr, as a form of contemplative worship to the dergah of my Merciful Lord, I ask for forgiveness of my shortcomings by taking the Qur'an and Cevshenü'l-Kebîr as intercessors, and I seek His mercy. Said Nursî • • •

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

For the Qur'an al-Hakim always mentions the marvel of the Day of Judgment in the form of a threat, saying, "You will see." However, those who are bodily and those who see are the ones who reach the Day of Judgment. Therefore, the souls of the decaying corpses in the grave also have a share in that Qur'anic threat. MEANING OF YOUR SIXTH QUESTION: 1 كُلُّ شَىْءٍ هاَلِكٌ اِلاَّ وَجْهَهُ Does this verse refer to the Hereafter, Paradise, Hell, and their inhabitants or not? The answer: This issue has been discussed by many scholars of investigation, scholars of insight, and those of spiritual authority. In this matter, the words of them are decisive. Moreover, this verse is very broad and has many levels. Some of the scholars of investigation have said: "It does not refer to the world of permanence." Others have said: "They too, in a moment, will be subjected to a kind of destruction. But that moment is so brief that they will not feel as if they have gone and returned." However, the absolute destruction that some independent-minded scholars of insight have decreed is not the truth. Because, if the Divine Essence is eternal and perpetual, then certainly its attributes and names are also eternal and perpetual. Since the attributes and names are eternal and perpetual, certainly their reflections, their manifestations, their patterns, and their effects—the remaining things and the dwellers of the world of permanence—cannot absolutely perish, for sure. So far, two points have come to mind from the grace of the Qur'an al-Hakim; we will write them in summary. First: The Lord Almighty is an Absolute Power, so that the body and form, in relation to His power and will, are like two stations, and He can easily send and bring them there. If He wills, He can turn them from there in a day or in a moment. Also, absolute non-existence does not exist. Because there is an all-encompassing knowledge.

Mektubat ·On Besinci Mektup ·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)

The merchant from Denizli is addressed to the native of Burdur, Hâfiz Mustafa. 2 And nothing is there but that it glorifies Him with His praise, 1 in His name, exalted is He. Peace be upon you, and the mercy of Allah and His blessings, as many as the letters of the epistles of light 3. My beloved, sincere brother and my successful companion in the service of the Qur'an; you came to me with thousands of pure intentions, and made me eternally grateful. And your service to the freedom of the Risale-i Nur with your loyal companions is so great and precious, not only have you made us and the disciples of the Risale-i Nur grateful, but perhaps this country, perhaps the Islamic world, spiritually indebted to you, because you freely opened the path of the Risale-i Nur to come to the aid of the believers. For a year now, I have shared you and those working with you for the freedom of the Risale-i Nur, along with the heroes of the Risale-i Nur like the late Hafız Ali and Hüseyn, in my spiritual gains and prayers; and I will continue to do so. Until now, every minute, every day on the way, you have served the Risale-i Nur and made me grateful. I will never forget the well-known person who has been called the just judge and those working with him on our behalf, for their service to this true justice until the end of my life. For the past six or seven months, I have also shared them in my spiritual gains. The part of the Risale-i Nur that was entrusted to me, I will respond to my brothers, and I will write the whole and give it to them as a gift. Because they are full partners in the future service of the Risale-i Nur. In this matter, we have decided to take the city of Denizli as our own spiritual companion and to make all its residents and the living believers spiritual partners, both myself and the students of the Risale-i Nur. We also consider the Denizli Prison as one of our spiritual schools. And we send much peace and prayers to all in Denizli, both in the city and in the prison, especially to the court that we saw as fully just.

Emirdağ Lâhikası - I ·Mektup 22 ·machine translation (qwen3-32b-sre)