Kur’ân-ı Mu’cizü’l-Beyân

The secret of the sublimity of our heroic ancestors lies in the presence of the fear of Allah in their hearts, the settlement of the light of the Qur’an and His infinite grace in their souls, and their infinite and boundless attachment to the sacred truths. From those blessed ancestors, who have bequeathed to us their sacred blood, whose effects are still found in this homeland, and who sacrificed their precious lives in this beloved country: I was brought before the court with the statement that "I serve the sacred truths of the Qur’an, read its exegesis, and keep it in my home." Indeed, our trial is not so much about myself as it is about the prosecution of the Risale-i Nur. The Risale-i Nur, inasmuch as it is an exposition of the celestial and sacred truths of the Qur’an al-Mu’cizü’l-Beyan, the value in those lofty works is directly attributable to the Qur’an. Therefore, the trial is a trial of the Qur’an. The book of the People of Tawhid, the Word of God, with all its verses and proofs, proclaims the oneness and uniqueness of the Creator of the universe. The Qur’an’s miraculous eloquence, its rhetoric and fluency, its extremely high style, its threefold mode of expression, and its infinite beauty and comprehensiveness are sufficient to meet the needs of both humans and jinn until the Day of Judgment. It is the guide to the happiness of this world and the hereafter, and it addresses all generations of humanity. Because of the necessity to explain the verses and proofs that convey the will of the Creator of the universe to His servants and to have specialized scholars of knowledge who can interpret and explain them, thousands of learned scholars in every age have produced tens of thousands of Qur’anic commentaries, illuminating all ages with the light of the Qur’an.

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

In the name of Allah, the Most Gracious, the Most Merciful. O Allah, O Most Gracious, O Most Merciful, O Unique, O Ever-Living, O Sustainer, O Judge, O Just, O Holy, May those who have printed this collection and their blessed helpers be granted eternal happiness in the Garden of Paradise, for the honor of the Glorious Name, the honor of the miraculous Qur'an, and the honor of the Noble Messenger, upon whom be peace and blessings. Ameen. And may you always grant success in the service of faith and the Qur'an. Ameen. And may you record a thousand good deeds for each letter of the collection of Sayings in the Book of Good Deeds. Ameen. And may you grant perseverance, continuity, and sincerity in spreading the lights. Ameen. O Most Merciful of the Merciful! Make all the disciples of the Risale-i Nur happy in both worlds. Ameen. Protect them from the evils of the human and jinn devils. Ameen. And forgive the shortcomings of this humble and wretched Said. Ameen. On behalf of all the disciples of Nur, Said Nursi

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

FOOTNOTE 1 - FOOTNOTE 2 SECOND POINT: Since sorcery was prevalent in the time of Prophet Moses (peace be upon him), his miracles came in a similar style; and since the science of medicine was prevalent in the time of Prophet Jesus (peace be upon him), his miracles were mostly of that nature. Likewise, in the time of our Noble Messenger (peace and blessings be upon him), four things were most prevalent in the Arabian Peninsula: First: Eloquence and fluency. Second: Poetry and oratory. Third: Divination and foretelling from the unseen. Fourth: Knowing past events and natural occurrences. Indeed, when the Miraculous Qur'an came, it challenged these four types of knowledgeable people. First, it brought the eloquent people to their knees; they listened to the Qur'an in awe.

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

Yes, the entire past of time and dead centuries, which was a terrifying and dreadful scene of human beings and a ruined and destroyed graveyard, now appears as a living page of warning and a strange world full of spirit and life from beginning to end, as a country of divine existence connected with us. Just like cinema screens, the Qur'an, with great eloquence, brings those times either to us or us to them, showing them to every era and every class and delivering lessons with great eloquence. In the same eloquence, this Qur'an of the miraculous speech, which is now a chaotic, ruined, dead, and boundless wasteland in the state of heedlessness and confusion, rolling in division and decay, brings it to life as a book of eternity, a city of the Most Merciful, and a gathering of divine creation. It revives those ruins, making them serve as messengers, conversing with each other and rushing to each other's aid, and giving true, luminous, and enjoyable lessons of wisdom to all kinds of people, jinn, and angels. Therefore, it is certain that every letter of this Qur'an of the Most Glorious contains ten, a hundred, and sometimes thousands of good deeds; and even if all the jinn and humans were gathered together, they could not produce its like; and it speaks perfectly with all the children of Adam and the universe; and it is always written with joy in the hearts of millions of memorizers; and it never tires the listener with its many repetitions and excessive recitations; and despite its complex and intricate expressions, it is perfectly understood by the delicate and simple minds of children; and its words sound as pleasant and soothing to the ears of the sick, the sensitive, and the elderly as the water of Zamzam. It possesses these sacred privileges. And it brings the happiness of the two worlds to its students. And the translator, by strictly adhering to the level of illiteracy, without any pretense, without any embellishment, and without any show, demonstrates a beautiful eloquence in conveying the naturalness of the Qur'an and its direct descent from heaven, and by skillfully soothing the simple minds of the common people with the gentle expressions of language, he opens the most obvious and straightforward pages, such as the heavens and the earth, and teaches the miraculous signs of divine power and the meaningful lines of wisdom with grace and guidance.

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

(The part of the treatise that deals with philosophy is the kind of philosophy that is harmful to mankind and opposed to religion. It is not the kind of philosophy that is beneficial to mankind and friendly to religion. Also, the term "foreign infidels" belongs to those who work against Islam and religion.) Prelude In the name of Allah, the Most High, 1 I shall narrate a very strange and unusual and astonishing incident of Nur. I came to Barla village, which is the first school and field of the Risale-i Nur, after twenty-five years of separation, with a motive even more significant than the bond of kinship towards the village of Nurs. I saw that: Just like my old school in the village of Nurs and like my father's house in Nurs, and as if I had returned to my true homeland, Nurs, I felt a very sad and pleasant condition. Suddenly, I looked into my soul and realized that in order to learn the lifestyle and way of movement in the path of truth of the old Said and the new Said, and to know the centers where the Risale-i Nur was composed, I had visited the places that had served as centers and schools for the composition of the Risale-i Nur. Then, while I was in a very pleasant and joyful state, Siddik Sulayman, who had served me faithfully for eight years without ever causing me any annoyance, brought me a book. I opened it and saw that it contained thirteen lessons in which the old Said and the new Said debated and silenced the lower self, and which contain truths at the level of clear evidence. I saw that these thirteen lessons were directly derived from the verses of the Qur'an, the Book of Wonders, and that the new Said received them in a form very close to the original. I also saw that in all these lessons, the first addressee was Said himself. I saw within it the cores of the Small Sayings and the complete explanations of some important Sayings.

Nur'un İlk Kapısı ·Nurun Ilk Kapisi ·machine translation (qwen3-32b-sre)

I also looked, and suddenly I saw within the tasbih that from thirteen hundred and fifty one, it showed up to thirteen hundred and sixty one. I looked at our condition; from fifty one under the curtain, to sixty one, in the Istanbul skies where the Risale-i Nur was awaited for help, a kind of attack had occurred and it exploded from sixty one. Analysis: ت four hundred, خ six hundred = thousand م م ى ى hundred, ل ل ك ك hundred, third ى ن م hundred, ح ح ح ب د thirty, fourth ى ten, five (ا) one ﻫ together ten, because the "tenvin" at the end is a vakfeh aleph, the total is thirteen hundred and fifty one HAŞİYE, مَيْتًا because the original is a doubled ي, it becomes thirteen hundred and sixty one. Said Nursî • • • 2 And indeed, nothing but praises Him.1 In the name of Him This humble brother of yours, both to that objecting old friend, and to the attentive ones and to you, declares: With the grace of the Qur'an, the miraculous Book of Revelation, the new Said (r.a.), mentions such logical and factual proofs regarding the truths of faith that not only Muslim scholars, but even the most skeptical European philosophers are compelled and compelled to accept. However, in a symbolic and allusive manner, the value and importance of the Risale-i Nur, like the warnings of Hazrat Ali (r.a.) and the great Gavs (k.s.), the Qur'an, the miraculous Book of Revelation, also contains allusions and hints from the symbolic level to attract attention to the Risale-i Nur, which is a spiritual miracle of this time, and it is the requirement of that language of the unseen and the miraculous eloquence.

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

THE SECOND LIGHT It relates to the excellence of the miraculous style of the Holy Qur'an, particularly in the concluding parts of its verses and in the context of the Beautiful Names (Esmâ-i Hüsnâ). Note: In this Second Light, many verses will be mentioned. These verses are not merely examples of the Second Light, but perhaps also examples of past matters and Lights. Fully explaining them would be very lengthy, so for now, I am compelled to be brief and concise. Therefore, in a very concise manner, I will briefly point to some of the verses that are examples of this great secret of in'câz (miracle), and defer the detailed explanations to another time. Indeed, the Qur'an of the miraculous speech (Mu'cizü'l-Beyan) often mentions certain signs in the concluding parts of its verses. These signs either invoke the Beautiful Names or their meanings; or they refer the mind to reflection, or they state a general principle from the purposes of the Qur'an that serves as a basis for the confirmation and verification of the verse. In these signs, there are some indications of the sublime wisdom of the Qur'an and some sparks from the living water of divine guidance, as well as some emanations from the firmness of the Qur'an's miracle. Now, we briefly mention only ten of these many signs. Also, from the many examples of each sign, we will mention only one example, and from each example's many truths, we will only briefly indicate the general meaning of one truth. Most of these ten signs are usually found together in most verses, forming a genuine pattern of in'câz. Also, most of the verses we present as examples are examples of most of the signs. We will only show one sign from each verse. From the verses we present as examples, we will only briefly indicate the meaning of those mentioned in the previous Words.

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

The Qur'an-i Mu'cizü'l-Beyan, in a very powerful manner, with its lofty celestial address, announced the decree 1 "Every soul shall taste death," in the language of the memorizers. It entered my ear, settled deep into my heart, and gradually shattered the thick layers of heedlessness, sleep, and intoxication. I left the mosque. For days, I felt like a ship that had lost its compass, caught in a storm and shrouded in smoky fire, under the dizziness of that old sleep which had settled on my head for a long time. As I looked at my hair in the mirror, the white strands kept saying to me: "Be careful!" Indeed, because of the warning of those white strands, my condition began to change. I realized that youth, which I had greatly trusted and was pleased with its delights, was saying goodbye. And the worldly life, with which I had formed many attachments, was beginning to fade. And the world, which I had loved and even been in love with, was bidding me farewell and informing me that it was time for me to leave the guesthouse. It too was saying "God keep you" and preparing to depart. In the fullness of the Qur'an-i Mu'cizü'l-Beyan's verse "Every soul shall taste death," the meaning unfolded in my heart: "Human nature is a soul that will die in order to be revived. And the globe of the earth is also a soul that will die in order to enter a lasting form. And the world itself is a soul that will die in order to enter the form of the hereafter." In this very condition, I looked at my situation and saw that youth, the source of joys, was passing away; old age, the source of sorrows, was taking its place. The bright and luminous life was going; the outwardly dark and terrifying death was preparing to take its place. And I saw that the world, which was so beloved and considered eternal, and the delight of the heedless, was rapidly falling into decay.

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

SECOND MEHAS: There are also several subtleties in this mehas: 1. The striking form of the letters "Alif, Lam" and their like in this instance is an indication and a sign that these letters are the beginning and the key to something very strange and extraordinary. 2. The use of the initial letter signs at the beginning of these chapters and the division of their names into syllables is a sign and indication of the reason and the subject of the revelation. 3. The use of these letters is a sign and indication that the subject of the revelation is a single unit and not a composite. 4. The use and number of these letters, by showing the material and the subject of the art to the audience, challenge those who claim to be able to rival it, as if saying, "Look, I have created the excellence of this art from the arrangement and embroidery of these letters you see. Behold, here it is!" This is a sign and indication of their baseless accusations (claims). 5. The mention of these letters, stripped of meaning, is a sign that leaves the opponents without evidence. Yes, the Qur'an, the miraculous of speech, declares in the language of these meaningless letters: "I do not ask from you eloquent speeches and sermons that express clear meanings, decrees, and truths. Just make a model from these letters I have arranged—even if it is nothing more than a lie and a story!" 6. The division of letters into syllables is a practice specific to those who are beginning to learn reading and writing. From this, it is understood that the Qur'an is teaching an illiterate people and an unlettered environment. 7. Referring to letters such as "Alif, Lam, Dal" by their names, for example, "Alif, Lam, Dal," is a method used by the people of reading and writing. From this, it is understood that since both the speaker and the listener are illiterate, these expressions do not originate from the speaker and are not his property; rather, they come to him from another source. O friend! He who cannot see the high literary embroidery woven from the subtle threads of these subtleties is not among the people of eloquence. Let him refer to the experts of eloquence.

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

Yes, in the Qur'an, the Creator of the universe is spoken of and spoken to in a very serious, true, lofty, and rightful manner; there is no sign of imitation. He speaks and causes to be spoken. If hypothetically, like Musaylimah, someone were to go beyond the limits to an immeasurable extent and imitate the Almighty, the Creator of majesty and grandeur, by imagining and speaking in His name and making the universe speak with Him, then certainly thousands of signs of imitation and thousands of signs of forgery would be found. Because even in the most trivial state, the highest manner adopted by those who imitate always reveals their imitation. This is the truth declared openly: "And [by] the star when it sets— your companion has not erred, nor has he gone astray, nor does he speak from [his own] inclination. It is only a revelation revealed." 1 Look, pay attention. THIRD RAY The miraculousness of the Qur'an of the eloquent speech lies in its knowledge of the unseen, its preservation of youth in every era, and its suitability for every class of people, resulting in a unique excellence. This Ray has three aspects. FIRST ASPECT: Knowledge of the unseen. This Aspect has three calls. FIRST CALL: Knowledge of the past. Yes, the Qur'an, with the unanimous agreement, mentions the important conditions and significant events of the prophets from the time of Adam to the time of Muhammad, in such a way that it is stated with great strength and seriousness, confirmed by books like the Torah and the Gospel.

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

This is the very essential nature of the divine sovereignty at the level of absolute rububiyet (lordship), which strongly rejects polytheism, partnership, and the interference of others. Therefore, the Qur'an, the Book of Incomparable Revelation, also strongly and repeatedly emphasizes the oneness of God and rejects polytheism and association with severe warnings. Indeed, the divine sovereignty in rububiyet (lordship) necessarily demands unity and oneness in an absolute manner, and it demonstrates a very powerful advocate and a very strong opponent. The perfect and comprehensive order and coherence observed in the universe—from the stars to plants, animals, minerals, and from the smallest particles to individuals—is an impartial and evident witness, a clear proof, that there is no doubt about this individuality and this unity. Because if others were to interfere, this extremely delicate order, organization, and balance of the universe would certainly be disrupted and disorder would become evident. Just as the secret of the verse "If there were in them gods besides Allah, they would have been ruined," this miraculous and perfect cosmic order would have been corrupted and fallen into chaos. On the contrary, as the verse "Then turn your vision; do you see any flaw?" indicates, from the smallest particle to the largest celestial body, from the throne to the heavens, no defect, imperfection, or disorder is observed. Thus, this cosmic order, this organization of creation, and this balance of existence clearly demonstrate the grandeur of the Name of the One (Fard) and testify to unity. Moreover, in the mystery of the oneness of the Name, even the smallest living being is a model and a small index of the universe. Therefore, the Being who possesses that single living being can also hold the entire universe under His control.

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

Result: The Almighty, from the primordial matter, formed and arranged the seven heavens in a very precise and extraordinary order, and placed the stars within them. Indeed, the Qur'an, the miraculous Book of Revelation, is an eternal sermon addressed to all human and jinn communities. Certainly, each stratum of humanity will receive its share from each verse of the Qur'an, and the verses of the Qur'an will contain multiple meanings, implicitly and through allusions, sufficient to satisfy the understanding of each stratum. Yes, the breadth of the Qur'anic addresses and the richness of meanings and allusions, reaching from the most general to the most refined understanding, shows that each verse has a way of speaking to each stratum. Based on this secret, the "seven heavens" in the general sense refer to the seven strata of humanity, each understanding seven different meanings. For example: In the verse "So He arranged them into seven heavens," a stratum of humanity with a narrow gaze and limited thinking understands the layers of the zephyr winds. Another stratum of humanity, intoxicated by cosmography, understands the famous "seven wandering stars" and their orbits. Another group of people understands the seven celestial spheres, which are other spheres of life similar to our own. Another human group understands the division of the solar system into seven strata, as well as the seven other solar systems along with our own. Another group of humanity understands the formation of the primordial matter into seven strata.

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

The first part, which is created by the Creator's knowledge and will, is just as the second part will be created by the same Creator. Both parts are under the knowledge and observation of the Creator. Therefore, the resurrection of the ancestors is no more strange than the creation of their descendants. Perhaps it is even more appropriate. From this comparison, it becomes clear that the miracles which testify to the fact that the Creator is capable of all future possibilities are the events of the past. Indeed, the beings and forms seen in the garden of the universe are miracles that testify to the fact that the Creator is all-powerful and all-knowing. Similarly, plants and animals, in their species and individuals, are marvels of art that testify to the fact that the Creator is all-powerful. Yes, just as the weight of gold and silver is equal in terms of power, the spreading of leaves and the resurrection of people are one and the same. Likewise, there is no difference between the decay and scattering of leaves and their resurrection. O you who are wise! Since the Qur'an, the Book of Miraculous Revelation, has drawn attention to the element of the earth and its resurrection to a great extent, the following thought has dawned upon my heart: The earth is the heart of the world, and the element of earth is the heart of the earth. And the closest path to achieving purposes such as humility and annihilation is the earth. Perhaps the earth is the nearest path from the highest heaven to the Creator of the heavens. For, in the universe, the earth is the most suitable place for the manifestation of lordship, the exercise of power, and the names of sovereignty, and the name of the Ever-Living and Self-Subsisting. Just as the throne of mercy is upon water, the throne of life and resurrection is upon the earth.

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

Because if eternal happiness, which is the soul of all blessings, comforts, and pleasures, does not come, it becomes necessary to deny the mercy and divine compassion of God, which is established by the testimony of the whole universe and shines like the sun, in contradiction to this denial. O Beloved of Compassion and O Compassionate of the Beloved! O Said of Mecid and O Mecid of Said! Look at the most delicate, subtle, and delicious form of divine mercy and compassion, which is love and compassion. If you respond to that love and compassion with eternal separation and abandonment, what state will your conscience, imagination, and soul fall into? That love and compassion, being the greatest and sweetest of blessings, will transform into the greatest calamity and affliction. Does the divine mercy, which is clearly visible to the eye, allow the attack of eternal separation against love and compassion? No, by God! Indeed, the nature of that mercy is such that it transforms eternal separation into abandonment of the infinite, abandonment of the infinite into eternal separation, and also casts absolute negation upon both, so that the roots of those separations and abandonments are completely uprooted. Eighth proof: The Honored Muhammad, peace and blessings be upon him, whose sincerity and truthfulness are known and established by the whole world in every matter, just as he shook the mountain with his finger, has opened the doors of eternal happiness with his tongue. And the agreement of all the prophets upon this truth is a solid evidence. Ninth proof: Is the testimony of the Qur’an, which has been confirmed for thirteen centuries in seven ways, not sufficient evidence for the coming of eternal happiness? Is there a need for any other evidence?

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

This is Sabri's joke. Until the fourteenth century's fifty-second year, and until the day of execution and enforcement of the irrevocable decisions regarding the innocent and the guilty, the eternal laws of the Sublime, which are to remain in effect until the Last Day, will be completely destroyed by the people of deviation who have fallen into the works of falsehood and the thoughts of hypocrisy, when they attempt to take their first steps. At that time, this steel fortress, which we call the Nur Ocean—the interpreter and representative of the Qur'an, the Wonder of Speech—after manifesting thirty-three in appearance and thirty-three million in meaning, various and numerous diamonds, pearls, and jewels, when the real fortress is established and arranged in this luminous organization and important circle, as a humble servant, I, this weak servant, am appointed and accepted for this sacred duty, which is a hundred thousand times above my station. Therefore, I cannot fulfill this holy duty even for a moment, even if I offer my mortal body without rest on the sacred ground of worship. Therefore, I have only resorted to the noble poem: "O Allah, You are the Giver of favor and grace, and I am the one who has sinned; forgive me." Hulûsi-i Sâni Sabri • • •

Barla Lâhikası ·Mektup 104 ·machine translation (qwen3-32b-sre)

ELEVENTH NOTE Know that in the expression of the Qur'an, the Wonder of Discourse, there is much compassion and mercy. Because the majority of its audience are the common people. Their minds are simple. Since their eyes do not see minute details, in order to soothe their basic thoughts, it repeats the verses written on the surfaces of the heavens and the earth, and it repeats them with ease, making the large letters easy to read. For example, it teaches the obvious and visible verses such as the movement of the heavens and the earth, the sending down of rain from the sky, and the revival of the earth. Rarely does it turn its attention to the subtle verses written in small letters within those large letters, so that they may not suffer hardship. Moreover, in the style of the Qur'an there is such eloquence, harmony, and naturalness that it seems as if the Qur'an is a guardian, reading the verses written on the pages of the universe with the pen of power. It seems as if the Qur'an is the recitation of the Book of the universe, the recitation of its order, and it is reading the affairs and actions of the Eternal Artisan. If you wish to see this eloquence of expression, listen with a careful and attentive heart to verses such as the Sura of Amma and the verse "Say: O Allah, Lord of sovereignty..." TWELFTH NOTE O my friends who listen to these notes! Know that the reason I have occasionally written about my longing and needs and prayers to my Lord, which should be concealed contrary to the custom, is that I ask for the acceptance of my book's words in place of my tongue when death silences my voice. Yes, in a short life, the temporary words of repentance and regret of my fleeting tongue are not sufficient to atone for my countless sins. The language of a permanent and enduring book is more effective for that purpose. Indeed, thirteen years ago, as a result of a stormy spiritual tempest, in the turmoil where the laughter of the old Said would transform into the weeping of the new Said, at a moment when I awoke from the sleep of youth's ignorance to the morning of old age, this prayer and need was written in Arabic. The Turkish translation of some parts is as follows: O my Merciful Lord and O my Noble Creator! My life and youth have passed away with the wind of old age. And from the fruits of that life and youth, what remains in my hands is painful.

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

This summary of the four matters of this gathering is sufficient for now. We return to our simplicity. How could it possibly be that the Qur'an, the eloquent interpreter of all true and sublime realities of the universe, the miraculous language of the perfection of the Creator of the universe, and the extraordinary collection of all purposes, is not the speech of that Creator? God forbid! God forbid according to the number of the mysteries of its verses! How could it possibly be that an All-Wise Creator causes all living and sentient beings to communicate with each other, speaks to each other in thousands of different languages, knows and hears their words and voices, and responds to them in an evident manner with His actions and favors, yet He does not speak and cannot speak? Is this at all possible and is there any chance of it? Since it is evident that He speaks, and since the human being, who is fully capable of understanding His speech, is the first and foremost listener, of course, the sacred books that are famous as the Qur'an are His words. How could it possibly be that an All-Wise Creator, after making the entire universe—its manifestations and its powers—into a servant, a dwelling, a gathering place, and a banquet for the living, in order to introduce and love Himself, to have His praise and poetry sung, and to make the gratitude and thanks of the living beings important for His lordship, yet leaves these adorned heavens and luminous stars ownerless, lifeless, soulless, without purpose, empty, idle, useless, that is, without angels and spirits? God forbid! God forbid according to the number of the angels and spirits! And God forbid!

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

But it is necessary not to overlook the form. This is based on the secret: In the "Esâlîb-i Arab", the divine descents called "ukul-u beşere", the "tenezzülât-ı İlâhiyye", the "mürâât-ı efham" and the "mümâşât-ı ezhan", flowed in the Qur'an-i Mu'cizü'l-Beyân, such as: 1. "Then He established Himself over the 'Arsh" and 2. "The hand of Allah is above their hands" and 3. "And your Lord came" and similar expressions... Also 4. "Until when he reached the setting place of the sun, he found it setting in a muddy spring" and similar expressions... Also 5. "And the sun runs to a resting place for it" and similar expressions are examples of this style. That is the Book, in which there is no doubt 6. Hâtime A speech that is difficult and awkward, either arises from the disorder of the words and style—this part has not approached the Qur'an-i Vâzıhü'l-Beyân. Or because the meaning is precise, deep, or precious, or unusual and not commonly known, it seems to be reluctant to be understood and to increase the desire to seek, and wants to hide itself to give value and importance. The difficulties of the Qur'an belong to this part.

Muhakemat ·Mektup 43 ·machine translation (qwen3-32b-sre)

The Second Point of the Eighth Issue of the Twenty-Eighth Letter If it is said: If these hidden coincidences had any literary excellence, then just as the Qur’an, the miraculous Book of Speech, is the most advanced among literary styles, it would have to be the most advanced in this genre as well. If it is not a literary excellence, then why do you consider it as a great divine honor? Moreover, no matter what kind of book it is, such coincidences can often be found. The answer is: Because the Qur’an al-Hakim, by its verse "Indeed, We have sent down the Reminder, and indeed, We will protect it," must always be written in the hearts of more than a million memorizers. Therefore, these similar coincidences, which would greatly complicate the preservation and reduce the number of memorizers, have not advanced far in the Qur’an al-Hakim. The people of preservation, in their mutual agreement and with the grace of divine will, have created a spiritual eloquence that avoids this kind of literary excellence. For example, expressing long meanings with very few words. Moreover, even if these literary coincidences did not exist, since there is evident intention and awareness within it, intention and awareness are not from the author or the copyists, but certainly from the arrangement of a hidden hand. And this kind of intervention by that hidden hand is a sign of acceptance and indicates approval. And this sign implies that the truths written are perfect and shown in the right way. But in other books, the presence of such coincidences can be attributed to chance. However, these aware hidden coincidences in these writings cannot be attributed to unconscious chance, according to the consensus of all those who see. And it is not possible to attribute them to chance. Indeed, even the two most important copyists and we ourselves, do not believe that a single page of a writing can be considered as free from chance. Because, for example, only two or three words may be found. They are in such a position with each other that they seem to indicate an intention. For example, now we are looking, and the word "age" has repeated three times on this page. The three instances are in such a position with each other that there is no doubt it is an arrangement from a hidden hand. Moreover, now we are looking at this page and see only six instances of the word "grief." Those six words are in such a position in three lines that...

Barla Lâhikası ·Mektup 246 ·machine translation (qwen3-32b-sre)

This is Sabri's joke. At a moment when I was overwhelmed by the attacks of the people of deviation against the sacred religious matters and the wounds opened in my soul by their actions, the esteemed Bekir Ağa appeared like Hızır, presented the Seventh Part of the Twenty-Ninth Letter, and provided relief to my pain. Yes, this hidden pearl from the preparations of the pharmacy of the Qur'an, and from the wisdom that exists in only one in a thousand, healed my distressed heart, transformed my affected conscience, and purified my fated soul. I said: "O my Lord! You have bestowed upon the true nation of your Prophet and beloved Muhammad Mustafa (peace be upon him) such inexhaustible treasures of wisdom that this sacred treasure has, for 1351 years, with its eternal decrees and perpetual commands, bestowed such a lasting life that the true scholars of the Prophets, who are the true heirs of the Prophets, have derived countless infinite truths from even the shortest verse and thus revive the hearts of the Muhammadan community with the living water of the Qur'an, the miraculous revealer of words. O Owner of the Kingdom, O the Almighty Creator, O the Unparalleled Ruler! I turn to You, O Your Majesty, and I ask thus: O Lord, by turning to Your Majesty's exalted essence, please guide me to the true inheritance of the Prophets, clarify the commands of the Qur'an, illuminate the path of Ahmad, and facilitate the deeds and purposes of the true heirs of the Prophets, so that these poor servants may not be transferred to the world of eternal life without being brought into the circle of the light of the Qur'an, the Glorious, by declaring the words of God." Thus, I veiled my outward and inward eyes with the verses of the Qur'an, my master and teacher. Your devoted student, Sabri • • •

Barla Lâhikası ·Mektup 107 ·machine translation (qwen3-32b-sre)

Indeed, just as in this representation, the fact that the Earth's sphere is the homeland of so many countless souls and beings, and that even the most sensitive and most intimate parts of it are considered sources of life and gatherings of beings, this certainly and undeniably, with the utmost certainty and truth, testifies and declares that this boundless world-space and these magnificent heavens, with their constellations and stars, are filled with beings, living beings, and souls. These beings, made of nard, light, fire, illumination, darkness, air, savt, râyihid, words, esir, and even electricity and other subtle elements, are called by the Muhammadan Divine Law (peace and blessings be upon him), the Miraculous Qur'an, "angels, jinn, and spiritual beings." Angels, like the various kinds of beings, have different species. Yes, certainly, an angel who is connected to a single drop of rain is not of the same species as an angel connected to the sun. Jinn and spiritual beings also have many different kinds. THE ESSENCE OF THIS FUNDAMENTAL POINT: Matter is not the primary substance, so that the body remains subject to it and obeys it. Perhaps, in a certain sense, matter exists. That sense is life, it is the soul. Also, obviously, matter is not limitless, so that everything is attributed to it. Perhaps it is a servant, serving the perfection of a truth. That truth is life. The essence of that truth is the soul. Certainly, matter is not sovereign, so that one turns to it and seeks perfections from it. Perhaps it is limited; it looks to the authority of a principle and moves according to the paths it shows. That principle is life, it is the soul, it is consciousness.

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

This is the miraculous eloquence understood by the learned, and we shall explain it to some extent for those who seek help. Thus: When the Qur’an al-Mu’cizü’l-Beyan (the Qur’an, the Incomparable in Speech), emerged, it challenged the whole world and awakened two intense feelings in people: One was: the feeling of imitation in the hearts of the believers, that is, the desire to resemble the style of the beloved Qur’an and the feeling of speaking like it. The second was: a feeling of criticism and opposition in the hearts of the enemies, that is, the feeling of challenging the Qur’an’s style in order to refute its miraculous nature. Thus, with these two intense feelings, millions of Arabic books have been written and are still present. Now, the most eloquent and fluent of all these books, when read alongside the Qur’an, anyone who listens will certainly say, "The Qur’an is unlike any of these." Therefore, the Qur’an is not on the same level as all these books. If that is the case, then certainly the Qur’an must be above all of them—which is impossible for anyone, even the devil himself, to deny. Hence, the Qur’an al-Mu’cizü’l-Beyan is superior to all written books. Even with regard to the ignorant and illiterate masses who do not understand meanings, the Qur’an al-Hakîm (the Wise Qur’an) demonstrates its inimitability without tiring them. Indeed, such an ignorant and illiterate man says: "If I hear the most beautiful and famous verse two or three times, it bores me. But this Qur’an never bores me; the more I listen to it, the more I enjoy it. Therefore, this is not the speech of a human." Moreover, even with regard to the children who are learning to memorize, the Qur’an al-Hakîm demonstrates its inimitability in such a way that, despite the children's delicate, weak, and simple minds, which cannot retain even a single page of a simple book, and despite the great difficulty caused by the repetition of similar verses and sentences in the Qur’an, which are often confusing and intertwined, the Qur’an easily and effortlessly lodges itself in the children's memories. Even with regard to those who are sensitive to loud speech and noise, and to those who are ill or suffering from diabetes, the Qur’an's murmur and sound are pleasing and sweet to them like Zamzam water, thus manifesting a kind of inimitability to them as well.

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

For example, in the prayer called "Cevşenü'l-Kebir," which is a true and complete form of supplication and a kind of summary derived from the Qur'an, the sentence "Subhanaka ya la ilaha illa anta al-aman al-aman khallisna, wa ajirna, wa najjina minan-nar" is repeated a hundred times. This repetition is important because it relates to the greatest universal truth, the oneness of God, and the three great duties of creation: glorification, praise, and sanctification of the Creator. It also touches on the most important issue for humanity, which is to be freed from eternal damnation, and the essential outcome of servitude and human helplessness. Even if repeated thousands of times, it would still be insufficient. Indeed, the repetition in the Qur'an is based on such fundamental texts. Sometimes, in a single page, due to the need for emphasis, the necessity of understanding, and the eloquence of expression, the truth of tawhid (the oneness of God) is expressed explicitly and implicitly twenty times. This is not tiring, but rather it gives strength, motivation, and spiritual upliftment. In the Risale-i Nur, the appropriateness, suitability, and eloquence of the Qur'anic repetition have been demonstrated with evidence. The secret of the difference between the Meccan and Medinan chapters of the Qur'an-i Mu'cizü'l-Beyan, in terms of eloquence, clarity, and the style of detail and summary, is as follows: In Mecca, the primary audience and opponents were the idolatrous and illiterate Quraysh. Therefore, a strong, elevated, eloquent, convincing, and summarizing style was necessary, and repetition was essential. Hence, the Meccan chapters mostly express and repeatedly emphasize the pillars of faith and the degrees of tawhid with a very strong, high, and eloquent style. They prove the beginning and the end—Allah and the Hereafter—not only in a single page, verse, sentence, or word, but sometimes even in a single letter and in the structures of emphasis, negation, definition, negation, and omission, so powerfully that the great masters of the science of eloquence have been amazed. The Risale-i Nur, and especially the Twenty-Fifth Word, which summarily proves the forty styles of eloquence of the Qur'an, explains this in an extraordinary manner, along with its stylistic features and the poetic style.

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

But it is necessary not to overlook the manner of expression. This is based on a secret: In the "Esâlîb-i Arab", the divine descents called "ukul-u beşere", the "tenezzülât-ı İlâhiyye", the "mürâât-ı efham" and the "mümâşât-ı ezhan", flow in the Qur'an-i Mu'cizü'l-Beyân. For example: 1. "Then He established Himself over the 'Arsh" and 2. "The hand of Allah is above their hands" and 3. "And your Lord came" and similar expressions... Also 4. "Until when he reached the setting place of the sun, he found it setting in a muddy spring" and similar expressions... Also 5. "And the sun runs to a resting place for it" and similar expressions are examples of this style. That is the Book, in which there is no doubt 6. Hâtime A speech that is difficult and obscure, either arises from the disorder and confusion of the words and style—this part has not approached the Qur'an-i Vâzıhü'l-Beyân. Or, because the meaning is precise, deep, or precious, or unusual and not commonly known, it seems to be reluctant to be understood and to be repelled, and it wants to hide itself to increase its value and importance. The difficulties of the Qur'an belong to this category.

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

On the Third Word In the name of Allah, the Most Gracious, the Most Merciful. And We send down from the Qur'an that which is healing and mercy for the believers. And We have not taught the poetry, nor is it fitting for it. 1 If you wish to compare the fruits of wisdom, the lessons of philosophy, and the degrees of knowledge with the KUR'AN-I HAKIM, pay attention to the following words. Indeed, the Qur'an-i Mu'cizü'l-Beyân, with its sharp expressions, tears the veil of habit and affection over the beings of the entire universe, which are called 'âdiyat' and are miraculous and wonders of power, reveals these strange truths to the eye, attracts the eye of reflection, and opens an inexhaustible treasure of knowledge. Philosophical wisdom, on the other hand, hides the miraculous wonders of power within the veil of habit and passes over them in ignorance and carelessness. It only presents rare individuals who have fallen from the miraculous, who have deviated from the order of nature, and who have remained silent about the perfection of nature, presenting them as examples of wise lessons. For example, it calls the human being's perfection a habit and looks at it carelessly. But if a person has deviated from the perfection of nature, such as a three-legged or two-headed person, it presents them with a great show to the eye of reflection. For example, it considers the most delicate and general miracle of mercy, the regular nourishment of all young creatures from the hidden treasure, as a habit and covers it with the veil of denial.

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

In the Name of Him, the Sublime, 1 Dear brothers; This time instead of a letter, we are sending this fruit. A fruit from Montenegro An individual from the totality of the meaning of a verse, since the time of Freedom until now. On the thirtieth day of the second Tishrin, in 1358, I was going alone to the top of Montenegro. The thought came to me: "Since when did this chain of human and especially Muslim destructions and sufferings begin, and until when will they continue?" Suddenly, the Surah of the Qur'an, which solves all my difficulties, brought before me the Surah of Al-Asr. It said: "Look." I looked. Just as it addresses every age, this verse especially addresses our age. In the verse "By time, indeed, man is in loss," the word "indeed, man is in loss" (with the count of shadda and tenvin) has a numerical value of 1324. This shows the truth of the verse in this age, with the same historical date, and demonstrates the actuality of the verse's permission. 3 "Except those who believe and do good deeds," the last part of the verse, the letters ه and ت are counted. If the shadda is counted, the numerical value of this year and the next year, 1358 and 1359, shows the same date. This demonstrates that the only solution to escape from these sufferings, especially the spiritual sufferings, is faith and good deeds. Conversely, the only cause of these sufferings is disbelief and denial, ingratitude, that is, unbelief, rejection, and ignorance. We thanked the Almighty for confirming the greatness and holiness of Surah Al-Asr, and that despite its brevity, it is a treasure of very broad and long truths. Yes, the reason for the Islamic world's escape from this terrible Second World War, the greatest suffering of this age, was the faith and good deeds derived from the Qur'an.

Kastamonu Lâhikası ·Mektup 126 ·machine translation (qwen3-32b-sre)

From the most cautious scholars and the greatest saints, down to the most godless philosophers and meticulous scientists, I am ready to prove and have already proved the claims in the Risale-i Nur, and the irreligious philosophers and agitators who have continuously tried to destroy and kill me cannot refute or have not been able to refute those claims. Also, my old and new friends know that throughout my life I have never mentioned any claims without evidence. With a strength drawn from the Qur'an, the Incomparable Proof, the Risale-i Nur challenges the European philosophers. Since the Risale-i Nur is an event of the Qur'an in this age, it is not just one or two signs, but perhaps the signs written in five treatises, which I and my followers of the Risale-i Nur have issued, approach nearly a thousand. Just as a thousand fine hairs, when gathered, form a strong rope, they create a near-irrefutable evidence. Because of the unity of the subject, these signs reinforce each other. To consider some of the signs weak and then deny them is not in accordance with justice or fairness. The denier cannot be excused. Especially if it is an unnecessary, harmful, and isolated slander, in this age it is an event of the learned that will grieve the seekers of truth among the people of knowledge. • • •

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

The Qur'an al-Karim, with this verse, calls out to the weakness of humans and jinn in the face of the vast dominion of lordship: "O lowly, small, and helpless human! How can you rebel against the Eternal Sovereign, before whom the devils are driven away, and the angels, the stars, and the suns obey? How can you dare to rebel against a Sultan who has an army capable of using great stars as bullets and lead?" Seventh step: Just as there are very small members of the stars, there are also very large ones. Everything that adorns and embellishes the sky and its surface is a star. Some of them have become ornaments of the sky, while others are celestial weapons used to repel devils. This celestial warfare, which occurs even in the most vast circles of the sky, is shown to humans in order to accustom them to fight against their enemies with courage. O you who are wise! Among the things that distinguish humans from animals are the following: First, humans are concerned with the past and the future. Animals do not have the perception to think about these two times. Second, whether personal or worldly, internal or external, their perception is comprehensive and general. Third, it is the ability to discover and arrange the prerequisites necessary for construction. For example, gathering and arranging the necessary stones, wood, and cement required to build a house. Therefore, the first and greatest duty of a human is to recite praise and glorification. First, with the tongue, to express the blessings seen or to be seen in the past, present, and future. Then, with the tongue, to express the impressions seen within oneself or externally. Finally, with the tongue of testimony and observation, to praise and laud the Creator for the praises made by the created beings.

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

A Summary of the Eighth Issue In the seventh issue, we had intended to ask many questions. However, the answers given by our Creator through His names were so strong and convincing that they left no need for further questions, so we ended it there briefly. Now, in this issue, from the benefits and results that belief in the hereafter ensures, both for the hereafter and for worldly happiness, we will summarize one of them. As for the part related to spiritual happiness, the explanation of the Qur'an, the Wonder of Speech, has left no need for any other explanation. We refer that to it, and as for the part related to worldly happiness, we leave the explanation to the Risale-i Nur, and we will briefly summarize three or four of the hundred results related to a person's personal and social life. • • • First: Unlike other animals, man is connected to the world in the same way he is connected to his family. Just as he has relations with his relatives, he also has a serious and innate relationship with the human race. Just as he desires temporary permanence in this world, he desires eternal permanence with a degree of love. Just as he tries to satisfy the need for food for his stomach, he is naturally compelled and strives to provide tables and food as wide as the world, perhaps extending forever, for the stomachs of the mind, heart, soul, and humanity. And he has desires and goals that only eternal happiness can satisfy. Indeed, as indicated in the Tenth Word, once, when I was a child, I asked from my imagination: "Would you prefer to be given a million years of life and the sovereignty of the world, but then fall into nothingness and non-existence? Or would you prefer an eternal but ordinary and laborious body?" I saw that he desired the second and regretted the first. "Even if it were hell, I would want permanence," he said.

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

Twenty-Sixth Point In the name of Allah, the Most Gracious, the Most Merciful. 1 And He sent down for you from the cattle eight kinds; He creates you in the wombs of your mothers, a creation after creation, in three veils of darkness. The verse, 2 And We sent down iron, repeats the same point we mentioned in the verse we cited, confirming it and emphasizing it. Indeed, the Glorious Qur'an of the Clear Explanation, in Surah Az-Zumar, 3 And He created for you from the cattle eight kinds, instead of saying, 4 And He sent down for you from the cattle eight kinds, expresses that: "The eight blessed kinds of animals are sent down to you from the treasure of mercy, as if from Paradise, as a gift and a blessing." Because these blessed animals, in every respect, are a blessing for all of humanity; from their hair, nomadic people have portable homes, clothing; from their meat, delicious food; from their milk, tasty and nutritious food; from their hides, shoes and other items, and even their dung serves as food for plants and a source of nourishment for people. Thus, these blessed animals are like embodied symbols of blessings and mercy.

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