Mektubat

We say the third question is: If the convergence of thoughts is for the sake of truth and in the account of truth, then it coincides in the purpose and essence, but differs in the means. It reveals every corner of truth and serves truth and reality. However, from a biased and self-serving, Pharaoh-like, greedy nature, the convergence of thoughts in a fame-seeking manner does not bring forth the light of truth, but perhaps sparks of discord. Because, although unity in purpose is necessary, the convergence points of such thoughts do not even exist on the globe. Since it is not for the sake of truth, it leads to endless fragmentation and causes irreparable divisions. The state of the world is a witness to this. In short: If the lofty principles of loving for the sake of God, hating for the sake of God, and judging for the sake of God are not the principles of action, hypocrisy and discord will prevail. Yes, if one does not say "hating for the sake of God" and "judging for the sake of God," and does not consider these principles, then while trying to be just, one commits injustice. An instructive incident: Once, Imam Ali Radiallahu Anhu threw a disbeliever to the ground. When he was about to draw his sword to kill him, that disbeliever spat at him. He let the disbeliever go and did not kill him. The disbeliever asked him: "Why did you not kill me?" He said: "I was going to kill you for the sake of Allah. But you spat at me; I became angry. My sincerity was compromised because my self's share was involved. Therefore, I did not kill you." The disbeliever said to him: "I wanted to provoke you into anger so that you would kill me quickly. Since your religion is so pure and refined, that religion is the truth."

Mektubat ·Yirmi Ikinci Mektup ·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)

Yes, the miracle of the trunk of the date palm tree is widespread, well known, and a genuine continuous miracle. A group of fifteen different chains of transmission from a distinguished group of the Companions brought this miracle, and the hundred imams of the Tabi'in (the generation after the Companions) transmitted this miracle through these chains to the following centuries. From that group of the Companions, the famous scholars of the Companions and the leaders of hadith narration, such as Sayyiduna Anas ibn Malik (the servant of the Prophet),1 Sayyiduna Jabir ibn Abdullah al-Ansari (the servant of the Prophet),2 Sayyiduna Abdullah ibn Umar,3 Sayyiduna Abdullah ibn Abbas,4 Sayyiduna Sa'd ibn Ubadah,5 Sayyiduna Abu Sa'id al-Khudri,6 Sayyiduna Ubay ibn Ka'b,7 Sayyiduna Buraydah,8 Sayyiduna Ummul-Mu'minin Ummu Salama,9 and other prominent scholars of the Companions and leaders of hadith narration, each one at the head of a chain of transmission, conveyed the same miracle to the community. Foremost among them are al-Bukhari and Muslim, authors of the authentic books, who transmitted this continuous great miracle through their chains to the following centuries.

Mektubat ·On Dokuzuncu Mektup ·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)

An incident that caught my attention: Once, as a result of partisanship and bias, I saw that a certain learned person, who was a pious scholar, went to the extent of accusing another scholar with opposing political views of disbelief (takfir), while praising a hypocrite who shared his views in a respectful manner. It was at that moment that I became afraid of the terrible consequences of politics, and I said, "I seek refuge in Allah from Satan and politics," and from that time on, I withdrew from political life. FIFTH ASPECT Social life demonstrates that stubbornness and partisanship are very harmful. If one were to say: "In the Hadith it is said, 'The differences among my ummah are a mercy.' But differences lead to partisanship. "However, partisanship is a disease that protects the oppressed common people from the oppression of the corrupt elite. Because if the corrupt elite of a city or village were to unite, they would oppress the innocent common people. But if partisanship exists, the oppressed can seek help from another side and save themselves. "Also, the truth is fully revealed through the diversity of opinions and the variety of views." Response: Regarding the first question: The differences mentioned in the Hadith are positive differences. That is, each person works for the improvement and benefit of their own cause, not for the destruction of others, but perhaps for their completion and reform. However, negative differences—those that involve bias and enmity, where people work to destroy each other—are considered harmful in the Hadith. Because those who fight each other cannot act positively. Regarding the second question: If partisanship is for the sake of justice, it can support the righteous. However, partisanship that is based on bias and self-interest, as is the case today, supports the unjust and provides them with a point of support. Because if a person who is biased out of prejudice is approached by Satan, who supports his views and shows favoritism, that person would recite mercy for Satan. But if an angel-like person were to come to the opposing side, he would curse them to such an extent that it would be like a curse.

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

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

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

YOUR THIRD QUESTION: "What is the wisdom behind that tragic and cruel treatment of those blessed individuals?" The answer: As we have already stated, during the rule of the Umayyads, who were the adversaries of Hazrat Hussein, there were three fundamental reasons that gave rise to such cruel and merciless treatment: First: The principle of merciless politics, which is "For the safety of the government and the continuation of peace, individuals are sacrificed." Second: Since their rule was based on tribalism and nationalism, there was a principle of betrayal rooted in nationalism, which is "For the safety of the nation, everything is sacrificed." Third: The Umayyads had a sense of rivalry with the Hashemites, which was especially present in some individuals like Yazid, and this led to a capacity for merciless betrayal. A fourth reason was the existence of supporters of Hazrat Hussein (peace be upon him). Because the Umayyads, based on Arab nationalism, looked upon the members of other nations as "subjects" and treated them as slaves, and because they insulted the pride of other nations, these other nations became attached to the followers of Hazrat Hussein (peace be upon him) with a vengeful and envious intent. Thus, the Umayyads were greatly affected in their national pride and, in a very cruel and merciless manner, caused the famous tragedy. These four reasons are apparent. When viewed from the perspective of destiny, the spiritual and spiritual authority and moral progress that resulted for Hazrat Hussein (peace be upon him) and his relatives from that tragedy are so valuable that the suffering they endured because of that tragedy becomes very easy and cheap. Just as a person who is martyred after one hour of torture attains a rank that another person would need to work for ten years to achieve. If that person could be asked after being martyred, he would say, "I gained many things with a little suffering."

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

Because, just as there is no counterpart, likeness, or equal in the essence and attributes of Allah; similarly, there is no equal in His acts of lordship. His attributes do not resemble the attributes of the created beings; neither does His love. Therefore, taking these expressions of resemblance into account, we say that the Necessary Being, in a manner befitting His necessity of existence and His holiness, and in a way appropriate to His self-sufficiency and absolute perfection, has certain acts, such as love, which are expressed through the journey of ascension. The Thirty-First Statement regarding the Prophetic Ascension explained the truths of the ascension within the framework of religious principles. Here, we summarize it briefly. FOURTH POINT The expression "He has seen Allah behind seventy thousand veils"1 indicates spatial dimensions. However, the Necessary Being is free from space and is closer to everything than anything else. What does this mean? The answer is: In the Thirty-First Statement, this truth was explained in detail with proofs. Here, we only say: Allah is very close to us; yet we are very far from Him. Just as the sun is very close to us through the medium of a mirror in our hand, and every transparent object on earth becomes a kind of throne and a sort of station for it. If the sun had consciousness, it would communicate with us through the mirror. But we are four thousand years away from it. Without metaphor or representation, the Eternal Sun is closer to everything than anything else. Because He is the Necessary Being, free from space. Nothing can be a veil for Him. Yet, everything is ultimately very far from Him. Thus, the long distance of the Ascension, and the mystery of the distancelessness expressed in the verse "And We are nearer to him than the vein of the jugular"2, is the reason why the Noble Messenger, upon him be peace and blessings, traveled, traversed great distances, and returned in an instant.

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

The Seventh Letter (Addendum to the Twenty-Fifth Letter) The Lament for the Child In His Name - And indeed, everything in the heavens and the earth exalts Him. 1 My beloved brother in the hereafter, Hafız Halid Effendi, And give good news to the patient - those who, when afflicted with a calamity, say, "Indeed, to Allah we belong, and indeed, to Him we will return." 2 Brother, the child's death affected me deeply. However, 3 the judgment belongs to Allah. Accepting calamity and submitting to destiny is the poetry of Islam. May Allah grant you beautiful patience; may He make the deceased a source of provision in the hereafter and an intercessor for you. We will explain the Five Points that will bring you and those like you, the pious believers, great good news and true comfort. FIRST POINT In the Holy Qur'an, 4 the mystery and meaning of "children who are kept safe" is as follows:

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

But the false paradise of the Dajjal is the attractive lehviyat and fantasies of civilization. His means is like a simtiffin, a device that has a fire at one end; he throws those who do not obey him into the fire. One ear, or the other end, of that simtiffin is furnished like paradise; he seats those who obey him there. Indeed, the simtiffin, which is an important center of the corrupt and cruel civilization, brings a false paradise for the people of corruption and the world; for the poor people of religion and Islam, civilization brings a danger like the devils of hell, casting them into bondage and poverty. Thus, when the true religion of the Isawiyya appears and brings revolution to Islam, it spreads its light to the vast majority of the world. However, again, as the Day of Judgment approaches, a wave of godlessness emerges, gains dominance, and according to the principle of "The ruling belongs to the majority," there will be no one left on earth who says "Allah, Allah"; that is, a significant group will no longer say "Allah, Allah" in a way that they hold an important position on the globe. Otherwise, the people of truth who remain or are defeated will persist until the Day of Judgment; however, only at the moment the Day of Judgment occurs, as an act of mercy, the souls of the believers will be taken beforehand, so they do not witness the horrors of the Day of Judgment. The Day of Judgment will fall upon the disbelievers. MEANING OF YOUR FIFTH QUESTION: Will the souls that remain be affected by the events of the Day of Judgment? THE ANSWER: They will be affected according to their degrees. Just as the souls of the angels are affected according to their degrees in the manifestations of compulsion, so too will these souls be affected. Just as a person, when in a hot place, sees people shivering in the cold and snow outside and is affected by it out of reason and conscience. Similarly, the souls that remain, being connected to the universe, will be affected by the great events of the universe according to their degrees. The people of punishment will feel pain, the people of happiness will feel wonder, and perhaps in some way, they will feel fear or awe. These are indicated by the signs of the Qur'an.

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

It is a saying of Hafız Ali. Beloved Master, I received the first part of the fifteenth Lem'ah of the Thirty-First Letter with great sorrow. Beloved Master, indeed, in my humble and poor opinion, the "Words that spread the lights of the sun of guidance" are the market of truth and reality. Whatever exists in the realm of truth is so rich, adorned, and boundless. To obtain the goods of such a world, one must have the strength of a sultan. And if one wishes to see, one must have a sharp, penetrating, and mobile gaze that can see through travel and observation. Since this is very rare, it is necessary to have a sample plate of all the goods. O beloved Master, all sample plates were previously seen to show the types of the whole and the universals with just one piece. They serve no other purpose. But from each piece of the index and sample plate of the infinite treasure, which is entirely light, a "hanîfen müslimen" garment will emerge. They have extraordinary pieces and values. Just as they are extraordinary with their universals opposing the general, they carry an extraordinary conclusion with their parts. Yes, Master, while I was studying this letter, my heart and soul were filled with excitement and longing to see all the resplendent lights with the utmost joy and sensitivity. Thus, Master, just as we need every part of all the treatises, we strongly need to see each part at once. May the Almighty, the Necessary in Existence, grant you the reward through His perfect mercy and compassion, and may He bestow it upon you through His mercy and compassion. Amin. Hafız Ali • • •

Barla Lâhikası ·Mektup 166 ·machine translation (qwen3-32b-sre)

If he is in the East or the West, help him whenever he walks in any city. With the science of ciphers, the meaning is: "The disciple of Gaws, Said el-Kurdî, was imprisoned in Russia and remained in the northern East of Asia and was expelled to the West of Asia by the hands of the people of Bid'a. During the time he was forced to travel through many lands due to escaping from Siberia, I have helped him and supported him with the power and strength of the Divine. Yes, the one he refers to as the disciple of Gaws, Said (r.a.), remained for three years in the northern East of Asia under harsh conditions and fled a distance of three to four months, thus visiting many cities and being preserved as Gaws said." So, O reciter of my verse, recite it and do not fear, for indeed you are protected by the eye of divine care. With the science of ciphers, the meaning is: "Badiuzzaman Molla Said," as he is known by name, says to his disciple who reads his letters: "Recite my verse, that is, my writings which show my profession, my path, and my struggles. In other words, the meaning of my verse is your treatises, your Words, and your Letters." "Recite it and do not fear." "Begin your struggle with these Words in 1332 (Hijri). You are protected by divine care." Yes, "reciter" with the science of ciphers refers to "Molla Said," and "verse" refers to the Risale-i Nur. And with the letter "mim," it refers both to the Letters and to the "Words of Said el-Kurdî." "Words" means the Words. "Recite it and do not fear" refers to 1332 (Hijri). That date is the beginning of the struggle. At that time, the struggle began with the publication of the Tafsir of the Signs of Permission.

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

My Esteemed and Honored Master; In the letter I received last week, you said, "Your and Mr. Sherif's expressions are brief; nothing is understood. Is it criticism or praise?" It is well known to all that we receive all your works with admiration and utmost appreciation. Indeed, we do not have the scholarly power to criticize, and it is evident that there is no such power among the scholars of Turkey. Your insistence on the Eastern scholars and then coming to Istanbul and thereby attracting the attention and respect of the scholars, is sufficient proof of this matter. Both Mr. Sherif and my other friends who read the secret of the invocation and the beginning with "Bismillah" have been overwhelmed by the spiritual joy they felt. As for me, even if I do not write anything about the words, it is itself a sign of that utmost admiration. Because I have always expressed my views to my Master about the Words and Letters that I have repeatedly read with great pleasure and have never been able to stop reading them, I cannot find any words to write. Perhaps it is due to my own helplessness. A treatise is as bright as the one who follows it is even brighter. Therefore, whatever I write, I cannot adequately express my intent. Now my life is very pleasant. I am occupied with studying the Words. In my previous readings, I could not digest them. Now I am reading them very slowly and carefully, trying to understand. Sometimes I get stuck at certain points and ask questions. I am benefiting a lot from this. Indeed, I was very confused in the First and Second Sections of the Twenty-Fourth Word. I could not understand them properly. When I meet with my Master, I will request an oral explanation of these two sections. My Honored Master; there is one point that greatly amazes me. I request an explanation of a matter from you. You explain it. In that explanation, there are also points that require further explanation. You answer with such elegant and comprehensive sentences that even to understand those sentences, questions are needed. From this, it follows that each line of your Words is so comprehensive and meaningful that it could form a book. As much explanation as desired can be given. Re'fet • • •

Barla Lâhikası ·Mektup 161 ·machine translation (qwen3-32b-sre)

And indeed, nothing exists but praises Him with His name. Beloved, sincere, and blessed brothers; Your Eid spiritual gift, you have congratulated my Eid in such a way that it would erase even thousands of sorrows. A thousand times Baraka Allah! In such a time, such sincere loyalty, Allah's love and brotherhood, and assistance for the sake of Allah, can only be found in the noble-hearted sincere ones. To the Almighty Allah, infinite praise and thanks be, that He made you servants of the Holy Qur'an and disciples of the Risale-i Nur. Brother Hüseyn; On behalf of all the brothers, your Eid gift of the major part of the Mektubat, especially the most beautiful and sweet chapters of the Qur'an, is like a thousand congratulations. A thousand times Baraka Allah! Little Ali, my brother; Your great spiritual gift really surprised me and made me very astonished. Those perfect writings, I could not tell if they were from Great Ali or Little Ali. For me, it was as if a new Abdurrahman and Lütfü had come into the world again, and I saw a heroic assistant in the system of the Great Hafız Ali, and two blessed, pure, and precious Mustafas holding a diamond sword, rushing to assist a humble person like me in the conquest of this place. Masha Allah, you have shown the same pen, the same style, and the same power as the luminous and great factory of Kuleönü of the Great Hafız Ali. You have adorned the entire core of the Risale-i Nur with suitable embroidery and a noble robe. • • •

Kastamonu Lâhikası ·Mektup 14 ·machine translation (qwen3-32b-sre)

Index of the Fifteenth Lem’a It is the index of the part of the Collection of the Risale-i Nur up to the Letters, the Epistles, and the Fourteenth Lem’a. Since the index of each part, that is, the index of the part of the Sayings is found in the compilation of the Sayings, and the indexes of the Letters and Lem’as are also appended to the ends of their respective compilations, they are not written here.

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

Of course, we say this based on these seven principles: Hazrat Imam Ali (r.a.) has indicated the order of the famous Sayings and has arranged some parts of the Mektubat and the most important Lem'as. Also, he refers to the 30th Lem'ay, that is, the Esmâ-i Sitte Risalesi, the last of the independent Lem'as, with the words "wa bisemâ'ik el husnâ ajirnî min esh-shatât," and with the words "hurûf lî bahram 'alat wa tashâmakhât," he also refers to the following Risale-i Îşârât-ı Hurûf-u Kur'âniye and confirms it with a sign. Also, with the words "wasem el 'asâ mûsây bihi el zulmete enjelat," he refers to the last treatise, which is the most powerful proof of unity and belief, like the staff of Moses, and we conclude without hesitation that Hazrat Imam Ali (r.a.) informs about the Risale-i Nur and other very important treatises in a manner of both literal and metaphorical, indicative, allusive, and referential expressions. Whoever has any doubt should look carefully at the treatises indicated. If they are just, I think their doubt will remain. Here, the most beautiful and subtle meaning of the allusive and metaphorical expressions is the relation of the names given in the same order. For example, the names given to the 29th, 30th, 31st, and 32nd words are very appropriate, and the first word, which is the beginning of the Sayings, is named with the secret of the Basmala, and at the end, names suitable for the nature of the last treatise are given. Although this is hidden, it is very beautiful and subtle.

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

He received two slaps in the service of the Quran, corresponding to the loss and damage caused in that manner. The first slap: Five more people were added to his already limited household, and the hardship became significant. The second slap: That person, who was sensitive in terms of honor and dignity and could not even tolerate the criticism or objection of a single individual, was, without his knowledge, manipulated by some deceitful people in such a way that his honor was completely ruined, he lost ninety percent of it, and ninety percent of people turned against him. Whatever the case may be, may Allah forgive him, perhaps insha'Allah he will take some lesson from this and partially return to his duty. ELEVENTH Perhaps it was not written because he did not like it. TWELFTH It is Muallim Galip (may God have mercy on him). Yes, this person sincerely and commendably contributed greatly to the verification of the treatises and showed no weakness in the face of any difficulties. He came most days, listened with great enthusiasm, and took notes. Later, he had the entire collection of Sayings and Letters transcribed for thirty lira as payment. His intention was to publish them in his country and to inform his fellow citizens. However, due to some thoughts and considerations, he did not publish the treatises as he had imagined, but instead put them in a box. Suddenly, due to a trivial incident, he endured a year of grief and anger. Instead of gaining some official adversaries who would be fair in the publication of the treatises, he found many unjust and cruel enemies and lost some of his friends. THIRTEENTH It is Hafiz Halid (may God have mercy on him). He says: Yes, I admit it. When I was enthusiastically involved in verifying the works published by my Master in the service of the Quran, there was an imamate position in our neighborhood. Intending to temporarily take that service to tie up my old academic robe, I unknowingly withdrew from it. Against my intention, I received a compassionate slap. Although I served as an imam for eight or nine months, despite the many promises of the mufti, I could not tie the turban in an extraordinary way. We have no doubt that this compassionate slap came from that fault. I was both a correspondent and a verifier of my Master. He had difficulty in the verification matter due to my withdrawal. Whatever the case may be, thank God, we realized our mistake and this service

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

Its samples are in the field of history. And they will also decay. The high truth in Risale-i Nur will keep Risale-i Nur standing forever... Yes, the students of Nur said in the heavy trials: "No human power can separate us from our Master Bediuzzaman and Risale-i Nur, nor can it separate us from ourselves." Yes, even the atoms of those hypocrites are powerless in this matter. Even if they could make impossible assumptions, or even if they kill our bodies, our souls will go to eternity with safety and happiness. And as our Master said in his letters: "Even if one of us is in this world, another in the hereafter, one in the east, another in the west, one in the north, another in the south, we are still together with each other." Our Master does not claim any spiritual rank. He rejects the great and exceptional titles given to him by others. But his condition and behavior, his actions and movements, are sufficient to understand and prove who he is. Yes, in order to prevent the service of the Qur'an, faith, and Islam, a force is needed that can hold and turn the world in its hand. Some sentences from the book "The Great Defense," from the defenses given in the court where our Master was sent to execution: "The students of Risale-i Nur are not like others; they are not to be dealt with, and they cannot be defeated. Risale-i Nur belongs to the Qur'an. It has flowed from the Qur'an al-Hakim. The Qur'an is a luminous chain that binds the Throne. Who has the right to touch this? Risale-i Nur has settled into the heart of Anatolia; no force can uproot it."

Tarihçe-i Hayat ·Isparta Hayati ·machine translation (qwen3-32b-sre)

SECOND REMIZ The treatise called "Yedinci Şuâ" (The Seventh Ray), which reveals the great reality and the greatest interpretation of the great verse of the Qur'an, "تُسَبِّحُ لَهُ السَّمٰوَتُ السَّبْعُ وَاْلاَرْضُ وَمَنْ فِيهِنَّ وَاِنْ مِنْ شَىْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ" (The seven heavens and the earth and whoever is in them glorify Him; and there is nothing but exalts Him with His praise), and which is a divine gift of the sacred month of Ramadan, is mentioned by the Noble Imam Ali (peace be upon him) in his letters after referring to the "Mektubat" and while looking at the "Lem'alar" and "Şuâlar", saying "وَبِاْلاٰيَةِ الْكُبْرٰى اَمِنِّى مِنَ الْفَجَتْ" (And by the great sign, I take refuge from the dawn), and by the science of eloquence, indicating the meaning of the apparent, called "mustetbeatü't-terakîb" and "maarîzü'l-kelâm", and according to the strength of the multiple layers behind the curtain. And he names this treatise, which is extraordinary, lofty, the greatest proof of unity, a great sign of the great verse, and a great interpretation of it, as "Âyetü'l-Kübrâ". And by this name, he declares and announces both the greatness of the source verse of the great verse and the extraordinary strength of the proof of oneness and unity of this seventh ray. Whoever has any doubt about the great attention of the Noble Imam Ali (peace be upon him) to this treatise and its worth, let them come and read this treatise once. If they do not say, "Yes, it is worthy," then let them say to me, "I swear!"

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

Bediüzzaman Said Nursî could have written exceptional works in various fields of knowledge. However, he said, "This is the time to save faith," and devoted all his efforts, resources, and life to the composition and publication of religious sciences. Indeed, the Master, by spreading the religious sciences, has brought life and vitality to the Islamic world and the world of humanity. May the Almighty be forever pleased with this great Master, and may He grant him long life. Ameen, ameen, ameen. The Risale-i Nur is a high and brilliant tafsir (exegesis) of the Qur'an, which in this age is a spiritual miracle of the Qur'an, the Book of miraculous speech. Yes, the Risale-i Nur is the opener and beloved of hearts, the sultan of souls, the teacher of minds, the educator and purifier of natures. Another particularity of the Risale-i Nur is the following passage in the first volume of the Mektubat, on page 129: "In some words, we have given the following analogy regarding the differences between the method of the scholars of the science of theology and the true method derived from the Qur'an. For example, some people bring water from distant places through pipes, digging under mountains. Others dig wells wherever they go and draw water. The first method is very laborious and can become blocked or broken. But those who are capable of digging wells and drawing water wherever they go do so effortlessly, finding water wherever they go... Exactly so, the scholars of the science of theology cut off the causes and the chain of events in the world and use them to prove the existence of the Necessary of Existence. They take a long route. However, the true method of the Qur'an al-Hakim is to find and draw water wherever it is. Every verse of it, like a rod of Moses, wherever it strikes, causes the water of life to gush forth. 2 And in every thing there is a sign indicating that He is One.

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

The Master's Return to Barla The Master had left Barla more than twenty years ago and had not returned since. He was more attached to Barla than to his own village of Nurs, for it was here that the Risale-i Nur (Epistles of Light) began to be composed. From here, the "Words," "Letters," and "Nuri Lights," representing the guiding lights of the Holy Qur'an, spread outwards. In this respect, Barla was the first center of the Risale-i Nur school. Although his life in Barla was painful, spent in seclusion and under the shadow of hardship; yet, because it was the place where the truths of the Risale-i Nur were composed, it can be said that the sweetest and most beloved period of the Master's life was his time in Barla. This time, he was returning not in exile, not in imprisonment, but of his own will and freely. He arrived in Barla on a beautiful spring day. A significant portion of his students from Barla came to greet him. As the Master approached the Nuriye Madrasa, his eight-year residence, he could not hold back his emotions and tears flowed from his blessed eyes. The majestic plane tree seemed almost to greet him. Once before, after living in Barla for eight years, he had been transferred to Isparta. At that time, the blessed plane tree had symbolically mourned his departure, its branches with their grand wings expressing their devotion to God as they bid him farewell. Now, after a long separation, the joy of reuniting with the Master was expressed in prostration of gratitude to the Merciful Creator. The Master embraced the blessed plane tree and told the students and villagers nearby not to leave him alone, for he could not hold back his tears. Then he entered the room of the Nur school and stayed there for about two hours. His sorrowful weeping could be heard from outside. Yes, indeed, he was experiencing the boundless manifestations of Divine mercy. Once he had been driven from Eastern Anatolia to the outskirts of Isparta... From Isparta, he had been exiled to the mountainous region of Barla. And it was here that he would die and depart.

Tarihçe-i Hayat ·Isparta Hayati ·machine translation (qwen3-32b-sre)

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

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

It is well known that the Risale-i Nur consists of thirty-three Discourses and is referred to by the name "Discourses." However, the Thirty-Third Discourse is not independent, but rather consists of thirty-three Letters and is referred to by the name "Letters." Then, the Thirty-First Letter is also not independent, but rather consists of thirty-one Lem'as and is known by the name "Lem'as." Then, the Thirty-First Lem'a is also not independent; it will probably consist of thirty-one Şuârs and be known by the name "Şuârs." El-Âyetü’l-Kübrâ Yedinci and this treatise is the Eighth Şuâr. Therefore, the conclusion of the Discourses is the Thirty-Second Discourse. Moreover, the Thirty-Second Discourse, which is considered by the disciples as a sun among the stars of the Risale-i Nur, is a three-part, extraordinary and comprehensive treatise and in one respect is the conclusion and collective result of the Discourses. For the purpose of showing its exceptional importance and comprehensiveness, Hazret-i Imam Ali (r.a.) refers to that comprehensive treatise, which is at the thirty-second level and thirty-second kasem, by using thirty-two verses and chapters of the Qur'an together, with the expression "وَبِسُوَرِ الْقُرْاٰنِ حِزْبًا وَاٰيَةً" at the thirty-second level. The Risale-i Nur's Thirty-Third Discourse, as we have previously explained, consists of thirty-three letters and is thirty-three books and more than a hundred treatises under the name "Letters." Thus, Hazret-i Imam Ali (r.a.) refers to those one hundred and ten books and treatises, which are the remedies of the Thirty-Third Discourse, at the thirty-third level and kasem, by mentioning one hundred and ten heavenly scrolls, meaning one hundred and ten summarized books, and with the following words: "فَاَسْئَلُكَ يَا مَوْلاَىَ بِفَضْلِكَ الَّذِى - عَلٰى كُلِّ مَااَنْزَلْتَ كُتْبًا تَفَضَّلَتْ" It is well known that in the science of eloquence and the art of expression, if there is one of the signs and relations they call "karine," a distant and hidden meaning, or a symbolic concept, is accepted as explicit and evident meaning according to the strength of the karine. According to this rule, each of these symbolic meanings has multiple karines and signs, and their other companions also become karines for it. The Risale-i Nur's

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

My dear and respected Master, the index of the "Sözler" (Sayings), "Mektubat" (Letters), and "Pencereler" (Windows) has been so beautifully compiled that anyone who even glances at it can form a general idea about the value and importance of the Risâletü'n-Nur works. This index is worth the price of all the treatises. No author can produce such important four treatises by summarizing the meaning of each of the approximately one hundred and twenty books he has written, especially the verses in the texts, one by one in a suitable and meaningful way, and explaining the essence and nature of the treatises. Another obvious feature of this index is that it is not based on your own choice, but is proven to be based on inner inspirations. As we see these things, we are very grateful to our Lord for having access to a Master like you. Re'fet • • •

Barla Lâhikası ·Mektup 168 ·machine translation (qwen3-32b-sre)

So, behold, my brothers and all the believers! My master, may his eminence be exalted, is not calling to our country, but to all three hundred and fifty million Muslims every hour, every minute, every moment. Do not listen with the ear of the body, as I do, but listen with the ear of the heart, so that we may hear His constant call. Since these diamonds and treasures, these exhibitions, have been given to our age; even if we were to spend all our earnings in our entire age, we still could not afford the price of one of those diamonds. Let us take all the treasures before the spring season passes. Those treasures are the Risale-i Nur Collection. I, the incompetent, have begun reading and writing the Fourth and Fifth Branches of the Twenty-Fourth Word. And when I felt that my wounds were drying one by one, I decided to write the Letters and the Words with all my strength. I call out to my wounded brothers like me, to all Muslims, with all my strength: "Alas! How can we rest in this age with these wounds, otherwise!" The spiritual doctor and medicine of this age is the Risale-i Nur and the Mektubat-i Nur, which are illuminated from the Qur'an. Let us cling tightly to them." Your humble student Ali Ulvi • • •

Barla Lâhikası ·Mektup 138 ·machine translation (qwen3-32b-sre)