Mesnevi-i Nuriye

And the fact that Islam, which is like a branch of the tree of faith, maintains perfect harmony, complete balance, and ideal proportion among its fundamental pillars, and even in the most subtle details, the smallest manners, the furthest aims, the deepest wisdoms, and the smallest fruits of those pillars, is evidenced by the perfect organization, balance, harmony, and elegance of the great Islamic Sharia, which is derived from the verses and aspects, the allusions and symbols of the comprehensive Quran. This is an irrefutable and impartial witness, an undeniable and conclusive proof. Therefore, the Quranic revelations cannot be based on the limited knowledge of mankind, especially the knowledge of an unlettered person. Rather, they are based on an all-encompassing knowledge, the speech of a Being who can see everything at once, who has observed all truths simultaneously from eternity to eternity. Amen... TWELFTH ZIYA In the previous discourse, we explained and illustrated how human philosophy, when confronted with the wisdom of the Quran, remains silent before the Quranic wisdom. Therefore, we refer to those discussions and now briefly consider another aspect. That is: Human philosophy and human wisdom look at the world from a fixed perspective; they speak in detail about the essences and properties of things. Even when they mention duties toward the Creator, they do so in a general way. In effect, they speak only of the embroidery and letters of the book of the universe, without giving importance to its meaning.

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

Question: How can they unite and form alliances with each other, when some deny others? Among their principles is that friendship with a denier is perhaps even forbidden. The issue of denial is important. Answer: Then I have the right to address you thus: O you who are in your right minds! Have you not heard, have you not understood that, "The believers are but brothers," is a divine principle? Or are you blind, so that you do not see that, "None of you truly believes until he loves for his brother what he loves for himself," is a prophetic principle? How can this issue of sincerity and falsehood, which is in doubt, be reconciled with these two necessary and explicit principles, and be considered correct? It is not the word of God, so it cannot be abrogated. Time abrogates it. When harm outweighs benefit, abrogation issues a ruling. Action with the abrogated is not permissible. Question: Perhaps their enmity is due to some of the actions they see as forbidden in each other? Answer: How, on what grounds, with what fairness, and in what manner, can the love born from faith, Islam, humanity, and kinship, which is as heavy and great as Mount Subhan, be defeated and weakened by the enmity arising from the excuse of some forbidden actions of a child? Indeed, the Islam and humanity that produce love are like Mount Uhud. The causes that produce enmity are like some small pebbles. The man who causes love to be defeated by enmity has acted as foolishly as lowering Mount Uhud in reality to a lower rank than a pebble. Enmity and love cannot unite, just as light and darkness cannot. If enmity prevails, love becomes rebellion. If love prevails, enmity becomes compassion and sorrow. My creed is to love love and to hate enmity. That is, the thing I love most in this world is love, and the thing I most despise is enmity and hatred.

Münâzarat ·Mektup 56 ·machine translation (qwen3-32b-sre)

FOURTH LEMMA: If a book is written by hand, only one person and one pen are needed. But if it is printed in a press, many iron pens are required to perform the work of the pen. And to make those iron letters, many things are needed, such as masters, tools, materials, and equipment. Likewise, the man who understands that the written lines, words, and letters in the Book of the universe have been written by the single, unique pen of the Almighty, has taken a very easy, simple, and reasonable path. But those who attribute those writings and letters to nature and material causes have taken the most absurd and inextricable path. Because, for those who take this path, the equipment needed to produce a single living being is the same as the equipment needed to produce the entire universe. This is a preposterous claim that reason cannot accept. Similarly, in each particle of earth, water, and air, there must be innumerable hidden spiritual printing presses, so that they can produce the diverse and complex structures of countless fruits and flowers. Or, to make all those plants grow green with their beauty and order, there must be a power and knowledge that understands and can create the characteristics, structures, and proportions of all trees, fruits, and flowers within each particle of those three elements. Because each particle of these three elements can be the source and origin of the formation of any plant. Indeed, the soil in a single pot is capable of making the seed of any plant, with its different characteristics, structures, and other qualities, grow green. Therefore, those who take the second path must imagine that within that small pot there are countless hidden machines and factories, a notion even the most absurd people are ashamed of. FIFTH LEMMA: A letter written in a book reveals itself and points to itself in only one aspect. But that same letter points to its scribe in many ways and describes its calligrapher. Likewise, each word written in the Book of the universe, while revealing itself in its own measure, individually and collectively shows the Creator in many aspects and makes His names manifest.

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

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

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

Indeed, know that how much injustice and how much baseness it is to desire the death of those blessed old people and to corrupt their bodies. Understand that desiring the decline of the life of one who has sacrificed their life for yours is a very ugly oppression and a great injustice! O man burdened with the hardships of livelihood! Know that the pillar of prosperity, the means of mercy, and the shield against calamity in your household is that old or blind relative whom you have corrupted. Do not say, "My livelihood is difficult, I cannot manage." For if the blessings that come through them did not exist, your hardship of livelihood would certainly be even greater. Believe this truth from me. I know many certain proofs of this, and I can convince you as well. But to avoid being lengthy, I will keep it brief; be convinced by my words. I swear, this truth is absolutely certain. Indeed, even my ego and my devil have submitted to this. A truth that breaks the stubbornness of my ego and silences my devil should convince you. Yes, with the testimony of the universe, the Creator, the Most Merciful, the Most Kind, and the Most Generous, who sends the sustenance of children in a very graceful manner when He sends them into the world, just as milk flows from the breast to their mouths, also sends the sustenance of the elderly—those who are more deserving of mercy and more in need of compassion—through the form of blessings. He does not place their sustenance upon greedy and stingy people. Indeed, Allah is the Provider, the Almighty, the Strong. 1 And how many creatures carry no provision for themselves. Allah provides for them and for you. 2 The truths expressed in these verses are proclaimed by all living creatures with their actions, crying out this noble truth in the language of their behavior.

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

He is the sultan and master of all the awliya and asfiya who have reached perfection through his upbringing, guidance, and the light of his sharia. Therefore, he certainly encompasses the secrets of their karame, the miraculous confirmations and the strength of their investigations. Because they have walked the path that their master opened and left the door open, and have found the truth. Therefore, all their karame, their investigations, and their icma, serve as a point of support for the sincerity and truthfulness of those sacred masters. Moreover, as seen in the previous signs, that proof of oneness (burhan-i vahdaniyet) has such absolute, certain, and overwhelming miracles, extraordinary irhasat (proofs of prophecy), and undeniable signs of prophethood, and that zat (being) affirms it so strongly that even if the whole universe were gathered, they could not deny its confirmation. THIRD PRINCIPLE: This vahdaniyet, the proclaimer of eternal happiness and the proof of miraculous signs, possesses such sublime morals in his own zat, such lofty virtues in his mission of prophethood, and such great achievements in the sharia and religion he conveyed, that even his most ardent enemies cannot deny it and find no ground for denial. Since in his zat, his mission, and his religion, the highest and most beautiful morals, the most sublime and perfect virtues, and the most precious and accepted achievements exist. Therefore, that zat is the model, representative, and master of the perfections and sublime morals found in existence. Therefore, since these perfections exist in his zat, his mission, and his religion, his truth and sincerity form such a strong point of support that it cannot be shaken in any way.

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

There can be three meanings to the fireworks set off because of this devilish recm: First: It is a reference and a sign that the law of struggle is in effect, even in the broadest circle. Second: It is an announcement and indication that in the heavens there are watchful sentinels and those who resent the corruption and sins of the wicked on earth. Third: These fireworks and signal flares are like warnings shot into the sky to scare the wicked spies—those devilish informants who represent the earthly deceptions—so that they do not pollute the pure and sacred abode of the heavens or cause disturbances in the pure population. These fireworks are thrown to repel those devils from the gates of the heavens. O master of cosmography, who relies on the lamp of the head like a firefly and turns away from the light of the sun of the Qur’an! Look suddenly at the truths indicated in the Seven Steps. Open your eyes, leave the lamp of your head, and see the meaning of this verse in the light of the permission of the day. Take a star of truth from the sky of that verse, throw it at the devil above your head, and expel your own devil. We too must say, "My Lord, I seek refuge with You from the whispers of the devils," 2 together. Thus, the argument of Allah is complete and the wisdom is decisive. Glorious are You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise. 3 Click to reach the Addendum of the Fifteenth Word.

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

The first part of my above defense I draw the attention of the person who has brought the accusation and the examining committee to my previous statement, and I add three points to it. First point: They are asking me, in a very suspicious and confusing manner, as if there were a society and organization, and they are inventing a groundless accusation, "Where are you getting the money to establish this organization?" My response: First of all, I ask those who are asking such questions: What evidence or signs are there of such a political society being formed by us? What proof or justification have they found that we are establishing an organization with money, that they are asking these suspicious questions? For ten years, I have been under intense surveillance in the Isparta province. I am a strange, lonely, world-weary person who has never met anyone except one or two servants and one or two travelers every ten days. I intensely hate politics and have repeatedly observed how harmful and corrupt political opposition groups are. I have rejected political societies and movements even in the most important opportunities among my own people and thousands of friends, and I have never participated in them. I consider the destruction and corruption of the sacred service of true faith, which cannot be tainted by anything, and the corruption of faith through political schemes as the gravest of crimes. I have avoided politics like the devil for ten years, taking "I seek refuge in Allah from the devil and politics" as my guiding principle. I am a person who finds truth in honesty, who reveals secrets without fear or favor. For ten years, this man has not even given the slightest hint of such an organization to the sensitive and cautious officials of the entire Isparta province. Therefore, not only I, but perhaps the entire Isparta province and everyone who knows me, perhaps all reasonable and conscientious people, will reject their accusations with hatred and say, "You are accusing him of being part of a conspiracy."

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

O you who have understanding! The blessings that the Lord of mankind bestows upon man, whether they are external or internal, reach man and are realized under certain signs. For example, the ability of man to benefit from blessings such as sight, air, food, and sound is only possible through the opening of the means such as the eye, ear, mouth, and nose. These means are created and shaped by Allah. Man's role is merely to open these means. Therefore, man should not think that these blessings are obtained without an owner or without calculation. Rather, they come through the will of the True Bestower, and man receives them through his own will. Then, according to his need, the blessings spread in his body through the will of the One who bestows. O you who have understanding! The end and the latter part of any matter is not inferior in order and beauty to its beginning, nor is its outward form and appearance less beautiful than its inner essence in terms of art and wisdom. Therefore, do not suppose that the inner aspects and ends of things are ownerless and leave them to chance. The art and wisdom in the flower and in the fruit that comes from the flower are not inferior to the art and design in the seed and the tree that comes from the seed. Therefore, the Almighty Creator is the First, the Last, the Manifest, and the Hidden. 1 And He is the All-Hearing, the All-Knowing. O you who have understanding! The inimitability of the Qur’an is a proof against its alteration. Indeed, since the Qur’an is a miracle, no human can imitate it. Its verses cannot be altered or changed by replacing them with other words. Because the interpreters, authors, translators, and falsifiers cannot disguise their styles and coverings with the covering of the verses. The verses bear the seal of inimitability. Words not under that seal cannot be considered as verses. Therefore, inimitability does not accept alteration or falsification.

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

Fifth Lem’a It was intended to be a treatise that would explain a very important truth of the verse "Hasbunallahu wa ni3ma 3l-wakil" in fifteen degrees. However, since it was more related to remembrance and contemplation than to truth and knowledge, it was set aside for now. A very important treatise named "Mirkatü's-Sünnet ve Tiryaku Marazi'bid3a", which was originally written as the Eleventh Lem’a, was initially written as the Fifth Lem’a. However, since that treatise dealt with eleven important points, it was included in the Eleventh Lem’a, and the Fifth Lem’a remained open.

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

And likewise, the distress caused by the delusions arising from the denial resulting from the absurdity and absurdity of attributing things to causes, forces all minds and souls to flee and seek refuge in the Necessary Being. Because only by His power and will, every difficulty is resolved and closed doors are opened. And by His remembrance, hearts become tranquil. Therefore, deliverance and salvation are only possible by seeking refuge in Allah. Indeed, by the remembrance of Allah hearts find tranquility. So flee to Allah. Indeed, the universe speaks with the language of this truth: "Allah, none is worthy of worship except Him." Likewise, the apparent causes are very simple, limited, poor, ignorant, unconscious, and without will, and the laws are also hypothetical and imaginary. The wonderful patterns, decorations, strange and amazing arts found in the effects cannot have any relation to such worthless causes. Therefore, for example, the orderly and organized formation of cells in the body, the unlimited regular patterns written in the power of preservation, the wires in the ear and head, the formation of letters in speaking and thinking, the emergence of mental images, and the movements of the tongue and mind attributed to causes are foolish judgments. Rather, such effects necessarily imply an infinite power, knowledge, and will. Based on this truth, it is certain that the true effective cause in the universe and existence is only an Almighty Creator with infinite power; causes are mere excuses, and means are veils. Even properties and characteristics are merely names and titles of the manifestation and effects of power. Also, the so-called laws and regularities are merely names of the manifestations of knowledge, will, and command. Yes, law is a command, and regularity is a will.

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

Saniyen: Our issue is faith. We have a bond of brotherhood in this country and with ninety-nine percent of the people of Isparta. Whereas society, on the other hand, is the alliance of the majority against the minority. One person cannot be society against ninety-nine others. It turns out that a very unjust, godless person, imagining everyone—God forbid—as himself, and intending to belittle this blessed and religious nation, creates such a narrative... Salisen: A person who loves the Turkish nation with a very serious and sincere affection; who greatly respects the Turkish nation for its contributions to the recitation of the Qur'an; who has a strong advocate against the entire world for six hundred years, and who is the standard-bearer of the Qur'an; who has served the Turkish nation as much as a thousand nationalist Turkish people have, through the martyrdom of a thousand Turks; who chose this exile by preferring thirty to forty valuable Turkish youth over thirty thousand of his fellow citizens who do not pray; who chose to preserve the dignity of scholarly honor and taught the truths of faith in a very clear manner; such a person, over ten or perhaps twenty to thirty years, would have not twenty to thirty, but perhaps a hundred or even a thousand students who, purely out of faith, truth, and the hereafter, would form selfless bonds with him and become brothers in the hereafter. Is this a great matter and harmful? Would people of conscience and fairness allow this to be criticized? And would they look at this from the perspective of political society? Rabian: Those who ask about a man who managed his life with a hundred banknotes over ten years, who sometimes lived on forty coins a day, and who wore a patched coat for seven years, saying, "Where do you get the money to live and organize?"—people of fairness understand how far they have fallen from justice. Second point: They fabricated a false imitation of the Menemen incident, instilled fear in the people, and tried to seize the government under the pretext of easily implementing freedom laws, using the enticement that "we are helping the government to accept freedom laws." They forcibly brought me from Barla to Isparta. They saw that I could not be used as an instrument for such conspiracies and that I would never engage in any schemes that are harmful to the country, the nation, and the religion in every way.

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

And likewise, the Creator who governs this world has a most clear and manifest Book, in which nothing—neither small nor great—has been left unwritten or unrecorded. Look at the order and balance of the world, which is only a part of the matters in that Book: Indeed, we see that when any responsible entity is relieved of its duty and leaves the cycle of existence, the All-Wise Creator records its many forms in the Preserved Tablet. He inscribes the time of its life in its seed and outcome, and reflects it in many hidden mirrors. For example, a tree is pregnant with its fruit, and its seed is also pregnant with the fruit. Thus, the tree's essence is present in its body, and likewise, its essence is present in its seed. Similarly, many things that have left the body remain preserved in the human power of memory. From these examples, it is clear how comprehensive the law of preservation and protection is. Indeed, the Owner of these existences has taken every thing occurring in His domain under the protection and preservation of His care. And for the safeguarding of His sovereignty, He has infinite attention. And in His lordship, there is complete order and dominion, for He records and causes to be recorded even the most minute events and ordinary services. This law of protection, which is so comprehensive and attentive, certainly looks toward the reckoning and judgment that will take place in the hereafter. This law of preservation, which is present in all things, also extends to the noblest of creation, the human being. For, humans are witnesses to the attributes and conditions of the Lordship of Allah. And among the creatures, they are the most eloquent in testifying to the oneness of Allah. They are witnesses to the praises of creation and are honored and honored with the greatest respect and dignity.

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

And also, the highest degree of asceticism, piety, and servitude of that Being is confirmed by the strength of faith in their testimonies. Also, the evidence from the biography of the Prophetic tradition confirms that in his high degree of seriousness and solemnity, and in all his actions and movements, the strength of his certainty and his adherence to truth and reality are absolute proofs. Yes, the greenness of the leaves, the fragrance and beauty of the flowers, and the freshness of the fruits are faithful witnesses that the tree is alive, full of life, and living. FOURTH ARTICLE: O Friend! The influence of time and space in intellectual reasoning is great. Indeed, following the principle "1 لَيْسَ الْخَبَرُ كَالْعَيَانِ" (a report is not like direct observation), we should leave the imagination of this time and place and mentally travel through time and space to the island of Arabia and ascend to the luminous and high pulpit of the noble Medina, where we should directly see that exalted Being addressing humanity and listen to His words. Indeed, we have mentally gone there. Look, that universal guide, that sacred orator, who perfectly unites beauty of form and beauty of character, is holding a miraculous book full of jewels in His hand and reading an eternal sermon that has descended from the highest angel to all humanity. And He is addressing all the descendants of Adam, the jinn, and all beings. Yes, He is announcing a great command. He is revealing the strange mystery of the universe. He is unveiling the secret of the wisdom of creation. He is answering the three questions that philosophy and the science of wisdom pose to humanity: "Who are you? Where have you come from? Where are you going?"—questions that leave minds in awe and confusion.

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

Here, the whole universe, with one voice, unanimously glorifies the Creator of the Most High and testifies to His oneness, fulfilling the duty of worship according to their nature with perfect obedience, yet the human being, who is the essence and result of this universe, and the appointed vicegerent and the fruit of it, contrary to all this, commits disbelief and polytheism, which are how ugly and deserving of punishment, and in order not to entirely discard them, the Almighty, the Most High, says, 1 "Indeed, He is Most Forgiving, Most Merciful," thus showing the wisdom behind not allowing such an endless crime and senseless rebellion to occur and not letting the universe be ruined by it. With this ending, He shows the wisdom of annihilation and leaves a door open for supplication. Here, from these ten signs of inimitability, understand that in the concluding parts of the verses, there are many lemmas of inimitability along with great guidance, such that the greatest of the scholars of the ancients, upon seeing these excellent styles, bit their fingers in amazement and admiration, and said, "What is this speech of a human?" and 2 "Indeed, it is only a revelation revealed," and believed with certainty. Thus, in some verses, along with the mentioned signs, there are also many hidden signs not mentioned here, and in the collection of these signs, there is such a clear inimitability that even the blind can see. THE THIRD LIGHT OF THE SECOND PRINCIPLE This is that the Qur'an cannot be compared to other speech. Because the layers of speech, in terms of sublimity, power, and beauty, have four sources: one is the speaker, one is the listener, one is the purpose, and one is the occasion. The poets do not merely show the occasion, as some mistakenly suppose. Therefore, look at who spoke, to whom, for what reason, and in what occasion. Do not just look at the words themselves.

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

Every Islamic village, may this green land be, Until the Day of Resurrection, a paradise of children, again O light of faith! O Glory of the world, for the sake of the family of Abraham, O Lord. Protect us from calamities and misfortunes, O Light of the Luminous, By the right of the Name of Light! 2 And indeed, nothing glorifies Him except with His praise. 1 Peace be upon you, and the mercy of Allah and His blessings. My blessed Master, may the great and beautiful light of His, this poor and destitute student of yours, presents to your presence of knowledge the kindness and favors that he has received in this place and in this manner, and through this opportunity, I am honored once again with the honor of kissing your blessed hands and your pure lap, and I humbly ask you, my master, to accept it. The humble, destitute student of you Hasan Feyzi May the mercy of Allah be upon him in the number of the letters of the written and recited letters, Amen. 3 • • •

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

Beloved, faithful brothers; I have received your very blessed and sweet gifts, like fruits of Paradise, and the sign from Denizli. At this very moment, many matters prevent me from speaking at length; I am obliged to be brief. For I hastened to write because the one who brought the gift must return quickly. First: In the last section, the beginning "1 بِالْعُرْوَةِ الْوُثْقٰى" is written with a mistake. If the two hemzes and the medd at the beginning are not read, it is not a mistake, and indeed it is very meaningful. Actually, it should be 1347, which is correctly written at the end of the section. The remaining part is also important, because it looks at the world and because of the "2 اِنَّ اْلاِنْسَانَ لَيَطْغٰى" in "عَلَقَ", and because of the tâğûta in that section, it was not written for now. Second: In the index, the "Ayat al-Kahira" of the Fourth Şuâ should be written in the place of the index of the Fourteenth Request of the Ihtiyar Lem'as. Indeed, it seems appropriate, for it is a complete request. Third: The index of the Twenty-Eighth Point of the Twenty-Eighth Lem'â is not the same as the index of the Fourth Şuâ. It should be written at the end of the Fifteenth Statement. Because both speak of the same truth. Fourth: I have corrected the Lem'as of the late Hafız Ali. May God willing, they will be sent soon. Recently, while correcting the "Firdawsî and Yusufî Fruits" of the blessed heroes, that treatise appeared to me so powerful and precious that I cried out: "Even if all the sufferings we endured in prison were multiplied a hundredfold, still this Fruit Treatise has endured a hundred times more. Its most profound truths bring people to faith and joyfully spread widely. O you wretched ones who bring me suffering! Do whatever you wish to me, I will not give even five paras. Whatever comes upon us is cheap, it is the mirror of divine care and pure mercy." Thus, I found complete comfort. We send greetings and pray for the well-being of all the students of the Risale-i Nur. Said Nursî • • •

Emirdağ Lâhikası - I ·Mektup 11 ·machine translation (qwen3-32b-sre)

O beloved one, O you who are dear! The grave is a door opened to the world of the hereafter. Its back side is mercy, and its front side is torment. All your friends and loved ones are standing at the back side of that door. Has the time not yet come for you to join them? And do you not long to go to them and visit them? Yes, the time is approaching. A bath is necessary to be cleansed from the dirt of this world. Otherwise, they will force you with restraint. If today, a visit to the Righteous Imam Ahmed al-Faruqi were to be arranged, even if he were alive in India, I would go to visit him, enduring all hardships and dangers. Therefore, the sun of the two worlds, named "Ahmed" in the Gospel, "Ahyed" in the Torah, and "Muhammad" in the Qur'an, dwells at the back side of the grave, facing millions of Faruqi Ahmeds. Why are we not hurrying to visit them? To lag behind is a mistake. Pay attention to these principles: 1. Everything is easy for one who is a servant of Allah. Everything is an enemy to one who is not. 2. Everything is determined by destiny. Be content with your portion, and you will find peace. 3. Ownership belongs to Allah; it is only held in trust by you. He will safeguard that trust for you. If it remains with you, it will be lost and vanish. 4. There is no pleasure in anything that will not last. You are transient. The world is transient. The world of the people is transient. The current state of the universe is also transient. These all pass away one after another, like seconds, minutes, hours, and days. 5. If you have no work that will save you in the hereafter, then do not place value on the works you leave behind in this transient world.

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

In my previous brief defense, I said: "The compassion, conscience, justice, and truth in the Risale-i Nur have kept us away from politics. Because the innocent fall into misfortune; we would be oppressing them." Some people asked me to explain this. I said: "In this stormy age, such a degree of cruelty and tyranny has emerged from the brutal civilization, from the tribalism and tribal pride, from the general war, and from the resulting military despotism and from the resulting inhumanity, that if the people of truth defend their rights with material force, they will strike many innocent people under the pretext of partiality and cruelty. In that case, they would also become oppressors and be defeated. Because people who act and attack under the influence of such feelings, strike and destroy twenty or thirty people with just the fault of one or two individuals, using trivial excuses. If the people of truth only strike those who strike them, they would gain one victory for thirty losses and remain defeated. If they retaliate according to the tyrant's principle of 'an eye for an eye,' then the people of truth would also oppress twenty or thirty innocent people because of the fault of one or two individuals. In that case, they would commit a terrible injustice in the name of justice." This is the real wisdom and reason why we have strongly and passionately avoided involvement in politics and governance, in accordance with the command of the Qur'an. Otherwise, we have such a strong sense of justice that we could fully and perfectly defend our rights.

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

The angels are not confined to a particular locality, just as the earth is not confined to a particular spot. A specific place cannot contain them. At one time, they are found in four or more stars, as the words 1 مَثْنٰى وَثُلٰثَ وَرُبَاعَ indicate in detail. Indeed, the particular expression "equipping the angels with wings," refers to a very comprehensive and universal demonstration of the majesty of power, and it is affirmed and established with the verse 2 اِنَّ اللّٰهَ عَلٰى كُلِّ شَئٍْ قَدِيرٌ. TENTH POINT OF ELOQUENCE: Sometimes the verse mentions the rebellious deeds of man and warns them with a severe threat; then, in order not to fall into despair and the intensity of the threat, it comforts them by mentioning some names that indicate His mercy. For example, قُلْ لَوْ كَانَ مَعَهُ اٰلِهَةٌ كَمَا يَقُولُونَ اِذًا لاَبْتَغَوْا اِلٰى ذِى الْعَرْشِ سَبِيلاً - سُبْحَانَهُ وَتَعَالٰى عَمَّا يَقُولُونَ عُلُوّاً كَبِيرًا - تُسَبِّحُ لَهُ السَّمٰوَاتُ السَّبْعُ وَاْلاَرْضُ وَمَنْفِيهِنَّ وَاِنْ مِنْ شَىْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ وَلٰكِنْ لاَتَفْقَهُونَ تَسْبِيحَهُمْ اِنَّهُ كَانَ حَلِيمًا غَفُورًا 3 Indeed, this verse says: Say: If there were partners with Him as they claim, then surely they would seek a way to the Lord of the Throne. Glory be to Him, He is far exalted above what they say. The seven heavens and the earth and whoever is in them glorify Him. And there is nothing but glorifies Him with praise. But you do not understand their glorification. Indeed, He is Most Forbearing, Most Forgiving.

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

Our Master, who is a transmitter of the Risale-i Nur, has both his name and title exactly as in the word "mürîdî," just like the Prophet Ali (r.a.) in the verse "Ya Mudrik Li Dzalika Az-Zaman." With the science of ciphers and the abjad calculation, both "Mulla Said" and "Alkordi" amount to 265. Each of them is 265. The word "Mudrik" has a tenvin (nasalization) mark, and since the vakf (a letter that stops the recitation) is changed to an alif, it becomes "Alf." When the word "Mudrik" is read without the mim from above, it becomes "Kurd," and similarly, the word "Az-Zaman" also gives this sign by reading a part of "Badie Az-Zaman." Thus, the transmitter of the Risale-i Nur has a special attention among those who have reached that time and among the many individuals who have been addressed by the Prophet Ali (r.a.). Second sign: When the Prophet Ali (r.a.) struck a group of scholars of the ignorant who followed innovations in the path of greed and tyranny, he began to speak kindly and mercifully to one of the scholars. Those who know our Master know that the Ankara authorities requested him in Istanbul because they appreciated his struggle against the English. He went to Ankara...

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

Thirty-Third Letter The first manifestation of truth in the heart of the new Said is expressed in the Arabic terms Katre, Habbe, Şemme, Zerre, Hubâb, Zühre, Şule, and their derivatives. Its Turkish translation has been published under the name Mesnevî-i Nuriye from the Risale-i Nur Collection.

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

SECOND POINT With the command of the noble verse, "And do not follow those who commit wrong, lest the Fire should seize you," it threatens not only those who commit injustice, but also those who are its instruments and supporters, perhaps even those who have a slight inclination towards it, with terrible and severe warnings. Because, just as the satisfaction of disbelief is disbelief itself, the satisfaction of injustice is also injustice. Thus, a truly perfect person, in a complete and comprehensive manner, has expressed one of the many precious meanings of this verse as follows: The supporters of the oppressors are the masters of tyranny in this world, They are dogs who take pleasure in serving the unjust and heartless. Indeed, some act like snakes, others like dogs. In such a blessed night, in the presence of a blessed guest and during a blessed prayer, those who act deceitfully and falsely accuse us of committing a crime, are certainly deserving of the blow described in the meaning of this poem. THIRD POINT Question: "Since you trust in the power and light of the Holy Qur'an to reform and guide even the most rebellious and corrupt non-believers, and you actually do so, why do you not call these rebellious people near you and guide them?" Answer: It is a fundamental principle of the legal system: "The one who willingly accepts harm is not to be pitied." Indeed, I declare, relying on the power of the Holy Qur'an, that I am ready to accuse even the most rebellious non-believer, provided they are not extremely low and do not delight in spreading the poison of deviation like a snake, and if I cannot convince them within a few hours, I am ready to confront them. However, to speak the truth to a snake-like creature whose conscience has sunk to the deepest level of degradation, who knowingly sells their religion for the world and knowingly exchanges the precious gems of truth for dirty, broken glass pieces, is an act of disrespect towards the truths. It is like hanging pearls around the necks of cows. Because those who do such things have heard the truth from the Risale-i Nur many times. And knowingly, they try to undermine the truths against the corrupt deviations. Such people, like snakes, take pleasure in the poison.

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

Lesson Two How many a small group has overcome a large group by permission of Allah. O brother! Do not let the agreement of the multitude of disbelievers and the followers of misguidance in denying some of the truths of faith shake you. For value is not in numbers. For when a human ceases to be human, he becomes a devil-like beast. As they advance in animalistic desires, like foreigners, their beastliness intensifies and they become more beastly. The quantity of beastliness and the superiority of humans over beasts is well known. Yet, beastliness has been made the people for humans. The description of disbelievers is as follows: Disbelievers are a kind of beast from the divine beasts; they have been made and destroyed as a standard of comparison for worldly governance and for understanding the degrees of divine blessings. The unity of these so-called disbelievers, this kind of beast, in denying the truth and asserting their own is weak. Yes, disbelief, even if it appears in the form of proof, is denial, ignorance, and negation. Thousands of people of denial and negation, when faced with two people of proof, their words are false and they remain silent. For example, the entire population of a city is looking at the month of Ramadan. If thousands of people deny and say "no," while two people give proof and bear witness, the words of all the deniers become worthless. Would it be reasonable for you to say, "I accept the consensus of so many thousands of people, but I reject the testimony of those two individuals?"

Nur'un İlk Kapısı ·On Ikinci Ders ·machine translation (qwen3-32b-sre)

The fulfillment of such tasks without their awareness is certainly by the hand of the All-Compassionate and the Necessary Being, the Wise Creator. Similarly, in existence and being, there are levels of possibility, multiplicity, and influence. The level of possibility looks toward the level of necessity and depends on it. The level of multiplicity is subordinate to the level of unity and follows it. The level of influence is dependent on the level of activity. The dependence between these levels necessarily implies and demands a necessary, unique, and active Creator. Also, we see that in the universe, any thing that does not reach the limit of perfection does not cease to move. When it reaches perfection, it stops moving and rests in stillness. From this, we understand that existence seeks perfection, and perfection requires proof. Therefore, the existence of existence is through perfection. The perfection of perfection is through continuity. Therefore, there is a Necessary Being, the Absolute Perfect, in Whom all the perfections of the possible things are like shadows of His light and perfection. Therefore, the Lord God is absolutely perfect in His essence, attributes, and actions. Also, the inner aspect of everything is more subtle and transparent than its outer appearance. This indicates that the Creator is not separate from that thing. Also, since the order and balance of that thing with other things are ensured by the Creator, it implies that the Creator is not present within that thing. Therefore, when we look at the essence of a created thing, we see the knowledge and wisdom of the Creator.

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

Third Mebhas In the name of Allah, the Most Gracious, the Most Merciful. O mankind! We have created you from a male and a female, and made you into nations and tribes, so that you may know one another. 1 That is, So that you may know the social relations of life and cooperate in them, not to deny one another and quarrel. That is, "I have created you tribe by tribe, nation by nation, clan by clan, so that you may know each other and understand the social relations of life in each other, and help one another. It is not that I have made you clan by clan so that you may look at each other with hostility and enmity." This Mebhas consists of seven issues. FIRST ISSUE Because the sublime truth expressed in this verse is related to social life, I was compelled to write in the Old Said language, which is more related to Islamic social life, rather than the New Said language, which wants to withdraw from social life. I wrote the Quran, the Glorious and Sublime, with the aim of serving it and with the idea of forming a shield against unjust attacks.

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

Such is the grace and generosity that it is sufficient for all needs. It is a form decreed by fate, which knows what is suitable and appropriate for its essence, so how can it be indifferent to the Owner of everything, who possesses all things? And how can one imagine that there is no Rabb (Sustainer) above, who knows all sins, sees all needs, and hears all calls? He is the All-Hearing, All-Seeing, All-Knowing, and the Giver of bounties. O, you inciting soul! Why do you imagine yourself to be separate? If you step out of the circle of worldly attachments, you must either bow to everyone and kiss their feet in submission and respect, or you will become a tyrant who ignores all importance. This burden is heavy, and you cannot carry it. The best is to abandon the false and enter the domain of the true Owner of all, so that you may find peace. Indeed, you will become like a traveler who boards a ship and places his load behind him. O, you wise one! The Creator of a human being did not create the world without a dimension or a form. For the creation of a human being is the creation of the things within him, and the creation of the world is the creation of its contents. Likewise, a human being is a microcosm and a small index of the world. Because the Creator of the world is none other than the Creator of its core. O, you wise one! Your power is short, your knowledge is limited, your life is bounded, your days of life are few, and everything is transient. Therefore, do not spend this short and transient life on transient things, so that it may not become transient. Rather, spend it on eternal things, so that it may remain eternal. Indeed, the benefit you will see in this world from the life you live is only a hundred years. Suppose these hundred years of life are like a hundred pomegranate seeds. If these seeds are preserved and planted, they will grow into a hundred trees that bear fruit, insha'Allah. Otherwise, if you throw them into the fire and burn them, you will gain nothing else. Similarly, if you preserve and dedicate your hundred years of life to the religious obligations and for the Hereafter, you will benefit from the eternal fruits of the eternal world. Therefore, if a man abandons the hundred fruit-bearing trees and is content with only the hundred seeds, he will end up in the fire (Hell).

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

That is why the noble hadith says: "Islamicity has gathered the ignorant tribal prejudices," and the Qur'an says: "When those who disbelieved had arrogance in their hearts, the arrogance of ignorance, Allah sent His tranquility upon His Messenger and upon the believers, and He bound them to the word of piety, and they were more worthy of it and more deserving of it. And Allah is All-Knowing of everything." Indeed, this noble hadith and this noble verse clearly reject any negative ethnicity or nationalist ideology. Because positive and sacred Islam does not leave any room for such needs. Yes, what kind of ethnicity is there that has three hundred and fifty million people? And yet, instead of Islam, this nationalist idea, would it give its proponents so many brothers, even eternal brothers? Yes, the history of negative nationalism has shown many harms. For example, the Umayyads, by mixing a bit of nationalist ideology into their politics, not only alienated the Islamic world but also suffered great calamities themselves. Also, European nations, by promoting nationalist ideas very strongly in this century, showed how harmful negative nationalism is to humanity, not only through the glorious and eternal enmity between the French and the Germans, but also through the terrible events of World War I. In our own case, during the early days of the Ottoman Empire and during the ruins of Babylon Castle, when the term "tebelbül-ü akvâm" (the confusion of nations) was used, and due to that confusion, many societies and groups, under the pretext of clubs, were formed as causes of division and discord, especially among the Greeks and Armenians. The situations of those who have gone to the throats of foreigners and those who have been ruined since then show the harm of negative nationalism.

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

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

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

When considered together, it becomes evident that the Creator possesses an all-encompassing hearing and sight. From this truth, it is understood that the Creator of the world is not only present within the world but also beyond it. With His knowledge and power, He is both within everything and above everything. When He sees something, He sees all things together. These truths are like the colors of a potter's clay, and they are a set of luminous signs. The universe testifies and bears witness to the necessity of existence and the oneness of a Creator who possesses all perfections. Indeed, the universe is the shadow of His light, the manifestation of His names, and the trace of His actions. Friend! The universe, speaking in the language of these passing truths, 1 "Allah, there is none worthy of worship except Him," with its proofs, establishes 2 "There is no power and no strength except with Allah." Similarly, the truth of 3 "Know that there is none worthy of worship except Allah" necessitates 4 "Muhammad is the Messenger of Allah." 4 "Muhammad is the Messenger of Allah" not only assumes the five pillars of faith but also reflects and mirrors the attributes of lordship. Based on this secret, 4 "Muhammad is the Messenger of Allah" has become equal and balanced with 5 "There is none worthy of worship except Him" on the scale and balance of faith. Prophethood, being a mirror and reflection of the attributes of lordship, belongs to a universal community.

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