In such paths, a weak report from an ordinary spy is taken into account. However, at the level of hearsay, complete and trustworthy witnesses report that those who proceed with the oath of faith are safe and secure during their journeys. When they reach the city, certainly nine out of ten travelers have a great advantage.
They also report that those who go on the left path, marked by error, misfortune, and calamity, suffer greatly during their journeys from hunger and fear. They tremble at everything. Because they are weak in their helplessness. They fall into everything. Because they are poor and in need. When they reach the city, except for one or two, they are either imprisoned or killed.
Now, a person with a sound mind would not choose a path with a risk of harm over a harmless path for the sake of a superficial advantage. How then, when he considers himself perfect and wise, would he choose such a path where there is a 99% chance of great harm? And he would abandon another path where there is a 99% chance of great benefit. Why then do they abandon this and choose that? Solely out of laziness, for a mere superficial advantage. While they endure a real hardship.
This is the example you have understood. The truth is this: The traveler is you. Istanbul is the world of the hereafter and the afterlife. The right path is the path of the Qur'an, which after faith commands prayer. The left path is the path of the people of corruption and rebellion. The people of witness we mentioned are the people of truth, the prophets and the righteous. Because the true friend of God is one who experiences the pleasure of witnessing. What the believer believes in as unseen things, the friend of God sometimes sees with his eyes or feels in his heart. The weapons and provisions are the trust and reliance that arise from faith in God, which serve as a point of support and a point of reliance against all dangers and needs.
Yes, there is a point of support and a point of reliance in trusting a knowledgeable and all-powerful Guardian and a generous and merciful Provider. These points are included in the meaning of the word of unity, expressed in prayer, in servitude, and in the context of religious obligation.
Nur'un İlk Kapısı
·Nurun Ilk Kapisi
·machine translation (qwen3-32b-sre)
· · ·
Sixth Lesson
What good befalls you is from Allah, and what evil befalls you is from yourself.
O wretched Sa'id, proud and arrogant with weakness, and boasting about things you have not done!
You have no right to pride or arrogance, for in your soul there is nothing but faults and evil. If there were any good, that good would also be partial, like your limited free will. But do not say, "My evil is also partial." No, with that limited free will, you can commit a universal evil. Because, by committing a single fault, you can nullify the efforts of other causes that were cooperating with your purpose, thus causing a universal harm and earning an eternal disgrace. While the truth is as such, your soul, which is a servant of Satan in one aspect, imagines the good as universal and the evil as partial, and you become like Pharaoh. Do you know what this example is like?
An arrogant fool joins a group of merchants trading with a ship. Each member of the group contributes a portion of the capital and performs a specific duty on the ship. Everyone fulfills their duty. Only that arrogant man abandons his responsibility related to the ship's operation, causing the ship to sink. All the members of the group suffer a loss of a thousand liras each.
They said to him: "It is only fair that you bear all the damage, because you have nullified our efforts."
He replied: "No, I will not accept that. Perhaps the damage can be divided and I will bear my share according to my portion."
Nur'un İlk Kapısı
·Nurun Ilk Kapisi
·machine translation (qwen3-32b-sre)
· · ·
A letter from an Iranian Nur student to the Master Bediuzzaman
"To the highly respected and virtuous Master Bediuzzaman, residing in the Barla district of Isparta, under the jurisdiction of the Republic of Turkey."
To the highly respected, virtuous, and esteemed Master Bediuzzaman! First of all, I send my greetings and special respect, and I pray to the Almighty and Absolute Lord that your health and well-being may continue. If you kindly inquire about my condition, I am, praise be to God and thanks to Him, living in Dize village, Mergivar area, in the Rizaiye province of southern Iran.
Due to the revolution of the past forty years, I have been distant and unaware of your health and well-being, and it has always been my wish to inquire about your esteemed body. Praise be to God, I have recently received news of your health through my esteemed brother, Captain Tayyip, an Iranian, and I am very pleased and reassured. May the Almighty, the Almighty, protect and keep you under His grace and care for the service and prosperity of the clear religion of Islam. Amen.
Your valuable works, such as the First Gate of Nur, the Staff of Moses, Guide of the Youth, and many of your other books, have reached me through my esteemed brother, and I am very pleased. God willing, we will benefit from them. Since this is my first letter, I write it with some hesitation and care, and I pray to the Almighty for the continuation of your health and well-being.
I hope to receive your letter of grace, and I pray for it from your noble presence.
Your servant, the late Seyyid Abdulkadirzade,
Seyyid Abdullah
Tarihçe-i Hayat
·Isparta Hayati
·machine translation (qwen3-32b-sre)
· · ·
In such paths, a weak report from an ordinary spy is taken into account. However, in terms of common knowledge, complete and trustworthy witnesses report that those who proceed with the oath of faith are safe and secure during their journeys. When they reach the city, certainly nine out of ten travelers have a great advantage.
They also report that those who go on the wrong path, marked by misfortune and disaster, suffer greatly during their journeys from hunger and fear. They tremble at everything. Because they are weak in their power, they are vulnerable to everything. Because they are poor, they are in need. When they reach the city, except for one or two, they are either imprisoned or killed.
Now, a person with a sound mind would not choose a path with a risk of harm over a harmless path for the sake of a superficial advantage. How then, when he considers himself perfect and wise, would he choose such a path where there is a 99% chance of great harm? And he would abandon another path where there is a 99% chance of great benefit. Why would they abandon this and choose that? Solely out of laziness, for a mere superficial advantage. Yet, in doing so, they suffer a great hardship.
This is the example you have understood. The truth is this: The traveler is you. Istanbul is the world of the hereafter and the Garden. The right path is the path of the Qur'an, which after faith commands prayer. The left path is the path of the people of corruption and rebellion. The people of witness we mentioned are the people of truth, the prophets and the righteous. Because the true friend of God is one who experiences the pleasure of witnessing. What the believer believes to be unseen, the friend of God sometimes sees with his eyes or feels in his heart. The weapons and provisions are the trust and reliance that arise from faith in God, which serve as a point of support and a source of help against all dangers and needs.
Yes, there is a point of support and a source of help in trusting a knowledgeable and all-powerful, generous and merciful Guardian. These points are included in the meaning of the word of unity, expressed in prayer, in servitude, and in the context of religious duties.
Nur'un İlk Kapısı
·Mektup 19
·machine translation (qwen3-32b-sre)
· · ·
Sixth Lesson
What good befalls you is from Allah, and what evil befalls you is from yourself.
O wretched Sa'id, proud and arrogant with weakness, and boasting about things you have not done!
You have no right to pride or arrogance, for in your soul there is nothing but faults and evil. If there were any good, that good would also be partial, like your limited free will. But do not say, "My evil is also partial." No, with that limited free will, you can commit a universal evil. Because, by committing a single fault, you can nullify the efforts of other causes that were cooperating with your purpose, thus causing a universal harm and earning an eternal disgrace. While the truth is like this, your soul, which is a servant of Satan in one aspect, imagines the good as universal and the evil as partial, and you become like Pharaoh. Do you know what this example is like?
An arrogant fool joins a group of merchants trading with a ship. Each member of the group contributes a portion of the capital and performs a specific duty on the ship. Everyone fulfills their duty. Only that arrogant man abandons his responsibility related to the ship's movement and causes the ship to sink. All the members of the group suffer a loss of a thousand gold coins.
They say to him: "It is only fair that you bear all the damage, because you have nullified our efforts."
He replies: "No, I will not accept that. Perhaps this damage can be divided and I will bear it according to my share."
Nur'un İlk Kapısı
·Mektup 22
·machine translation (qwen3-32b-sre)
· · ·
Seventh Lesson
And I created the jinn and mankind only to worship Me. I do not require from them any provision, nor do I desire that they should feed Me. Indeed, Allah is the Provider, the Almighty, the Strong. 1
O heedless Said! Why are you neglecting your duty and unnecessarily engaging in the task of your Creator? You are acquiring the characteristics of oppression and ignorance, for you are abandoning the light task of worship that is within your capacity. Yet, you are placing the special duty of your Creator and Provider upon your weak waist, your intolerant head, and your feeble heart. If you desire happiness and rest, take up your duty and entrust the duty of your Creator to Him. Otherwise, you will become a rebellious sinner and a foolish transgressor. Do you know what you resemble? For example, you are like a soldier who is facing two duties.
One is the primary duty, which is training and jihad. The Sultan supports him in this duty, providing his equipment.
The second duty is the Sultan's special task, which is to provide the soldier's food and salary, his clothing and weapons, his horse and saddle. However, sometimes the soldier is engaged in this royal duty, and the service is done at the expense of the state. This is the secret: if a person is told who is cooking food or washing the caravan, "Brother, what are you doing?" That person says, "I am enduring the hardships of the government and the state." He does not say, "I am working for my sustenance." Because he knows that this is not his primary duty; perhaps his sustenance belongs to the state. Indeed, even if he becomes ill, feeding him a spoonful of food is the state's responsibility.
Thus, if such a soldier were to engage in trade with the intention of providing his sustenance, he would become a foolish sinner. He would be deceived and deceived. Because he has abandoned training and jihad, he becomes a traitor and a rebel. He would be ridiculed and beaten.
Nur'un İlk Kapısı
·Nurun Ilk Kapisi
·machine translation (qwen3-32b-sre)