On Birinci Sua

Second: Since the Risale-i Nur has served as a diamond sword in the hand of this great miracle and has compelled its defiant enemies to surrender, it has completely reversed the heart, the soul, and the feelings in a manner that reveals the treasures of the Qur'an and administers its remedies. It is the only source and channel, possessing a spiritual miracle, and it fully accomplishes this task. It has completely triumphed over the terrible propaganda and very defiant heretics directed against it. It has shattered the strongest and most powerful fortress of error, nature, piece by piece through the Risale-i Tabiat. And in the thickest, most suffocating, and widest circle of ignorance and in the broadest veils of science, it has brilliantly dispersed ignorance and revealed the light of unity through the Sixth Question of the Fruit of Musa and the First, Second, Third, and Eighth Proofs of the Sixth Question. The Sixth Question of the Risale-i Meyve Click on the Eleventh Ray to reach the Sixth Question.

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

A medrese student who studied the sciences of grammar and rhetoric, upon his death and being placed in the grave, was questioned by Munkir and Nekir: "Who is your Lord?" He imagined himself still in the medrese and, using his knowledge of rhetoric, replied: "Who is the originator? Your Lord is He of Whom He has news. Ask me a difficult question, this is easy." This response amused both those angels, the present soul, and the visiting angel of the grave who was observing the scene, and it brought forth divine mercy. Just as the deceased Hafız Ali, a martyr and hero of the Risale-i Nur, who died while writing and reading the Fruit Treatise in prison with the utmost love, and who in the grave answered the angels' questions with the truths of the Fruit, so too will I and the disciples of the Risale-i Nur, in the future and in reality, answer these questions with the brilliant and powerful proofs of the Risale-i Nur and guide them to affirmation, approval, and celebration, insha'Allah. Also, a worldly happiness resulting from belief in angels is exemplified by a pure child who has taken a course on belief, who, upon seeing another child weeping and lamenting the death of his innocent brother, says: "Do not weep, but be grateful. Your brother has gone to Paradise with the angels. He walks there, enjoys it more than us, flies like the angels, and can see every place." This transforms the weeping of the grieving child into a smile and joy. I, too, like this weeping child, received the news of two very painful deaths in this sorrowful winter and in a very difficult condition. One was my dear Fuad, who had won first place in the high schools and had spread the truths of the Risale-i Nur; the other was my dear sister Âlime Hanım, who died while performing tawaf in Mecca. These two deaths of my relatives, like the death of the late Abdurrahman written in the Old Age Treatise, made me weep, but through the light of belief, I saw in my heart that the innocent Fuad and the pious Âlime Hanım were now among the angels and the hûr, and had escaped the dangers and sins of this world. In that intense sorrow,

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

And O Honored Messenger of God, may peace and blessings be upon him, the Master of all the one hundred twenty-four thousand prophets and the true prophet, the Master of all the one hundred twenty-four thousand prophets, the one who has beautifully proven with the Risale-i Nur, titled "Mu'jizat-ı Ahmediye (a.s.m.)," the miracles regarding the fact that he is the true prophet and the chief and master of all the prophets. And the Glorious Qur'an, may peace and blessings be upon him, has declared him as a mercy to the worlds in the universe, and the Light has proven from beginning to end that he is a mercy to the worlds with clear evidence, and the deeds and manners of that prophet have shown even to the blind that he is the most solid and beautiful guide, a model of virtue in the universe. And during the spread of the Light in Anatolia and especially in certain countries, the removal and silencing of calamities and the occurrence of misfortunes as evidence, and the Light's disciples, while in very difficult circumstances, have served and maintained contact with the utmost sincerity, showing how profitable it is to follow the Sunnah of that noble one (a.s.m.) in this time, and how following a Sunnah in this time earns the reward of one hundred martyrs. And the Risale-i Nur has clearly and certainly proven that the Light has been preventing and removing the calamities and misfortunes that would come to Anatolia for twenty years, just as charity and good deeds remove calamities. O our Most Honored Master, O our Esteemed Master, O Honored One! Now, since this Risale-i Nur has brought joy, starting with our beloved Master, then us, his incapable and flawed students, and then the Islamic world, leading them to happiness and thus creating a second great festival, we congratulate you on this great and blessed festival, O our blessed Master. And we also congratulate you on your third festival, the Noble Ramadan and the Night of Decree, and we humbly request your blessings and forgiveness for our shortcomings and sins. With general greetings, we kiss your blessed hands and pray for your prayers, O our honored Master. Nur Students in Isparta and its surroundings • • •

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

A fourth benefit is that it looks at a person's social life: A summary of the result stated in the Ninth Light of the Risale-i Nur is as follows: The children, who make up a quarter of humanity, can live as human beings with the belief in the hereafter and can carry the potentials of humanity. Otherwise, burdened with anxieties, they would live a frivolous life, trying to numb themselves and forget themselves with childish toys. Because, at every moment, the death of children like themselves around them creates such an effect on their sensitive minds, on their weak hearts that carry long desires in the future, and on their defenseless souls, that when life and mind become instruments of torment and torture for that poor child, the lesson of the belief in the hereafter will make them feel joy and relief instead of those anxieties, and they will say: "My brother or friend died and became a bird of Paradise. He enjoys and walks better than us. And my mother died, but she went to the mercy of the Divine, and again she will take me into her arms in Paradise and love me, and I will see that compassionate little mother of mine," and thus live in a manner worthy of humanity. Also, the elderly, who make up a quarter of humanity, can find comfort only in the belief in the hereafter against the fading of their lives, their return to the earth, and the closing of their beautiful and beloved worlds. Otherwise, those compassionate and respected fathers and selfless, compassionate mothers would experience such a spiritual woe and a heart-wrenching sorrow that the world would become a hopeless prison and life a torment for them. But the belief in the hereafter tells them: "Do not worry. You have an eternal youth. A coming and bright life and an endless life awaits you. You will meet your lost children and relatives with joy. All the good deeds you have done are preserved, and you will see their rewards." Thus, the belief in the hereafter gives them such comfort and relief that even if all the ten thousand sorrows of old age were to fall upon them at once, it would not make them despair. The youth, who make up a third of humanity, their passions in turmoil, their emotions overwhelmed, their courageous minds

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

The Ninth Issue In the name of Allah, the Most Gracious, the Most Merciful. The Messenger has believed in what was revealed to him from his Lord, and the believers all believe in Allah, His angels, His books, and His messengers. We make no distinction between any of His messengers... 1 ...until the end of the verse... This verse, which is a comprehensive and profound and great point, and a state arising from a terrifying spiritual question and the revelation of a great and divine blessing, gives rise to a cause. That is: Spiritually, it came to the heart: Why is someone who denies a single truth of faith considered a disbeliever, and not a Muslim who refuses to accept it? After all, belief in Allah and the hereafter is like a sun that should dispel that darkness. Also, why does someone who denies a pillar and a truth of faith become an apostate, fall into absolute disbelief, and leave Islam? After all, if they believe in the other pillars of faith, it seems necessary to save them from absolute disbelief. The answer: Faith is a singular, indivisible truth that does not accept differentiation. It is such a comprehensive whole that it cannot be divided. And it is such a unity that it cannot be fragmented. Because each pillar of faith, with its proofs, confirms the other pillars of faith. Each one becomes a very strong, great proof for the others. Therefore, a false idea that does not shake all the pillars with all their proofs cannot cancel or deny even a single pillar, perhaps even a single truth. Perhaps, by closing their eyes under the veil of refusal to accept, they can commit a stubborn disbelief.

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

Rejecting the content of this letter, which is thirteen degrees more than my worth, with humility is a kind of ingratitude and betrayal of the good opinion of all the disciples; and accepting it exactly as it is would be pride, arrogance, and an expression of self. Therefore, in the name of all, I am sending you a copy of this long letter written by the secretary of the Risale-i Nur, adding thirteen paragraphs, both as a spiritual gratitude and to avoid pride and ingratitude. Please insert at the end of the Eleventh Question of the Book of Fruits: "This is a letter from the students of Risale-i Nur in Isparta and its surroundings." While we were writing this letter with these modifications, a dove came twice to the window next to us. It was about to enter, but seeing the head of Ceylân, it did not enter. A few minutes later, another dove came in the same way. Again, seeing the writer, it did not enter. I said: "They are probably heralds like the previous dove and the sacred bird. Or perhaps they have come to congratulate us on writing this and other letters, and to bless the blessed letter with its modification." Said Nursî • • •

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

The Ninth Issue In the name of Allah, the Most Gracious, the Most Merciful. The Messenger has believed in what was revealed to him from his Lord, and the believers (all) have believed in Allah, His angels, His books, and His messengers. We make no distinction between any of His messengers... 1 ...until the end of the verse... This verse, which is a comprehensive and profound and great point, and a state arising from a terrifying spiritual question and the revelation of a magnificent and divine blessing, gives rise to a cause. Namely: Spiritually, it came to the heart: Why is someone who denies a single truth of faith considered a disbeliever, and not a Muslim who refuses to accept it? After all, belief in Allah and the hereafter is like a sun that should dispel that darkness. Also, why does someone who denies a pillar and a truth of faith become an apostate, fall into absolute disbelief, and leave Islam? After all, if they believe in the other pillars of faith, it seems necessary to save them from absolute disbelief. The answer: Faith is a singular, indivisible truth that does not accept differentiation. It is such a comprehensive whole that it cannot be divided. And it is such a unity that it cannot be fragmented. Because each pillar of faith, with its proofs that confirm itself, also confirms the other pillars of faith. Each one becomes a very strong, great proof for the others. Therefore, a false idea that does not shake all the pillars with all their proofs cannot cancel or deny even a single pillar, perhaps even a single truth. Perhaps, by closing their eyes under the veil of refusal to accept, they can commit a stubborn disbelief.

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

The wonder and the manner of all things beyond the limits of human understanding are greater than anything else. The absolute clarity of the verse "1 And your creation and your resurrection is not but as the creation of one soul," makes the resurrection and the raising of the entire human race as easy for that power as the creation of a single soul. It is for this reason that, in the face of great calamities and great purposes, everyone says "Allah is great, Allah is great," taking it as a comfort, a source of strength, and a point of support. Indeed, just as in the Ninth Word, this phrase, along with its two companions, strengthens the meaning of prayer, which is the core and essence of all worship, and is repeated in the recitations and in the tasbih (praise) to reinforce the meaning of prayer. These are the three great truths: "Subhanallah" (Glory be to Allah), "Alhamdulillah" (Praise be to Allah), and "Allahu Akbar" (Allah is greater). They are the questions of wonder, gratitude, and majesty that arise in the human heart from the extraordinary things in the universe—wonders, delights, and awe-inspiring phenomena. Just as in the end of the Sixteenth Word, it is explained how a person, on a festival day, enters the presence of the sultan with an attendant, while at other times, he recognizes the sultan through the rank of his officer. Similarly, every person, during the pilgrimage, begins to recognize the Lord of the Earth and the Lord of the Worlds, the Lord of all creation, in the manner of the pious. And as these lofty ranks of majesty open in the heart, the repeated and fervent questions of wonder that overwhelm the soul are again answered by the repetition of "Allahu Akbar." Likewise, in the end of the Thirteenth Lament, it is explained how the most important whispers of the devils are cut off at the root with the decisive answer of "Allahu Akbar." In the same way, the phrase "Alhamdulillah" also briefly but powerfully answers our questions about the hereafter.

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

Then, as the season comes, all those spiritual writings also appear in a material form before our eyes, and with the strength of millions of examples, proofs, and samples, the most astonishing truth of resurrection in the verse "And when the pages are unfolded," every spring, the flower of power, in its own greatest flower, proclaims it to the universe in billions of languages. And things, as human beings, were not created to fall into matter, to be silent to Adam, to be destroyed in nothingness, nor as living beings of the human race to be put to death. Rather, they strongly prove that they are people who have entered into permanence through progress, into continuation through purification, and into the duty of service with capability. Yes, in every spring we observe that; the countless plants that died in the autumn season, in the spring of resurrection, every tree, every root, every seed, every grain reads the verse "And when the pages are unfolded," and with its own language, interpreting its meaning and individuality by explaining with examples of the duty it has seen in past years, testifies to that great guardianship. The four great truths in the verse "He is the First and the Last, the Manifest and the Hidden," are shown in everything, and guardianship is taught to us with utmost intensity and with the ease and certainty of the spring of resurrection. Yes, the effects of these four names flow from the smallest to the greatest. For example, just as a seed, the origin of this tree, is a small box containing the tree's perfect program, the flawless equipment of its creation, and all the conditions of its formation, which proves the greatness of guardianship.

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

Yes, indeed, thanks be to God, for twenty years the Risale-i Nur has actually demonstrated this divine warning and the miraculous power of the unseen. And it is for this great secret that the followers of the Risale-i Nur do not get involved in worldly politics, currents, or material struggles, nor do they pay attention to or descend into them. And the true followers, even in the face of the most terrible enemy and insulting aggression, say to him: "O wretched one! I am trying to save you from eternal death and to elevate you from the lowest and most wretched degree of transient animalism to the happiness of a lasting humanity; yet you are trying to kill and destroy me. Your pleasures in this world are very few and very short, while your punishments and misfortunes in the hereafter will be numerous and long. And my death is a mercy. Go away! I have no time to deal with you, whatever you do!" They do not feel anger toward that cruel enemy, but perhaps pity and compassion, and they try to reform him, saying, "I wish he had been saved." Secondly: 1 "And whoever believes in Allah has indeed grasped a firm handhold." These two sacred verses, along with their strong spiritual connection, also numerically and alphabetically correspond precisely: the first to the name of Risaletü'n-Nur, and the second to its manifestation, perfection, and brilliant achievements, both in meaning and in numerology. This is an indication that Risaletü'n-Nur in this century and this era is an urvetü'l-vuskad, that is, a very strong, unbreakable chain and a firm rope. It metaphorically informs that whoever holds onto it will find salvation. Thirdly: 2 "Allah is the guardian of those who believe." This verse both in meaning and numerology refers to Risaletü'n-Nur. That is to say... (In this place, the curtain was drawn down and permission to write was not given. It was postponed to another time.) FOOTNOTE • • •

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