TWENTY-SECOND AYAT AND AYATS: The 1 "those are the verses of the Book" at the beginning of the Surahs of Yûnus, Yusuf, Ra’d, Hicr, Şuârâ, Kasas, and Lokman are sacred. The spiritual relationship of the twenty-first ayat has been partially explained in its conclusion. Its cipher is as follows: in this ayat, three ت (300), two ك (200), two ل (200), totaling 1000; one ى (10), one ب (2), four or five ألف (ا), totaling 1316 or 1317. Based on the strength of the spiritual relationship of this exact correspondence, the author of Resâili'n-Nur declares with a revolutionary intellectual insight that the sciences and disciplines of the past have been arranged as steps to reach the truths of the Qur’an: this exact correspondence implies that "In this era, thirty-three Words, thirty-three Letters, and thirty-one Lem’as called Resâili'n-Nur are the ayats of the verses in the Book of the Qur’an. That is, they are the signs of the truths and the proofs of their being truth and reality. And they are very strong evidences of the spiritual truths of the faith in those verses. And these are worthy proofs that indicate the meaning of the sacred word تِلْكَ (those) is so evident that it will be visible even to the eyes." Thus, Resâili'n-Nur is included within the specific and comprehensive meaning of the symbolic meaning.
In short: Just as the symbolic meaning in this ayat serves as seven signs in seven surahs, the indication may reach the level of guidance or clarity. Similarly, the indication in 2 صِرَاطٍ مُسْتَقِيمٍ (the straight path) is also a sign in seven or eight surahs, and this symbolic indication may reach the level of guidance or clarity.
NOTICE: Without any pretense, the first thought that came to mind was recorded. To avoid speculation, many symbolic meanings of the thirty-three marked ayats were not recorded.
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Even the slightest mention of this glad tidings of the Qur'an is more precious to us than a thousand treasures. This glad tidings was announced by a true dream seen a year earlier. For example: A month before the incident that happened to us in Isparta, in a dream to a certain person, it was said: "The disciples of Resâili'n-Nur will enter the grave with faith, they will not die without faith." At that time, we were very happy with that dream. Thus, that glad tidings was a herald of this glad tidings of the Qur'an. HAŞİYE
TWENTY-SEVENTH VERSE: In Surah Saf
1 They try to extinguish the light of Allah with their mouths, but Allah completes His light, even though the disbelievers dislike it. The cipher value of the phrase 2 the light of Allah with their mouths, and Allah completes His light in this verse is one thousand three hundred sixteen (1316) or seven (7). And this date is the same as the intellectual revolution mentioned in the footnote of the twenty-first verse, the date when a European colonial official tried to extinguish the light of the Qur'an, and the Author of Resâili'n-Nur also tried to illuminate that light against that intellectual revolution on the same date, as well as the same date when the phrase 3 These are verses of the Book appears seven times in seven chapters, and the phrase 4 Ta, these are verses of the Qur'an also appears on the same date, and the phrase 5 My Lord has guided me to a straight path also appears on the same date, and the phrase 6 Indeed, My Lord is on a straight path also appears on the same date, considering the strong N, counting one N and not counting the tashdeed, and the command 7 So turn away from them also appears on the same date, as well as the phrase the light of Allah with their mouths, and Allah completes His light also appears on the same date...
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TWENTY-THIRD ÂYET: 1 Perhaps our Lord will show us something better. This verse, while looking upon every age, is also looking upon this age, and it is a sign that the Resâili'n-Nur disciples are especially alluded to in this age, which is suffering from calamities like a nightmare and is praying to the Merciful Lord to change it for the better. One indication of this is that in the year corresponding to the cipheric rank of this verse, 1345, important treatises were composed and extraordinary events were prepared to occur. In the village of Barla, which is the center of the spread of Resâili'n-Nur, the author experienced great hardship. Especially when he was related to the small mosque, the disciples of Resâili'n-Nur earnestly implored the Divine Presence, saying, "O Lord, change this terrible dream into something good," and they prayed with great hope and longing, thus strengthening the spiritual strength of the Muslims in the face of everyone's despair. This is all that comes to mind effortlessly regarding this verse. However, it has many secrets. I have kept it short to avoid coincidence.
TWENTY-FOURTH ÂYET AND ÂYETLER:
Both the beginning of Surah Az-Zumar, the beginning of Surah Al-Jasiya, and the beginning of Surah Al-Ahkaf contain the great verses 2 This is the descent of the Book from the Almighty, the All-Wise. These verses also look upon the name and essence of Risaletü'n-Nur, as well as its composition and dissemination, with a symbolic meaning, just like the verses in the twenty-second.
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A few important points will be stated...
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Namely, the place of the word "yekadu zaituha yudisi" is 1279, and the part "walawlasmastehû naru nur" is 1284, considering two tenvin and two nun. This not only indicates the completion of electricity and the proximity of Resâili'n-Nur, but also the birth of the author fourteen years later, as well as the exact same date with the word "yekadu" in the sacred language. It is known that weak and thin threads, when combined, become strong and form an unbreakable rope. Based on this secret, the signs of this verse reinforce and confirm each other. Even if the coincidence is not perfect, it is considered as such, and the sign reaches the level of evidence.
NOTE: I did not mention the signs of this luminous verse for the sake of electricity and the memory of Resâili'n-Nur. Perhaps I wanted to show a small part of one branch of the spiritual power of this verse.
In conclusion: This sacred verse, with its clear meaning, teaches the divine light, the Quranic light, and the Muhammadan light (peace be upon him). With its metaphorical meaning, it also looks at every era, and especially at the end of the thirteenth century and the beginning of the fourteenth century, drawing attention to them. And since electricity and Resâili'n-Nur are the most prominent and have the most spiritual connection in the end and beginning of these two centuries, and since they gain the most agreement and conformity with the general meaning of this verse, I have a firm conviction that this verse directly looks at them with its metaphorical meaning. Therefore, I wrote my opinion without hesitation. If I have made a mistake, I ask for forgiveness from the Most Merciful with His mercy. Those who want to understand the worth of Resâili'n-Nur in relation to this verse can understand it by looking at any treatise. At least, if they carefully look at the treatise on six divine names, which is a fruit of the Eskişehir Prison and is called the "Thirtieth Lem'a," and especially at the Fifth and Sixth Points related to the Name "Hayy" and "Kayyûm" from that Lem'a, they will certainly confirm it.
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SEVENTEENTH VERSE: In the verse "Fa in tawallaw fa qul hasbiyal la ilaha illa huwa alayhi tawakkaltu" from the verse "Qul hasbiyal la ilaha illa huwa alayhi tawakkaltu," the numerical value of the letters, considering the repeated letters as single letters, is 1329. This coincides exactly with the date of the beginning of the commentary "Isharatul Icaz," which marks the beginning of the Resalatun Nur during the start of the World War. Considering the repeated letters as two letters, the value becomes 1349, which coincides exactly with the time when the World War caused upheavals and the Resalatun Nur, without any support from the people of the world, spread the signs of the Quran and the secrets of the Quran fearlessly, perhaps even becoming targets of attacks. This exact coincidence in all aspects of the verse is certainly not coincidental. Perhaps such verses especially look after this difficult age and especially favor some of their disciples who take these verses as a guide. This verse, like the previous verses, does not show a spiritual connection on the surface; however, it has a kind of connection with the Resalatun Nur in a certain way. That is:
For thirteen years, this verse has been a special recitation of the author of the Risaletun Nur and then his devoted disciples after the main recitation. Indeed, at this time, this verse's meaning is fully realized, and everyone fears them without causing any harm, saying "Hasbiyal la ilaha illa huwa alayhi tawakkaltu," and spreading the signs of faith and the secrets of the Quran fearlessly in great difficulties, and rescuing the people of faith from despair, especially the Risaletun Nur and its disciples.
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TWENTIETH VERSE: 1 And We send down from the Quran that which is healing and mercy for the believers.
This great verse clearly refers to the time of the Asr-i Saadet (the Age of Bliss) as it does to other eras through its symbolic meaning. And it refers to the healing and luminous lights that come from the sky of the Quran in an inspired manner.
Indeed, the Risalat-un Nur, drawn from the bounties and beauty of the Kur'an, the true physician of the hearts, has healed my general spiritual ailments through my many experiences, and the disciples of Resalat-un Nur also confirm me through their own experiences. Therefore, Resalat-un Nur is included in one of the symbolic meanings of this verse.
And as an indication of this emergence, the numerical value (cifri) of 2 مَاهُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ is 1339, and since the Resalat-un Nur, inspired by the Quran on the same date, began to emerge as a cure for the spiritual and terrible diseases of this age, this verse particularly refers to it, which convinces me. I have written my own opinion; no objection can be made to an opinion.
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The first is contemplation; it looks toward the Name of the All-Wise. The other is compassion, feeling the boundless poverty, which looks toward the names of the Most Merciful and the Merciful. Also, this verse coincides with the composition and development history of Resâili'n-Nur in a way that is strikingly exact; similarly, the word "Tanzil" (since it is not a waqf place, and considering the tenvin, the ن is counted), the numerical value is five hundred forty-seven (547), which is the second and third name of the Words, Resâili'n-Nur and Risale-i Nur, whose numerical value is five hundred forty-eight (548) or forty-nine (49), and by means of the small and secret difference of one or two, considering the ن with a shadda as one ن, it alludes to it and includes it in its circle.
Also, the numerical value of 1 حٰمۤ - تَنْزِيلٌ مِنَ الرَّحْمٰنِ الرَّحِيمِ, in one way, that is, if the tenvin is counted as ن and the two ر's with shadda are considered as the original lâm, and if حَامِيمْ is pronounced as حٰمۤ, it becomes one thousand three hundred fifty-four (1354) or five (5). In another way, that is, if the tenvin is not counted, it becomes one thousand three hundred four (1304). In the third way, that is, if the two ل's not pronounced in the pronunciation are not counted, it becomes one thousand two hundred ninety-four (1294).
In the first way, it coincides exactly with the Arab history where the composition of Resâili'n-Nur reached a certain degree of perfection and gained extraordinary importance and was subjected to storms, and the sacred disciples needed a divine comfort, with the year one thousand three hundred fifty-five (1355) and fifty-four (54), with the time of composition of the Thirty-First Letter, which consists of thirty-one Lem'as, with the time of appearance of the Thirty-First Lem'as of that letter, with the time of composition of the First Şuâ from that lem'a, and with the time when thirty-three verses in the twenty-nine stations of Şuâ indicated signs to Risale-i Nur, and with the time when the twenty-fifth verse's allusions to Risale-i Nur were written, with this moment, this time, this condition, exactly coinciding. This is in harmony with the spiritual descent of the Qur'an, a very beautiful and auspicious coincidence.
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It is a significant event that the author of Risaletü'n-Nur underwent an important intellectual revolution around 1316. Before that time, he was interested in the various secular sciences only for the sake of knowledge, reading and teaching them. But suddenly, at that time, through the late governor Tahir Pasha, he learned of Europe's tremendous conspiracy against the Qur'an. In fact, he heard in a newspaper that an English Colonial Minister had said, "As long as the Qur'an is in the hands of Islam, we cannot truly dominate them. We must work to silence it," and he was moved to action. Suddenly, taking the command 1 "So turn away from them" as a directive, he underwent an intellectual revolution and changed his purpose. He made all the secular sciences he had learned into steps toward understanding the Qur'an and proving its truths, setting his scientific goal and the purpose of his life solely on the Qur'an. The Qur'an's spiritual authority became his guide, mentor, and teacher. However, unfortunately, due to many misleading illusions in his youth, he did not actually take up that responsibility at that time. Later, he was awakened by the noise and rise of World War I. His firm idea was revived and began to emerge into action.
Indeed, both he and Risaletü'n-Nur are closely related to this year 1316, and many verses are unanimously directed toward it. For example, the verse 2 "My Lord has guided me to a straight path" exactly corresponds to it. Similarly, the famous verse 3 "Indeed, my Lord is on a straight path," when the letter ن is counted as one and the tenvin is not counted, the ciphered position is 1316, exactly pointing to that date.
Also, just as these two verses correspond to the name Risaletü'n-Nur, so too do the verses and the phrase "straight path" in seven or eight chapters indicate the date of the composition of Risaletü'n-Nur.
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First point: According to the hadith, which states that "Each verse has an outward meaning, an inward meaning, a limit, and a transcendent meaning. Each of these four levels has further branches, signs, and subtleties, referred to in hadith as shujun wa ghusun," the sacred verse that descended about the Qur'an also has a distinct level and a symbolic meaning, and its connection to the Qur'an is very strong. Therefore, interpreting it with such a profound spiritual insight is not merely a superficial explanation, but perhaps a necessity for understanding the spiritual excellence in the language of the unseen.
Second point: Everyone who reads it acknowledges that this century has witnessed the manifestation of an individual whose connection to the symbolic meaning of this level is very strong, and that individual is Risaletü'n-Nur. Yes, I affirm this by witnessing the devoted disciples of Risaletü'n-Nur:
Risaletü'n-Nur was not derived from other sciences and disciplines or from other books. It has no source other than the Qur'an, no master other than the Qur'an, and no origin other than the Qur'an. At the time of its composition, no other books were present with the author. It was directly inspired by the blessings of the Qur'an and descended from the realm of the Qur'an, from the rising of its verses, its stars.
Third point: Since Resâili'n-Nur is entirely a manifestation of the Name of the Wise and the Merciful, the endings of these three verses, which are connected to the Name of the Wise and the twenty-fifth verse, which is connected to the Names of the Most Gracious and the Most Merciful, genuinely strengthen the spiritual connection. Based on this strong spiritual connection, we say: The phrase "Tanzil al-Kitab" has an explicit meaning;...
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TWENTY-THIRD ÂYET: 1 Perhaps our Lord will show us something better. This verse, while looking upon every age, is also looking upon this age, and it is a sign that the Resâili'n-Nur disciples are especially alluded to in this age, which is suffering from calamities like a nightmare and is praying to the Merciful Lord to change it for the better. One indication of this is that in the year 1345, which is the numerical value (cifrîs) of this verse, important treatises were composed and extraordinary events were about to occur. In the village of Barla, which is the center of the spread of Resâili'n-Nur, the author experienced great hardship. Especially when he was related to the small mosque, the disciples of Resâili'n-Nur earnestly implored the Divine Presence, saying, "O Lord, change this terrible dream into something good," and they prayed with great hope and longing, thus strengthening the spiritual strength of the Muslims in contrast to the despair of others. This is all that comes to mind effortlessly regarding this verse. However, it has many secrets. I have kept it short to avoid coincidence.
TWENTY-FOURTH ÂYET AND ÂYETLER:
Both the beginning of Surah Az-Zumar, the beginning of Surah Al-Jasiya, and the beginning of Surah Al-Ahkaf contain the great verses 2 This is the descent of the Book from the Almighty, the All-Wise. These verses also look upon the name and essence of Risaletü'n-Nur, as well as its composition and dissemination, with a symbolic meaning, just like the verses in the twenty-second.
An important note before clarification
A few important points will be stated...
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