Sünûhat

Preface This treatise, "Sünuhat," is among the works composed by Hazrat-i Üstad before the Risale-i Nur, which he referred to as the "Eski Said." Despite its age, it has always preserved its freshness and contains summaries of certain issues discussed in the Risale-i Nur. In a later letter, Hazrat Bediüzzaman Said Nursî explains the following about this treatise: "At the beginning of Hürriyet, long before the Risale-i Nur, with strong hope and belief, I used to give assurances to the people of faith, saying, 'In the future, there will be a light, I see a light.' Indeed, even before Hürriyet, I used to give such signs to my students. As written by the late Abdurrahman in my 'Tarihçe-i Hayat,' even in similar treatises like 'Sünuhat,' I used to face and resist the terrifying events with that hope, saying, 'I see a light.' Like everyone else, I used to imagine that light in the realm of politics, in the Islamic social life, and in a very broad context. However, the events of the world gradually shattered my hope and dimmed my expectations. Suddenly, through a definite and certain inner prompting, it came to my heart. It was said: 'The interpretation, explanation, and meaning of your repeated assurances from the past, "There is a light, we will see a light," is for you, perhaps in terms of faith, and for the Islamic world as well, the most important thing is the Risale-i Nur.' This is the light that had deeply concerned you. And this is the light that, in the past, was imagined and anticipated in a broad scope, perhaps in the political world, as a prelude and herald of future happy and religious conditions and situations. You used to seek it through the door of politics, imagining that this awaited light was the awaited happiness."

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)

Presentation This work titled "Hutuvât-ı Sitte" was written by the Master Bediüzzaman Said Nursî between 1920 and 1923 during the occupation of Istanbul and secretly published and distributed by hand against the occupiers. The work was also published in Arabic at the "Evkâf-ı İslâmiye Matbaası" in 1336 Rumi and 1338 Hijri, 1920, by being added to the end of the work titled "Sünûhat." At that terrible time, when the entire Anatolia was surrounded by occupying forces, the heroic Master, with the language of the press, defiantly spat in the faces of the invaders, especially the English, shouting the honor and dignity of Islam and fearlessly declaring his religious courage. This small book is only a shining example of his thousands of sublime virtues and great services. After this date, before composing and publishing the "Risale-i Nur," which would explain and prove the truths of faith and the Qur'an with rational and logical evidence for the understanding of this age of the Qur'an, Hazret-i Bediüzzaman, participated as a volunteer unit commander in the First World War in the east with his students, fought fierce battles against the Russians and Armenians, sacrificed the majority of his students as martyrs, spent about two years as a prisoner in Russia, and after returning from captivity, worked at the Dârü’l-Hikmeti’l İslâmiye under the appointment of the Erkân-ı Harbiye Riyaseti. During this time, after composing and publishing the Arabic Nuriye Mesnevi and the Arabic essays collected in it, as well as the Turkish, rhymed Lemeat and Nokta essays, he finally secretly composed and published this work "Hutuvât-ı Sitte" against the occupiers.

Hutuvât-ı Sitte ·Takdim ·machine translation (qwen3-32b-sre)

Presentation This work titled "Hutuvât-ı Sitte" was written by the Master Bediüzzaman Said Nursî between 1920 and 1923 during the occupation of Istanbul and secretly published and distributed by hand against the occupiers. The work was also published in Arabic at the "Evkâf-ı İslâmiye Matbaası" in 1336 Rumi and 1338 Hijri, 1920, by being added to the end of the work titled "Sünûhat." At that terrible time, when the entire Anatolia was surrounded by occupying forces, the heroic Master, with the language of the press, defiantly spat in the faces of the invaders, especially the English, shouting the honor and dignity of Islam and fearlessly declaring his religious courage. This small book is only a shining example of the thousands of sublime virtues and great services of the Master. After this date, before composing and publishing the "Risale-i Nur," which would explain and prove the truths of faith and the Qur'an with rational and logical evidence for the understanding of this age of the Qur'an, and which would be taught throughout Anatolia and the Islamic world and even every corner of humanity, the Honorable Bediüzzaman, after participating as a volunteer unit commander with his students in the south during the First World War, fought fierce battles against the Russians and Armenians, sacrificing the majority of his students as martyrs, and after spending about two years as a prisoner in Russia, upon returning from captivity, he served at the Dârü’l-Hikmeti’l İslâmiye under the appointment of the Erkân-ı Harbiye Riyaseti. During this time, after composing and publishing the Arabic treatises collected in the "Mesnevî-i Nuriye" and the Turkish, rhymed treatises such as "Lemeat" and "Nokta," he finally secretly composed and published this work "Hutuvât-ı Sitte" against the occupiers.

Hutuvât-ı Sitte ·Mektup 1 ·machine translation (qwen3-32b-sre)

He says the following regarding an article he published in the past: "I say with all my strength: I am completely certain of the general truths in my general article published in the newspapers. If I were summoned by the court of the blessed age from the side of the past, with the justice of the Sharia, I would present these truths exactly as they are. At most, I would dress them in the fashion of the customs of that time. If I were summoned by the court of the scholars of three hundred years from now, with a historical summons, I would again present these truths there, fresh and intact, mending only a few places with care and precision. Thus, truth is not a hypothesis; truth is a right. 1 Indeed, the truth will prevail and will not be overthrown. Also, in this treatise "Sünûhat," under the subject of "the absolute authority of the Qur'an," there are explanations regarding certain matters, such as turning the attention of the Muslim community to the Qur'an, ensuring the sacredness that awakens the conscience, and preventing the heart from becoming indifferent and deaf to the commands of religion and the call of faith. Time has shown that the points which Hazret-i Üstad emphasized in this treatise—such as Muslims directly referring to the Qur'an rather than relying solely on tafsir books, listening to the Qur'an with great eagerness and interest, and learning from it—have been realized in the Risale-i Nur. The person who diagnosed the disease of the age and showed its cure, through the grace of the Lord, accomplished this very important service with the Nur Collection, in a comprehensive and universal manner. Indeed, the truth he mentioned—that "the books of the Sharia must be like transparent glass"—has come to light and been presented for use through the Risale-i Nur. Now, especially in Anatolia, the Islamic world and humanity at large are embracing the Risale-i Nur as the Qur'an's new lesson, a most influential work that meets the needs of the age, and offering it to new generations for their benefit. Nur Students • • •

Sünûhat ·Mektup 3 ·machine translation (qwen3-32b-sre)

In the secret of "Inna a'tayna," my deduction with cipher was exactly as in the treatise Münâzarat, "A light will emerge, shall we see?" just like the prophetic announcements in the hidden glad tidings, there was a flaw in my application of the inspired and true reality. That flaw used to make me think for a while. The light prophecy in treatises like Münâzarat and Sünuhat was resolved by the Risale-i Nur. Instead of a political circle, it eliminated that flaw with a high circle of light. In the hidden secret of "Inna a'tayna," twelve to thirteen years later, the cipher deduction of "Such a tremendous explosion will happen to the heads of those who strike at Islam that it will not be forgotten until the Day of Judgment" was applied in a very broad circle, but unlike the light secret, it was applied in a narrow circle and a specific government. My idea could not encompass that broad circle, thus changing the form of that reality. However, on the very date indicated by that deduction, the founder and head of that regime fled from the world and was struck. And in the same year, the man who was the knot, button, and metaphorical head of a tremendous current that had secretly oppressed the majority of the earth and the human race, who had struck, was struck with a slap at the same time. Before the year was over, all the leaders and supporters of that tremendous current began to be subjected to such heavenly and tremendous slaps and severe stormy calamities that they will suffer and are suffering the punishment until the Day of Judgment. And they have seen and are seeing the punishment for the crimes they committed against the heavenly religions and Islam in a very broad circle. Because of the collapse and failure of the civilization of mindless modernity, which has polluted the world, on the date indicated by the same deduction, such a heavenly slap fell upon the head of that civilization that it descended below the darkest savagery. In short: The secret of "Inna a'tayna" was applied in a narrow circle, while it was a very broad one. The prophecy of light, however, depicted a narrow and spiritual, but high circle as a broad and material one. I thank Allah ten thousand times for these two flaws of mine, the secret of "Yubaddilullah sayi'atihim hasanat."

Sikke-i Tasdik-i Gaybi ·Yirmi Yedinci Mektuptan Muhim Parcalar ·machine translation (qwen3-32b-sre)

Preface This treatise, "Sünuhat," is among the works composed by Hazrat-i Üstad before the Risale-i Nur, which he referred to as the "Eski Said." Despite its age, it has always preserved its freshness and contains summaries of certain issues discussed in the Risale-i Nur. In a letter written later, Hazrat Bediüzzaman Said Nursî makes the following explanation regarding this treatise: "At the beginning of Hürriyet, long before the Risale-i Nur, with strong hope and belief, I used to give assurances to the people of faith to dispel their despair, saying, 'In the future, there will be a light, I see a light.' Indeed, even before Hürriyet, I used to give such signs of hope to my students. As the late Abdurrahman wrote in my "Tarihçe-i Hayat," even in similar treatises like "Sünuhat," I used to face and resist the terrifying events with that hope, saying, 'I see a light.' Like everyone else, I used to imagine that light in the realm of politics, in the social life of Islam, and in a very broad context. However, the events of the world gradually shattered my hope and dimmed my expectations. Suddenly, through a definite and certain divine hint, it came to my heart. It was said: 'The meaning, interpretation, and explanation of your repeated assurances from long ago, "There is a light, we will see a light," is the Risale-i Nur. Perhaps this is the most important thing for you in terms of faith, and even for the Islamic world. This is the light that had deeply concerned you. And this is the light that, in the past, was the prelude and herald of future happy and religious conditions and situations, which you imagined in a broad scope, possibly in the realm of politics, and for which you used to seek through the door of politics.'

Sünûhat ·Mektup 1 ·machine translation (qwen3-32b-sre)

SECOND REASON: It is the point of support. Yes, every Christian raises his head and reaches for one of the interrelated and interdependent goals, and behind him he looks for a point of support, a very strong and certain point of support that will always provide spiritual strength, give life, and even find strength within himself to fight against the most difficult and greatest tasks. Indeed, that point of support is the European civilization, which is a fortress or a great church, a civilization forged by the inquisition's fanaticism and the materialism of the godless, and intoxicated with the pride of its victories over civilizations. It is always ready and prepared to extend its hands from all sides to strengthen the life force of its fellow believers and to cut the most vital veins of Muslims. Do you not see that even the most liberal and freedom-loving mask is being worn (I.G.), reaching out with its hand? Wherever it finds a Christian, it gives life. Here is Habes, Sudan. Here is Tayyar, Artush. Here is Lebanon, Huran. Here is Malsor and Albania. Here is the Kurd and the Armenian, the Turk and the Greek, and so on... In short: It is the hope that gives them life and despair that kills us. It is well known that one said: "If I could find a point of support, I would move the globe from its place." In this assumption, there is an amazing point. Thus, this tiny human, if he could find a point of support, could turn great works like the globe. O people of Islam! Here is the Islamic point of support against the heavy calamities and misfortunes that have fallen upon the Islamic world like the globe. It is the point of Islam that commands unity through love, the development of ideas through knowledge, and the sharing of feelings through compassion. Look, the Islamic world has a vital link from the great circle to the smallest circle—for example, the students of a madrasa. Just as the members and organs of a social body rely on each other, those vital links are also connected to each other and ultimately rely on that central point. Therefore, it is not necessary to break all those vital links, but perhaps by providing a little hope and encouragement, Islam can begin to revive and progress.

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)

Otherwise, if someone, without due consideration and through deceptive sophistry, compares the achievements of Europe's civilization and the fruits of intellectual progress with the efforts of a single individual, attributes to Europe a civilization that does not belong to Christianity, presents as a friend of Europe the hostility that is the enemy of Islam, and considers this as evidence that the world has turned upside down, then such a person, driven by a delusion toward Europe and a malicious hatred toward his own nation, behaves as if he were a bastard son of Europe. He is the result of revolutionary ideas, a tendency toward destruction, and deceptive sophistry, which lead to disgraceful, immoral, and shameless behavior. While displaying his own pharaoh-like arrogance and, without knowing it, his enmity toward Islam, he replaces the natural feelings of compassion, which he is bound by wisdom, reason, and conscience to feel toward his own people, with feelings of contempt; replaces the inclination for unity with the inclination for hatred; replaces the feelings of love with the intention of mockery; replaces the tendency for respect with the tendency for disdain; replaces the desire for mercy with the desire for oppression; and replaces the selflessness of sacrifice with the tendency for individualism. Thus, by revealing his lack of nobility and authenticity, he becomes in the eyes of truth a criminal and despicable, just as if someone were to try to dress a respectable teacher in a mosque in a garment that was praised in the world of decadence in Paris. For nobility is the necessary result of love, respect, and mercy. Without these, it is impossible and necessarily false, a mere pretense. Hatred is the opposite of nobility.

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)

We see, in terms of the community, that a certain individual, out of revenge or a hostile opposition, with a thought that desires to claim, "Islam will be divided or the caliphate will be destroyed," wishes for the collapse of Islam, just to prove that his suspicious words are right, to satisfy his pride and arrogance. He wants to present the tyranny and oppression of the enemy as justice, through imaginary and absurd justifications. In terms of modern civilization, we see that this suspicious civilization has given such a cruel system of oppression to humanity that it reduces all the virtues of civilization to zero. It reveals the secret of the concerns of the noble angels in the verse "And I will place therein, from My servants, those who cause corruption and shed blood." Indeed, if a criminal is found in a village, this civilization supports the annihilation of the village along with its innocent people, or if a rebel is found in a community, it supports the destruction of the community along with its women and children. Or if someone, who does not even follow the laws of oppression, shows disdain for a sacred building worth billions, such as the Hagia Sophia, this civilization supports the destruction of that building as the most horrific atrocity. How is it possible that a man, who is not responsible for the sins of his brother in the eyes of justice, can make thousands of innocent people in a village or community responsible, or even have them annihilated, just because of the rebellion of a wicked agitator in a city or neighborhood, with whom these innocent people have no connection at all? • • •

Sünûhat ·Mektup 17 ·machine translation (qwen3-32b-sre)

One is material, the other is spiritual. FIRST CAUSE: It is the natural condition of Europe, the church and the source of life of the general Christian world. For it is narrow, beautiful, a land of iron, full of inlets and promontories. Its seas and rivers are its intestines, its veins. Indeed, while Europe constitutes a fifth or sixth part of the terrestrial globe, it has attracted a quarter of the human race to itself through its natural beauty. It is wise to know that the congregation of individuals, driven by their needs, leads to the development of needs. Just as customs are formed through many causes, the needs of the people cannot be satisfied without the natural forces of the land. From this point, needs lead to art and curiosity, to the desire for knowledge and hardship, and they begin to teach and educate. Indeed, the idea of art and the inclination towards knowledge arise from narrowness. Because of Europe's narrowness and its natural conditions of being surrounded by seas and rivers, trade and mutual cooperation are encouraged, and contact also leads to the exchange of ideas, while competition leads to rivalry. And the iron ore, the mother of all industries, being found in abundance within Europe, has given such a powerful weapon to their civilization that it has conquered and crushed all the ruins of civilizations in the world, heavily dominating and disrupting the balance of the globe. Moreover, the moderate habit of taking and leaving things late, has given perseverance and patience to their efforts, thus sustaining their civilization. Also, the establishment of their states based on knowledge, the encounter of opposing forces, the suppression of cruel despotism, the pressure of inquisitorial superstitions that distort the moral character, and the rivalry among balanced elements have developed the talents of Europeans and awakened national pride and ideas.

Sünûhat ·Mektup 38 ·machine translation (qwen3-32b-sre)

Presentation This work titled "Hutuvât-ı Sitte" was written by the Master Bediüzzaman Said Nursî between 1920 and 1923 during the occupation of Istanbul and secretly published and distributed by hand against the occupiers. The work was also published in Arabic at the "Evkâf-ı İslâmiye Matbaası" in 1336 Rumi and 1338 Hijri, 1920, by being appended to the last part of the work titled "Sünûhat." At that terrible time, when the entire Anatolia was surrounded by occupying forces, the heroic Master, with the language of the press, defiantly spat in the faces of the invaders, especially the English, shouting for the dignity and honor of Islam and fearlessly declaring his religious courage. This small book is but a shining example of the thousands of sublime virtues and great services of the Master. After this date, before composing and publishing the "Risale-i Nur," which would explain and prove the truths of faith and the Qur'an with rational and logical evidence for the understanding of this age of the Qur'an, and which would spread throughout Anatolia, the Islamic world, and indeed every corner of humanity, the Honorable Bediüzzaman participated in the First World War as a volunteer unit commander in the south with his students, fought fierce battles against the Russians and Armenians, sacrificed the majority of his students as martyrs, spent about two years as a prisoner in Russia, and after returning from captivity, served at the Dârü’l-Hikmeti’l İslâmiye under the appointment of the Erkân-ı Harbiye Riyaseti in Istanbul. During this time, after composing and publishing the Arabic treatises collected in the "Mesnevî-i Nuriye" and the Turkish, rhymed treatises such as "Lemeat" and "Nokta," he finally secretly composed and published this work "Hutuvât-ı Sitte" against the occupiers.

Hutuvât-ı Sitte ·Hutuvat I Sitte ·machine translation (qwen3-32b-sre)

Presentation This work titled "Hutuvât-ı Sitte" was written by the Master Bediüzzaman Said Nursî between 1920 and 1923 during the occupation of Istanbul and secretly published and distributed by hand against the occupiers. The work was also published in Arabic at the "Evkâf-ı İslâmiye Matbaası" in 1336 Rûmî and 1338 Hijrî (1920) by being appended to the last part of the work titled "Sünûhat." At that terrible time, when the entire Anatolia was surrounded by occupying forces, the heroic Master, with the language of the press, defiantly shouted the honor and dignity of Islam and fearlessly declared his spiritual courage, and this small book is but a shining example of his thousands of sublime virtues and great services. After this date, before composing and publishing the "Risale-i Nur," which teaches the truths of faith and the Qur'an to this age with rational and logical proofs and explanations, and which is a lesson from the Qur'an of the Truth for this era, Hazret-i Bediüzzaman, after participating as a volunteer unit commander in the First World War in the east with his students, fought fierce battles against the Russians and Armenians, sacrificing the majority of his students as martyrs, and after spending about two years as a prisoner in Russia, upon returning from captivity, he served at the Dârü’l-Hikmeti’l İslâmiye under the appointment of the Erkân-ı Harbiye Riyaseti. During this time, after composing and publishing the Arabic Nuriye Mesnevi and the Arabic essays compiled in it, as well as the Turkish prose and poetic works such as Lemeat and Nokta, he finally secretly composed and published this work "Hutuvât-ı Sitte" against the occupiers.

Hutuvât-ı Sitte ·Hutuvat I Sitte ·machine translation (qwen3-32b-sre)

A Sermon in a Dream The meaning and the words remembered are the same. In September of the year 1335, I was greatly distressed by the troubles of the age. In this intense darkness, I was seeking a light. I found none in the dream-like state. But in the true dream, I saw a true light. I will not go into details, but only record the points that were conveyed to me. These are as follows: On a Friday night, I entered the world of dreams with my consciousness. A person came and said, "An impressive assembly formed for the destiny of Islam is calling for you." I went and saw an assembly of distinguished individuals, unlike any I had seen in the world. They were from the pious predecessors and the chosen ones of each era. I hesitated and stood at the door. One of them said, "O man of calamity and destruction, you too have an opinion. Express your thoughts!" I stood and said, "Ask your question, and I shall answer." One said, "What will be the result of this defeat? What would have happened in victory?" I said, "Since this calamity is not pure evil, sometimes happiness brings disaster, and from disaster, happiness arises. The misfortune of this Islamic state, which has always considered itself a guardian of the word of God and the eternal independence of Islam, sacrificing itself for the duty of jihad, will be compensated by the future happiness of the Islamic world. Indeed, this calamity has miraculously accelerated the development and awakening of our Islamic unity, the source of our life and vitality. As we suffer, the Islamic world weeps. If Europe suffers more, it will cry out. If we die, twenty will die with us, but three hundred will rise with us. We live in an age of miracles. After two or three years of death, there are those who rise again. With this defeat, we have lost an immediate happiness (عَاجِلَه). But a lasting happiness (اٰجِلَه) awaits us. He who exchanges his limited, changing, and restricted condition for a broad and enduring hope will win."

Sünûhat ·Mektup 26 ·machine translation (qwen3-32b-sre)

Preface This treatise, "Sünuhat," is among the works composed by Hazrat-i Üstad before the Risale-i Nur, which he referred to as the "Eski Said." Despite its age, it has always preserved its freshness and contains summaries of certain issues discussed in the Risale-i Nur. In a letter written later, Hazrat Bediüzzaman Said Nursî makes the following explanation regarding this treatise: "At the beginning of Hürriyet, long before the Risale-i Nur, with strong hope and belief, I used to give assurances to the people of faith to dispel their despair, saying, 'In the future, there will be a light, I see a light.' Indeed, even before Hürriyet, I used to give such signs of hope to my students. As the late Abdurrahman wrote in my "Tarihçe-i Hayat," even in treatises like "Sünuhat," I used to face and resist the terrifying events with that hope, saying, 'I see a light.' Like everyone else, I used to imagine that light in the realm of politics, in the social life of Islam, and in a very broad context. However, the events of the world gradually shattered my hope and made me doubt that hidden assurance and sign. Suddenly, through a clear and certain divine hint, it came to my heart with certainty. It was said: 'The meaning, interpretation, and explanation of your repeated assurances from long ago, "There is a light, we will see a light," is the Risale-i Nur. Perhaps the most important thing for you, and even for the Islamic world in terms of faith, is the Risale-i Nur. This is the light that had deeply concerned you. And this is the light that, in the past, was the prelude and herald of future happy and religious conditions and situations, which you imagined in a broad scope, perhaps in the realm of politics, and for which you used to seek through the door of politics.'

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)

Important, but to some extent confidential. Beloved brothers; In the secret of "Indeed, We have given," my interpretation with ciphered deduction was exactly like in the treatise "Münâzarat," where it says, "A light will emerge and we will see?" similar to hidden announcements, there was a flaw in my inspired and true understanding. That flaw made me think. The treatises "Münâzarat" and "Sünuhat" fully resolved it with the light announcement of the Risale-i Nur. Instead of a broad political circle, it removed that flaw with a high circle of light. In the secret of the confidential "Indeed, We have given," twelve to thirteen years later, the ciphered deduction of "A tremendous explosion will occur at the heads of those who strike Islam, which will never be forgotten until the Day of Judgment" was applied in a narrow circle and a specific government, while the announcement of light was applied in a broad circle. My idea could not encompass that broad circle, thus changing the form of that truth. However, on the same date indicated by that deduction, the founder and head of that regime fled from the world and suffered a blow. In the same year, the man who was the symbolic head of a tremendous current that had oppressed the majority of the earth and most of humanity, and who was the most terrible of them, was struck in the same moment he fled. Before the year was over, all the leaders and supporters of that tremendous current began to suffer heavenly blows and severe stormy calamities; they will suffer and are suffering the punishment until the Day of Judgment. They saw and are seeing the punishment for the crimes they committed against the heavenly religions and Islam. Because they polluted the world with the filth of a mindless civilization, on the date indicated by the same deduction, such a heavenly blow fell upon that mindless civilization that it descended even below the darkest savagery. In conclusion: The secret of "Indeed, We have given" was applied in a broad circle within a narrow circle. The announcement of light, however, was described as a narrow and spiritual, yet high circle, in the form of a broad and material circle. To the Lord of Majesty,

Kastamonu Lâhikası ·Mektup 55 ·machine translation (qwen3-32b-sre)

1. And no bearer of a burden shall bear the burden of another. This is indeed the most just principle of the Qur'an regarding personal, communal, and national policies. 2. Indeed, he was a wrongdoer, ignorant. In the nature of humanity, there is a terrible potential for oppression. The secret is this: unlike animals, human beings are not naturally limited in their inclinations and tendencies. The tendency towards oppression and self-love finds a terrifying field of expression. Yes, the most hideous forms of enmity and arrogance—such as pride, stubbornness, and conceit—if they dominate this tendency, they create such great enormities that humanity has not yet found names for them. Just as the necessity of Hell is proven by this, the punishment can only be Hell. First: In terms of the individual, a person possesses many attributes. Among them, if one attribute attracts hatred, the divine law in the first verse demands that the hatred be confined to that attribute, so that it affects only the innocent collection of attributes in the person and does not exceed its bounds. But this oppression and ignorance, through a naturally oppressive nature, for one evil attribute, also encroaches upon the rights of the innocent attributes, and not only that, it extends hostility to the described person, and does not stop there; it even extends its oppression to relatives and even to colleagues. Since a thing can have multiple causes, it is possible that this evil attribute is not the result of the corruption of the heart, but perhaps the result of an external cause. In that case, the attribute is not evil, and even if it is false, the person cannot be considered wicked.

Sünûhat ·Mektup 16 ·machine translation (qwen3-32b-sre)