It is the letter of Vezirzade Mustafa.
Beloved, precious Master of mine; boundless praise and thanks be to the Almighty, the Creator, who, despite my being an ummi, has enabled me to experience and to achieve something through the transient and perishable life of this world, to enter the circle of the students of the Risale-i Nur, and to become a companion of the learned scholars of Hizb-i Kur’an. I cannot reach them in service to the propagation of the religion and in knowledge. But, God willing, I will try to reach them in connection, affection, and sincerity. And I support their pens with prayers.
I express my feelings towards the Risale-i Nur, due to my being an ummi, only through my dreams. This time, in a dream, when I saw our Master, the Light of the World (peace be upon him), at the end of Surah Al-Hajj, I recited the verse: "1. They do not estimate Allah with His true estimation. Indeed, Allah is Almighty, All-Powerful." And when I saw the Shah-i Geylani (may his secret be sanctified), I recited the verse from Surah An-Nur: "2. There is no blame upon the blind..." and I awoke from sleep.
And I understood that because an important treatise on the Sunnah of the Prophet (peace be upon him) was written in this age, I was honored in my dream. And that verse expresses the essence of the Risale-i Nur, and it strongly warns the people of heedlessness. I understood that the reason I saw Shah-i Geylani was a sign that the students of the Risale-i Nur have a sacred master, who has accepted me as a disciple. And although these verses are outside the scope of the treatise, out of respect for those sacred beings, I recite them in my memory and always feel a sense of expansion.
In another dream, I saw a very large circle, whose foundations were still being built. This time, that great building was completed. When I entered, I saw the right side as a noble mosque. After praying, they gave me the entire Risale-i Nur. I gave only one copy to be read there. I saw three people working with iron and a crane to change a pillar at the highest and central part of the building. I leave the interpretation of this to my Master.
Your ummi student,
Mustafa
Barla Lâhikası
·Mektup 155
·machine translation (qwen3-32b-sre)
· · ·
Indeed, the signs and correspondences of the coming Qur'anic verses to the Risale-i Nur mostly rely on a strong spiritual relationship. Yes, these coming famous verses unanimously look back to the end of the thirteenth century and the beginning of the fourteenth century, and they point to a truth in the account of the Qur'an and faith. And they give news of a light that is a source of comfort. And they announce a Qur'anic proof that will dispel the doubts arising from the error and corruption of that time. And one who is fully exposed to these signs and hints, and who will rightly fulfill these duties, will be a Qur'anic interpretation like the Risale-i Nur. Indeed, the Risale-i Nur is ahead in this mentioned point, and those who read it will certainly realize that these verses especially look toward the Risale-i Nur and point to it.
FIRST: The Ayet al-Nur from Surah Nur is one of the sixteen reasons for the naming of the Risale-i Nur, with the names Resâilü'n-Nur, Risalei'n-Nur, and Risaletü'n-Nur. Therefore, it is necessary to mention it first. This Ayet al-Nur:
"Allah is the Light of the heavens and the earth. The example of His Light is like a niche in which is a lamp. The lamp is in a glass, the glass as if it were a brilliant star, lit from an olive tree, neither of the east nor of the west, whose oil would almost glow even if no fire touched it. Light upon light. Allah guides to His Light whom He wills, and Allah sets forth parables for mankind. And Allah is Knower of everything."
This luminous verse has many layers and aspects in meaning. And from one of these layers and aspects, in a symbolic and allusive way, and with a luminous interpretation in meaning and cipher, the Risale-i Nur and Risaletü'n-Nur look at it from four or five sentences in ten different ways. And even one layer or one aspect of these layers and aspects gives news of miraculous electricity.
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)
· · ·
It is a kind of ziyal in the commentary of the Twenty-Second Letter.
Would any of you like to eat the dead flesh of your brother? 1
Backbiting is extremely abhorrent in the sight of the Qur'an, due to the absolute ruling of this verse, and those who engage in backbiting are very wicked and despicable. The worst, most heinous, and most unjust part of backbiting is the type of kazf (false accusation) against the chaste. That is, when a person who cannot present four eyewitnesses who saw it with their eyes accuses a man or woman of adultery, it is the gravest of major sins and the most unjust of crimes, a treachery that poisons the social life of the believers, and a villainy that destroys the happy life of a family. Indeed, Surah Nur has revealed this truth so strongly that it shakes the conscience and chills the spine.
And if you had heard it, you would have said, "What is it to us to speak of this? Glory be to You! This is a great lie." 2
It strongly commands and says: Whoever cannot present four eyewitnesses who saw it with their eyes, they are the ones who are denied testimony; do not accept their eternal testimonies, for they are liars. Indeed, who is there among men who dares to commit such a false accusation and can show four eyewitnesses who saw it with their eyes? By imposing this condition, the Wise Qur'an says, "Do not entertain any doubt in such matters, close this door." 3 They love that indecency spreads, and thus, like hypocrites, they corrupt the social lives of the believers with such accusations. And especially if such backbiting is about people of honor and dignity, and especially if it is about people of knowledge, and especially if it is done in a way that is outside reason—For example, a virtuous person, who is very handsome, perfect in some aspect, and fully trusted by their family, is backbitten by someone who is in no way their equal, who is their servant in status, and who is relatively ugly and despicable, in a manner that no nature or conscience in the world would accept. This is the most heinous form of backbiting. The cause of such malicious backbiting is, at most, a love that is not within one's control, through the jealousy of women, and the desire to see the dome of the beloved.
Barla Lâhikası
·Mektup 218
·machine translation (qwen3-32b-sre)
· · ·
1. When the help of Allah and the victory came, the secrets of the letter "nun" were explained, and the noble and heroic figure of Hazrat Imam Ali (r.a.), who was the champion of Islamic conquests, was drawn to the treatise of Feth and Nasr. I believe that this small treatise, called the "Verse of Victory," which explains and proves the most important and last verse of Surah Feth in five ways, and which attracted the attention of the noble and heroic Hazrat Imam Ali (r.a.), is either a reference or a sign. Even if one does not share this belief, one should not object.
SIXTH ALLUSION
Since Hazrat Imam Ali (r.a.), based on the lesson he received from his sacred teacher, informed about future events related to the Qur'an, and by repeatedly saying "Ask me," he proved with such miracles that he was a true figure of Wilayah (spiritual authority). And since in this age, the godless of Europe and the deniers of the truth, who are about to launch a terrible attack on the Qur'an, the Risale-i Nur resists this wave of misguidance and preserves the truth by revealing the miracles of the Qur'an. And since, as proved in the Twenty-Eighth Lecture, the phrase "aqid kawkabi bil ismi nuran wa bahjan - made ad-dahr wal ayyamin yanur jaljala" clearly refers to the Risale-i Nur in a manner close to the truth, and the Verse of Light in Surah Nur also points to the Risale-i Nur. And since the meaning and cipher of "aqid kawkabi bil ismi nuran" exactly correspond to the Risale-i Nur.
Şualar
·Sekizinci Sua
·machine translation (qwen3-32b-sre)
· · ·
1. When the help of Allah and the victory came, the secrets of the letter "nun" were explained, and the noble and heroic figure of the Imâm Ali (r.a.), the champion of Islamic conquests, was drawn to the treatise of Feth and Nasr. I believe that this treatise, which is a small work named "Ayat al-Feth," refers or points to the most important and final verse of Surah Feth, which is explained and proven in five ways, and which attracted the attention of the noble and heroic Imâm Ali (r.a.). Even if one does not share this belief, one should not object.
SIXTH ALLUSION
Since Hazret-i Imâm Ali (r.a.), based on the lesson he received from his sacred teacher, informed about future events related to the Qur'an, and by repeatedly saying "Ask me," he proved with such miracles that he was a true figure of Wilaya (spiritual authority). And since in this age, the godless of Europe and the deniers of the truth, who are about to launch a terrible attack on the Qur'an, the Risale-i Nur resists this wave of misguidance, reveals the miracles of the Qur'an, and preserves its truth. And since, as proven in the Twenty-Eighth Lecture, the phrase "aqid kawkabi bil ismi nuran wa bahjan - made ad-dahr wal ayyamin yanur jaljalan" clearly alludes to the Risale-i Nur in a manner close to the truth, and also points to the reference of the Ayat al-Nur in Surah Nur to the Risale-i Nur. And since the meaning and cipher of "aqid kawkabi bil ismi nuran" exactly correspond to the Risale-i Nur.
Şualar
·Sekizinci Sua
·machine translation (qwen3-32b-sre)
· · ·
SIXTH DEGREE OF HASBIYAH NURIYAH: During the general separation, when the ruined world is being revealed, and the particular separations are being indicated, I had a choice and awareness of a special sensitivity in my final years, when my innate love for beauty and my desire for perfection and my feelings of being touched by perfection were developing. At that time, I saw with an extraordinary consciousness and perception that the constant destroyer of decay and corruption and the continuous separator of death and destruction were devastating this beautiful world and these beautiful creatures in a terrible way, tearing them apart piece by piece and ruining their beauty.
When my metaphorical love within my nature rebelled and protested strongly against this condition, I once again turned to this verse of Hasbiyah for comfort. It said: "Read me and look carefully at my meanings."
So I entered the observatory of the verse in Surah Nur, "Allah is the light of the heavens and the earth (until the end)," and with the telescope of faith, I looked into the farthest layers of this verse of Hasbiyah and with the subtle consciousness and spiritual insight, I saw its deepest secrets:
Just as mirrors, bottles, transparent things, even bubbles, reveal the hidden and various beauties of the sun's splendor and the seven colors of its rainbow-like spectrum, and with their reflections and movements, and their individual abilities and transparencies, they renew and refresh those beauties and with their transparencies, they beautifully reveal the hidden beauties of the sun, its splendor, and its seven colors.
Exactly so, the eternal and everlasting Sun, the Beautiful One of the Most Beautiful, for the sake of manifesting His sacred beauty and the infinite beautiful names and attributes, these beautiful materials, these sweet creatures, these beautiful beings, continuously come and go without stopping.
The beauties and beauties seen in themselves are not their own, but are signs, symbols, traces, and reflections of a hidden and sacred beauty that wishes to manifest itself and a pure and exalted beauty that constantly manifests and desires to be seen. There are many strong proofs of this.
Lem'alar
·Yirmi Altinci Lema
·machine translation (qwen3-32b-sre)
· · ·
Beloved, sincere brothers of mine,
While reading the Qur'an al-Karim during the sacred month of Ramadan, I look at the thirty-three verses mentioned in the First Letter of the Risale-i Nur, and I see that the page, leaf, and story of each of these verses also look toward the Risale-i Nur and its disciples in terms of sharing in the story. Especially the verse of light from the Surah Nur, looks upon the Risale-i Nur with ten fingers, and the verse of darkness following it also looks directly at its rivals and gives them a greater share. Indeed, that station transcends particularity and attains universality. And I felt that in this age, the Risale-i Nur and its disciples are the perfect embodiment of that universality.
Yes, the address of the Qur'an, first of all, derives its vastness from the sublime station of the Eternal Speaker's universal lordship. It also derives its vastness from the broad station of the addressed, whether it be a human being or perhaps the universe itself. It also derives its vastness from the comprehensive station of the guidance of all humanity and the children of Adam throughout all ages. It also derives its vastness from the broad station of the divine laws concerning the lordship of this world and the hereafter, the earth and the heavens, the eternal and the everlasting, and the Creator of the universe, and the management of all creation. Because of this vastness, sublimity, and comprehensiveness, this address shows such a high degree of eloquence and inclusiveness that even the most basic level of the Qur'anic discourse, which gently touches the simple minds of the common people, also fully reaches the highest levels of understanding. It seems as if the story is not merely a lesson from a single incident or a historical tale, but rather a universal principle that freshly descends to address every age and every class. And especially the repeated mention of "the wrongdoers... the wrongdoers..." and the intense description of their threats and the punishment of heavenly and earthly calamities that awaits them, draws a parallel between the unprecedented injustices of this age and the sufferings that befell the people of 'Ad and Thamud and Pharaoh. And to the oppressed believers, it brings comfort through the deliverances of the prophets, such as Ibrahim (a.s.) and Musa (a.s.).
Şualar
·On Birinci Sua
·machine translation (qwen3-32b-sre)
· · ·
Imam Ali (r.a.) proved his worthiness for this judgment. Whoever has any doubt, let him come and read it carefully, and let him see how strong a proof the "Haşr" is. Also, Hazrat Imam Ali (r.a.), by mentioning the verse of the 19th Surah, Surat an-Nur, and by repeating the word "nur" (light) for the indication of the 19th Word, which is very concise, and the 19th Letter, which is very perfect, and because the rank of the letters, that is, the 14th Letter, is missing, he very elegantly and meticulously informs that the Surah an-Nur is mentioned again in the 15th place. And he indicates that those two treatises are the great lights of the Risale-i Nur. Yes, the 19th Word concerning the Prophethood of Muhammad (peace and blessings be upon him), and the 19th Letter, which is threefold in its excellence and wonder, are indeed one of the most brilliant lights of the Risale-i Nur.
And in relation to the innocence of Ayesha Siddiqa (r.a.), the pronoun in the phrase "mashalun nurihi" (the example of its light) in the Ayet al-Nur, which refers to Muhammad (peace and blessings be upon him) in one of three ways, the Surah an-Nur is more closely related to the zat (essence) of Muhammad (peace and blessings be upon him), so that this Surah and the two treatises that prove the Prophethood of Muhammad (peace and blessings be upon him) are indicated by the two words "nur," perhaps even three times, and also point to the Mi'rac Risale (Treatise on the Ascension), which also proves the Prophethood of Muhammad (peace and blessings be upon him).
I confess that I had forgotten that the 14th Letter was missing. I was struck by the repetition of the same Surah twice by Hazrat Imam Ali (r.a.) and was amazed at the attention in the signs. But that repetition is counted only for the 19th Word and Letter; it is not counted for those that follow.
Şualar
·Sekizinci Sua
·machine translation (qwen3-32b-sre)