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...
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)
· · ·
Twenty-Sixth Point
In the name of Allah, the Most Gracious, the Most Merciful.
1 And He sent down for you from the cattle eight kinds; He creates you in the wombs of your mothers, a creation after creation, in three veils of darkness.
The verse, 2 And We sent down iron, repeats the same point we mentioned in the verse we cited, confirming it and emphasizing it. Indeed, the Glorious Qur'an of the Clear Explanation, in Surah Az-Zumar,
3 And He created for you from the cattle eight kinds, instead of saying,
4 And He sent down for you from the cattle eight kinds, expresses that: "The eight blessed kinds of animals are sent down to you from the treasure of mercy, as if from Paradise, as a gift and a blessing." Because these blessed animals, in every respect, are a blessing for all of humanity; from their hair, nomadic people have portable homes, clothing; from their meat, delicious food; from their milk, tasty and nutritious food; from their hides, shoes and other items, and even their dung serves as food for plants and a source of nourishment for people. Thus, these blessed animals are like embodied symbols of blessings and mercy.
Lem'alar
·Yirmi Sekizinci Lema
·machine translation (qwen3-32b-sre)
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It is an istihraac of the small Husrev Feyzi.
It is an appendix and lahika of Hafiz Ali's istihraac from the thirty-third verse.
In Surah Az-Zumar, the verse "Afaman shara7a Allahu sadrahu lilislami fa huwa 3ala nur min rabbih," besides its explicit meaning, I found strong evidence that the individual in question is a Risale-i Nur and its interpreter within the whole layer of symbolic meaning. Because the phrase "Afaman shara7a Allahu sadrahu lilislami fa huwa," when calculated numerically, alphabetically, and mathematically, equals 1032 or 8. Thus, the individual in the whole and the symbolic meaning of "fa huwa" is a person who has entered a different state with the light of inshira7 sadir (expansion of the chest), who has escaped from the previous distress and has entered a luminous profession. This person reflects the terrifying history of the two World Wars and the condition of that individual.
The word "nur min rabbih" in "fa huwa 3ala nur min rabbih" coincides with the name and meaning of Risale-i Nur in numerical, literal, and semantic terms. Moreover, the phrase "Afaman shara7a Allahu sadrahu lilislami fa huwa" also indicates the numerical level of the time when my master became the interpreter of Risale-i Nur, which exactly matches his condition according to my investigation.
Because at that time, at the beginning of the World Wars, my master abandoned his old habits, other sciences and philosophies, and higher sciences, and with a complete inshira7 sadir (expansion of the chest), he began to study the first and fundamental commentary of Risale-i Nur, "Isaratul Icaz," and started to devote all his efforts and thoughts to the Quran. This is a clear evidence that in this century, the individual who is the center of attention in the overall symbolic meaning is the interpreter of Risale-i Nur and represents the spiritual figure of his disciples.
Yes, since the Quran, which is miraculous in its eloquence, can look at everything with an encompassing knowledge and will, addressing every individual in every century.
And since, according to the consensus of Islamic scholars, the verses have multiple layers of meanings beyond the explicit meaning, including symbolic, metaphorical, and implicit meanings.
And since in addresses like "Ya ayyuhal lati aamanu," each century has
Kastamonu Lâhikası
·Mektup 116
·machine translation (qwen3-32b-sre)
· · ·
Thus, this tree, which in this spring and the previous spring, flowered, leafed, and bore fruit in accordance with the previous spring, and in this spring with a slight difference, and future springs with a slight difference from past springs, is a strong witness of unity, revealing the secrets of old age and the will of the Divine.
Indeed, since this numerical and alphabetical correspondence is a scientific law, a mathematical rule, a natural virtue, a literary method, and a key to the unseen, it is necessary that the Qur'an, the miraculous speech of the unseen, the interpreter of the signs of creation, the great miracle of literature, and the source of all knowledge and the mine of secrets, should use and employ this law of correspondence in its indications.
The introduction is over, now we come to the point. The verses at the beginning of Surah Az-Zumar, Surah Al-Câsiye, and Surah Al-Ahkaf, which say "Tanzil al-Kitâb min Allah al-'Azîz al-Hakîm," have already been explained in the second point of the previous introduction in terms of their spiritual connection. Here, we will only mention the numerical allusion. Thus: two ت (800), two ن (100), two م (80), two ك (40), three ز (21), three ى (30), one ب (2), one ح (8), the word Allah (اللّٰهُ) (67), one ع (70), four ل (30), four ا (1) totaling 124, making a total of 1342, which draws attention to this era's current date, and also points to a light closely related to the revelation of the Qur'an.
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)
· · ·
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...
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)