Yirmi Beşinci Söz

SEVENTH SECRET OF EXCELLENCE: It is said that the verse shows the purposes and effects of the cause, in order to remove and distance the cause from the ability of creation and to demonstrate that the cause is merely an outward veil. Because it is quite fitting for a wise and knowledgeable being to intend purposes and important effects. The cause, however, is senseless and inert. By mentioning the effect and the purpose, the verse shows that causes appear to be closely connected and attached to their effects in the outward eye and in the body. But in reality, there is a great distance between them. The distance between the cause and the effect of the creator is so great that even the strongest cause cannot reach the creation of the weakest effect. In this long distance between cause and effect, the divine names appear like stars. These distances are the veils of the divine. Just as in the outward eye, the hem of the sky appears to be connected and adjacent to the horizon of the mountains. But in reality, there is a vast distance from the horizon of the mountains to the hem of the sky, which is the dwelling place of all the stars and other things. Similarly, there is such a spiritual distance between causes and effects that can only be seen through the lens of faith and the light of the Qur’an. For example: "Then let man look at his food: indeed, We poured water abundantly, then We split the earth (apart), then We grew therein grain, and grapes and fodder, and olives and date palms, and gardens of dense growth, and fruits and grazing, as provision for you and for your livestock." This noble verse, by mentioning the miracles of divine power in a wise order, weaves the causes into the effects, and finally reveals a purpose with the expression "provision for you and for your livestock," which shows that there is a hidden administrator who sees and follows that purpose throughout all these connected causes and effects, and that these causes are only His veil. Indeed, the expression "provision for you and for your livestock" removes the ability of creation from all causes.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

Indeed, Allah is He who created the heavens and the earth and sent down rain from the sky, producing thereby fruits as sustenance for you, and He made ships subservient to you to sail upon the sea by His command, and He made rivers subservient to you. And He made the sun and the moon subservient, both moving on in their courses, and He made the night and the day subservient. And He gives you of all that you ask for. And even if you were to count Allah's blessings, you could not number them. These verses show that the Almighty Allah has made the entire universe a palace for man, sending the water of life from the heavens to the earth, and making the earth and the sky two servants to grow sustenance for mankind. He has also made the ship subservient to man to enable him to travel across the sea. He has arranged the sea, the wind, and the tree in such a way that the wind becomes a whip, the ship a horse, and the sea a desert beneath his feet. By means of the ship, He has made man more connected to the entire earth. He has presented the rivers and great rivers as natural means of transport for man. He has made the sun and the moon two servants and two drivers to rotate the great wheel, presenting the changing seasons and the colorful blessings of the True Provider to mankind. He has also made the night and the day subservient to man, making the night a covering for his comfort and the day a marketplace for his needs. After making man aware of these divine blessings, this verse وَاٰتيٰكُمْ مِنْ كُلِّ مَاسَاَلْتُمُوهُ وَاِنْ تَعُدُّوا نِعْمَةَ اللّٰهِ لاَ تُحْصُوهَا shows how vast the circle of blessings given to man is, and how countless the blessings within that circle are. In other words, whatever man has asked for in terms of ability and natural needs, it has all been given. The divine blessings bestowed upon man are endless and inexhaustible. Indeed, if the heavens and the earth are a banquet for man, and the blessings on that banquet are

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

Then, as small groups form an army, it gathers those fragmented clouds, and from those cloud fragments, which are like snow and hail in their form, boldness, humidity, and whiteness, it sends down the water of life to all living beings. But in this sending, there is an evident will and intention. It comes according to need; therefore, it is sent. When the sky is clear, pure, and empty of anything, those strange clusters of clouds do not gather themselves. Perhaps it is One who knows the living beings that sends them. Indeed, in this spiritual distance, the meanings of the names such as Al-Kadîr (the Almighty), Al-‘Alîm (the All-Knowing), Al-Mutasarrif (the Disposer of Affairs), Al-Mu‘izz (the Glorifier), Al-Muhyî (the Giver of Life), and others become evident. EIGHTH DISTINGUISHING FEATURE OF THE GLORY: The Qur’an sometimes mentions the wonderful deeds of Allah in the Hereafter in order to implant them in the heart and to prepare the mind for belief, in the form of a warning and an educational method. Or it mentions the future and unseen miraculous deeds of Allah in such a way that, through the many examples we have witnessed, we come to believe in them. For example, "Has man not considered that We created him from a sperm-drop, yet behold, he is an open adversary," from this verse until the end of the chapter... Indeed, in this subject, regarding the resurrection, the Wise Qur’an proves the resurrection in seven or eight different ways, each in a different style. First, it draws your attention to the miracle of your own creation, saying: You see the development from the sperm to the clot, from the clot to the embryo, and from the embryo to the human form. How then can you deny the resurrection of the other world? That resurrection is similar to this, perhaps even more excellent.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

THIRTEENTH ÂYET: In Surah Âl-i İmrân 1 And none knows its interpretation except Allah and those firmly rooted in knowledge. FOURTEENTH ÂYET: In Surah Nisâ 2 But among them are those firmly rooted in knowledge. These two verses especially look toward this age. The meaning of the first verse shows that when a group possessing deep knowledge in the field explains the true interpretations of the ambiguous verses of the Qur’an and removes doubts by believing, it dispels the doubts that the people of misguidance try to distort and multiply with false interpretations. This general meaning has its manifestations and specific instances in every age. Through the world war, the criticisms and suspicions of Europe, which have been directed against the Qur’an for a thousand years, have found their way and spread within the Islamic world. Some of these suspicions have taken on a scientific form and emerged. In this age, those who have refuted these suspicions and objections are primarily the Risale-i Nur and its disciples. Since this verse also looks toward this age, it gazes at the Risale-i Nur and its disciples while also referring to the school of the later scholars, according to whom the phrase "except Allah" cannot be attributed. Therefore, the numerical value of the phrase is exactly 4 "Indeed, man is prone to transgression," totaling one thousand three hundred forty-four (1344), which coincides exactly with the date when the Risale-i Nur and its disciples entered the spiritual battlefield. This includes them within the sacred domain of this verse. Also, the spread of the Tenth Word, which is one of the strongest and brightest proofs of the Hereafter, and the announcement of the Twenty-Fifth Word, which states that the Qur’an is a miracle in forty ways, both coincide exactly with the numerical value of "Indeed, man is prone to transgression."

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

It is a joke from Hulusi Bey. O Esteemed Master; this time, I received with great gratitude the blessed letter containing the fourth to ninth points of the Twenty-Ninth Letter, the second part of the Twenty-Ninth Letter, which you named after the seal of the seventh issue of the Twenty-Eighth Letter and which explains the wisdoms of the miraculous Ramadan. I read it repeatedly with eagerness, delight, and spiritual pleasure. But it has been nearly two weeks since I could write a reply. So, on this blessed Friday, with the grace of God, I began to write this letter, both to present the benefits and comforts I received from the Lights, and to express my inner impressions in full. Firstly, the six points of the Twenty-Ninth Letter show, with clear evidence from the Twenty-Fifth Statement, that the true translation of the Qur'an is not possible for anyone who has even the slightest share of faith. While you beautifully describe and analyze the signs of Islam, you also greatly encourage the scholars of the path with your spiritual and moral impact. Finally, to emphasize that the truths in the letter come from the Qur'an, you refer to the noble verse: 1. "The dwellers of the Fire and the dwellers of Paradise are not equal. The dwellers of Paradise are the ones who will triumph." This poor supplicant and student of yours, while studying the Lights you have sent and revealed, is confused about what to do and how to act under the positive and negative effects. Because we are unable to fulfill our spiritual duties. We can only spread them to a very small and limited circle. In such a time when innovations and deviations are increasing daily, and where attacks on Islamic rulings, starting from the Sunnah and targeting the Qur'an, are being made in a very cruel manner, the fear grows that these luminous and healing works remain confined to a limited number of people and only serve to strengthen the hope and faith of these poor souls. There is no solution left but to turn to the Divine threshold. Yes, a firm conviction is formed; indeed, if one looks carefully, it becomes clear that this palace of the world is moving toward ruin.

Barla Lâhikası ·Mektup 89 ·machine translation (qwen3-32b-sre)

THE EIGHTEENTH ARGUMENT The Holy Qur’an is also the greatest and eternal miracle of the Prophet Muhammad (peace and blessings be upon him), which comprehensively and in forty different ways has been proven and demonstrated. Indeed, the Twenty-Fifth Statement, in about one hundred and fifty pages, has comprehensively explained and proven the forty different ways of this great miracle. Therefore, referring to this miraculous miracle, we will mention only two or three points. FIRST POINT: If someone says, "The excellence of the Qur’an is in eloquence. However, the general public has a share in it. But the excellence in eloquence can be understood by only one out of a thousand learned scholars." The answer is: The Holy Qur’an has a kind of excellence for every class and in a certain way, its excellence is experienced. For example, for the class of eloquence and rhetoric, it demonstrates excellence in extraordinary eloquence. And for the class of poets and orators, it demonstrates excellence in strange, beautiful, and elevated style of eloquence. Although this style pleases everyone, no one can imitate it. The passage of time does not make this style old; it remains always young and fresh. It is such a perfectly balanced prose and measured poetry that it is both sublime and sweet. Also, for the class of prophets and those who convey news from the unseen, it demonstrates excellence in extraordinary knowledge of the unseen. And for the class of historians and scholars of world events, it demonstrates excellence in the news and events of past nations, their conditions, and future occurrences and prophecies. And for the class of social sciences and political scholars, it demonstrates excellence in the sacred decrees of the Qur’an. Yes, the great law derived from the Qur’an reveals this secret of excellence. Also, for the class of those who penetrate divine knowledge and the truths of nature, the Qur’an demonstrates excellence in the divine truths of divine knowledge or experiences the essence of excellence. And for the class of those on the spiritual path and the people of divine love, the Qur’an demonstrates excellence in the mysteries of its verses, which are always flowing like an ocean. And similarly, it opens a window for each of the forty classes and demonstrates its excellence.

Mektubat ·On Dokuzuncu Mektup ·machine translation (qwen3-32b-sre)

THIRTEENTH ÂYET: In Surah Âl-i İmrân 1 And none knows its interpretation except Allah and those firmly rooted in knowledge. FOURTEENTH ÂYET: In Surah Nisâ 2 But among them are those firmly rooted in knowledge. These two verses especially look toward this age. The meaning of the first verse shows that when a group possessing deep knowledge in the field explains the true interpretations of the ambiguous verses of the Qur’an and removes doubts by believing, it dispels the doubts that the people of misguidance try to distort and multiply with false interpretations. This general meaning has its manifestations and specific instances in every age. Through the world war, the criticisms and suspicions of Europe, which have been directed against the Qur’an for a thousand years, have found their way into and spread within the Islamic world. Some of these suspicions have taken on a scientific form and have emerged. In this age, those who have refuted these suspicions and objections are primarily the Risale-i Nur and its disciples. Since this verse also looks toward this age, it gazes at the Risale-i Nur and its disciples while also referring to the school of the later scholars, according to the 3 اِلاَّ اللّٰهُ. Therefore, the numerical value of the phrase 4 اِنَّ اْلاِنْسَانَ لَيَطْغٰى, which is exactly one thousand three hundred forty-four (1344), coincides precisely with the date when the Risale-i Nur and its disciples entered the field of spiritual struggle. This brings them into the sacred domain of this verse. Also, the spread of the Tenth Word, which is one of the strongest and brightest proofs of the Hereafter, and the announcement of the Twenty-Fifth Word, which declares the Qur’an to be a miracle in forty ways, both coincide exactly with the numerical value of اِنَّ اْلاِنْسَانَ لَيَطْغٰى.

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

Just as the books of eloquence (belâğat) contain degrees of eloquence, the eloquence in the Kur'ân-i Hakîm has reached the degree of i'câz (inimitability); no one can reach it. Moreover, in the treatises of the Nineteenth Letter, which is one of the miracles of the Ahmediyye, and the Twenty-Fifth Word, which is a translator of the miracles of the Kur'âniyye, and the Risale-i Nur, which is a kind of tafsir (exegesis) of the Kur'ân, the excellence of eloquence shows a degree of grandeur surpassing the general excellence of books. And from this, it is understood that the miracles of the Kur'âniyye and the Ahmediyye are a kind of honor and that they manifest and appear in these treatises. SECOND SIGN The second of the Divine attentions related to the service of the Kur'âniyeh is as follows: The Almighty, in a manner where I am a person without a pen, a half-illiterate, alone in a foreign land, and deprived of support; He has bestowed upon me brothers who are strong, serious, sincere, selfless, and whose pens are like diamond swords. He placed the heavy Kur'âniyeh duty, which fell heavily on my weak and helpless shoulders, onto those strong shoulders, and by His great mercy, He lightened my burden. That blessed community, as Hulûsi expressed, is like the users of wireless telegraphy, and as Sabri expressed, like the machines that produce electricity for the Nur factory. Each has their own merits and precious diverse qualities. And again, as Sabri expressed, they are of a kind of hidden harmony. In a similar way, with encouragement, effort, and seriousness, they spread the mysteries of the Kur'âniyeh and the aspects of faith everywhere and reach every place. At this time (a time when the alphabet has changed, there are no printing presses, and everyone is in need of the aspects of faith), and when there are many obstacles and things that can discourage and weaken the spirit, these people, without such obstacles, with great enthusiasm and effort, perform these services. This is directly a miracle of the Kur'ân and a clear Divine attention. Yes, just as the miracle of wilâyet (spiritual authority) exists, the miracle of sincere intention also exists. The miracle of sincerity also exists. Especially among brothers who are in a circle of love for the sake of Allah, there can be many miracles in serious and sincere mutual support. Indeed, such a community is

Mektubat ·Yirmi Sekizinci Mektup ·machine translation (qwen3-32b-sre)

Twenty-Fifth Word While there is a lasting miracle like the Qur’an at hand, It seems excessive to me to seek another proof. While there is a true proof like the Qur’an at hand, Should my heart feel burdened for the deniers? NOTICE: We intended to write the Five Pillars at the beginning of this Word. However, in the latter part of the First Pillar, we had to write very quickly in order to finish the old manuscript. Indeed, some days we wrote twenty or thirty pages within two or three hours. Therefore, we have completely written the Three Pillars and for now, we have left aside the other Two Pillars. We hope our brothers will overlook my faults, shortcomings, mistakes, and errors with mercy and tolerance. Most of the verses in this treatise on the Miracles of the Qur’an have either been criticized by the deniers, or raised objections by the scholars, or have been exposed to the whispers and doubts of jinn and human devils. Indeed, this Twenty-Fifth Word has explained the truths and subtleties of those verses in such a way that the points the deniers and scholars thought were flaws have been proven, through scientific principles, to be the signs of eloquence and the sources of the perfection of the Qur’anic eloquence. In order to avoid causing confusion, absolute answers have been given without mentioning their doubts. Only in three or four verses in the First Station of the Twentieth Word, such as "And the sun runs its course" and "And the mountains are fixed," have their doubts been mentioned. Although this treatise on the Miracles of the Qur’an has been written very briefly and hastily, it has been expressed in a scholarly, deep, and powerful style in terms of eloquence and the sciences of Arabic, to the extent that it astonishes the scholars. Although not every attentive reader may fully understand and benefit from each topic, everyone can find an important share in that garden. Despite the shortcomings in expression and wording due to its being written in great haste and under difficult circumstances, it has explained the truths of many important scientific issues. Said Nursî

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

Suddenly, he received another compassionate slap. His finger holding the pen was permanently broken. "With this finger, you will neither practice legal representation nor write the Qur'an," it was indicated with the language of meaning. We were astonished at his finger, since we did not know about his attempt at legal representation. Later it became clear that the sacred and pure service of the Qur'an, very clean, did not want to use his fingers for other tasks. Whatever it may be... I recognized Hulusi Bey as myself, and I spoke on his behalf. Hakkı Efendi is also exactly like him. If he is not satisfied with my representation, let him write his own slap. SIXTH It is Bekir Efendi. Since he is not available now, just as I have entrusted my brother Abdülmejid, I say with trust in his honesty and loyalty, and based on the knowledge of all my dear friends like Hafiz from Sham and Süleyman Efendi: Bekir Efendi accepted the Tenth Statement. We sent the Twenty-Fifth Statement regarding the permission of the Qur'an to him before new letters came out. We wrote that we would send the printing cost of the Tenth Statement, and we would also send the cost for this one. Bekir Efendi, considering my poor condition and estimating the printing cost to be about four hundred banknotes, and fearing that perhaps the teacher might not be satisfied if he gave it from his own pocket, his mind deceived him. It was not accepted. It caused a significant loss to the service of the Qur'an. Two months later, nine hundred liras were stolen. He received a compassionate and severe slap. Insha'Allah, the nine hundred liras lost were converted into charity. SEVENTH It is Hafiz Tevfik from Sham. He says himself: Yes, I confess that I received two compassionate slaps because of my actions in the service of the Qur'an, which were done unknowingly and with wrong thinking. I have no doubt that this slap came from that side. FIRST: Praise be to Allah, my Arabic handwriting was kindly improved to a style suitable for the Qur'an. My teacher first had me write three parts and then distributed the rest among my fellow friends.

Lem'alar ·Onuncu Lema ·machine translation (qwen3-32b-sre)

And even in the number of the chapters, by changing the wording at the twenty-fifth level and starting anew as if saying "By the truth, blessed be," he indicates the importance of the Twenty-Fifth Word, which is the most blessed and fruitful of the Risale-i Nur. Then in the twenty-sixth and twenty-seventh, he says "Abadikhu Bayzikhu Wadhimukhu Ba'dhā." Then in the thirtieth and thirty-first, he says "Bilbalx Wasmayān Wabāzūkh Ba'dhā," again changing the wording and mentioning the word "Ba'dhā." With a very clear and strong indication, it seems to strongly indicate the important and precious addition in the Twenty-Seventh Word regarding the Companions and the important addition in the Thirty-First Word regarding the Ascension, which is of great need and relates to the Ascension, using the word "Ba'dhā." I confess that I had forgotten these additions. I was reminded by this warning of Imam Ali (r.a.). I had previously written about the Ascension. Now, at this moment, I have remembered the addition regarding the Companions. Indeed, in the science of eloquence and the art of expression, if a meaning is intended only through a single indication and if an idea is pointed out only through a single relation, that idea is accepted as a figurative or symbolic meaning. Naturally, considering the evident and numerous indications and signs, the fact that the word "Ba'dhā," which is in the same context and meaning as the additions in these two places, is expressed by changing the wording in the form of repetition is a complete indication that Imam Ali (r.a.) wants to express not only the literal meaning but also a figurative and symbolic meaning. Then, in the twenty-ninth level, he says in a magnificent style, "Khamarūkh Yashrūkh Bisharakh Tashammakhat." He strongly indicates with a repetition the word "Tashammakhat," which means "to know the secrets," that was mentioned earlier in the Twenty-Fifth Word, which is the miraculous Twenty-Ninth Word.

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

Here, as a brief indication of the lesson that the world traveler and the wayfarer of life, who traveled with his intellect in the Age of Bliss, received from that spiritual school, in the Sixteenth Degree of the First Station, it is said: "There is none worthy of worship except Allah, the Necessary Being, the One, the Unique, the One whose necessity of existence is evident in His oneness: the glory of the world and the honor of the human race, by the majesty of the sovereignty of His Quran, by the nobility of the breadth of His religion, by the abundance of His perfections, and by the excellence of His character, even to the extent of the testimony of His enemies. Likewise, this is attested and proven by the power of hundreds of miraculous signs, evident, dazzling, confirmed, and confirming; by the strength of thousands of luminous and decisive truths of His religion; by the consensus of His prophets, the possessors of lights; by the agreement of His companions, the possessors of insight; and by the harmony of the scholars of His ummah, the possessors of proofs and luminous insights." Then, this tireless and insatiable traveler, who knows that the purpose of life in this world and the life of life is faith, said to his own heart: "Let us refer to the Book called the Quran-i Mucizü'l-Beyan, which is said to be the speech and word of the Sought-after Being, the most famous, the most luminous, and the most dominant in this world; and which challenges everyone who does not submit to it in every era. But first, it is necessary to prove that this book is the book of our Creator." Thus, he began his inquiry. This traveler, in this context, first looked to the Risale-i Nur, which contains the spiritual permissions (i'caz) of the Quran. He saw that its one hundred and thirty essays are the points and lights and fundamental interpretations of the verses of Furqan. And since the Risale-i Nur spreads the truths of the Quran in a defiant manner in such a corrupt and misleading age, and yet no one has emerged to oppose it, this proves that the Quran, its master and source and fountain and sun, is heavenly, not a human speech.

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

The Joke of Hulusi Bey. The Twenty-Fifth Word is a fortress, a stronghold, and a repository of secrets for the people of the Qur’an, brilliantly demonstrating the miraculousness of the Qur’an’s inimitability; it is an arsenal containing all the military equipment for the groups of rebellion, defiance, and disbelief, a lethal arsenal; an impregnable, insurmountable, and unpassable wall; a fortress with strong, secure, and terrifying iron walls and towers. Although the truth is like this, I wish from my master, who is a learned, knowledgeable, and enlightening teacher, who is deeply devoted to the Qur’an, who regards the Qur’an as a proof, a leader, a companion, and a guardian, who is attentive to the secrets of the Qur’an with the attention of God, familiar with the truths of the Qur’an with the grace of God, and aware of the symbols of the Qur’an with the knowledge of God, to learn this and sincerely desire it in my heart... Hulusi • • •

Barla Lâhikası ·Mektup 206 ·machine translation (qwen3-32b-sre)

Beloved, sincere brothers; there is a matter that I have long forgotten to mention to you. It is this: Most of the verses in the treatise "Mu'cizat-ı Kur'aniye" are verses that have either been criticized by the deniers, or have been questioned by scholars, or have been subjected to the whispers and doubts of jinn and human devils. Indeed, the Twenty-Fifth Statement has explained the truths and subtleties of these verses in such a way that the points the deniers and scholars thought were flaws have been proven, through scientific principles, to be the sources of eloquence and the perfection of the Qur'anic rhetoric. Absolute answers have been given without mentioning the doubts of those people, in order not to cause unease. Only in the First Station of the Twentieth Statement, in three or four verses such as "2 And the mountains as pegs 1 And the sun runs," have their doubts been mentioned. Moreover, although the treatise "Mu'cizat-ı Kur'aniye" is very concise and was written in haste, it has been expressed in a scholarly, deep, and powerful style in terms of rhetoric and the sciences of Arabic. Although not everyone who is attentive can fully understand and benefit from each topic, everyone has an important share in that garden. Because it was composed in great haste and under difficult circumstances, there are some flaws in expression and wording, but it has explained the truths of many important scientific issues.

Emirdağ Lâhikası - I ·Mektup 133 ·machine translation (qwen3-32b-sre)

He says: The water that brings sustenance to you and your livestock comes from the sky. Since the water does not have the ability to show compassion, show mercy, or produce sustenance for you and your livestock, it is not coming of its own accord, but is being sent. Also, the land opens up with its plants, and your sustenance comes from there. Since the lifeless, unconscious land is very far from the ability to think about your sustenance or show mercy, the land does not open itself up by itself; rather, someone opens that door and bestows the blessings into your hands. Also, the grasses and trees are very far from thinking about your sustenance or showing mercy by producing fruits and grains for you, so the verse shows that they are like ropes and threads extended by an All-Wise, All-Merciful One from behind a curtain, to whom He has attached His blessings and extended them to the living beings. Thus, from this statement, the meanings of many names such as Rahim (Merciful), Rezzak (Provider), Mun'im (Bountiful), and Karim (Generous) become evident. For example: Have you not seen that Allah sends the clouds, then brings them together, then makes them into a mass, so that you see the rain coming out from between them, and He sends down from the sky hail from mountains in it, striking whomever He wills and turning it away from whomever He wills. The flash of lightning almost takes away the sight. Allah turns the night and the day. Indeed, in this is a lesson for those who see. And Allah created every moving creature from water. Of them, some walk on their bellies, some on two legs, and some on four. Allah creates what He wills. Indeed, Allah is over all things Almighty. Thus, this verse, while explaining the amazing management of rain and the formation of clouds, which are among the most important miracles of lordship and the strange curtain of divine mercy, says that when the clouds, whose sorrows are scattered and hidden in the air, gather like soldiers returning from rest, they gather with the command of Allah and form clouds.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

Postscript In the final investigation decision of the inquiry court, it was stated behind the scenes: "I saw written that the legal body had decided four months ago to officially prohibit the distribution and collection of the book 'Mu'jizat-ı Kur'aniye,' which includes only the essay 'Yirmi Beşinci Söz,' on the grounds that the interpretation of three verses regarding civilization does not conform to the current civil law." In response: "Mu'jizat-ı Kur'aniye" is now in Zulfikar. In Zulfikar, which has nearly four hundred pages, only two pages contain the interpretation of three verses from my three old essays, which were written thirty years ago in an unquestionable style to respond to the criticisms of civilization against the Qur'an. One is the verse about women's modesty, the second is about inheritance, 1 "So the mother's share is one sixth," and the third is again about inheritance, 2 "And for the male is the equivalent of the share of two females." I explained the wisdom behind these truths in a way that would obligate philosophers, and I wrote these two pages twenty years ago and other essays thirty years ago. Therefore, it is our legal right to have these two pages removed from Zulfikar and our book returned to us, rather than banning the entire four-hundred-page Zulfikar as if it were written today. Just as if a couple of harmful words are found in a letter, those words are removed and permission is given to publish the rest. From this perspective, we request our right from your fair court. Since one month ago, when I was given the forty-page indictment, no one could come to me and read it to me, today, on June 11, they read the new indictment to me. I listened and saw that my objection letter written two months ago, and also my objection letter and postscript written about a month ago, had been submitted both to the six authorities in Ankara and to your court. This objection letter completely cuts through and rejects that indictment. I see no need to write another objection letter against the indictment. I only mention a couple of points to remind the court of the indictment:

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