O Allah, our master Muhammad, who said: "My companions are like the stars; whoever follows them is guided," and "The best of generations is my generation," and upon his family and companions, peace be upon them.
Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the All-Wise.
Question: It is said that the Companions saw the Honored Messenger of Allah, peace and blessings be upon him, and then believed. We, however, believed without seeing. Therefore, our faith is stronger. Also, there is a narration that attests to the strength of our faith.
Answer: The Companions, at that time, believed in the Honored Messenger of Allah, peace and blessings be upon him, when the common beliefs of the world were opposed to the truths of Islam. They believed in the physical form of the Honored Messenger of Allah, peace and blessings be upon him, sometimes even without miracles, and their faith was so strong that the common beliefs of the world could not shake their belief. Indeed, it would not even cause doubt in some of them.
But you are comparing your faith with the faith of the Companions. While the common beliefs of the Islamic world strengthen and confirm your faith, you do not see the physical form and humanity of the Honored Messenger of Allah, peace and blessings be upon him, but rather, with the eye of reason, you see his magnificent spiritual self, illuminated by the general principles of Islam and the truths of the Quran, and confirmed by a thousand miracles. Yet, with the words of a European philosopher, you fall into doubt and suspicion. Where is your faith? Where is the faith of the Companions that did not waver in the face of all the attacks of the world of disbelief, the Christians, the Jews, and the philosophers? And where are the intense piety and perfect virtues that demonstrated the strength of the Companions' faith and were the signs of their belief? O claimant, where is your weak faith, which is dim and does not fulfill even the basic obligations, due to your intense weakness?
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·Yirmi Yedinci Soz
·machine translation (qwen3-32b-sre)
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SECOND VECIH: The stations of the Companions in the realm of Divine nearness cannot be reached by the foot of wilayah (sainthood). Because the Almighty is our akrib (nearest of the near) and is closer to us than anything else; we, however, are infinitely distant from Him. Acquiring His nearness occurs in two ways:
One is through the development of akribiyya (inherent nearness), in which the nearness of prophethood looks toward it, and the Companions, through the inheritance and companionship of prophethood, have access to that secret.
The second way is by ascending the ranks of our 'udhiyya (self-surrender) and attaining a degree of nearness. Most of the sainthood's journey and practice are based on this, and the inward and outward journey of the soul proceeds in this manner.
Indeed, the first way is purely vehbiyya (gifted), not kisbiyya (acquired). It is a direct path, a divine attraction, and a state of belovedness. The path is short, yet very profound, very high, and very complete, and it is shadowless. The other is acquired, long, and shadowed. Although it contains many strange and miraculous things, in terms of value and nearness, it cannot reach the first.
For example, just as there are two ways to reach yesterday's sun today: The first is to rise above time with a sacred power, not being subject to the flow of time, and to see yesterday as present today. The second is to cover a year's distance, going back and forth until reaching yesterday. But still, one cannot hold onto yesterday; one must leave it behind.
Similarly, the transition from the apparent to the real occurs in two ways: One is to directly fall into the essence of the real, without entering the path of tarikat (spiritual way), and to find the real within the apparent. The second is to progress through many stages of journey and practice.
The people of wilayah (sainthood) overcome many defects of the self, kill the commanding self; yet they still cannot reach the Companions. Because the Companions' selves were purified and transformed, and they have a greater share in the equipment of the self's nature, in the essence of servitude, and in the aspects of gratitude and praise. After the overcoming of the self, the servitude of the saints manifests in a superior form.
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·Yirmi Yedinci Soz
·machine translation (qwen3-32b-sre)
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However, the narration that says, "In the Last Times, those who do not see me and believe in me are more accepted," is a special virtue, referring to certain specific individuals. Our point, however, is about general virtue and the majority.
Second question: They say that the people of wilaya (divine love) and the people of excellence (kemâlât) have abandoned the world. Indeed, there is a hadith that says, "Love of the world is the beginning of all sins." Yet, the Companions of the Prophet (Sahâbâ) have entered the world in many ways. It is not that they abandoned the world, but perhaps some of the Companions went further than the people of that time in terms of civilization. How can you say that even the most humble of these Companions has the value of the greatest wali (saint)?
Answer: In the Second and Third Sections of the Thirty-Second Statement, it has been proven with certainty that loving the world in its aspect that looks toward the Hereafter, and in its aspect that corresponds to the Divine Names, is not a cause of imperfection, but rather a means of perfection. And the more one progresses in these two aspects, the more one advances in worship and knowledge of God. The world of the Companions was precisely these two aspects. They saw the world as a field for the Hereafter and worked accordingly. They saw the created things as the manifestation of the Divine Names and observed them with longing and desire. The bad side of the world is its transient aspect, which appeals to human desires.
Third question: Sufi paths are the ways to truth. Regarding the most famous and highest of these paths, the Nakshbandi path, which is claimed to be the great road, some of its heroes and imams have described its essence in this way:
"In the path of Nakshbandi, it is necessary to leave four things: the world, the Hereafter as a goal for the self, existence, and the idea of renunciation."
That is, "In the path of Nakshbandi, it is necessary to leave four things: the world, not taking the Hereafter as the true goal for the self, forgetting the body, and not considering renunciation for the sake of avoiding vanity and pride." Thus, true knowledge of God and human perfection come through the renunciation of all things.
Sözler
·Yirmi Yedinci Soz
·machine translation (qwen3-32b-sre)
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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)
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THIRD ASPECT: In terms of the virtue of actions, the reward of deeds, and spiritual excellence, one cannot reach the level of the Companions. Because, just as a soldier, under certain conditions, in a crucial and dangerous position, can earn as much virtue in one hour of guard duty as a year of worship; and in one minute, by eating a single bullet, can reach a rank of spiritual authority that others can achieve only after forty days of striving. Similarly, the service of the Companions in establishing Islam and spreading the rulings of the Quran, and their declaration of war for Islam against the whole world, is so high that even one minute of their time is worth more than what others can achieve in a whole year. Indeed, one might say that all their minutes are like the sacred service of a martyr, and every minute is like the minute of a martyr. All their hours are like the hour of a selfless soldier keeping watch in an extraordinary position, where the action is small, but the reward is great and the value is high.
Yes, since the Companions are the first rank in establishing Islam and spreading the teachings of the Quran, according to the secret of the cause being the doer, a share from the good deeds of the entire ummah is given to them.
When the ummah says, "O Allah, send blessings upon our master Muhammad and upon his family and his Companions," it shows that the Companions have a share in the good deeds of the entire ummah.
Also, just as a small virtue at the root of a tree becomes a great virtue in the branches, even greater than the virtue of the largest branch. And just as a small height at the beginning can accumulate into a great height. And just as a slight increase near the center of a circle can correspond to a large increase in the circumference. Similarly, the Companions, being the roots and foundations of the luminous tree of Islam, being at the beginning of the luminous structure of the Islamic edifice, being among the leaders and the first of the Islamic community, and being close to the center of the sun of prophethood and the path of truth, their small actions are great, and their small services are significant. To reach their level, one must be a true Companion.
Sözler
·Yirmi Yedinci Soz
·machine translation (qwen3-32b-sre)
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It is Sabri's joke.
My esteemed Master-ı Âlîşânım; whenever I find some time from these two nights, I have read the First Part of the Twenty-Ninth Letter, and I am returning my copy to Ali Efendi and presenting the original to the esteemed Master-ı Üstadânelerine. For the past month, our spirits have been like grass exposed to fire—burned, resentful, and pale. Indeed, with most of my friends, I have begun to correspond and consult by letter about what line of action we should follow regarding this matter. And since I am one of the closest to our esteemed Master-ı Âzam in this area, I have intended to report this issue verbally or in writing. However, the Twenty-Seventh Statement, which is a remedy, a cure, and a healing answer to these troubles, has been kindly bestowed upon us in a more refined and comprehensive manner. The brief sentences of this Statement, which contain countless profound truths and are comparable to the expression "bahr-i muhît-i kebir" (the great encompassing ocean), especially in the Fifth, Eighth, and Ninth Points, have refuted and nullified the dry-minded, bankrupt, and devilish philosophers of this age, and indeed, they have completely transformed, reassured, and comforted our entire being and spirit.
My esteemed Master; I am expressing the extent to which the Qur'an-ı Azîmuşşân is a rich treasure of divine mercy. In most of the Nurlar Külliyatı (Collection of Lights), the esteemed Master-ı Sâni Hulûsi Beyefendi has fulfilled the role of a complete motivator in extracting the various precious gems and diamonds contained in that sacred treasure and distributing them to those in need, like myself. If it is permissible to use a metaphor and an expression, I compare him to the star-shaped, eight- to ten-mouthed key found in watchmakers, which activates and operates every watch in the world. My esteemed Beyefendi is exactly like that, seeking many important and unheard-of true issues from the Qur'an and its interpreter.
In this age, the unique and unparalleled custodian of the special spiritual treasure, while honoring and honoring the most precious and spiritually nourishing gift of the Qur'an to the most precious of its worthy recipients, has also
Barla Lâhikası
·Mektup 88
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FIRST VECIH: In ijtihad, that is, in deriving legal rulings, that is, in understanding the will of Allah from His words, the Companions cannot be reached.
Because, at that time, that great divine revolution was turning toward understanding the divine will and the divine rulings. All people were inclined toward deriving legal rulings. All hearts were curious about the question, "What does our Lord want from us?" The conditions of the time were such that they allowed for experiencing and sensing this state. Conversations and interactions were taking place with these meanings.
Therefore, because everything, every condition, every conversation, every talk, and every story was flowing in a way that taught these meanings to some extent, the Companions' capacities were complete and their thoughts were illuminated. Their ability for ijtihad and deriving legal rulings was ready to shine like a spark. Therefore, the level of ijtihad and legal reasoning that a Companion could achieve in a day or a month, a person of the same intelligence and capacity today would not be able to achieve in ten or perhaps even a hundred years.
Because now, instead of eternal happiness, worldly happiness is the object of attention. People's attention is directed toward other goals.
Because of the lack of reliance on divine providence, the burden of livelihood causes confusion in the soul and blindness in the mind due to natural and material philosophies, the social environment of people does not strengthen the mind and capacity of an individual for ijtihad, but rather weakens and scatters it.
In the section on ijtihad in the Twenty-First Saying, we have demonstrated through the comparison between Sufyan ibn Uyayna and another person of the same level of intelligence that what Sufyan achieved in ten years, the other could not achieve in a hundred years.
Sözler
·Yirmi Yedinci Soz
·machine translation (qwen3-32b-sre)