Risale'de Evliya

The divine wisdom, which has sown in the nature of mankind, through its providential hand, the potentialities and inclinations, has given a spiritual command for the development of the branches and industries that are considered obligatory in the natural law. However, by our manner of use, we have extinguished and destroyed the inclination that was strengthened and supported by the power and help of that potential, due to this covetous desire and the desire for vanity and superiority. Indeed, the rebel is entitled to hell. And we, because we could not adhere to the commands of this natural law called the natural religion, have been punished with the hell of ignorance. The only way to be saved from this torment is to act according to the law of the division of duties. For our predecessors have entered the realm of knowledge through the practice of the division of duties. Conclusion Just as a non-Muslim is not made a Muslim merely by entering a mosque, so too, the inclusion of a subject from a field such as interpretation or jurisprudence, or from a discipline like wisdom, geography, or history, does not make it interpretation or jurisprudence. Moreover, an interpreter or jurist, only as a specialist, has authority solely within the domain of jurisprudence and interpretation. Otherwise, an incidental and unauthorized interpretation or inclusion in the books of jurisprudence is not authoritative. For in those cases, it may be incidental. There is no textual support for it. Yes, taking the authority of a statement in one field as authoritative in other fields for the sake of narration or argument is not in accordance with the divine law of distinguishing virtues and differentiating duties, and it shows dissatisfaction with the divine law. Also, logically, it is established that a ruling is derived only from the specific conceptualization of the subject and predicate in terms of essence. And their other explanations belong to that field. They must come from other disciplines. Also, it is established that the general does not indicate the specific through any of the three types of indication.

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

Here is that man, who crossed the river from the mountain, and kept going until he entered a vast desert. Suddenly, he heard a terrible sound. He looked and saw a terrifying lion emerging from the thicket and rushing toward him. He ran until he came upon a dry well sixty arshin deep. In fear, he jumped into it. He fell halfway down and his hands touched a tree, so he clung to it. The tree had two roots embedded in the wall of the well. Two mice, one white and one black, were gnawing at the two roots, cutting them. He looked up and saw the lion waiting at the mouth of the well like a guard. He looked down and saw a terrible dragon inside. It had raised its head and its foot was coiled around his leg thirty arshin above. Its mouth was as wide as the mouth of the well. He looked at the walls of the well and saw that they were covered with biting, harmful insects. He looked at the tree and saw that it was a fig tree. But miraculously, the branches bore the fruits of many different trees, from walnuts to pomegranates, and it had various kinds of fruits. Now, this man, due to his ignorance and foolishness, does not realize that this is not an ordinary matter. These events cannot be coincidental. There are strange and mysterious things in these strange events. He has not recognized that there is a very great Creator behind them. Now, although his heart, soul, and mind are in a state of hidden crying and lamentation, his base self, as if nothing were wrong, ignores the weeping of his soul and heart, deafens itself, and deceives itself, thinking it is in a garden, and began to eat the fruits of that tree. Yet some of those fruits were poisonous and harmful. In a sacred hadith, Allah says: "Ana 'indu thanni 'abdii biy." That is, "I am with My servant's perception of Me." So this wretched man, due to his ignorance and foolishness, regarded what he saw as ordinary and factual, and thus he was and is treated accordingly and will continue to be. He is neither dying to be freed, nor living; thus he suffers. We will leave this servant in this suffering and return, until we understand the condition of the other brother. Now this blessed and wise being is going. But he does not suffer like his brother. Because he is of good character, he thinks of good things, and...

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

And the fact that Islam, which is like a branch of the tree of faith, maintains perfect harmony, complete balance, and ideal proportion among its fundamental pillars, and even in the most subtle details, the smallest manners, the furthest aims, the deepest wisdoms, and the smallest fruits of those pillars, is evidenced by the perfect organization, balance, harmony, and elegance of the great Islamic Sharia, which is derived from the verses and aspects, the allusions and symbols of the comprehensive Quran. This is an irrefutable and impartial witness, an undeniable and conclusive proof. Therefore, the Quranic revelations cannot be based on the limited knowledge of mankind, especially the knowledge of an unlettered person. Rather, they are based on an all-encompassing knowledge, the speech of a Being who can see everything at once, who has observed all truths simultaneously from eternity to eternity. Amen... TWELFTH ZIYA In the previous discourse, we explained and illustrated how human philosophy, when confronted with the wisdom of the Quran, remains silent before the Quranic wisdom. Therefore, we refer to those discussions and now briefly consider another aspect. That is: Human philosophy and human wisdom look at the world from a fixed perspective; they speak in detail about the essences and properties of things. Even when they mention duties toward the Creator, they do so in a general way. In effect, they speak only of the embroidery and letters of the book of the universe, without giving importance to its meaning.

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

But as for a gift, I think it is more secure and more noble than the second kind of gift of grace. Its declaration is the acknowledgment of a favor. No one can claim it; the self does not attribute it to itself. Indeed, my brother, both regarding you and me, especially in our service to the Qur'an, what I have seen and written about the divine favors we have received is a gift; its declaration is the acknowledgment of a favor. Therefore, I am writing about the successes of both our services, in the form of acknowledging a favor. I knew that in you, it is not pride, but gratitude that is stirred. SALISEN: I see that the most fortunate person in this worldly life is the one who considers this world as a military barracks and perceives it as such, and acts accordingly. With that perception, he can quickly attain the highest rank, the rank of contentment. He does not pay the price of a permanent diamond for the sake of a breakable bottle; he lives with direction and taste. Yes, worldly matters are like bottles doomed to break. The eternal concerns of the soul, however, are of the value of very solid diamonds. The intense curiosity, the passionate love, the fierce desire, the stubborn longing, and the violent emotions in human nature are given for the purpose of attaining the eternal concerns of the soul. To strongly direct these emotions toward the transient concerns of this world, which are like breakable bottles, is to pay the price of eternal diamonds for them. In this regard, a point has come to mind; I will say it. It is this: Love is a strong affection. When it is directed toward a transient beloved, either that love leaves its owner in perpetual pain and sorrow. Or, because that temporary beloved does not deserve the price of such intense affection, it causes the seeker to seek a lasting beloved; metaphorical love transforms into true love.

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

The stones, the soil, the monuments, the domes, the mosques, the minarets, the gravestones, and the tombs of this beloved homeland cry out to the sacredness of Tawhid, which the Qur'an has proclaimed. No force can ever erase from the pure heart of this land and this nation the eternal light of faith and the Qur'an, which has penetrated even to the atom and declared the truth of Tawhid. I respectfully request your esteemed court and your high sense of justice to decide on the return and acquittal of the Risale-i Nur Collection, which proclaims with great honor the truths of the Qur'an and the unity of the Divine, and which demonstrates Tawhid to the highest degree. The Risale-i Nur belongs to the Qur'an. Just as the billions of believers, saints, and prophets of the past are connected with the Word of God, who binds the Throne with a rope, they are also spiritually connected with the Risale-i Nur. The aged earth and the four hundred million Muslim hearts yearn for the acquittal, freedom, and dissemination of the Risale-i Nur. The blessed ancestors, whose luminous caravans have been drawn back behind the veil of the unseen from the past, look from their lofty stations toward the court of the Risale-i Nur. The future generations, eager for progress, await the decision of acquittal. Retired Lieutenant Mehmed Kayalar

İşaratü'l-İ'caz ·Bir Mudafaa Takriz ·machine translation (qwen3-32b-sre)

The Twenty-Eighth Point of the Twenty-Eighth Letter of Lema In the name of Allah, the Most Gracious, the Most Merciful. They do not listen to the highest assembly, and they are driven away from every side—rejection and for them is a punishment that will remain, except for one who steals a glance and is pursued by a piercing flame. 1 And indeed, We have adorned the lower heaven with lamps, and made them as projectiles for the devils. 2 The important point of such verses will be explained in relation to a criticism of the people of misguidance. Namely: The spies of jinn and devils, by eavesdropping on the news of the heavens and bringing back hidden information, are said to have informed about unseen matters, like fortune-tellers, materialists, and some spiritualists. At the beginning of the revelation of the divine message, in order to prevent suspicion about the revelation, the mentioned verses indicate that at that time, their constant espionage was more strongly discouraged and prevented by means of warnings and prohibitions. Question: It is understood from such verses that in order to obtain information about a particular or even an individual unseen event, devils are sent as spies to the distant realm of the heavens, and that in every part of that vast realm, such a minor event is discussed as if it were widespread. Any devil who enters any place will hear and bring back this information, albeit incomplete. However, reason and wisdom do not accept this meaning.

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

And He says, "To Him belongs all that is in the heavens and the earth," and He strongly rejects any other's intervention. Indeed, the grace of faith that grants the eternal abode of bliss, is certainly and undeniably the grace of a Zât-ı Zülcelâl (a Being of majesty and grandeur) who populates that abode of bliss and makes faith its key. No one else can be the bestower of such a great grace, for they would close the greatest window of divinity and block and prevent the most important means. In short, the most minute conditions and results at the end of the tree of existence bear witness and point to unity and oneness in two ways: Firstly: Because the purposes of Rububiyat (divine lordship) converge in them, their goals are centralized, and most of the Beautiful Names of God manifest, appear, and become evident, and the results and benefits of the existence of the created world converge in them, each of them says from this central point: "I belong to the Zât who created the entire universe, I am His act and His creation." Secondly: The core of that small fruit, which is the human heart known in hadith as "the flower of the heart," is a kind of condensed index and small sample map of most of the species, a spiritual core of the tree of the universe, and a subtle reflection of most of the Divine Names. And the likenesses and imprints of that heart and memory, in a certain way, are found in all hearts and memories spread across the universe, and they certainly look toward a Zât who holds the entire universe under His control and say, "I am only His creation and His art." In short: Just as a fruit, in terms of its benefits, looks to the owner of the entire tree, and in terms of its seed, it looks to the essence, medicine, and nature of the entire tree.

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

This revolution, which began like a miracle, is a good omen, and its outcome will also be very good. For example: This revolution, by breaking the heavy chains of human thought piece by piece and dismantling the barriers against the progress of civilization, will liberate the government from the grave and reveal the human virtues of this oppressed nation, sending it towards the temple of perfection. Likewise, its outcome, that is, the thirty years of colorful ignorance, extravagance, passions, and the evils of civilization such as immorality, the state of civilization, and oppressive governments, which have led to destruction, will feel the material damage. Therefore, the dark and bitter clouds, which are covered with the common desire, will be illuminated by the sun of religious law and the mirror of civilization, which is clear and pure, and the seeds of perfection, which are the basis of Asia and Rumelia, will sprout in the rain of freedom and be adorned with colorful marble. This good omen promises us. It is a miracle of the Prophets (peace be upon him) and a divine care for this oppressed nation, and it is a miracle of the pure intention of the national society that the unity of hearts and the national love in the circle of this law of happiness and freedom have come to us from Mecca. Other nations have gained them by sacrificing millions of precious lives. The dead feelings, actions, and high ideals of our nation and the good morals of Islam, which are in the sphere of the earth, like a dervish who is in love, are being revived and bringing the strange sound of freedom and justice to the entire nation with joy, just like the breath of the angel Israfil giving life. Do not kill again, O brothers of the homeland, with ignorance and hypocrisy in religion. And the basic law, which is established on the religious law, has become Azrail (the angel of death) and has killed them all. O brave brothers of the homeland! Do not revive them again with extravagance, violation of religious law, and illegal acts.

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

Third Shule There are three Ziyas. FIRST ZİYA A great mode of the miraculousness of the Qur'an, the Book of the Sublime Revelation, is stated in the Thirteenth Word. It has been taken to this rank in order to precede the other faces of miraculousness, which are its brothers. If you wish to see and enjoy how each verse of the Qur'an, like a shining star, spreads the light of miraculousness and guidance, and disperses the darkness of disbelief and ignorance, imagine yourself in that age of ignorance before the revelation of the Qur'an, in that desert wilderness, where everything was covered in the darkness of ignorance and heedlessness, wrapped in the veil of the servitude of nature. Suddenly, from the sublime language of the Qur'an, you hear verses like: سَبَّحَ ِللّٰهِ مَا فِى السَّمٰوَاتِ وَاْلاَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ 1 يُسَبِّحُ ِللّٰهِ مَا فِى السَّمٰوَاتِ وَمَا فِى اْلاَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ 2 Look: Those dead or dormant beings of the universe, with their سَبَّحَ، يُسَبِّحُ voices, how do they revive, become conscious, and stand up in praise in the minds of those who hear them. And how, in that dark sky, the stars become like torches of the heavens, and the scattered creatures on earth, with their تُسَبِّحُ لَهُ السَّمٰوَاتُ السَّبْعُ وَاْلاَرْضُ, appear in the eyes of the listener as the sky becomes a mouth, all the stars become words of wisdom and light of truth; the earth becomes a head, the sky and the sea become tongues, and all animals and plants become words of praise. Otherwise, you cannot perceive the subtleties of this joy by looking from this time back to that time.

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

FOURTH ISSUE: I see in these corrupt times that some people who have fallen into the swamp of greed and politics look at me with a biased, hostile gaze, as if I were also involved in worldly affairs like them! Oh my masters! I am in the current of faith. Before me is the current of unbelief. I have no connection with other currents. Perhaps those men, who are paid to do their work, consider themselves to some extent excusable. But to take a biased and hostile stance against me, to associate with me and to cause me hardship without any payment, in the name of zeal, is a very grave mistake. Because, as has already been proven, I have no connection whatsoever with worldly politics. I have devoted all my time and life to the truths of faith and the Qur’an. Since this is the case, let the person who causes me hardship and takes a hostile stance against me consider that such treatment is regarded as associating with disbelief and unbelief in the name of faith. FIFTH ISSUE: The world is indeed transient. Moreover, life is indeed short. Moreover, there are many very necessary duties. Moreover, eternal life will be gained here. Moreover, the world is not ownerless. Moreover, there is indeed a very Wise and Generous manager of this guesthouse of the world. Moreover, neither good nor evil will go unpunished. Moreover, as the verse says, "Allah does not burden a soul beyond its capacity," there is no coercion in matters of faith. Moreover, the harmless path is distinct from the harmful one. Moreover, worldly friends and ranks last only until the door of the grave. Therefore, certainly the most fortunate one is he who does not forget the hereafter for the world, does not sacrifice his hereafter for the world, does not spoil his eternal life for worldly life, does not waste his life with trivial matters, considers himself a guest, acts according to the commands of the host of this guesthouse, and opens the door of the grave safely and enters eternal happiness. FOOTNOTE

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

The tenth Word is coincidental in that the lines of the Tenth Word coincide with the date of copyright and the announcement of a secular republic that separates from the religious world, which is a sign of the denial of resurrection. In other words, the meaning of that article is: "Since the secular republic remains neutral with the principle of not involving religion or irreligion; the people of deviation and heresy, taking advantage of this neutrality of the republic, are likely to openly deny the resurrection." It is not an attack on the government; it may be a reference to the government's neutral stance. The truth, nine years ago, the Tenth Word, by distributing eight hundred copies, tightened the denial of resurrection in the hearts of the people of deviation, did not allow them to express it with their tongues, and sealed their mouths. The miraculous proofs of the Tenth Word were shown to their eyes. Yes, the Tenth Word became a mighty pillar like resurrection, a steel wall around faith, and silenced the people of deviation. Of course, the Republic Government was pleased with this, as it freely circulated among the members of the Council, governors, and senior officials with complete freedom... It is a very strong and convincing scientific response against the objections made in the name of European civilization and philosophy, and perhaps against the corruption of politics by the English. Such a scientific response, not fifteen years ago, would always be met with approval. This scientific freedom, of course, a freedom-loving Republic Government would not restrict... O you ruling authorities! If the aim of the Risale-i Nur were the world or if there were a worldly purpose intended within it, among the hundred and twenty treatises, there would be tens of thousands of points of criticism in your eyes. Among such a hundred and twenty thousand sweet fruits, is it permissible to forbid that blessed garden and hold the garden owner responsible merely because fifteen fruits, like sulfate, are bitter? I leave it to your conscience, which is just.

Tarihçe-i Hayat ·Eskisehir Hayati ·machine translation (qwen3-32b-sre)

My brothers; Now it has become clear that the intention behind summoning me to the police station and involving me with the government on unnecessary excuses was to accuse me of betrayal and to make me appear insignificant in the eyes of the people and to put me in a position of suspicion. I can no longer tolerate this. It is necessary that they do not summon me there as much as possible. Please meet with the criminal judge. Find me a man in the style of a defense lawyer; if necessary, let someone go in my place to the police station. For twenty-five years, a secluded man like me to meet with such traitorous people is a cruel torment. For eight years in Kastamonu, I went only once at the insistence of the governor and twice to the police station. Here, it has exceeded ten times without any reason. I cannot go anymore. Also, get a medical report from the doctor. Otherwise, it will be a physical and mental harm to this city. The four earthquakes mentioned in Hüseyin's defense of me, which were confirmed by the four intense earthquakes that occurred tonight, show that this is an absolute act of sabotage against me, the Nurlar, and this country. I called my servant within the government and betrayed me treacherously and without hesitation, saying "Go and tell him," and gave orders to the police and gendarmes under the command of the district governor, saying "Bring him here even if he is ill," relying on the police chief of Afyon's hidden high-ranking official. At the same time as the encouragement of the Nur disciples, the writing of the Nurlar here, and the significant pressure placed on me, the occurrence of this intense earthquake, which is not seen here, shows that the Risale-i Nur is a means to ward off calamity; as soon as one takes a break, calamity finds an opportunity and comes. The very humble and sincere letter written by Mustafa Osman, who has done much service to the Nurlar in a short time, fully proves his pure loyalty and sincerity and shows that he has stood shoulder to shoulder with them for fifteen years. Indeed, the collection of his writings, Asâ-yı Mûsâ, is a strong piece of evidence. Right now, as I write this, a slight earthquake has begun again. • • •

Emirdağ Lâhikası - I ·Mektup 116 ·machine translation (qwen3-32b-sre)

Question: How can they unite and form alliances with each other, when some deny others? Among their principles is that friendship with a denier is perhaps even forbidden. The issue of denial is important. Answer: Then I have the right to address you thus: O you who are in your right minds! Have you not heard, have you not understood that, "The believers are but brothers," is a divine principle? Or are you blind, so that you do not see that, "None of you truly believes until he loves for his brother what he loves for himself," is a prophetic principle? How can this issue of sincerity and falsehood, which is in doubt, be reconciled with these two necessary and explicit principles, and be considered correct? It is not the word of God, so it cannot be abrogated. Time abrogates it. When harm outweighs benefit, abrogation issues a ruling. Action with the abrogated is not permissible. Question: Perhaps their enmity is due to some of the actions they see as forbidden in each other? Answer: How, on what grounds, with what fairness, and in what manner, can the love born from faith, Islam, humanity, and kinship, which is as heavy and great as Mount Subhan, be defeated and weakened by the enmity arising from the excuse of some forbidden actions of a child? Indeed, the Islam and humanity that produce love are like Mount Uhud. The causes that produce enmity are like some small pebbles. The man who causes love to be defeated by enmity has acted as foolishly as lowering Mount Uhud in reality to a lower rank than a pebble. Enmity and love cannot unite, just as light and darkness cannot. If enmity prevails, love becomes rebellion. If love prevails, enmity becomes compassion and sorrow. My creed is to love love and to hate enmity. That is, the thing I love most in this world is love, and the thing I most despise is enmity and hatred.

Münâzarat ·Mektup 56 ·machine translation (qwen3-32b-sre)

Every innovation is misguidance, and every misguidance is in the Fire. 1 But how do some wicked scholars, worthy of the title of "corrupt scholars," justify any benefit or issue a fatwa in opposition to this absolute decree, coming forth in an unnecessary and harmful manner against the essential matters of Islamic symbols, considering them changeable and permissible? At most, it is a temporary distraction arising from a fleeting misunderstanding, which has deceived those corrupt scholars. For example, just as when the skin of an animal or a fruit is peeled, a temporary elegance is shown; but after a short time, that elegant flesh and that beautiful fruit, beneath that wild, rough, and temporary skin, turns black and spoils. Similarly, the Prophetic and Divine expressions in Islamic symbols are like a living and blessed skin or covering. When they are peeled away, for a moment, the luminosity of the meanings becomes exposed and visible. But like a fruit that has been separated from its skin, the spirits of those blessed meanings depart, leaving behind only the human form in dark hearts and minds. The light departs, leaving only the smoke. Whatever it may be... EIGHTH POINT It is necessary to state a true principle regarding this. Namely: Just as there are two types of law: "personal law" and a kind of divine law called "public law." Similarly, in religious matters, some issues relate to the individual, while some relate to the general public, and these are called "Islamic symbols." Because these symbols relate to the general public, everyone has a share in them. If the general public does not agree, to interfere with them is an infringement upon the rights of the public. Even the smallest of these symbols (such as a matter of Sunnah) is regarded as a matter of great importance. Not only does it directly relate to the entire Islamic world, but those who attempt to sever, destroy, or distort the luminous chain of Islam, which has connected all the generations of Islam from the Time of Bliss until now, should consider how gravely they are erring. And if they have the slightest awareness, they should tremble!

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

Infinite grace and bestowal desire infinite gratitude and appreciation. This, in turn, requires the continuation of the existence of the person who has been blessed, so that he may express gratitude and appreciation for the eternal bestowal with eternal joy. Otherwise, a temporary and painful satisfaction, which is only a fleeting moment, cannot achieve success through such a brief and limited capacity. Also, look at the exhibitions of the actors of the divine arts, which are the wonders of creation. Pay attention to the announcements of the Lord displayed by the plants and animals on the earth. Note 1. Listen to the prophets and saints, who are the announcers of the virtues of lordship. How they unanimously show and declare the flawless perfections of the Almighty Creator through their amazing works of art, and attract the attention of observers. Therefore, the Creator of this world has very important, amazing, and hidden perfections; He desires to display them through these amazing works of art. Because if the perfections are hidden and flawless, they desire to be displayed and appreciated, to be declared with "Mâşaallah" by those who observe. Eternal perfections desire eternal manifestation. This requires the continuation of the existence of those who appreciate and praise. The value of perfections fades in the eyes of those who appreciate but do not last. Note 2.

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

(Those who believe in the unseen) This sentence's relationship with the previous sentence in terms of structure is as follows: This sentence praises the believers, while the previous sentence praises the Qur'an. There is a causal relationship between these two praises, such that one leads to the other. Because the second praise is the result of the first, and the first praise is an inner proof (bürhan-ı innî), a fruit and witness of guidance. At the same time, it serves as an aid to guidance. Because there is an encouragement to believe in praising the believers. This encouragement is a kind of guidance. As for the relationship between 2 (those who believe) and 3 (those who are pious): One is a form of تَخْلِيَه (takhliyah), and the other is a form of تَحْلِيَه (tahliyah). Takhliyah means to purify and cleanse. Tahliyah means to adorn and embellish. These two concepts are companions, and as seen here, they always follow each other. Therefore, as soon as the heart is cleansed of evil deeds through piety, it is immediately adorned and embellished with faith.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

This is a passage from Salahaddin's chapter. Once, while I was traveling from Tosya to Kastamonu, I had with me the Lem'alar and the Şualar of the Risale-i Nur. I was reading a chapter about the Day of Resurrection. The truck was struggling to climb the hill. The heat of the air and the engine weighed heavily on me, and my thoughts were: "This Risale-i Nur is a great miracle of the Qur'an. Can there be another miracle in another field? Indeed, miracles are specific to the Prophets. After the Prophet Muhammad (peace and blessings be upon him), no miracle will be shown." At that moment, the truck suddenly crashed with tremendous shocks and rolled down three times, falling about twenty-five to thirty meters from the ground. I was bearing witness. I checked myself to see if I was injured. Praise be to God, I was not hurt. I stood up in fear. The driver's head was smashed, and he was groaning "Ah, oh." I examined my surroundings; the windows on the driver's side were completely shattered, while the thin glass on my side was not even broken. At that moment, I realized that this was a great favor, not a miracle, and that this incident was a warning from the Risale-i Nur, so that I would not think of such dangerous things again. From the disciples of Risale-i Nur, Salahaddin Celebi • • • Beloved, sincere brothers; the value shown by this collection, which is a hidden signature regarding the truth and importance of the Risale-i Nur, is found in the Risale-i Nur itself, and this is proven by the terrible storms of this age. Yes, brothers, the Honored Jesus (peace be upon him) said in the Holy Gospel: "I am going away, so that the Comforter may come to you. That is, the Honored Ahmed (peace and blessings be upon him) may come." This is a great result, a purpose, a gift, and a comfort of the Qur'an for humanity.

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

The inaccessibility of the lofty literary style of the West, which is full of enthusiasm and poetic imagination, The eternal literary style of the Qur'an, which is full of healing and divine wisdom 1 The refined state of the perfect ones, which pleases the spiritual pleasures of human beings, does not please a childish desire, a vulgar nature, It does not entertain them. Based on this wisdom, a base, vulgar, and entirely self-centered and carnal pleasure is fully developed, and knows nothing of spiritual delight. The current European-style literature, which has emerged from Western influence, with its novelistic gaze, cannot see the sublime subtleties and grandeur in the Qur'an, nor can it appreciate them. It cannot adjust itself to its own standards. In literature, there are three fields of competition; it moves within them and cannot go beyond. Either it is love and beauty, or heroism and valor, or the depiction of reality. Indeed, in this wild literature, it does not recognize true heroism. Perhaps it creates an illusion of strength by applauding the cruelty of a tyrannical type of humanity. In the realm of beauty and love, it does not know true love. It instills a carnal pleasure in the soul. In the matter of depicting reality, it does not see the world as a divine art, It cannot see it in the form of a divine image. Perhaps it grasps nature at the point of depiction, and portrays it; yet it cannot go beyond that.

Sözler ·Lemeat ·machine translation (qwen3-32b-sre)

And this general address also shows with the beginning of the special Risale-i Nur, the origin of the composition of "Isarat-ul-Icaz," and with the abjad and cifir calculations, just as it shows the meaning, the most terrible and feared time of calamity in the Islamic world. Where the meaning and the cifir calculation coincide, the implication becomes stronger and reaches the level of a sign. Because 1 "And do not fear" in the Hijri year thirteen hundred thirty-seven (1337), Rumi differs by two years. Therefore, it goes down to thirteen hundred thirty-four (1334). At that time, I was alone in the north of Russia, in the most feared situation, escaping from captivity. 2 "Then fight and do not fear" together would make thirteen hundred thirty-nine (1339) or so, which in that time, Allah knows, is a sign of another general war and our participation. However, in such large totals, the difference of three or four years is not significant. So, if instead of Rumi, the Arabic calculation is used for the Gregorian date, it would differ by five or six years. Again, the thirty-seven (37) date coincides with the previous calculation and gives comfort in our most feared situation. 3 "And fight and do not fear" clearly shows a general war. Because "And fight and do not fear" means "Do not fear a terrible war from the last time," and with the cifir and abjad calculations, it gives thirteen hundred thirty-one (1331) or thirteen hundred thirty-three (1333). And as other signs show, at that time, I was caught in the most terrible situation of a general war. The first draft of "Isarat-ul-Icaz" had been torn piece by piece by the enemy's hands. I was in a situation where four bullets hit my body, one of them breaking my already wounded leg, lying in mud and water for thirty-four hours waiting for death, with enemy soldiers surrounding me. Therefore, it is looking at my most feared and hopeless time. Thus, it can be said that within the general, it specifically points to us. FOOTNOTE.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

THIRD ISSUE: The ratio of power is lawful. That is, it looks at the many-to-the-few, the large-to-the-small. We will give you an approximate idea of this issue through several examples. Indeed, in the universe, transparency, correspondence, balance, order, development, and obedience are all commands that make the many equal to the few, and the large equal to the small. First example: It shows the secret of transparency. For example, the reflection and the opposite of the sun's radiance appear in the same form on the surface of the sea and in each drop of the sea. If the globe of the earth were composed of different pieces of glass and exposed to the sun without a veil, the sun's reflection would appear without obstruction, without distortion, and without hesitation in each piece and across the entire surface. If we suppose the sun were a free agent and gave its radiance and image by will, the radiance it gave to the entire surface could not be heavier than the radiance it gave to a single particle. Second example: It shows the secret of correspondence. For example, if a person at the center of a large circle of living beings, that is, humans, held a candle, and each person on the circumference of the circle held a mirror, the radiance and reflection from the center to the surrounding mirrors would be without obstruction, without distortion, and without hesitation, and the ratio would be one. Third example: It shows the secret of balance. For example, if there were a true, precise, and very large scale, and if either of its two pans contained two suns or two stars or two mountains or two eggs or two particles, no matter what was placed in them, the same force would be sufficient for the precise and grand scale to have one pan in the sky and the other on the ground.

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

In other words, the majesty of the Absolute Power does not mean to exclude minor and trivial things from the realm of the miraculous by the secret of illumination, but rather it encompasses them within its domain. Moreover, if we consider the sun, which performs its duties and functions, as a voluntary agent performing a hypothetical duty, it operates with such ease, speed, and vastness that from the smallest particle, through the smallest stone, across the surface of the sea, to the largest celestial body, it works with divine permission in such a way that one might imagine this great governance is done merely by a single command. The smallest particle and the largest celestial body are equal in obeying His command. The benefit He bestows upon the surface of the sea, He also bestows upon the particle according to its capacity, with perfect order and organization. Indeed, we witness that this bubble on the surface of the celestial ocean and this sun, which is a sharp manifestation of the brilliance of the Absolute Power, is a clear sign of the three fundamental truths of this reality. Certainly, the light and heat of the sun, in relation to His knowledge and power, are as sharp as the earth. The Zât-ı Zülcelâl, the Light of Light, the Illuminator of Light, the Ordainer of Light, is infinitely close, ready, and attentive to everything with His knowledge and power; and all things are very far from Him. Moreover, He performs all affairs with such ease, without any burden or effort, that it seems as if He creates them merely by the speed and ease of a command. Furthermore, nothing—whether partial or whole, small or large—exceeds the domain of His power, and His majesty encompasses it all. We believe and must believe in this with a firm, evidential faith.

Sözler ·On Dorduncu Soz ·machine translation (qwen3-32b-sre)

Details regarding the error in the twenty-ninth verse In the name of Allah, the Most Gracious, the Most Merciful. I saw a strong sign of the unseen from a small error. From this, I understood that this error was for this purpose. Namely, in the first chapter of the Signs of the Qur'an, the twenty-ninth verse of the Surah Ibrahim at the beginning, 1. Al-R: This is a book which We have sent down to you, so that you may bring people out of darkness into light by the permission of their Lord, 2. into light by the permission of their Lord. The phrase is mistakenly stated as "1334 (1334) which equals the beginning of the Risale-i Nur's commentary on the Signs of Permission, coinciding with the date of its appearance and printing." However, the actual value of the letters is 1339 (1339), and the extraordinary announcement of that commentary and the copies sent by Dârü’l-Hikmet to most publishers, with numerous material and spiritual revolutions, as well as the fact that it became a fortress and a diamond sword in the hands of most publishers, coincides with the date. If two letters (ا) are not read, it becomes 1341 (1341), which exactly coincides with the beginning of the appearance of the Risale-i Nur. This small error strongly indicated a meaning that the four sentences of the verse at the beginning of Surah Ibrahim (peace be upon him) do not only refer to the Risale-i Nur, but perhaps from the first page to the end, in terms of spiritual relations, each individual within the 29th verse may hint at the Risale-i Nur with a hidden particularity and metaphorically refer to it. I cannot currently explain that symbolic truth. Only a brief indication can be given.

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

Thus, just as the last verse of Sûre-i Feth refers to the Hulefâ-i Erba'ya, this verse also refers to them partially by indicating their future situations in the form of a revelation of the unseen. Indeed, the number of verses in the Qur'an that contain such revelations of the unseen is so numerous that it is impossible to count. The people of zâhir (apparent meaning) miss about forty to fifty verses because of their literal interpretation. In reality, the number exceeds a thousand. Sometimes, a single verse contains four or five such revelations of the unseen. Our Lord, do not hold us accountable if we forget or make a mistake. Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise.

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

Thirtieth Lemma The Thirtieth Lemma of the Thirty-First Letter and a fruit of the Eskisehir Prison is the Six Points. Just as the Denizli Medrese-i Yusufiye's great lesson is the Treatise on Fruits and the Afyon Medrese-i Yusufiye's precious lesson is the "el-Hüccetü'z-Zehrâ," the Eskişehir Medrese-i Yusufiye also has a very strong great lesson, which is this Thirtieth Lemma, explaining the six points of the six names bearing the name of the Great Name. From the Great Name to the section on Hayy-i Kayyûma, there are very deep and broad issues that not everyone can understand or appreciate, but no one remains without a share.

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

O you who have attained grace! Sometimes a whisper comes to a person's mind, saying: "You are just an ordinary creature, like a worm. What value do you have beyond being an animal? And what merit or service do you have before the Almighty Creator, who owns the heavens and the earth, that He should be concerned with you?" One must consider the following truth in response to this whisper: 1. Although man is weak and poor by nature, he has been granted power, honor, and dignity through his belief in Allah. Because of this, man has advanced from animality and has become the vicegerent of the earth. 2. Allah hears the prayers of man and sees his needs. The management of the heavens and the earth does not prevent Him from considering this man. Question: The concern of Allah with individual and specific commands contradicts His greatness. The Answer: This concern does not contradict His greatness. On the contrary, the very act of concern is a reflection of His greatness. For example, the fact that some things are deprived of the sun's light is a reflection of the sun's greatness. Similarly, every transparent object that reflects the sun's image can say, "The sun is mine. The sun is with me. The sun is in me." And there is no conflict between the sun and the smallest particles. All of creation—especially humans—whether individual or collective, noble or humble—through knowledge, will, and power, is a manifestation of Allah's grandeur. Every thing and every person can say, "Allah is with me." Especially, the weakness, poverty, and helplessness of man, in comparison, highlight Allah's nearness and the relationship between all things and Allah. And He is also in relationship. And the man who is infinitely weak and poor has a delicate relationship with the infinitely powerful, honored, and majestic Allah. How beautiful is this relationship!

Mesnevi-i Nuriye ·Zeylul Hubab ·machine translation (qwen3-32b-sre)

We saw with our own eyes the miracle of the easy spread of the Risale-i Nur, both at the time we wrote this letter and during the miraculous moment of the meal. For example: We sent a bag containing seven or eight important treatises and the Shu'a of the Signs of the Qur'an, along with an important letter, to a significant brother in a city. The driver had dropped that package. Yet, in such a time, these works reached our hands safely, without the informers and spies knowing anything, five days later. We were convinced that a divine care was protecting us. Another subtle divine care regarding the Risale-i Nur is as follows: In a dark situation, at a time of fear, when the informers and secret police were surrounding our teacher's location, a rat took one of his socks. We searched everywhere, but could not find it. We saw the rat's nest; it was impossible for the sock to fit there. Two days later, we saw that the animal had brought the sock to a place where it was hidden and forgotten, right next to the confidential letters and documents. Although we had looked there twice before and had not found it. Also, bringing that sock to that place could only be done by climbing up the chimney. Only a very clever and intelligent person could do such a thing. Since there was no possibility of coincidence in any aspect, our teacher said: "We will take those letters from there." We looked at them; although they had nothing to do with politics, they could have been an important opportunity for the ignorant informers to build a false case against us. We took them and other things that could possibly be used as excuses. The informers learned from our excitement that we were prepared. Before they could attack, only on the second day, Emin entered the location with a bag in his hand. Right behind him, the police commissioner entered secretly and unnoticed. Emin saw the books in their place and changed his attitude. In short: Against the enemies and informers opposing the spread of the Risale-i Nur, only one rat appeared and ruined their plans. (Yes) Tevfik, (Yes) Ahmed, (Yes) Tahsin, (Yes) Hilmi, (Yes) Feyzi, (Yes) Said Nursî

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

The Third Part of the Twenty-First Letter and the End of the Third Zeyl It is the tradition of the second Sabri, the second Husrev, and the first Ali. O Exalted Master; to You, the Most Merciful of the Merciful, be many thanks for having kindly granted with Your mercy the key to the treasure of the sublime Book of Revelation, the hidden truths of which. These are the great truths that, while all the people of the world were in a state of intense need and anxiety, impatient and uncertain, asking, "Shall we find a drop of life?" You opened the taps of the guarded and concealed Zemzem of truth, and in such a way that no one who approached could be denied, whether in part or in whole, even those who were very few in number could estimate the warmth of a single drop in Your lofty service, without hesitation, without pretense, and with complete satisfaction from many aspects. This is a task that only one who is endowed with infinite knowledge and who has become a means of mercy to the world through the arch of divine guidance can accomplish. What words can one find and what courage can one muster in such a moment? Moreover, since this work is fully connected to all possibilities, and even the subtlest details and hidden aspects are completely comprehended, I believe that these works are like a vast and endless light. I am like a beggar, in every matter lacking even half, and in this matter, I do not dare to write or even read, for fear of mixing my thoughts into that blessed idea. I lack the courage to do so. My only aim, O my Master, is to glance briefly at success in every matter. The results of these successes appear to me as a blessed day far away. God willing, we shall see that destined day through the power of your prayers. And if we do not see it, there is no doubt that your great works of revelation will be heroically witnessed in a most exalted position. May the Almighty be forever pleased with You. Since I cannot offer anything but a humble prayer, I leave this matter to my brothers of noble thoughts and pure hearts, and with my face turned toward your feet and hands, I ask for Your forgiveness for my broken and imperfect words. O Master, I have considered this third precious point. In the face of the secrets indicated by the letters of the blessed Surah Alak, my amazement is...

Barla Lâhikası ·Mektup 110 ·machine translation (qwen3-32b-sre)

Lemeât Between the crescent of fasting and the crescent of Eid 1 The Nuclei of Flowers A short poem and a spiritual ode for the followers of the Risale-i Nur. Author: Bediüzzaman Said Nursî Warning The reason this work, named Lemeât, does not proceed in a style or with one or two themes, as other odes do, is that it was written in prose style to explain, to some extent, the short and concise sayings from his earlier works called "The Nuclei of Truth." Also, unlike other odes, it does not indulge in imagination or unbalanced emotions. From beginning to end, it is a scientific lesson, like a brotherly talk, alongside some of his students, on logic, Quranic truths, and faith. Perhaps it is a lesson in faith and the Quran. As our master expressed at the beginning, we also understand that he has no inclination toward poetry or rhyming, nor any involvement with them. 2 And it shows the secret of the verse: "And We have not taught him poetry."

Sözler ·Lemeat ·machine translation (qwen3-32b-sre)

Hazrat Bediüzzaman, after leaving the Friday prayer at the Fatih tomb in Istanbul in 1952, while reciting the Fatiha

Tarihçe-i Hayat ·Isparta Hayati ·machine translation (qwen3-32b-sre)

I request an important right from the judge and the court. Namely, in this matter, it is not only my person that is involved, for you to settle the issue by condemning me and taking the facts for granted. Because the spiritual person of the learned and pious has been accused in the eyes of the people in this matter, and the government has also come to a state of insecurity against the pious and the learned, and since the learned and pious must know how to avoid dangerous and harmful attempts, I would certainly like the last part of my defense, which I have written myself, to be published with new letters through the press. So that the learned and pious may not fall into enticements and not approach harmful and dangerous attempts, and the spiritual person of the government may be freed from accusations in the eyes of the people. And the government may feel secure regarding the learned and this misunderstanding may be eliminated. And such events and misunderstandings, which are very harmful to the government, the people, and the country, may not recur... God, nine years ago, the Tenth Word, by distributing eight hundred copies, prevented the people of deviation from tightening the denial of resurrection in their hearts and giving it to their tongues, stopped their mouths, and showed them the amazing proofs. Yes, the Tenth Word was a mighty pillar like resurrection, a steel armor around faith, silenced the people of deviation. Indeed, the Republican Government was pleased, for the copies of the Tenth Word circulated freely in the hands of the judges and governors and high officials. For the past four months, in this matter of life and death, my pitiable condition has not been inquired about even by a letter from any place, and I have been publicly exposed in a way that alarms the people, drawing general hatred against me, and completely deprived of all facilities and support, and in my protest letter I explained a story describing my strange and lonely condition.

Tarihçe-i Hayat ·Eskisehir Hayati ·machine translation (qwen3-32b-sre)

• To make dua with sincerity and peace of heart, • At the end of prayer, especially after the morning prayer, • In blessed places, especially in mosques, • On Fridays, especially at the appropriate time, • During the sacred months, especially on the famous nights, • During Ramadan, especially on the Night of Power, to make dua is to be close to the acceptance of divine mercy. The accepted dua may either manifest its effect in this world, or it may be accepted in terms of the hereafter and eternal life. Therefore, even if the desired result is not achieved, it cannot be said that the dua was not accepted; it may have been accepted in a better way. YOUR SECOND QUESTION: Since the phrase "radıyallahu anh" is said about the Noble Companions, is it appropriate to use it in the same sense for others? The answer: Yes, it can be said. Because just as the phrase "aleyhissalâtü vesselâm" (peace be upon him) is not exclusive to the Prophet, the phrase "radıyallahu anh" (may Allah be pleased with him) is not a specific designation exclusive to the Companions. It should perhaps be used for those who have attained the high station of divine pleasure, such as the Imams of the Four, Shah Ghulam Ali, Imam Rabbani, and Imam Ghazali, who have inherited the spiritual authority of prophethood. However, according to the custom of the scholars, "radıyallahu anh" is used for the Companions, "rahimehullah" (may Allah have mercy on him) for the Tabi'in and the Tabi'at-Tabi'in, and "gaferahullah" (may Allah forgive him) and "kuddise sirruhu" (may his secret be sanctified) for the later pious individuals.

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

This is an example of how the Nur disciples at the university appreciate the extraordinary value of the Nur truth in the field of natural sciences. 2 And indeed, nothing glorifies Him except by His praise. 3 Peace be upon you, and the mercy of Allah and His blessings forever. The noble Quran, which is the sun of the spiritual world that never sets, is revealing the ennobling rays of the great book of creation, reciting its verses of creation, and showing its essence. It shows the straight path through the turning of human minds. Every individual in the human world sees, understands, and knows their purpose, their innate qualities, and their goals in life through the light of this guiding sun. Those who are exposed to the light of this guidance, according to the capacity of their hearts, attain nearness to the divine by following it. The essence of things and life is revealed through this light, and only through this light can they be seen, understood, and known. The noble Quran, representing the eternal spiritual guidance of the ancient sun, ensures that one can see truth and reality with the eye of the heart. Therefore, those who are distant from its light remain in darkness. For indeed, everything is seen, understood, and known through light. Thus, in this age, the spiritual and luminous sun of this great book, the noble Quran, has manifested in the form of the Risale-i Nur, which is named "Nur." These lights illuminate the path for those who, like bats, do not wish to leave darkness, who sleep in the slumber of ignorance and turn day into night, whose minds have become blind, who remain in darkness and cannot see, and for those who have lost their way, projecting their light onto the truths of faith and showing the straight path to those who are not completely blind.

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

We say the third question is: If the convergence of thoughts is for the sake of truth and in the account of truth, then it coincides in the purpose and essence, but differs in the means. It reveals every corner of truth and serves truth and reality. However, from a biased and self-serving, Pharaoh-like, greedy nature, the convergence of thoughts in a fame-seeking manner does not bring forth the light of truth, but perhaps sparks of discord. Because, although unity in purpose is necessary, the convergence points of such thoughts do not even exist on the globe. Since it is not for the sake of truth, it leads to endless fragmentation and causes irreparable divisions. The state of the world is a witness to this. In short: If the lofty principles of loving for the sake of God, hating for the sake of God, and judging for the sake of God are not the principles of action, hypocrisy and discord will prevail. Yes, if one does not say "hating for the sake of God" and "judging for the sake of God," and does not consider these principles, then while trying to be just, one commits injustice. An instructive incident: Once, Imam Ali Radiallahu Anhu threw a disbeliever to the ground. When he was about to draw his sword to kill him, that disbeliever spat at him. He let the disbeliever go and did not kill him. The disbeliever asked him: "Why did you not kill me?" He said: "I was going to kill you for the sake of Allah. But you spat at me; I became angry. My sincerity was compromised because my self's share was involved. Therefore, I did not kill you." The disbeliever said to him: "I wanted to provoke you into anger so that you would kill me quickly. Since your religion is so pure and refined, that religion is the truth."

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

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)

Ninth: The scholars of my community are like the prophets of the Children of Israel, and the great saints of the House of Abraham (peace be upon them) are found in the House of Muhammad (peace and blessings be upon him), including the great saints and Ali (r.a.), Hasan (r.a.), Hussein (r.a.), the twelve Imams of the Ahl al-Bayt, Gaws al-Azam (may peace be upon him), Ahmed ar-Rufai (may peace be upon him), Ahmed al-Bedawi (may peace be upon him), Ibrahim al-Dessouki (may peace be upon him), Abu al-Hasan ash-Shazili and others, who, in agreement, with a firm belief, through their knowledge and observation, and through the miraculous guidance and miracles they displayed in the community, affirm their faith and testimony in the prophethood, truthfulness, and loyalty to Muhammad (peace and blessings be upon him). Tenth: After the prophets, the most honored and noble group, the companions, who were mostly unlettered and from the desert tribes, in a short time, with the light of Muhammad (peace and blessings be upon him), governed justly from east to west, defeating great empires and becoming masters, teachers, diplomats, and just judges for advanced, learned, and civilized nations, thus transforming that era into an age of prosperity. These companions, after thoroughly examining and observing with their own eyes the many miracles of Muhammad (peace and blessings be upon him), completely abandoned their old enmities, their ancestral professions, and the traditions of their ancestors, and many of them (such as Khalid ibn al-Walid and Ikrimah ibn Abi Jahl) renounced the religious affiliations of their fathers, their tribes and clans, and with total devotion and selflessness, entered Islam with full certainty. Their faith and unwavering, complete testimony in the loyalty and prophethood of Muhammad (peace and blessings be upon him) is a most steadfast and absolute testimony.

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

The Fourth Point Brothers, It has been revealed to my heart that just as the Noble Mesnevi has become the embodiment of one of the seven truths emanating from the sun of the Qur'an and has acquired a sacred honor, it has become a most suitable guide for the people of the heart, other than the Mevlevi. Similarly, the Risale-i Nur, by embodying in its essence the seven-colored lights of the sun of the Qur'an, which are displayed in the canopy of its glory, will become a noble and sacred guide, comparable to seven Mesnevis, and will remain a guide for the people of truth in seven respects. The Fifteenth Point Brothers, Look at the protection and care of the Keeper of the Heavens. With regard to our matter, although there are about 120 people who have secret documents and are involved in conspiracies, and despite the intrigues of strangers and the machinations of opposing committees, none of the numerous and widespread societies have any evidence that any of the followers of the Risale-i Nur have any connection with them. This is a very clear and shining divine protection. This is a genuine divine care that confirms the hidden miracles of the Risale-i Nur, the divine protection of Allah and the Imam Ali (peace be upon him) and the great Gavs (may his grave be exalted). It filled the barrels of forty-two cannons with the hands of forty-two innocent and oppressed brothers who were opened toward the divine threshold, turned them back, and caused them to explode mentally on the heads of those who fired them. We were left with only a few insignificant, pious, and light wounds. To escape such a cannon, filled for so many years, with such little damage is miraculous. In the face of such a great blessing, we must respond with gratitude, joy, and happiness. Our lives after this cannot belong to us; because according to the plans of the corrupt, we were to be completely destroyed. Therefore, perhaps we should dedicate our lives after this not to ourselves, but to truth and reality. We should strive to see the trace, the face, and the essence of the mercy that brings comfort, not sorrow.

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

One of these signs of the unseen is as follows: The Almighty, out of His infinite mercy and grace, to encourage us who are engaged in service to the Qur'an and faith, and to satisfy our hearts, has bestowed a divine favor and an act of divine kindness as a sign that our service is accepted and as an indication that what we have written is true. In this way, He has shown a subtle grace and kindness in the form of hidden coincidences in all our treatises, especially in the treatises "Mu'cizat-ı Ahmediye," "Icâz-ı Kur'an," and "Pencereler." Namely, in one page, for example, He causes similar words to look at each other. A sign of the unseen is given here, saying, "This is arranged by a hidden will. Do not trust your own judgment and awareness. Wonders and arrangements are made without your knowledge or awareness." Especially in the treatise "Mu'cizat-ı Ahmediye," the words of the Noble Messenger and the words of salutations take on the effect of a ritual, clearly showing these hidden coincidences. In the handwriting of a new, inexperienced scribe, except for five pages, more than two hundred of these noble salutations look at each other in parallel. These coincidences are certainly not the result of chance, which could only cause one or two coincidences in ten samples. Nor is it the thought of someone like me, who is completely unskilled in calligraphy, who composes dozens of pages in just one or two hours with great speed, without writing them personally or having them written. Indeed, six years later, again guided by the Qur'an and the guidance that came through the pattern of the nine "Inna" in the tafsir "Isarat al-Icâz," I became convinced. The scribes, when they heard from me, were amazed and remained in awe. Just as the words of the Noble Messenger and the words of salutations took on the effect of a small ritual of a type of Ahmedi miracle in the Nineteenth Letter.

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

An incident that caught my attention: Once, as a result of partisanship and bias, I saw that a certain learned person, who was a pious scholar, went to the extent of accusing another scholar with opposing political views of disbelief (takfir), while praising a hypocrite who shared his views in a respectful manner. It was at that moment that I became afraid of the terrible consequences of politics, and I said, "I seek refuge in Allah from Satan and politics," and from that time on, I withdrew from political life. FIFTH ASPECT Social life demonstrates that stubbornness and partisanship are very harmful. If one were to say: "In the Hadith it is said, 'The differences among my ummah are a mercy.' But differences lead to partisanship. "However, partisanship is a disease that protects the oppressed common people from the oppression of the corrupt elite. Because if the corrupt elite of a city or village were to unite, they would oppress the innocent common people. But if partisanship exists, the oppressed can seek help from another side and save themselves. "Also, the truth is fully revealed through the diversity of opinions and the variety of views." Response: Regarding the first question: The differences mentioned in the Hadith are positive differences. That is, each person works for the improvement and benefit of their own cause, not for the destruction of others, but perhaps for their completion and reform. However, negative differences—those that involve bias and enmity, where people work to destroy each other—are considered harmful in the Hadith. Because those who fight each other cannot act positively. Regarding the second question: If partisanship is for the sake of justice, it can support the righteous. However, partisanship that is based on bias and self-interest, as is the case today, supports the unjust and provides them with a point of support. Because if a person who is biased out of prejudice is approached by Satan, who supports his views and shows favoritism, that person would recite mercy for Satan. But if an angel-like person were to come to the opposing side, he would curse them to such an extent that it would be like a curse.

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

I also looked, and suddenly I saw within the tasbih that from thirteen hundred and fifty one, it showed up to thirteen hundred and sixty one. I looked at our condition; from fifty one under the curtain, to sixty one, in the Istanbul skies where the Risale-i Nur was awaited for help, a kind of attack had occurred and it exploded from sixty one. Analysis: ت four hundred, خ six hundred = thousand م م ى ى hundred, ل ل ك ك hundred, third ى ن م hundred, ح ح ح ب د thirty, fourth ى ten, five (ا) one ﻫ together ten, because the "tenvin" at the end is a vakfeh aleph, the total is thirteen hundred and fifty one HAŞİYE, مَيْتًا because the original is a doubled ي, it becomes thirteen hundred and sixty one. Said Nursî • • • 2 And indeed, nothing but praises Him.1 In the name of Him This humble brother of yours, both to that objecting old friend, and to the attentive ones and to you, declares: With the grace of the Qur'an, the miraculous Book of Revelation, the new Said (r.a.), mentions such logical and factual proofs regarding the truths of faith that not only Muslim scholars, but even the most skeptical European philosophers are compelled and compelled to accept. However, in a symbolic and allusive manner, the value and importance of the Risale-i Nur, like the warnings of Hazrat Ali (r.a.) and the great Gavs (k.s.), the Qur'an, the miraculous Book of Revelation, also contains allusions and hints from the symbolic level to attract attention to the Risale-i Nur, which is a spiritual miracle of this time, and it is the requirement of that language of the unseen and the miraculous eloquence.

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

First Question In the name of Allah, the Most Gracious, the Most Merciful. And we seek help from Him. 1 It is a strange answer that comes to mind against two strange questions. First question: It was said: "The recitations such as Surah Al-Fatiha, Surah Yasin, and the completion of the Qur'an, which are considered sacred, are sometimes given to countless dead and living people. However, such a partial gift reaching countless souls at a single moment and each receiving the same gift is outside the realm of reason." The answer: Just as the All-Wise Creator has made the air and atmosphere a medium and means for the spread of words like the letters of the alphabet and thoughts, and just as through the medium of radio, the Adhan of Muhammad (peace be upon him) recited in a minaret can reach all places and all people at the same time; similarly, with His infinite power and boundless wisdom, even a recited Surah Al-Fatiha can be conveyed to all the believing souls at the same time. In the spiritual world, He has spread countless spiritual electric currents and spiritual radios in the spiritual atmosphere and uses them in the innate wireless telephones, operating them. Just as when a single lamp is lit, thousands of mirrors receive a complete lamp each, in the same way, if a Surah Yasin is recited, and millions of souls are given a gift, each one receives a complete Surah Yasin. Second question: It was strongly and authoritatively said: "You show witnesses from the odes of figures like Hazrat Ali (may Allah be pleased with him) and Gavs-azam (may Allah be pleased with him) regarding the acceptance of the Risale-i Nur. However, the actual speaker is the Qur'an. The Risale-i Nur is a true interpretation of the Qur'an, a translator of its truth, and a proof of its issues.

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

Every Islamic village, may this green land be, Until the Day of Resurrection, a paradise of children, again O light of faith! O Glory of the world, for the sake of the family of Abraham, O Lord. Protect us from calamities and misfortunes, O Light of the Luminous, By the right of the Name of Light! 2 And indeed, nothing glorifies Him except with His praise. 1 Peace be upon you, and the mercy of Allah and His blessings. My blessed Master, may the great and beautiful light of His, this poor and destitute student of yours, presents to your presence of knowledge the kindness and favors that he has received in this place and in this manner, and through this opportunity, I am honored once again with the honor of kissing your blessed hands and your pure lap, and I humbly ask you, my master, to accept it. The humble, destitute student of you Hasan Feyzi May the mercy of Allah be upon him in the number of the letters of the written and recited letters, Amen. 3 • • •

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

The answers to the questions asked by the disciples of Risale-i Nur. Question: Last year we asked you that for fifty days you had not looked at or inquired about worldly events, and you gave us an answer at that time. Although that answer was true and sufficient, it was necessary to consider the spread and service of Risale-i Nur and the benefit of the Islamic world. Now, thirteen months have passed, and the same situation continues. You are not showing any concern or asking anything. Answer: 1 Indeed, the human is most unjust. The greatest manifestation of this is the current people who are struggling. It is not permissible to support them, to be curious and follow these events, to listen to their false and deceptive propaganda, or to watch their affected struggles with sympathy. Perhaps even looking at those strange injustices is not allowed. Because agreeing to injustice is itself injustice; if one becomes a supporter, they become an oppressor. 2 Also, you will be affected by the verse: "And do not incline toward those who are unjust, lest the Fire should touch you." Yes, there is an absolute proof that this is not for the sake of truth, truthfulness, religion, or justice, but rather for stubbornness, nationalistic pride, racial interests, and the arrogance of the self. It is a cruel injustice without parallel in the world. For example, bombing a place where there are a thousand innocent women, children, and the elderly, merely because a few enemy soldiers are present. Also, forming alliances with anarchists, who are the most oppressive of the bourgeoisie and the most radical of socialists and Bolsheviks. Furthermore, spilling the blood of thousands and millions of innocent people and rejecting wars that are harmful to all humanity and peace. Thus, since these struggles do not conform to any law of justice, humanity, or any principle of truth and law, the Islamic world and the Qur'an certainly reject them. They do not descend to or support them. Because in them, there is such a terrifying Pharaoh-like and tyrannical rule. They do not extend their hands for the sake of the Qur'an or Islam, but perhaps to make themselves subjects and tools. Supporting the swords of such oppressors, the truth of the Qur'an certainly does not descend to them.

Kastamonu Lâhikası ·Mektup 129 ·machine translation (qwen3-32b-sre)

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O afflicted and sorrowful patient! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you lament, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered as spiritual martyrdom, leading to a degree of wilaya (sainthood) similar to martyrdom. Especially, illnesses arising from childbirth and abdominal pain, and those who die from plague and other diseases, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to the world, thus softening, and sometimes even making pleasant, the painful separation from the world at the time of death, which is very painful for the worldly people. THE SIXTEENTH DEVA O patient lamenting from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it liberates a person from the arrogance that leads to savagery and lack of mercy. For, as it is said in the secret of "إِنَّ اْلاِنْسَانَ لَيَطْغٰى - أَنْ رَآهُ اسْتَغْنٰى", a self that is arrogant due to health and well-being does not feel respect for many people. And it does not feel compassion and mercy for those who are afflicted and suffering.

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

Second interpretation: In the hadith "If my servant goes east or west, help him whenever he travels in any city," the servant mentioned in this hadith, as the date of his going east under captivity is shown, the date of his being exiled west is also shown. For example: The true interpretation of this hadith is "If my servant is a captive in the east." So the time of captivity is "If my servant is a captive in the east," and it comes out to the year 1337. Indeed, in that year of the Arab calendar, I was in Russian captivity, alone, and I escaped from Petrograd after one month to the north-east, and despite many dangers and hardships, and without knowing Russian, I traveled through many lands under the protection of a hidden safeguard. I traveled from Warsaw through Austria to Istanbul, and I made a long journey around the world. As Hazrat Gavs said, during that eastern captivity and extensive travel through many lands, I received divine permission and support for my ascension. Thus, Hazrat Gavs, like an angel, fulfilled this duty through his prayer with divine permission. But the record "If my servant was... in the east and the west," in the Arab calendar is 1351, which is two years different from the well-known Rumi calendar. Indeed, as Hazrat Gavs said, in the year 1351 of the Arab calendar, while I was fully committed to serving and protecting the Islamic symbols during important mystical times, the spiritual storms in that spiritual turmoil did not shake us.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

Those five lines have taken the form of a miracle, beyond the power of human beings, because they appeared solely as a grace and intiqa' of the truth and a divine gift and inheritance of the Prophetic legacy. It is not artificial, nor is it the result of the will of a sheikh, because it is intiqa'. The sacred spirit has felt and seen it. Neither will nor choice can reach it. The mind cannot encompass the movements of the spirit. Just as the tongue is helpless in translating the subtleties of the mind's imagination, so too is the will helpless in grasping the subtleties of the spirit's movements. Hazrat Gaws is so exalted in rank and possesses such a miraculous honor that some of the disbelievers said: "We cannot accept Islam, but we cannot deny Abdulqadir Gilani either." Even the most extreme of the Wahhabis, who deny the saints, cannot deny Hazrat Sheikh. The saint has been acknowledged by all the Sufis as being beyond his rank of excellence. Indeed, such a Muhammadan miracle, like the sun, is the manifestation of a luminous being, a high and undying beacon of Islam, who with the all-knowing eye of the unseen sees our age, and through such a miracle, comforts and encourages us. Could it ever be possible that a hero of Wilaya, who has attained the rank of "Sultan of the Saints," whose Islamic valor shook the sultans of his time, who with the power of the sacred saw the past and the future as present by divine permission, and whose authority and control have been confirmed even in death as they were in life, could such a figure abandon this age and these weak, helpless servants of the Qur'an, who work for the Qur'an's service, are exposed to the attacks of unjust enemies, and need comfort and support? Could it ever be possible that he is not connected with us? If he were to mention even eight, nine, or perhaps fifteen strong proofs in his eloquent speech, it would indicate that he is looking at us; even a slight sign would be sufficient. Because the rank demands it, it is in accordance with the desired condition, and the connection is strong.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

Third: To strive for the cure of the heart's ailments through the path of Sufism is to walk with the feet of the heart. The first is obligatory, the second is necessary, and this third is considered a Sunnah. Since the truth is thus, I believe that if esteemed figures such as Sheikh Abdulqadir Gilani (may God be pleased with him), Shah-i Nakshband (may God be pleased with him), and Imam-i Rabbani (may God be pleased with him) were in this age, they would devote all their efforts to strengthening the truths of faith and the principles of Islam. For these are the means to eternal happiness. If there is a flaw in them, it leads to eternal misguidance. A non-believer cannot enter Paradise; but many who lack Sufism do enter Paradise. A person without bread cannot live, but one without fruit can. Sufism is the fruit, and the truths of Islam are the nourishment. In the past, it took a journey and practice lasting from forty days to forty years to reach certain truths of faith. Now, by the mercy of God, a path has been found that can lead to those truths in forty minutes. To ignore such a path is certainly not wise. These thirty-three Words are opening a Quranic path, and those who read them carefully can discern this. Since this is the truth, I believe that the Words written on the mysteries of the Quran are the most suitable remedy, balm, and healing for the wounds of this age, and for the Muslim community suffering from the darkness of ignorance, they are the most beneficial light, and for those who are amazed and lost in the valleys of misguidance, they are the most correct guide. You know that if misguidance comes from ignorance, its cure is easy. But if misguidance comes from knowledge and learning, its cure is difficult. In the past, the second type was found in one out of a thousand. Of those found, only one in a thousand could be guided back to the right path. Because such people consider themselves wise, yet they do not know and think they do. I believe that God, in this age, has made the known Words, which are spiritual effects of the Quran's authorization, act as an antidote to this age's poison of misguidance. 1. The Everlasting is the Everlasting Said Nursî

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

The third purpose of the reasoning: It is a well-known principle that when a single unit multiplies, it branches out, keeps increasing, and does not remain in one place. However, if the many and the fractions unite, they become stronger, gain stability, remain in place, and become more permanent. Therefore, Muhammad, upon whom be peace and blessings, is the seal of the prophets. It is understood from the contradictory meaning that no prophet will come after him; the seal of his seal is stamped and signed. The fourth purpose of the reasoning: As the phrase "1 من قبلك" (before you) indicates, the Prophet Muhammad (peace be upon him) is their successor, and they are all his predecessors in full. Therefore, the successor taking upon himself the duties of the predecessor completely and standing in their place implies that he is a prophet and messenger to all his predecessors and to the entire ummah. Yes, this principle is a natural rule in accordance with its ruling. For, before the Time of Bliss, the peoples and nations of the human world were very different and widely separated in terms of material and spiritual aspects, in terms of capacity and upbringing. Therefore, a single upbringing and an individual invitation were not sufficient. When the human world awoke under the sun of the Blissful Time, showed a tendency toward unity through the exchange of ideas, the abandonment and transformation of traditions, and the intermingling of tribes, communication and interaction began among them; indeed, the globe became like a single country, perhaps a province, perhaps a village; a single invitation and a single prophethood was seen to be sufficient for all humanity.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Everyone has opened a lawsuit, on the basis of faith, to gain or lose a land and property as enduring and eternal as the surface of the earth, adorned with chains and palaces. If one does not firmly obtain the certificate of faith, one will lose it. And in this age, many are losing that lawsuit due to the arrogance of materialism. Indeed, an inquisitive and investigative person has observed in a certain place that out of forty deaths, only a few have won that lawsuit; the rest have lost it. Now, if the entire world's dominion were given to a person, could it fill the place of that lost lawsuit? Since we consider it complete foolishness to abandon the duties that bring the services which will win that lawsuit and the miraculous lawsuit attorney who prevents ninety percent of people from losing it, and instead to engage in worldly matters and transient wealth, we, the disciples of the Risale-i Nur, believe that even if each of us had a hundred times more intelligence, we must dedicate ourselves to this duty. O my new brothers in this prison calamity, you have not seen the Risale-i Nur as my old brothers who came with me have. I declare and prove, and have already proven with them and with thousands of other disciples as witnesses, that the Risale-i Nur is the first and greatest lawsuit attorney of this age. It is the one who has given the certificate, the document, and the decree of the acquired lawsuit—i.e., the verified faith—to twenty thousand people in twenty years. It is the miracle of the Qur'an's spiritual power, which has emerged and spread. For eighteen years, my enemies, the atheists and materialists, have tried to destroy us by corrupting some officials of the government with very cruel plots, even imprisoning and jailing us as they did before. Yet they have managed to touch only two or three parts out of the one hundred and thirty parts of the steel fortress of the Risale-i Nur. Therefore, if one wishes to hire a lawyer, it is sufficient to obtain the Risale-i Nur. Do not fear, the Risale-i Nur will not be banned. The deputies and officials of the Republican Government had important treatises in their hands, and except for two or three, they were free to circulate. God willing, one day the prisons will become a complete reform.

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

Here is the Gavs' saying, which is a kind of interpretation of the verse "2 Then among them is one who is wretched and happy." There are multiple indications that this verse includes some specific individuals in the sixth and fourteenth centuries, while the verse as a whole includes some specific individuals in its generality. The fact that the word "2 Then among them is one who is wretched" in the general verse coincides numerologically with the three greatest heretics of that time, indicates that these individuals are the intended ones in the general verse, perhaps as a sign. Thus, Hazret-i Gavs, by looking at this indication and this time, interpreted the said saying as a kind of specific interpretation of the general verse. In his ode, he mentions his disciples in the last time's sedition in a miraculous manner, and here he also refers to the meaning of the ode, indicating that they are protected from the evil of the heretics of that time. There is an implication in this Gavsian saying. Here, the word "Said" slightly refers to the phrase "3 Live happily" in the famous ode, and with the saying "4 The owner of destruction is the wretched one who is kept away," he not only foretells the calamity of Hulagu, who occurred after him and intended to destroy Islamic sciences by throwing libraries into the rivers Tigris and Euphrates, but also, by referring to the said verse, he also foretells the heretics who, like Hulagu, veil Islamic sciences.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

These are precious letters written by Mehmet Feyzi and Çaycı Emin Efendi, who served Üstad Bediüzzaman for eight years in Kastamonu, about their life in Kastamonu and addressed to Hazret-i Üstad while they were in Emirdağ. Peace be upon you, and the mercy of Allah and His blessings in the number of the written and read letters of the Light. 1 My beloved, precious, and most compassionate Üstad, may peace be upon you. First of all, I congratulate you on your Night of Miraculous Journey, kiss your hands, and ask for the forgiveness of our faults. To those who are curious about the true condition of Üstad, we say: The Holy Qur'an, with the thirty-three verses marked with the sign of manifestation, Imam Ali (may Allah be pleased with him) in the Celcelûtiye and Ercûze, with their miraculous signs, and the Great Gavs (may his secret be sanctified), with his prophetic signs, have explained the true condition of our Üstad and the true nature of the Risale-i Nur. Those who wish to know the true essence of our Üstad's character must carefully study the Risale-i Nur's chapters on the Signs of the Qur'an, the Miracles of the Flame, and the Miracles of Gavs, as well as the other chapters of the Risale-i Nur. Our firm and certain belief about our Üstad is this: This learned and knowledgeable Hazret-i Bediüzzaman, who has attained the truths and knowledge from the treasure of the Holy Qur'an with the manifestation of the Name of Light and the Name of the Sovereign, has declared them to humanity for the purpose of bestowing blessings. He has embodied the virtues of the Prophet Muhammad (peace and blessings be upon him), has passed beyond the desires of the self and the passions, and has appeared in this age as an outstanding and exceptional embodiment of the noble virtues.

Tarihçe-i Hayat ·Kastamonu Hayati ·machine translation (qwen3-32b-sre)

I admit that you have freed me to some extent from the flattery that caressed my ego under the veil of honor and glory, through your sincere sincerity. May God grant you complete sincerity and lead me to complete sincerity as well. You know that Hazrat Ali (r.a.) with his miraculous excellence and Hazrat Gavs-az-Zam (k.s.) with his extraordinary spiritual excellence, are showing favor to you regarding this secret of sincerity. And they are comfortingly supporting you in a protective manner and applauding your service mentally. Yes, without any doubt, these favors are based on sincerity. If you knowingly harm this sincerity, you will receive their blows. You should expect the compassionate blows from the Tenth Lem. If you wish to have behind you spiritual heroes and a master above you, obtain complete sincerity through the secret of "وَيُؤْثِرُونَ عَلٰى اَنْفُسِهِمْ". Prefer the souls of your brothers over your own soul in honor, rank, favor, and even in worldly benefits that please the ego. Even in conveying a most delicate and beautiful religious truth to a needy believer, which is the most innocent and harmless benefit, it is preferable that you have someone else do it, if possible, to avoid even the slightest sense of self-interest. If you have the desire to gain reward by saying, "I will tell this good matter myself," there is no sin or harm in that to a small extent; but it may harm the secret of sincerity between you. YOUR FOURTH PRINCIPLE It is to imagine the virtues of your brothers in your own persons and their excellences in yourself, and to proudly rejoice in their honors with gratitude. Among the Sufis, there is a term called "fenâ fi’ş-şeyh" (annihilation in the master) and "fenâ fi’r-resul" (annihilation in the messenger). I am not a Sufi. But this principle of theirs is a good principle for us in our profession, called "fenâ fi’l-ihvân" (annihilation in the brothers).

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

The epilogue of the ode after the fifth line: وَجَدِّى رَسُولُ اللّٰهِ اَعْنِى مُحَمَّدًا - اَنَا عَبْدُ الْقَادِرِ دَامَ عِزِّى وَرِفْعَتِى 1 Indeed, in the first five lines, with five aspects and five coincidences, it now indicates the one at the beginning of the service of the Qur'anic. First aspect: In the last line, 2 تَعِيشُ سَعِيدًا, it announces his name with the word sarahet and also informs that he will live in honor and happiness regarding his livelihood. Yes, our master, from his childhood, is the most fortunate individual in terms of his livelihood, despite his absolute poverty. Second aspect: At the beginning of the same line, with the phrase وَكُنْ قَادِرِىَّ الْوَقْتِ, he says to his disciple: "Be the Abdülkadirî of the time." The word قَادِرِى in the abjad calculation equals three hundred and twenty-five. Since our master's nickname is "Nursî," the abjad value of Nursî is three hundred and twenty-six. There is only one difference, which is one single letter. This single letter alludes to the word "elf," meaning a thousand. Thus, in the year thirteen hundred and twenty-five, a person affiliated with Sheikh Geylânî will strive to defend the Qur'anic truth in the style of Sheikh Geylânî. Indeed, our master began his spiritual struggle in the year thirteen hundred and twenty-six, which is the second year of the Republic. Third aspect: He has two names: Said and Bediüzzaman. The abjad value of the combined names, without counting the shadda in "ez-zaman," is three hundred and twenty-nine. If two names are considered as one number, three hundred and twenty-five, it exactly points to the addressee in كُنْ قَادِرِىَّ الْوَقْتِ, perhaps indicating a deviation. If the silent "alif-lam" in "ez-zaman" is counted, then according to the rule, an "alif-lam" should also be included in قَادِرِى. Because, after the muzafun ileyh is removed, an "alif-lam" is necessary for description. In that case, they would be equal.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

First: It is affirmed unanimously by the luminous community known as Âl-i Muhammed, whose fame is world-renowned, and who include thousands of sharp-eyed and unseen-seeing scribes and great saints, such as Imam Ali (may Allah be pleased with him), who said, "If the veil of the unseen were lifted, my certainty would not increase," and Gavs-ı Âzam (may peace be upon him), who saw the Arsh-ı Âzam and the grandeur of the statue of Israfil while on earth. Second: It is affirmed with a strong faith by the famous community known as the Companions, who, in the darkness of an illiterate tribe and an ignorant environment, without books or knowledge, in the midst of social and political ignorance and in the age of ignorance, in a very short time became the masters, guides, diplomats, and just rulers of the most civilized and knowledgeable nations and governments from east to west, and who are renowned in the world by the name of Companions. They affirmed this by sacrificing their lives, property, fathers, and tribes. Third: It is affirmed in agreement and with the degree of certain knowledge by the elite group of countless scholars, researchers, and experts who have emerged in every century, who have excelled in every field, and who have worked in various professions within the community. Therefore, the testimony of this individual to the Oneness of God is not personal or individual, but rather universal, absolute, unshakable, and such that even if all the devils gathered together, they could not oppose it in any way.

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

If he is in the East or the West, help him whenever he walks in any city. With the science of ciphers, the meaning is: "The disciple of Gaws, Said el-Kurdî, was imprisoned in Russia and remained in the northern East of Asia and was expelled to the West of Asia by the hands of the people of Bid'a. During the time he was forced to travel through many lands due to escaping from Siberia, I have helped him and supported him with the power and strength of the Divine. Yes, the one he refers to as the disciple of Gaws, Said (r.a.), remained for three years in the northern East of Asia under harsh conditions and fled a distance of three to four months, thus visiting many cities and being preserved as Gaws said." So, O reciter of my verse, recite it and do not fear, for indeed you are protected by the eye of divine care. With the science of ciphers, the meaning is: "Badiuzzaman Molla Said," as he is known by name, says to his disciple who reads his letters: "Recite my verse, that is, my writings which show my profession, my path, and my struggles. In other words, the meaning of my verse is your treatises, your Words, and your Letters." "Recite it and do not fear." "Begin your struggle with these Words in 1332 (Hijri). You are protected by divine care." Yes, "reciter" with the science of ciphers refers to "Molla Said," and "verse" refers to the Risale-i Nur. And with the letter "mim," it refers both to the Letters and to the "Words of Said el-Kurdî." "Words" means the Words. "Recite it and do not fear" refers to 1332 (Hijri). That date is the beginning of the struggle. At that time, the struggle began with the publication of the Tafsir of the Signs of Permission.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

It is a subtle and ingenious point in the signs of a verse that confirms the spiritual excellence of Hazrat Gavs. The words and treatises derived from the Qur'an, being a kind of accurate interpretation of the Qur'an al-Hakim and strong and directed proofs of the truths of faith, the honor, value, and praise given to these treatises and words belong to the Qur'an and the truths of faith. Since this is the case, I say without hesitation: 1 "And nothing is said but that there is a clear Book" (Surah Al-An'am 6:59), with its secret, the Qur'an certainly indicates the direction of this accurate interpretation. Yes, it does. The Qur'an specifically looks toward this interpretation. Because, from the important verses, in the margin of Surah Houd, 2 "Among them are wretched and happy" (Surah Houd 11:101), the page opposite to the verse 3 "So be firm as you have been commanded" (Surah Ikhlas 103:1), apart from the reference, the abjad value of the phrase "as you have been commanded" is one thousand three hundred and two. Therefore, within the general address in the command "be firm," which has countless directed individuals, the command for direction in one aspect of one individual on the date of one thousand three hundred and two acquires a special characteristic. Therefore, a person who, in the fourteenth century, quotes from the Qur'an and publishes works that show the straight path among the directionless paths of the dwellers, is included among those countless individuals.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

The Thirty-Second Window It is He who has sent His Messenger with guidance and the true religion, to make it prevail over all religion, and sufficient is Allah as a witness. 1 Say: O mankind, indeed I am the Messenger of Allah to you all, the One to whom belongs the dominion of the heavens and the earth. There is none worthy of worship except Him, the One who gives life and causes death. 2 This Window is the sun of the celestial sphere of prophethood, perhaps the sun of the suns, the Window of the Honored One, the Honored Muhammad (peace and blessings be upon him). This extremely luminous, very great, and highly radiant Window has been proven to be so radiant and evident in the Thirty-First Word, the Miraculous Treatise, and in the Nineteenth Word, the Treatise of the Prophethood of the Honored One (peace and blessings be upon him), and in the Nineteenth Letter, which has nineteen signs. Therefore, considering those two Words and that Letter and its Nineteenth Sign, we refer the matter to them and say only: The Zât-ı Ahmediye (the Honored One), who is a decisive proof of the Oneness of God, with the wings of prophethood and authority, that is, with the power that embraces the consensus of all the prophets before him and the consensus-like tradition of all the saints and the elect after him, has demonstrated and declared the unity of God throughout his entire life with all his strength, and has opened a vast, luminous, and radiant window of Islamic world to the knowledge of Allah. Millions of ascetics and sincere believers, such as Imam Ghazali, Imam Rabbani, Ibn Arabi, and Abdulqadir Gilani, look through that window and also show it to others. Is there a curtain that can close such a window? And is there any mind that accuses it and refuses to look through this window? Come on, you say.

Sözler ·Otuz Ucuncu Soz ·machine translation (qwen3-32b-sre)

THE NINETEENTH QUESTION: In the hadiths, there are separate reports about the Mahdi (peace be upon him), who is one of the signs of the Last Times and from the House of the Prophet. In fact, some scholars and people of authority have declared in the past that he would appear. Allah knows best, the interpretation of these separate reports is as follows: The Great Mahdi has many duties. Just as he performs actions in many fields of politics, religion, sovereignty, and jihad, in every century, during times of despair, there is a need for a kind of Mahdi or for the Mahdi to come to their aid at that time. Therefore, by the mercy of Allah, in every era, perhaps in every century, a kind of Mahdi from the House of the Prophets has emerged, preserving the sharia of his ancestor and reviving his sunna. For example, in the political sphere, the Mahdi of the Abbasid, and in the religious sphere, figures like Gaws al-Azam, Shah Nakshband, and the four great scholars and the twelve great Imams, who performed some of the duties of the Great Mahdi, are also mentioned in the hadiths about the Mahdi. Since these reports are based on the view that Muhammad (peace and blessings be upon him) is the center of reference, the hadiths differ, and some people of truth have said: "He has already appeared in the past." Whatever the case may be, since this matter is explained in the Risale-i Nur, we refer it to that source and say here only this much: There is no dynasty in the world that is continuous, no tribe that is united, and no society or community that is distinguished, which can rival the dynasty, tribe, society, or community of the House of the Prophets. Indeed, the House of the Prophets, who raised hundreds of sacred heroes and placed thousands of spiritual commanders at the head of the ummah, and who have been nourished, developed, and perfected by the leaven of the Quranic truth, the light of faith, and the honor of Islam, will certainly, in the Last Times, revive, declare, and implement the sharia of Muhammad, the truth of the Furqan, and the sunna of the Prophet (peace be upon him). Thus, it is very reasonable, necessary, and essential for the Great Mahdi, who is the chief commander, to demonstrate his perfection in justice and truth to the world, fulfilling the needs of the rules of human social life.

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

There is none worthy of worship except Allah, in belief in Allah. There is none worthy of worship except Allah, in safety from Allah. There is none worthy of worship except Allah, as a trust with Allah. There is none worthy of worship except Allah, truly and indeed. There is none worthy of worship except Allah, in acknowledgment and sincerity. There is none worthy of worship except Allah, in servitude and humility. There is none worthy of worship except Allah, the True King, the Manifest, and Muhammad is the Messenger of Allah, the truthful in His promise, the trustworthy. The Second Chapter In the name of Allah, the Most Gracious, the Most Merciful. EXPLANATION There is no god but Allah; for belief in Allah. There is no god but Allah; for safety from Allah. There is no god but Allah; my testimony is a trust with Allah. There is no god but Allah; truly and indeed. There is no god but Allah; in acknowledgment and sincerity. There is no god but Allah; in servitude and worship. There is no god but Allah; the King who rules as He wills, the King who is beyond weakness and helplessness, the True King whose essence, attributes, names, and actions are true and real, and upon whom all beings in the universe depend, the sole reality whose names and attributes are the manifestations of truth. And the Manifest One, whose existence and unity are clearly evident in the wonders of the universe and the books sent to the prophets. Muhammad is the Messenger of Allah, the truthful and trustworthy. Second Chapter The opening of most books, and especially the Gavs-i Geylani, consists of five or six lines of praise and glorification. For me, it has become the core of a long chain of thought, and it has given me a spiritual emblem of ninety-nine degrees of knowledge and unity. Ninety-nine degrees of these are mentioned here. Each of these signs refers to the Most Holy Being in two ways: One is the state of being present and witnessed, expressed with the meaning of "witnessing for the sake of Allah," using the phrase "shahid lil-lahi." And the other is the indication of a chain, which emerges from the succession of similar states, expressed with the meaning of "evidence for Allah," using the phrase "delil al-lahi." Said Nursî In the name of Allah, the Most Gracious, the Most Merciful.

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

Here is the continuation of the Risale-i Nur, which emanates from the Esma-i Sittin and is the essence of that Name. And this Risale-i Nur, with its own disciples and with hundreds of writings and a hundred parts of the Risale-i Nur's remedies and with the dissemination of twenty thousand copies, certainly influenced a hundred thousand people to adhere to the letters of the Qur'an, to follow the Sunnah, to strengthen their faith, and to resist completely the two movements that Hz. Ali (r.a.) opposed. Therefore, Hz. Ali (r.a.) especially looks upon them among his brothers whom he called "Ya Ayyuhal Ikhwan." Yes, this apparent miraculous divine gift of Hz. Ali (r.a.) is due to the guidance of Hz. Prophet Muhammad (a.s.m.), and thus it is related to another miraculous gift of the Prophet, similar to the divine miracle of Gavsiye and the extraordinary sign of Aleviye. It points to the fifth and fourteenth centuries' troubles and is a hidden, incomprehensible divine miracle of the Prophetic. For example, in the authentic hadith, the Prophet of Mercy (a.s.m.) commanded: "If my ummah remains steadfast, they will have a day; otherwise, half a day." This blessed hadith has been interpreted as a sign of the Day of Judgment, a hidden Prophetic miracle, and an uncomprehended one. Both Sheikh Geylani and Hz. Ali (r.a.), through Prophetic guidance, prophetically mention the troubles of the fifth, sixth, and fourteenth centuries, showing that this blessed hadith is their telescope to look into this time, observing these two centuries. Yes, in the hadith, the term "day" refers to a thousand years, as indicated by the verse: "Indeed, a day with your Lord is like a thousand years of what you count." Since the Islamic Caliphate and the Arab government did not fully adhere to the straight path according to the hadith, the half-day, which is about five hundred years, ended with the Mongol invasion.

Sikke-i Tasdik-i Gaybi ·On Sekizinci Lema ·machine translation (qwen3-32b-sre)

The Real Owner is another. Yes, there is such a Real Owner that, by the mystery of the verse "1. What created you and raised you up was not but as one soul," He can easily bring back to life all the living beings on the entire surface of the earth as easily as reviving a fly. He creates a spring with the ease of a single flower. Because He does not need to gather anything. He is the Owner of the command "2. Be, and it is." And because in every spring He creates from nothing countless forms, qualities, and appearances of the beings of the spring, apart from their elementary materials; and because in His knowledge the plan, model, index, and program of everything is already established; and because all the particles move within His knowledge and power, He creates everything with the ease of striking a match. And nothing, not even the tiniest movement of a particle, goes astray. Just as a marching army is an organized force, so too are the particles an organized army. Since they act upon the basis of that eternal power and according to the pattern of that eternal knowledge, their works emerge accordingly. Otherwise, these works would not diminish because of the insignificance of their creators. With the strength of attachment to that eternal power, a fly can crush a Nimrod. An ant can destroy Pharaoh's palace. A tiny pine seed, like a speck of dust, carries the weight of a huge pine tree like a mountain. As we have proven in many treatises, just as a soldier, by virtue of his military certificate, can achieve feats a hundred thousand times greater than his own strength, such as capturing a prisoner at the level of attachment to the emperor. Similarly, everything, by its attachment to that eternal power, can achieve miracles a hundred thousand times greater than the natural causes.

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

But the most important is the renewal in preserving the religious truths, which is the most sacred and the greatest. The fields of Sharia, social and political life are relatively secondary, third, and fourth in importance. In the hadiths, the greater importance given to the renewal of religion is due to the renewal in the religious truths. However, in the minds of the general public and in the eyes of those who are more concerned with the apparent and dominant aspects of Islamic social life and religious politics, these aspects appear more important. Therefore, they look at and interpret things from that perspective. "It is extremely rare, almost impossible, for these three duties to be found together in one person or community at this time, to be perfect, and not to contradict each other. Only in the Mahdi, who represents the luminous community of the Prophetic House, and in the spiritual figure of the community, can these three duties converge. Praise be to the Almighty, in this century, the true disciples of the Risale-i Nur have been entrusted with the duty of renewal in preserving the religious truths in their spiritual character. For twenty years, through their effective and pioneering publications, they have fully countered extremely strong and powerful attacks of heresy and misguidance, and forty thousand people have testified that they have saved the faith of hundreds of thousands of believers. "However, I should not consider my weak and helpless self as worthy of bearing such a burden, which is thousands of degrees beyond my capacity," he says. And he greets you. We also greet you and those connected with the Risale-i Nur there. From the disciples of Risale-i Nur, Emin, Feyzi

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

Question: There are numerous authentic hadiths stating that in the Last Days, the Mahdi will come and reform the world that has fallen into corruption. However, this is an era of the community, not the individual. No matter how wise or even a hundred times wise a person may be, if they do not represent a community, if they do not embody the spiritual essence of a community, they are defeated by the spiritual essence of a contrary community. In this era, no matter how high the power of wilaya (spiritual authority) may be, how can such a human community be reformed from its great corruptions? If the Mahdi's deeds are all miraculous, they would contradict the divine wisdom and the laws of the Creator of this world. We want to understand the secret of this Mahdi issue. Answer: The Almighty, out of His infinite mercy, has sent blessed individuals—each time as a reformer, a renewer, a righteous caliph, a great pole, a perfect guide, or a kind of Mahdi—during every period of communal corruption, to eliminate corruption, reform the people, and preserve the religion of Prophet Muhammad (peace be upon him). Since this is the established pattern, in the time of the greatest corruption of the Last Days, the Almighty will certainly send the greatest mujtahid, the greatest renewer, the greatest ruler, the greatest Mahdi, the greatest guide, and the greatest pole—a luminous being—and this individual will be from the Ahl al-Bayt of the Prophet. Just as the Almighty can fill and empty the space between heaven and earth with clouds in a moment, and calm the storms of the sea in a second, and as the Almighty Creator of infinite power can create the example of summer within a spring hour and a winter storm within a summer hour, He can also scatter the darkness of the Islamic world through the Mahdi. And He has promised; certainly, He will fulfill His promise. From the perspective of divine power, it is very easy. If one considers it from the standpoint of the circle of causes and the wisdom of the Lord, it is again so reasonable and worthy of occurrence that thoughtful people would conclude: "Even if it is not reported by the Infallible Narrator, it must necessarily be so and will be so." For example:

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

It is the defense of Ceylân. To the Afyon Heavy Penal Court: While the court has proudly accepted my master and my service to the Risale-i Nur, depicting me as a great diplomat and a scheming man, and giving me a large share in the alleged crime against the Nurlar, I say in return: I am closely related to my master Bediüzzaman, from whose religious, faith-based, and moral works I have benefited to such an extent that I would unhesitatingly sacrifice my life for them. However, this relationship is not, as the court claims, harmful to the country and the nation, nor is it encouraging the people against the state. Rather, it is an unbreakable and unbreakable bond aimed at saving my faith and the faith of my religious brothers who, in this dangerous time, need to save their faith, correct their morals, and become useful members of the country and the nation. Even if no one else can save themselves from the eternal punishment of the grave, I am related to him in this way. I am one of his close ones. For about four years, I have occasionally served him with sincerity. During this period, I have witnessed nothing else but his virtues. I never heard even a single word from his mouth regarding his Mahdihood or his renewal. The hundreds of thousands of Nur copies and the hundreds of thousands of pure Nur disciples who have saved their faith by reading them are witnesses to the fact that he is in the highest degree of humility.

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

The second reason is this: Only the spiritual people of the Jesus (peace be upon him) can kill the person of the Deccal (Antichrist) who was killed by the sword of Jesus (peace be upon him), and who created a terrible materialistic and godless empire, and whose grand statue and spiritual character can be destroyed and whose godless thought of denying the divinity can be destroyed. These spiritual people of Jesus will mix the truth of the religion of Jesus with the truth of Islam and will scatter and spiritually destroy it with that power. Indeed, the narration that "Jesus (peace be upon him) will come and lead the prayer of the Mahdi and follow him" indicates this union and the implementation and dominance of the Quranic truth. FOURTEENTH QUESTION: There is a narration that says, "The important power of the Deccal is the Jews. They love the Jews and follow them." We can say, "Allah knows best," that this narration has been interpreted in Russia. Because the Jews, who saw the oppression of every government, gathered in large numbers in Germany and, in order to take revenge, played an important role in the establishment of the communist committee and placed a terrible man named Trotsky, who was from the Jewish nation, as the supreme commander of Russia and after the famous Lenin, who was their teacher, they placed him at the head of the Russian government and blew up the head of Russia and burned its thousand-year-old products. They demonstrated the committee and some of the deeds of the Great Deccal. And they also caused important upheavals and stirred up other governments.

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

Certainly, that sublime courage in the sublime power will be revealed, and the honor of Hazrat Mahdi will be established, guiding to the right path and the truth. We expect this to happen, and expecting it is justified, just as we expect spring to come after this winter, by the will of Allah and the mercy of the Divine. Second Sign, namely: SIXTH SIGN Hazrat Mahdi's luminous society will repair the destructive regime of the Sufyan committee, restore the Sunnah of the Prophet (peace be upon him), and revive the Ahmadiyya mission (peace be upon him) in the Islamic world. The Sufyan committee, which works to destroy the Ahmadiyya Sharia (peace be upon him) with the intention of denying the Ahmadiyya prophethood (peace be upon him), will be destroyed and dispersed by the miraculous spiritual sword of Hazrat Mahdi's society. Also, the Dajjal committee, which in the human world, with the intention of denying the divinity, corrupts civilization and human sacredness, will be destroyed and dispersed by a devoted and selfless Isawi community, under the name of "Muslim Isawis," who strive to unite the true religion of Hazrat Isa (peace be upon him) with the truth of Islam, under the leadership of Hazrat Isa (peace be upon him), and thus liberate humanity from the denial of divinity. This important secret is very long. Since we have mentioned it briefly elsewhere, we will conclude here with this short note. SEVENTH SIGN Namely, the Third Question: They say: "Your past defense and struggle for Islam are not in the same way as now. Also, you are not following the style of the thinkers who defend Islam against Europe. Why have you changed the old Said position? Why are you not acting in the style of the spiritual fighters of Islam?"

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

THIRD BRANCH Because the noble hadiths discussing the signs of the Day of Judgment, events of the Last Time, and the virtues and rewards of certain deeds are not fully understood, some learned people who trust their own intellects have considered some of them to be weak or fabricated. A group with weak faith and strong prejudice have even gone as far as denial. We will not now enter into a detailed explanation, but will only state the "Twelve Principles." FIRST PRINCIPLE: This is the issue explained in the question and answer at the end of the Twentieth Statement. In summary: Religion is a test, an experience; it distinguishes the lofty spirits from the lowly ones. Therefore, it will speak of future events that will be visible to everyone in such a way that they will not remain entirely unknown, nor will they be so obvious that everyone is forced to believe. It will open the door to reason and will not leave the choice entirely out of one's hands. For if a sign of the Day of Judgment were seen that was completely obvious, and everyone were compelled to believe, then a coal-like disposition and a diamond-like disposition would remain the same. The secret of the proposal and the result of the test would be lost. This is why there has been much disagreement on many issues, such as the Mahdi and the issue of Sufyan. Also, the narrations are very diverse; contradictory rulings have occurred. SECOND PRINCIPLE: There are levels in Islamic issues. One may require a definitive proof, another may suffice with a probable opinion, and another may only require acceptance and not rejection. Therefore, in each of the non-essential religious matters or temporal events, a certain certainty and a definitive proof are not required. Perhaps only not rejecting and not opposing them is enough. THIRD PRINCIPLE: In the time of the Companions, many scholars from the Israelites and the Christians entered Islam. Their old knowledge also became Muslim; some of the previous conflicting knowledge was considered as Islamic property.

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

THE NINETEENTH QUESTION: In the hadiths, there are separate reports about the Mahdi (peace be upon him), who is one of the signs of the Last Times and from the House of the Prophet. In fact, some scholars and people of authority have declared in the past that he would appear. Allah knows best, the interpretation of these separate reports is as follows: The Great Mahdi has many duties. Just as he performs actions in many fields of politics, religion, sovereignty, and jihad, in every century, during times of despair, there is a need for a kind of Mahdi or for the Mahdi to come to their aid at that time. Therefore, by the mercy of Allah, in every era, perhaps in every century, a kind of Mahdi from the House of the Prophets has emerged, preserving the sharia of his ancestor and reviving his sunna. For example, in the political sphere, the Mahdi of the Abbasid, and in the religious sphere, figures like Gaws al-Azam, Shah Nakshband, and the four great scholars and the twelve great Imams, who performed some of the duties of the Great Mahdi, are also mentioned in the hadiths about the Mahdi. Since these reports are based on the view that Muhammad (peace and blessings be upon him) is the center of reference, the hadiths differ, and some people of truth have said: "He has already appeared in the past." Whatever the case may be, since this matter is explained in the Risale-i Nur, we refer it to that source and say here only this much: There is no dynasty in the world that is continuous, no tribe that is united, and no society or community that is distinguished, which can rival the dynasty, tribe, society, or community of the House of the Prophets. Indeed, the House of the Prophets, who raised hundreds of sacred heroes and placed thousands of spiritual commanders at the head of the ummah, and who have been nourished, developed, and perfected by the leaven of the Quranic truth, the light of faith, and the honor of Islam, will certainly, in the Last Times, revive, declare, and implement the sharia of Muhammad, the truth of the Furqan, and the sunna of the Prophet (peace be upon him). Thus, it is very reasonable, necessary, and essential for the Great Mahdi, who is the chief commander, to demonstrate his perfection in justice and truth to the world, fulfilling the needs of the rules of human social life.

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

First: There are two duties in the Last Times, although they are not on the level of the first duty in terms of truth. However, the caliphate of Muhammad (peace be upon him) and the unity of Islam among the common people and the political elite, especially in the ideas of this age, appear a thousand times broader than that first duty. Although in every era, a kind of Mahdi and reformer has emerged and will emerge to guide people. But each of them has performed one of the three duties in a certain aspect, and thus they have not been given the title of the great Mahdi of the Last Times. Second: That great figure of the Last Times will be from the Ahl al-Bayt. Although I consider myself, in a spiritual sense, as a spiritual child of Hazrat Ali (peace be upon him). I received the lesson of truth from him. And since the Ahl al-Muhammad (peace be upon them) encompass the true Light's disciples in a certain sense, I can also be considered from the Ahl al-Bayt. However, in the path of the Light, there is no desire for selfhood, personality, personal stations, or seeking honor and prestige. Even if worldly positions were given to me to preserve sincerity in the Light, I would feel compelled to leave them, hence a half-accepting response is given as a footnote, and this proposal of Mahdism is not clearly and explicitly rejected. • • • "The events mentioned in this paragraph coincided with the facts in a surprising manner. After I said, 'Do not disturb me, the ground is angry,' three minutes later an earthquake occurred. This coincidence is considered a sign of compassion, yet it cannot be subject to criticism. After four hours of interrogation and distress, ten hours later, the Maarif fire, which caused a loss of about two million liras, occurred almost simultaneously, showing that the Risale-i Nur serves as a means to avert calamities. It is said that 'an attack was made on the Lights, the calamity found a path, and came.'"

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

Question: Why have miraculous events not been transmitted with the same certainty and through many different ways as other necessary religious rulings? Answer: Because most religious rulings require a greater number of texts, more evidence, and more common occurrences. Like a fard-ayn, these rulings are directly related to every individual. But miracles, however, are not required for every person to know every miracle. If there is a need, hearing it once is sufficient. Almost like a fard-kifaya, it is enough for a few people to know them. This is why, in some cases, the existence and occurrence of a miracle may be ten times more certain than the existence of a ruling, yet only one or two people may have transmitted it, while the ruling may have ten or twenty transmitters. FOURTH PRINCIPLE: Some events reported by the Prophet Muhammad (peace and blessings be upon him) are not individual events, but rather general events that occur repeatedly, and the Prophet reports them in a specific form. However, these events have multiple aspects. Each time, one aspect is mentioned. Then, the hadith narrator combines these aspects. This may appear contradictory. For example, there are various reports about the Mahdi. The details and descriptions differ. However, as proved in one branch of the Twenty-Fourth Statement, the Prophet Muhammad (peace and blessings be upon him), through revelation, informed about the Mahdi in order to preserve the spiritual strength of the believers in every century, to prevent them from despairing in terrible events, and to spiritually connect the people of faith to the Âl-i Beyt, the luminous chain of Islam. Thus, in every century, a kind of Mahdi, perhaps even multiple Mahdis, have emerged from the Âl-i Beyt. Indeed, from the Abbasid caliphs, who were from the Âl-i Beyt, a Mahdi who possessed many of the attributes of the Great Mahdi was found. Thus, the caliphs and scholars who were predecessors of the Mahdi and who had similar attributes to the Great Mahdi have been mixed with the actual Mahdi's attributes, and their reports have led to contradictions.

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

Now, the contradictions and the secret of the reports about such figures as the Mahdi are as follows: Those who interpret the hadiths have applied their interpretations and inferences to the texts of the hadiths. For example, since the center of the caliphate was then in Damascus or Medina, they interpreted the events of the Mahdi or the Sufyani to occur in places around the center of the caliphate, such as Basra, Kufa, and Damascus. Moreover, they interpreted them by attributing the great works of the spiritual person or the community they represent to the very person himself, so that when these extraordinary figures appear, the whole people will recognize them. Whereas, as we said: This world is a field of experience. The mind opens the door, but the old habits are not taken from one's hand. Therefore, when these figures appear, even the Sufyani, many people, even he himself, will not know at first that he is the Sufyani. Perhaps only with the attention of the light of faith can these end-time figures be recognized. Regarding the noble hadith about the Dajjal, a sign of the Resurrection, it is reported: "His first day is a year, the second day a month, the third day a week, and the fourth day is like the rest of the days. When he appears, the world will hear of him. In forty days, he will travel around the world." 1 Insensitive people have said this narration is false, and have even denied and canceled it. Whereas, and knowledge is with Allah, the truth must be that: There is a sign and a hint of wisdom in the emergence from the far north, the most ignorant part of the world of disbelief, of a current of great power emerging from the naturalistic ideas of disbelief, and of a person who will deny Divinity. In that circle near the North Pole, the whole year is one night and one day; six months are night and six months are day. "The Dajjal's one day is one year" refers to his appearance in that region. The meaning of "his second day is a month" is that as he comes from the north toward here, sometimes in one month of summer the sun does not set. This also indicates the Dajjal's emergence from the north and his encroachment on the world of civilization; by attributing the day to the Dajjal, this indication is pointed out. As he comes even closer here, the sun does not set for a week.

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

THIRD BRANCH Because the noble hadiths discussing the signs of the Day of Judgment, events of the Last Time, and the virtues and rewards of certain deeds are not fully understood, some learned people who trust their own intellects have considered some of them to be weak or fabricated. A group with weak faith and strong prejudice have even gone as far as denial. We will not now enter into interpretation, but will only state the "Twelve Principles." FIRST PRINCIPLE: This is the issue explained in the question and answer at the end of the Twentieth Statement. In summary: Religion is a test, an experience; it distinguishes the lofty spirits from the lowly ones. Therefore, it will speak of future events that will be visible to everyone in such a way that they will not remain entirely unknown, nor will they be so obvious that everyone is forced to believe. It will open the door to reason and will not leave the choice entirely out of one's hands. For if a sign of the Day of Judgment were seen that was completely obvious, and everyone were compelled to believe, then a coal-like disposition and a diamond-like disposition would remain the same. The secret of the proposal and the result of the test would be lost. This is why there has been much disagreement on many issues, such as the Mahdi and Sufyan. Also, the narrations are very diverse; contradictory rulings have occurred. SECOND PRINCIPLE: There are levels in Islamic issues. One may require a definitive proof, another may suffice with a probable opinion, and another may only require acceptance and not rejection. Therefore, in each of the non-essential religious matters or temporal events, one does not require a certain belief and a definitive proof. Perhaps only not rejecting and not opposing it is enough. THIRD PRINCIPLE: In the time of the Companions, many scholars of the Children of Israel and the Christians entered Islam. Their old knowledge also became Muslim. Some of the previous conflicting knowledge was considered as Islamic property.

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

It was written in order to correct excessive good opinion about the Master. It was sent to you as it may be beneficial for you too. 2 And there is nothing but praises Him. 1 In the name of Him, the Exalted. Peace be upon you and the mercy of Allah and His blessings as the number of the tens of minutes of the month of Ramadan 3. My dear, loyal, and respected brother, Hoca Haşmet; We read your letter about the renewer with amazement and also told our Master. Our Master said: "Yes, this time, both for faith and religion, for social life and the Sharia, and for public law and Islamic politics, very important renewers are needed. However, the most important renewal is the one concerning the preservation of the truths of faith. The areas of Sharia, social and political life are relatively secondary, third, and fourth in importance compared to it. In the hadiths, the great importance attributed to the renewal of religion is due to the renewal of the truths of faith. However, in the minds of the general public, people who love life consider the social and political aspects of Islamic life, which appear outwardly broad and dominant, to be more important. Therefore, they look at and interpret things from that perspective. "Moreover, it is very rare, almost impossible, for these three duties to be found together in one person or community in this time, to be perfect, and not to contradict each other. In the last age, only the Mahdi, who represents the luminous community of the Prophetic Family (peace be upon them), and the spiritual figure in the community can unite them. Praise be to Allah, in this century, the Risale-i Nur's truth and the spiritual character of its disciples have fulfilled the duty of renewing the preservation of the truths of faith. For twenty years, this sacred duty has effectively and pioneeringly countered very terrifying and powerful attacks of heresy and deviation, and forty thousand people have testified that it has saved the faith of hundreds of thousands of believers. "However, for a weak and incapable person like me, who is thousands of degrees below this level,

Kastamonu Lâhikası ·Mektup 117 ·machine translation (qwen3-32b-sre)

Error 48: It is characterized as a blow from the Risale-i Nur. Answer: As we have clearly proven in our defense, it is not stated that it is a blow from the Risale-i Nur; rather, it might be said that "just as the accepted charity (sadaka-i makbule) removes calamities, at the time when the Risale-i Nur was hidden and suppressed, some calamities found an opportunity and occurred to us." But this is a divine justice, not a blow. Error 49: The earthquakes and floods occurring in various places have happened as severe blows from the Risale-i Nur. Answer: Repeating an already answered error is an unreasonable mistake. Error 50-51: People have been saved from these floods and earthquakes by the merit of the Risale-i Nur and consequently by his own virtue. Meanwhile, the innocent and children have suffered from these calamities. Said has not and could not explain this. Answer: It has been written in various places in the Risale-i Nur that in the calamities befalling the oppressors, the losses of the innocent are considered as charity and the deceased are regarded as martyrs, which clearly shows the error and superficiality of this claim. Error 52: He has fallen into a theory denying that good and evil come from Allah. Answer: While the Risale-i Nur, in the Twenty-Sixth Word which is on destiny, has uniquely and unparalleledly explained the secret of destiny, and while the Risale-i Nur has marvelously proven the pillars of faith, such an accusation is nothing but foolishness. Error 53: Some of the Nur disciples have attributed to him a status of Mahdi. Answer: In my objection, I have refuted this error with clear evidence. Moreover, it has been observed that he has rejected even minor praises and good intentions in his own self, not to mention such great positions, in the courts of his own self.

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

There are four main points in the indictment against me. First point: It is claimed that I have arrogance and boastfulness and consider myself as Mahdi. I strongly deny this. My brothers can testify that I have never accepted the claim of Mahdi. In fact, the people of Denizli said, "If Said claimed to be Mahdi, all his followers would accept it." However, Said, in his protest, said, "I am not a Sayyid. The Mahdi will be a Sayyid," thus rejecting them. Second point: The concealment of publications to prevent misunderstandings by hidden enemies. It is not because of any connection with politics or worldly affairs. Also, they do not want to find an excuse using the old script and the printing machine. The police courts and authorities in Ankara knew that the blow to Mustafa Kemal was from Nur, yet they did not involve us and acquitted us, returning all our books, including the Fifth Shu'a. Also, this is to show the badness of that person and to preserve the value of the army. Disliking a person is not out of hatred but for the sake of the army's honor. Third point: In response to the claim that I encourage the violation of security, over twenty years, one hundred thousand Nur adherents and one hundred thousand copies of Nur writings were examined in six courts and ten provinces for violations of security and disturbance of public order. However, the records of these ten provinces and the six courts found no such evidence, which refutes this strange accusation. In this new indictment, three courts have acquitted us on the same points, and the responses have already been given repeatedly. Answering to a few insignificant issues is meaningless. Accusing us of these issues is equivalent to accusing the Ankara Heavy Penal Court, Denizli, and Eskisehir courts that acquitted us. I leave the response to them. There are also two or three other issues.

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

THE NINETEENTH QUESTION: In the hadiths, there are separate reports about the Mahdi (peace be upon him), who is one of the signs of the Last Times and from the House of the Prophet. In fact, some scholars and people of authority have declared in the past that he would appear. Allah knows best, the interpretation of these separate reports is as follows: The Great Mahdi has many duties. Just as he performs actions in many fields of politics, religion, sovereignty, and jihad, in every century, during times of despair, there is a need for a kind of Mahdi or for the Mahdi to come to their aid at that time. Therefore, by the mercy of Allah, in every era, perhaps in every century, a kind of Mahdi from the House of the Prophets has emerged, preserving the sharia of his ancestor and reviving his sunna. For example, in the political sphere, the Mahdi of the Abbasid, and in the religious sphere, figures like Gaws al-Azam, Shah Nakshband, and the four great scholars and the twelve great Imams, who performed some of the duties of the Great Mahdi, are also mentioned in the hadiths about the Mahdi. Since these reports are based on the view that Muhammad (peace and blessings be upon him) is the center of reference, the hadiths differ, and some people of truth have said: "He has already appeared in the past." Whatever the case may be, since this matter is explained in the Risale-i Nur, we refer it to that source and say here only this much: There is no dynasty in the world that is continuous, no tribe that is united, and no society or community that is refined, which can rival the dynasty, tribe, society, and community of the House of the Prophets. Indeed, the House of the Prophets, who raised hundreds of sacred heroes and placed thousands of spiritual commanders at the head of the ummah, and who have been nourished, developed, and perfected by the leaven of the Quranic truth, the light of faith, and the honor of Islam, will certainly, in the Last Times, revive, declare, and implement the sharia of Muhammad, the truth of the Furqan, and the sunna of the Prophet (peace be upon him). It is very reasonable, necessary, and essential for the Great Mahdi, who is their supreme commander, to demonstrate his perfection in justice and truth to the world, in accordance with the principles of human social life.

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

YOUR THIRD QUESTION: Are the imams of the reformers (muctehidun) superior, or are the masters (shaykhs) and guides (aktab) of the true Sufi orders superior? The Answer: Not all reformers (muctehidun); perhaps Abu Hanifa, Malik, al-Shafi'i, and Ahmad ibn Hanbal are among the masters and guides. However, in particular virtues, some extraordinary poles like Sheikh al-Ghawth (Geylani) hold a more luminous station in a certain respect. But overall virtue belongs to the imams. Some of the masters of the Sufi orders are themselves reformers (muctehidun). Therefore, it cannot be said that all reformers are superior to the guides (aktab). However, the Four Imams are considered the most superior after the Companions and the Mahdi. YOUR FOURTH QUESTION: What is the wisdom and purpose in the verse: "Indeed, Allah is with the patient" (1)? The Answer: The Almighty, in His Name of the Wise, has established an order in the creation of things, like the steps of a ladder. An impatient person, who does not act with deliberation, either skips or omits steps and cannot reach the desired goal. Therefore, impatience leads to deprivation, while patience is the key to overcoming difficulties. Hence, the saying "The hasty is a loser, a failure" (2) and "Patience is the key to relief" (3) have become established sayings. Thus, the care and success of the Almighty are with the patient people.

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

The second reason is this: Only the spiritual people of the Jesus (peace be upon him) can kill the person of the Deccal (Antichrist) who was killed by the sword of Jesus (peace be upon him), and who created a terrible materialistic and godless empire, and whose grand statue and spiritual character can be destroyed and whose godless thought of denying the divinity can be destroyed. These spiritual people of Jesus will mix the truth of the religion of Jesus with the truth of Islam and will scatter and spiritually destroy it with that power. Indeed, the narration that "Jesus (peace be upon him) will come and lead the prayer of the Mahdi and follow him" indicates this union and the implementation and dominance of the Quranic truth. FOURTEENTH QUESTION: There is a narration that says, "The important power of the Deccal is the Jews. They love the Jews and follow them." We can say, "Allah knows best," that this narration has been interpreted in Russia. Because the Jews, who saw the oppression of every government, gathered in large numbers in Germany and, in order to take revenge, played an important role in the establishment of the communist committee and placed a terrible man named Trotsky, who was from the Jewish nation, as the supreme commander of Russia and after the famous Lenin, who was their teacher, they placed him at the head of the Russian government and blew up the head of Russia and burned its thousand-year-old products. They demonstrated the committee and some of the deeds of the Great Deccal. And they also caused important upheavals and stirred up other governments.

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

May this person be freed from this answer, and may he be delivered from that burden, by Allah's will. I have seen many people who, in a way, considered themselves as Mahdi and claimed, "I will be the Mahdi." These people are not liars or deceivers; perhaps they are being deceived. They consider what they see as the truth. Just as the manifestations of the Divine Names have degrees from the Throne of the Supreme down to the smallest particle; and the degree of witnessing these names also varies accordingly. Therefore, the ranks of wilayat (sainthood), which are based on witnessing the Divine Names, are also varied. The most important reason for this confusion is as follows: In some of the stations of the awliya (saints), there is a specific characteristic of the Mahdi's role, and a special relationship with the Qutb al-Azam (the Supreme Pole) is observed, and there is a special connection with Hazrat Khidr, just as there are connections with some other famous figures. Indeed, some of these stations are called the Station of Khidr, the Station of Ayyub, and the Station of Mahdiyya. Based on this secret, those who enter into these stations or even into a partial example or shadow of these stations consider themselves to be in a special relationship with those famous figures. They may believe themselves to be Khidr, or consider themselves to be the Mahdi, or imagine themselves to be the Qutb al-Azam. If there is no desire for personal glory and vanity, then they are not condemned. Their excesses are considered delusion; perhaps they are not held responsible. However, if behind the veil of love and sincerity, there is a desire for personal glory, then that person is defeated by vanity, abandons gratitude, and enters into pride. Gradually, they fall into arrogance, or even into madness or deviation from the true path. Because they consider themselves equal to the great awliya, their good opinion about them is destroyed. For, no matter how proud the ego is, it recognizes its own faults. It compares the great ones to itself and imagines them to be flawed. Indeed, even their respect for the prophets may diminish.

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

In a letter signed by Said Nursî, it is stated that the verse 1 "Indeed, We have opened for you a clear victory," 2 "And Allah will support you with a mighty support," which was covered with marble stones at the door of the War Ministry that brought revolution to the Darülfünun, is now being revealed to the public once again. This is considered as an example of the hatt-ı Kur’ânî, a means to the purpose followed by the Risale-i Nur, and a sign that the university will become a Nur medrese. • • • In my letter "Tekbirâtü’l-Huccac," regarding the criticisms against the truth and my explanations, the marginal note by Hüseyin at the end is a complete response. In the letter signed by Said Nursî, titled "Tekbirâtü’l-Huccac fî Arafat," it is mentioned that "Some important disciples of Nur consider you as the great guide of the Âl-i Beyt who will come in the last times. But you do not accept their ideas blindly, you are cautious. This is a contradiction. We want to resolve it." Because of this question, in order to respond to them, it is stated that the spiritual person of the sacred community represented by the future Mahdi of the Prophet will have three duties: to save faith, to revive the Islamic symbols under the title of the caliphate of Muhammad (peace be upon him), and to carry out the duties of the sacred community by restoring many Quranic rulings and the laws of the Sharia of Muhammad (peace be upon him) that have been neglected due to the revolutions of the times. Since the first duty is fully seen in the Risale-i Nur, the second and third duties are considered secondary and tertiary in comparison. Therefore, the spiritual person of the Risale-i Nur is rightly considered as a kind of Mahdi by the disciples of Nur. Some of them mistakenly think that the poor translator, who is a representative of that spiritual person, is the actual person, and sometimes they even give that name to him. Indeed, some of the saints, in their hidden miracles, say that the Risale-i Nur is the same as the guide of the last times, and this is understood as a confirmation of the investigation. There is a confusion in two points; interpretation is necessary.

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

THIRD BRANCH Because the noble hadiths discussing the signs of the Day of Judgment, events of the Last Time, and the virtues and rewards of certain deeds are not fully understood, some learned people who trust their own intellects have considered some of them to be weak or fabricated. A group with weak faith and strong prejudice have even gone as far as denial. We will not now enter into a detailed explanation, but will only state the "Twelve Principles." FIRST PRINCIPLE: This is the issue explained in the question and answer at the end of the Twentieth Statement. In summary: Religion is a test, an experience; it distinguishes the lofty spirits from the lowly ones. Therefore, it will speak of future events that will be visible to everyone in such a way that they will not remain entirely unknown, nor will they be so obvious that everyone is forced to believe. It will open the door to reason and will not leave the choice entirely out of one's hands. For if a sign of the Day of Judgment were seen that was completely obvious, and everyone were compelled to believe, then a coal-like disposition and a diamond-like disposition would remain the same. The secret of the proposal and the result of the test would be lost. Hence, many disagreements have arisen in many issues, such as the Mahdi and Sufyan. Also, the narrations are very diverse; contradictory rulings have occurred. SECOND PRINCIPLE: There are levels in Islamic issues. One may require a definitive proof, another may suffice with a probable opinion, and another may only require acceptance and not rejection. Therefore, in each of the non-fundamental, partial, or temporal issues of faith, one does not require a certain belief and a definitive proof. Perhaps only not rejecting and not opposing it is enough. THIRD PRINCIPLE: In the time of the Companions, many of the scholars of the Children of Israel and the Christians entered Islam. Their old knowledge also became Muslim; some of the previous conflicting knowledge was considered as Islamic property.

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

THIRD BRANCH Because the noble hadiths discussing the signs of the Day of Judgment, events of the Last Time, and the virtues and rewards of certain deeds are not fully understood, some learned people who trust their own intellects have considered some of them to be weak or fabricated. A group with weak faith and strong prejudice have even gone as far as denial. We will not now enter into a detailed explanation, but will only state the "Twelve Principles." FIRST PRINCIPLE: This is the issue explained in the question and answer at the end of the Twentieth Statement. In summary: Religion is a test, an experience; it distinguishes the lofty spirits from the lowly ones. Therefore, it will speak of future events that will be visible to everyone in such a way that they will not remain entirely unknown, nor will they be so obvious that everyone is forced to believe. It will open the door to reason and will not leave the choice entirely out of one's hands. For if a sign of the Day of Judgment were seen that was completely obvious, and everyone were compelled to believe, then a coal-like disposition and a diamond-like disposition would remain the same. The secret of the proposal and the result of the test would be lost. This is why there has been much disagreement on many issues, such as the Mahdi and the issue of Sufyan. Also, the narrations are very diverse; contradictory rulings have occurred. SECOND PRINCIPLE: There are levels in Islamic issues. One may require a definitive proof, another may suffice with a probable opinion, and another may only require acceptance and not rejection. Therefore, in each of the non-essential religious matters or temporal events, a certain certainty and a definitive proof are not required. Perhaps only not rejecting and not opposing them is enough. THIRD PRINCIPLE: In the time of the Companions, many scholars from the Children of Israel and the Christians entered Islam. Their old knowledge also became Muslim; some of the previous conflicting knowledge was considered as Islamic property.

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

Praise be to Allah, Allahumma salli 'ala sayyidina Muhammadin wa 'ala aali sayyidina Muhammadin kama sallayta 'ala Ibrahima wa 'ala aali Ibrahima fil 'alamin inna ka hamidun majidun 1 This prayer, recited by the entire ummah and repeated five times a day in the general prayer, has been accepted in the knowledge of the unseen, that the Âl-i Muhammed (peace and blessings be upon them) and the Âl-i Ibrahim (peace be upon them) have taken such a position that these luminous beings command at the head of all blessed lineages and in the collections of all narrations and traditions. FOOTNOTE And indeed, they are so numerous that the collective commanders form an immense army. If they were to take a material form and adopt the structure of a faction, and if they were to establish a sacred bond and connection for the Islamic faith as a holy nation, no nation's army could stand against them. Indeed, that powerful and numerous army is the Âl-i Muhammed (peace and blessings be upon them), and it is the most beloved army of the Mahdi. Yes, in today's world history, there is no generation, lineage, or tradition so interconnected by trees, documents, and customs, and no generation so distinguished by the highest honor, noble lineage, and noble ancestry, as the lineage of the Sayyids from the Âl-i Beyt. Since ancient times, all the factions of the people of truth have had them at their head, and the renowned leaders of the people of perfection are also among them. Now, they are a blessed generation whose numbers have exceeded millions. They are full of faith in their hearts and filled with love for the Prophetic, and they are adorned with the honor of the world. In such a mighty community, great events are emerging to awaken and revive the sacred power.

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

Those merciless people who are unaware of this truth say: "Why did the Companions, whose hearts were devoted and whose vision was sharp, who were taught the details of the Hereafter, fall into such ideas as if they were distant from the truth for a thousand years, and yet, in their centuries, have thought the truth of the worldly future, which will come a thousand and four hundred years later, to be near?" Answer: Because the Companions, more than anyone else, had the privilege of companionship with the Prophethood, and with the Hereafter always in mind, knowing the corruption of the world, understanding the divine wisdom of the Day of Judgment, and always being in a state of anticipation, even regarding the worldly fate as if it were their own personal destiny, they worked earnestly for the Hereafter. The Prophet Muhammad, peace and blessings be upon him, repeatedly said, "Be ready for the Day of Judgment, await it," which is a Prophetic guidance stemming from this wisdom. It is not due to a revealed command regarding a certain event, which would make them distant from the truth. The cause is different, the wisdom is different. Indeed, these kinds of statements by the Prophet, peace and blessings be upon him, stem from the wisdom of the Day of Judgment. Also, this is the secret that the Companions, long before the time of Mahdi and Sufyan, who are expected in the latter times, even during the time of the Tabi'in, were waiting for them and hoping they would emerge. In fact, some of the people of authority said, "They have already passed." This is also, like the Day of Judgment, a divine wisdom that their times should not be revealed. Because at every time, in every century, there is a need for a Mahdi-like figure who can strengthen the spiritual forces and save people from despair. In this sense, every century must have its share. Also, to avoid falling into heedlessness and following the corrupt, and to not let one's self be led astray in negligence, every century must fear and be wary of the tremendous individuals who will lead the hypocrisy. If it were determined beforehand, it would harm the general benefit of guidance.

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

There is a joke of Hulusi Bey. The Seventh Part of the Twenty-Ninth Letter, 1. An undeniable proof to the accuracy of the beliefs of those who are never reconciled to the change in Islamic poetry and cannot tolerate it, plugging their ears; 2. A powerful force that will include those who claim to show "apparent agreement" in a deceptive way into the first group; 3. A severe slap to the factions of corrupt scholars; 4. A decisive and powerful blow of power and curse against those who create innovations under various names and excuses, aiming at irreligion; 5. The fifth and sixth signs, a very strong truth, like a very bright sun, that will dispel the delusions of those who doubt the ability of this noble figure, whose appearance is believed to be connected to the reform of the world and the manifestation of the Mahdi himself; 6. The seventh sign, possessing unique characteristics like pure wisdom, indicating how the most reasonable struggle of this age must be carried out. My brief description, which is certainly humble, also testifies to my helplessness. Otherwise, to adequately describe these truths would be beyond the capacity of this frail being. My worldly concerns, personal matters, and obligations such as helping my father, as I mentioned at the beginning and end, are greatly hindering my duty in the service of the Quran. What can I do! I say, "All praise is due to Allah in every condition." I am in great need of your prayers and you are also in need of them. We always pray for our beloved teacher. Hulusi • • •

Barla Lâhikası ·Mektup 111 ·machine translation (qwen3-32b-sre)

Now, since the situation is as such, the first duty and the highest profession is to save faith and to teach it to the public in a verified way, even to make the common people's faith verified. Since this duty fully expresses the meaning of guiding and directing, the followers of Nur consider the spiritual figure of the Risale-i Nur as a kind of Mahdi rightly. Since they also think that this spiritual figure has a representative, who is a poor translator coming from the unity of the followers of Nur, and since they sometimes give that name to him, this is a kind of confusion and mistake, but they are not responsible for it. Because excessive good opinion has been in circulation since ancient times and is not disputed. I also consider my brothers' excessive good opinion as a kind of prayer and wish, and as an expression of the perfection of the faith of the followers of Nur, so I do not object to it. In fact, some of the old saints, in their hidden miracles, discovered the Risale-i Nur as the guide of the last time, which can be understood with this knowledge. So there is a confusion in two points; interpretation is necessary. First: Although these two duties in the end are not of the first duty level in terms of truth, in terms of the caliphate of Muhammad (peace be upon him) and uniting the Islamic armies to establish the Islamic empire on the surface of the earth, for everyone, especially the common people, especially the people of politics, especially the ideas of this age, they appear a thousand times broader than that first duty. And when this name is given to a person, these two duties come to mind; politics is felt, perhaps even the idea of usurpation is recalled; perhaps it shows the desires for honor, glory, and the pursuit of position and fame. And from ancient times until now, many naive and position-seeking people claim that they will be the Mahdi. Although in every century the guide of guidance, a kind of Mahdi and reformer, comes and comes.

Emirdağ Lâhikası - I ·Mektup 205 ·machine translation (qwen3-32b-sre)

I had another dream within twenty days: I was at the shore of Eğirdir Lake, that is, on its pebbly beach. A large white tent had been set up at the shore of this sea. In the tent, at the base of a large pole, my Master Said (r.a.) was present. At that time, he took a large red-bound book, leaned on the tent's pole, and read from it. Then, from outside, a young man named Mahmud, dressed in green, came from the qibla direction and asked my Master for that book—the sermon he was reading—and took it. The young man named Mahmud, who had come from the tent, went out and said to the people gathered before him, facing the qibla: "No imam has ever read such a sermon until now," and he took that sermon and carried it toward the qibla. At that moment, I woke up, praise be to Allah. I will now interpret this dream as best as I know: That sea is the Sharia of Muhammad. That tent is the Isparta province. That sermon is the Risale-i Nur and the Mektubat-i Nur. The young man dressed in green who took the sermon, named Mahmud, is either Sheikh Geylani or Imam Rabbani. The treatises describe the station of Mahmud. The Risale-i Nur of my Master is the Mahdi and the renewer of this time. O youth, teachers, and successors on the globe of the earth! The precursor and herald of the awaited Mahdi, whom people have sought for a thousand years, is the Risale-i Nur disseminated by my Master. O my brothers, what can be gained from the reading and understanding of a helpless student like me? What questions can I ask my Master? How many books have I read to ask questions and resolve issues? What kind of questions can I ask? There are many books in the world, and you have read them. Have you understood all the books you have read? In general, there are many issues you have not understood. Ask questions to my Master, so that knowledge and the truth of faith emerge, and the three hundred and fifty million Muslims in the world can benefit. All your difficulties can be resolved, and even helpless people like us can benefit. O teachers and people of the heart, you can find the answers to your questions in the Risale-i Nur. Someone of revelation and heart, do not ask about the Mahdi from a helpless person like me.

Barla Lâhikası ·Mektup 132 ·machine translation (qwen3-32b-sre)

The answer to the question about al-Muhyiddin al-Arabi is "no." Question: Al-Muhyiddin al-Arabi considered the issue of tawhid al-vujud (the unity of existence) to be of the highest rank, and some of the great saints among the people of love have followed him. You are saying that this path is not of the highest rank, nor is it true, and that it may be the way of those who are inclined to ecstasy and intoxication, and the followers of passion and love. If that is the case, briefly, what is the high rank of tawhid shown by the secret of the Prophetic inheritance and the verses of the Qur'an? Show it. Answer: For someone as rare and as incapable as myself, to judge these high ranks with my brief understanding is a hundred times beyond my capacity. However, I will mention just a few very brief points from the grace of the All-Wise Qur'an; perhaps they will be of benefit in this matter. FIRST POINT: There are many causes for inclining toward and adhering to the doctrine of tawhid al-vujud. Two of them will be briefly mentioned. First cause: Because they cannot fully grasp in their minds the fact that the rank of Rububiyya (divine lordship) is of the highest degree, and that the secret of oneness (Ehadiyya) is that everything is held directly in the grasp of divine lordship, and that everything comes into being through His power, will, and decree, they have felt compelled to say, "Everything is He," or "nothing," or "imagination," or "appearance," or "illusions."

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

Accordingly, it can be said that "there is nothing in the mirror except the real sun," and in the sense that the mirror is a container and the sun within it is an external body, it can be said. But if one says that the mirror is the sun in the sense of its quality having passed into a fixed opposite and the image transferred to the photographic paper, it would be a mistake; it is wrong to say "there is nothing inside the mirror except the sun." Because there is a bright surface on the mirror and an image formed behind it. Each of these has a separate body. Indeed, those bodies are the reflections of the sun; but they are not the sun. The human mind and imagination are similar to this mirror example. For instance: There are two aspects to the knowledge in the human mirror of thought: one is knowledge, the other is the known. If we consider the mind as a container for that known, then that known becomes an existing, a mental known; its body is a separate thing. If we consider the mind as described by the attributes of that thing, then it becomes a quality of the mind; in that case, that thing becomes knowledge, and has an external body. Even if that known's body and essence are the same, it becomes a different external body. Accordingly, based on these two examples, the universe is a mirror. The nature of every existing thing is also a mirror. They are exposed to the eternal power and divine creation. Each existing thing, in one aspect, is a kind of mirror of one name of the Eternal Sun, showing a kind of pattern. Those in the school of Ibn Arabi, by only considering the mirror-like and container-like aspect of the mirror, the mirror's physical body, the point of reflection, and the mirror as a reflecting surface, without considering other levels, have erred by saying "There is no existing except He." They have fallen to the level of denying the fundamental principle "The essence of things is fixed."

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

The Almighty, in the symbolic language of this verse, metaphorically says: "O Children of Adam! Since I have given you a vast dominion and the conditions and circumstances of the earth to establish perfect justice in that vast dominion, and since I have given every human being, by nature, the ability to be a caliph on earth, certainly, because my wisdom required that I also give the capacity to see, look at, and understand the surface of the earth according to that ability, I have given it. If a person cannot personally reach that point, he can reach it through his lineage. If he cannot reach it physically, then the people of authority can reach it metaphorically. Therefore, you can benefit from this great blessing. Come on, let me see you, work in such a way that you do not forget your duty of worship, and turn the surface of the earth into a garden where every part is visible to you and the voices from every corner reach your ears. It is He who made the earth subservient to you, so walk in its ways and eat from His provision, and to Him you will be returned. Listen to this command of the Merciful in the verse above. Indeed, this verse metaphorically indicates and encourages the ultimate limit beyond the delicate art of the five elements. For example, again, the verse about the Prophet Solomon (peace be upon him), who displayed jinn and devils and used them to prevent evils and employ them in useful matters, Chained in chains, And from among the devils were those who dived for him and did other work besides that, says that the jinn, who are the most important beings after humans to inhabit the earth, can serve humans. Contact with them is possible. The devils are also forced to abandon enmity and inevitably can serve, as the Almighty has made them obedient to His servant who is obedient to His commands.

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

YOUR FIRST QUESTION: You have a confidential question about the signature of one of your ancestors, "es-Seyyid Muhammed." Brother, it is not in my power to give you a scientific, investigative, or revelatory answer to this. But I used to tell my friends: "Hulûsî does not resemble either the present-day Turks or the Kurds. I see another characteristic in him." My friends also confirm me. 1 It is a deed of God that in the secret of "Hulûsî there is a great nobility." Also, know for certain that the Prophet of Mercy, upon him be peace and blessings, has two excellences. One is the genealogical excellence. The other is the excellence of his spiritual and luminous personality in the aspect of prophethood. In this second excellence, you are certainly included, and in the first excellence as well, I have an unshakable conviction that the signature of your ancestor is not without reason. Dear brother, THE ESSENCE OF YOUR SECOND QUESTION: Al-Ghazali said: "The creation of the soul is its unfolding." By asking this question, you are forcing a weak creature like me to confront a tremendous seeker of truth and genius of esoteric knowledge like Al-Ghazali. But since I will address the issue by referring to the verses of the Qur'an, even if I were a fly, I could fly higher than that hawk. Brother, know that Hazrat Al-Ghazali does not deceive, but he is deceived. He is a guide, but in every book he is not always a guide. What he sees is true, but it is not the truth. In the Twenty-Ninth Saying, the matter of the soul, the truth you are asking about, is explained. Yes, the soul, in terms of its essence, is a divine law. But it is a living essence clothed in an external body, and the external body is a law belonging to its owner. Hazrat Al-Ghazali thought only from the perspective of essence. From the standpoint of the unity of the body, he imagines the body of things. That being, due to his extraordinary discoveries and observations, and because he chose an important standpoint and an independent profession, necessarily, with weak interpretations and in a hypothetical way, applies some verses to his standpoint and observations, and examines the meanings of the verses.

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

It is a letter from Ahmed Hüsrev. Beloved, kind, and respected Master, may peace be upon you; with reverence and eagerness, I kiss your hands and feet. I received your precious, luminous, and eloquent words in response to the questions posed by Bey Hulûsi two days ago. The answers were so beautiful that I could not finish reading them, nor could I fully comprehend them to the extent of my understanding. Even though they are among the accepted followers of Muhyiddin-i Arabî, the reasons for their mistake and their inability to reach the truth in every book are explained so profoundly and with such subtlety that I read this high lesson together with my fellow brothers. I said: "Dear brothers, I am benefiting from this high lesson and understanding something important; yet I cannot grasp the essence, nor can I collect and organize it in my mind. What do you think?" Those present, pointing to the high level of the lesson, expressed thousands of thanks for having attained these luminous works in a time when Islam has been continuously subjected to attacks from beginning to end. Especially the subtlety of the final note given to the doctor was evident on our faces. On one hand, the reasons for the reverence of the sacred meat have been beautifully explained, and on the other hand, with the luminous radiance emanating from your great intellect, you also indicate that very soon the sun of Islam will shine on the horizons of the world. May the Almighty be infinitely pleased with you. Beloved Master, your helpless student turns to your spiritual strength because of this helplessness. And I hope that, through your prayers and efforts, the Generous Creator, without considering my old age, will bestow upon me some understanding and ability, insha'Allah. Your humble student, Ahmed Hüsrev • • •

Barla Lâhikası ·Mektup 191 ·machine translation (qwen3-32b-sre)

In some of our statements, we have made a representation regarding the differences between the methods of the scholars of the science of kalâm and the authentic method derived from the Qur'an, as follows: For example, some bring water by digging channels (pipes) from distant places, through the mountains, while others dig wells everywhere and draw water. The first method is very laborious, it can get blocked or cut off. But those who are capable of digging wells everywhere and drawing water effortlessly, just as they find water in every place, similarly: The scholars of the science of kalâm cut off the causes and the chain of events in the world, and then prove the existence of the Necessary Being through that. They take a long route. However, the authentic method of the Qur'an al-Hakim is that it finds and draws water everywhere. Every verse is like a rod of Moses, wherever it strikes, the water of life gushes forth. It teaches the principle that in every thing there is a sign indicating that it is One. Faith is not only knowledge; there are subtle aspects in faith. Just as when food enters the stomach, it is distributed to different organs in different ways. Similarly, the matters of faith that come through knowledge, after entering the mind, are distributed to the soul, heart, secret, ego, and so on, according to their levels, each receiving a share according to their subtlety. If they do not receive their share, it is incomplete. Thus, Muhyiddin-i Arabî points out this point to Fahreddin Râzî. THIRD ISSUE What is the way of reconciliation between the verse "And indeed, We have honored the children of Adam" and the verse "Indeed, he was unjust and ignorant"? The answer: It is explained in the Eleventh Statement, the Twenty-Third Statement, and the Second Fruit of the Fifth Branch of the Twenty-Fourth Statement. The summary is as follows: The Almighty, with His perfect power, creates many things from one thing, shows many functions, and writes a thousand books on one page.

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

At that time, man, with his soul and body, becomes a summary of the world of witness (şehadet) and the world of the unseen (gayb), and what manifests in both worlds also manifests in man. Thus, in this respect, man becomes both a recipient and a manifestation of the Divine perfections. Indeed, Muhyiddin-i Arabi, in explaining the noble hadith, "I was a hidden treasure and I created the creation so that they might know Me," said, "I created the creatures so that they might be a mirror for Me and through that mirror I might see My beauty." 2. The ل in لِلّٰهِ here is specific. It indicates that praise is exclusively and uniquely for the Most Holy Essence (Zât-ı Akdese). After the specific reference (ihtisas) in the object of this ل is removed, it has passed on to signify sincerity and unity (tevhid). Note: Since a specific thing can be considered under a general concept, the Most Holy Essence, although specific, can be imagined under the concept of the Necessary of Existence (Vâcibü'l-Vücud). 3. (Rabb), that is, the Lord who, with each of the parts of this world—each of which is a world in itself—nurtures the world and moves the beauty of its parts, such as stars, with perfect order. Yes, the Almighty has assigned a point of perfection for everything and has given it a tendency to attain that point. Everything, as if receiving a spiritual command, constantly moves toward that point of perfection. And during this movement, it is the nurturing of the Almighty that supports them and removes their obstacles.

İşaratü'l-İ'caz ·Fatiha Suresi ·machine translation (qwen3-32b-sre)

Seventh Point Dear Brother, You are asking for a little explanation regarding the unity of the body (vahdetü’l-vücud). Concerning this matter, in a footnote of the Thirty-First Letter, there is a very strong and explanatory response against the views of Hazret-i Muhyiddin on this issue. For now, we say only this: Advocating the issue of vahdetü’l-vücud to the current people causes serious harm. Just as exaggerations and metaphors, when they pass from the hands of the learned to the hands of the ignorant, are taken as truth. FOOTNOTE Indeed, lofty truths like the issue of vahdetü’l-vücud, if introduced to the people of ignorance and those immersed in worldly matters, are taken as natural and cause three major harms: First: The principle of vahdetü’l-vücud, which in essence denies the universe in the account of the Almighty, when introduced to the ignorant masses, especially those already attached to materialistic ideas, leads to the denial of divinity in the name of the universe and materialism. Second: The principle of vahdetü’l-vücud so strongly rejects the lordship of the Divine Other that it denies the Other and duality. It is not merely about not seeing the independent body of the masses, but in this era, under the invasion of naturalistic ideas, and the pride and conceit that inflate the ego of the masses, and due to forgetting the hereafter and the Creator to some extent, promoting vahdetü’l-vücud to certain members of the masses—small pharaohs, as it were, who wish to deify their own selves—causes the ego of the masses to swell so greatly that it becomes uncontrollable.

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

The Thirty-Second Window It is He who has sent His Messenger with guidance and the true religion, to make it prevail over all religion, and sufficient is Allah as a witness. 1 Say: O mankind, indeed I am the Messenger of Allah to you all, the One to whom belongs the dominion of the heavens and the earth. There is none worthy of worship except Him, the One who gives life and causes death. 2 This Window is the sun of the celestial sphere of prophethood, perhaps the sun of the suns, the Window of the Honored One, the Honored Muhammad (peace and blessings be upon him). This extremely luminous, very great, and highly radiant Window has been proven to be so radiant and evident in the Thirty-First Word, the Miraculous Treatise, and in the Nineteenth Word, the Treatise of the Prophethood of the Honored One (peace and blessings be upon him), and in the Nineteenth Letter, which has nineteen signs. Therefore, considering those two Words and that Letter and its Nineteenth Sign, we refer the matter to them and say only: The Zât-ı Ahmediye (the Honored One), who is a decisive proof of the Oneness of God, with the wings of prophethood and authority, that is, with the power that embraces the consensus of all the prophets before him and the consensus-like tradition of all the saints and the elect after him, has demonstrated and declared the unity of God throughout his entire life with all his strength, and has opened a vast, luminous, and radiant window of Islamic world to the knowledge of Allah. Millions of ascetics and sincere believers, such as Imam Ghazali, Imam Rabbani, Ibn Arabi, and Abdulqadir Gilani, look through that window and also show it to others. Is there a curtain that can close such a window? And is there any mind that accuses it and refuses to look through this window? Come on, you say.

Sözler ·Otuz Ucuncu Soz ·machine translation (qwen3-32b-sre)

The second verse, the verse of Sûre-i Nisâ, in the First Light, the Qur'anic Signs (İşârât-ı Kur’âniyede), my Master has mentioned the sign. The fourteenth verse of the first verse, the Sûre-i Mâide, confirms this sign and also confirms the sign of the verse 1 "afamn shara a allahu". Yes, in this century, a person from the symbolic layer of meaning will confirm the sacred meaning of this very verse, which is the Risale-i Nur. Whoever looks with fairness will confirm that the Risale-i Nur is an individual. There is a strong spiritual relationship with the Risale-i Nur. Since the rank of this verse is 1366 in the ciphers; if the elongations and the silent hamzehs are not counted, it is 62. And since the Risale-i Nur is a clear book that spreads the light and guidance of the Qur'an al-Mubin. And since we do not see anyone else performing this duty more effectively under difficult circumstances. And since the verses cannot be confined to a partial meaning like other words. And since the meanings of the implied and symbolic are generally included in the meaning of the speech. And since many of the people of wilayah, such as Najmuddin-i Kübra and Muhyiddin-i Arabi (r.a.), have interpreted most of the verses with meanings other than the apparent meaning, such as the inner and symbolic meanings; indeed, in their interpretations, they said "the intended meaning of Musa (a.s.) and Pharaoh is the heart and the nafs", but the community did not relate to them; many of the great scholars confirmed them. Of course, the sign of the verse to the Risale-i Nur with strong implications of the implied meaning is certain; there should be no doubt.

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

This is the letter of Ahmed Hüsrev. I have greatly benefited from your luminous explanations that clarify the direction of Hazreti Muhyiddin-i Arabi and reveal the imperfection. Sentences and obscure points from your previous lesson on that subject, I felt this time appeared before me in a different form. And I began to see the beautiful faces of the truths. Indeed, I have made many discoveries. I read it together with my brother Bey Re'fet. We expressed our grateful thanks to our teacher. May the Almighty grant you the abundant reward you deserve. Amen. Ahmed Hüsrev • • •

Barla Lâhikası ·Mektup 196 ·machine translation (qwen3-32b-sre)

Error 73: Ahmed Feyzi has twice demonstrated the coincidence of the word "Muhammed (peace be upon him)" in order to find the word "Bediüzzamanü’l-Kürdî." Could it be that Said el-Kürdî was intended to be compared to our Prophet Muhammad Mustafa (peace be upon him)? Answer: Ahmed Feyzi, in the Risale-i Nur, has shown that the interpretation of the Qur'an is not merely a matter of coincidence, and at all times, the application of the Prophetic Sharia and the inheritance of Prophethood, as well as the hadith "1. The scholars are the heirs of the Prophets," is considered. Therefore, the unfortunate Said, who is seen as a claimant to that inheritance and to that service of the Qur'an—not merely as a comparison, but perhaps as a scientific and abjadistic derivation meaning to follow the Sunnah—is certainly mistaken in three aspects. The one who claims that Said, who considers the reflection of even a tiny particle of light from the sun of the Ahmediyya (peace be upon him) as a great fortune, has certainly exceeded his own limits by ten thousand degrees and tried to compare himself to the Prophet, is certainly a madman. He has not understood the meaning of following the Prophet Muhammad (peace and blessings be upon him) and adhering to his Sunnah. Error 74: In Islamic history, it has never been seen or heard that any religious scholar has used the Qur'an and hadiths as tools for personal opinions and purposes. Answer: In this, there are five ways in which the error lies. It is a kind of ignorance that he has not read the books, the scholars, and the commentaries, and has not understood the difference between the explicit meaning, the allegorical meaning, and the general meaning in relation to specific individuals. It is well known that thousands of scholars, such as Najm al-Din al-Kubra and Muhyiddin al-Arabi, have written extensively on the allegorical meanings of verses related to general events and even the particular states of the soul, rather than their explicit meanings.

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

YOUR FIRST QUESTION: You have a confidential question about the signature of one of your ancestors, "es-Seyyid Muhammed." Brother, it is not in my power to give a scientific, investigative, or revelatory answer to this. But I used to tell my friends: "Hulûsî does not resemble either the present-day Turks or the Kurds. I see another characteristic in him." My friends also confirm me. 1 It is a deed of God that in his secret, "In Hulûsî there is a great nobility, which is a deed of God." Also, know for certain that the Prophet of Mercy, upon him be peace and blessings, has two excellences. One is the genealogical excellence. The other is the excellence of his spiritual and luminous personality in the aspect of prophethood. In this second excellence, you are certainly included, and in the first excellence as well, I have an unshakable conviction that the signature of your ancestor is not without reason. Dear brother, THE ESSENCE OF YOUR SECOND QUESTION: Al-Ghazali said: "The creation of the soul is its unfolding." By asking this question, you are forcing a weak creature like me to confront a tremendous seeker of truth and a genius of esoteric knowledge like Al-Ghazali. But since I will address the issue by referring to the verses of the Qur'an, even if I were a fly, I could fly higher than that hawk. Brother, know that Hazrat Al-Ghazali does not deceive, but he can be deceived. He is a guide, but in every book he is not always a guide. What he sees is true, but it is not the truth. In the Twenty-Ninth Saying, the matter of the soul, the truth you are asking about is explained. Yes, the soul, in terms of its essence, is a divine law. But it is a living essence clothed in an external body, and the external body is a law belonging to its owner. Hazrat Al-Ghazali thought only from the perspective of essence. From the viewpoint of the unity of the body, he imagines the body of things. That being, with his extraordinary discoveries and observations and having chosen an important perspective and an independent profession, necessarily, with weak interpretations and in a hypothetical way, applies some verses to his perspective and observations, and examines the meanings of the verses.

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

It is a joke by Ahmed Nazif Çelebi. He wrote it for a gift that was not accepted on the occasion of the holiday. 2 And nothing is there but praises Him with His praise, 1 in His name, exalted is He. Peace be upon you and the mercy of Allah and His blessings forever, always 3. My most beloved and most precious, compassionate and generous master, may peace be upon him; I received your letter, which is more precious than treasures full of jewels, even beyond what can be measured by the adornments of this transient worldly life, in the evening of the twenty-third day of the blessed Ramadan, ten minutes before iftar. May Allah accept it, I made two iftars into one. 4 Praise be to Allah, this is the grace of my Lord. While waiting anxiously, fearing that because of the length of the lines I had previously written, their emptiness and futility, the excessive burden they placed on you, and the fact that I had dared to present our humble and worthless gifts, as well as the equally worthless gifts of my blessed brother Zakariya, without proper permission, I might be subjected to the rejection and displeasure of my dear master, the two letters were delivered. Since the iftar time was short, I opened the envelope while standing, and the beautiful handwriting of my dear master, which I could not properly appreciate, appeared to me as if saying "Do not fear," and I smiled with joy and could not read it. I immediately ran home and began reading it with the iftar. Dear and compassionate master; the praises of Muhyiddin-i Arabi came to my mind. I believed that the paternal compassion I saw in the noble character of the great master is the same paternal compassion that the great being himself announced. The Almighty, may He be exalted, be very pleased with our master and also keep us steadfast and constant in serving you and in the service of the Quran, and make us worthy of the precious and sacred signs and precious prayers of our master. Amen, by the honor of my Master of the Messengers. Dear and compassionate master; the fact that the smallest parts of the service of the Quran and the dissemination of the Risale-i Nur have been accepted and appreciated by the highness of the mastership, despite my weakness, helplessness, and poverty as a servant, is a great honor.

Barla Lâhikası ·Mektup 282 ·machine translation (qwen3-32b-sre)

The Almighty says in the sense of this verse: "O mankind! I am appointing jinn and devils, and the wicked ones, to obey My servant who obeys Me. And if you obey My command, then many beings, even jinn and devils, may become obedient to you." Indeed, the phenomenon of spiritualism, which involves the attraction of spirits and jinn and communication with them, emerging from the culmination of art and craft, and manifesting from extraordinary physical and spiritual sensitivity, is defined in its ultimate limits and in its most beneficial forms by this verse, and it also opens the way to it. But instead of being a servant to jinn and devils and to rebellious spirits, as is sometimes the case now, and becoming their puppet and toy, perhaps it is to reveal them with the talismans of the Qur'an and to be freed from their evils. Also, the verses referring to the summoning and revealing of jinn by the Prophet Solomon (peace be upon him), and also verses like "Then We sent Our spirit to her, and he took the form of a well-proportioned man," while indicating the manifestation of spirits, also refer to the summoning of spirits. However, the summoning of good spirits indicated here is not the kind of frivolous summoning done by civilized people, where they disrespect serious and noble spirits by making them appear in place of toys and entertainers, but rather a serious summoning with a serious purpose. For example, individuals like Al-Muhyiddin Al-Arabi, who have certain people of spiritual authority who can meet with spirits at will, establish a connection with them, and approach their worlds to some extent, thus benefiting spiritually from their spiritualities. The verses refer to this and imply an encouragement within the indication, and they outline the furthest limits of this kind of hidden art and craft and show its finest form.

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

Exactly like this, if someone were to come out and say, "The great scholars of Europe are denying this spiritual truth. How is the word of our two teachers being preferred?" O unfortunate ignorant one! The matter is not at all like that. You have no right to say this. Perhaps this issue is merely the speaking out of a few unqualified intellectuals against the true experts in the subject, in matters where they have no expertise at all. The one or two teachers you mention are the consensus of the experts—those whose suns shine for millions of people—such as Sheikh Geylani, Imam Ghazali, Ibn Arabi, Shah Naqshband, and Imam Rabbani—who have seen that truth and are showing it. The great European scholars you mention are materialists, whose minds have fallen silent before their eyes, who have distanced themselves from spirituality, who have become blind to the sun of truth and the crescent of reality. Because they have not seen the truth, they have gone beyond its limits and denied it, thinking themselves artisans. The eye, because of an eye disease, may deny the light of the sun, And the mouth, because of illness, may deny the taste of water. In other words, some people with eye diseases deny the beauty of the sun, and those with bodily illnesses deny the taste of water. • • •

Nur'un İlk Kapısı ·Mektup 51 ·machine translation (qwen3-32b-sre)

And the second: Because the explanations of the principles of the science of kalâm by the usuluddin imams and the ulema, regarding the creed and the necessary existence and the unity of God, did not seem sufficient to Muhyiddin-i Arabî, he said so to Fahreddin Râzî, one of the scholars of the science of kalâm. Indeed, the divine knowledge gained through the science of kalâm does not provide complete knowledge or full peace. But when it is in the style of the Qur'an, the miraculous and eloquent, it gives both perfect knowledge and the peace of certainty. And may God willing, all the remedies of the Risale-i Nur are like electric lamps on the luminous street of that Qur'an of miraculous eloquence. Moreover, how deficient the divine knowledge gained by Fahreddin Râzî through the science of kalâm appears in the eyes of Muhyiddin-i Arabî. Similarly, the knowledge gained through the path of mysticism is also so deficient compared to the knowledge inherited directly from the Qur'an of the Wise, through the secret of the Prophetic succession. Because the method of Muhyiddin-i Arabî, in order to achieve lasting peace, goes as far as to say "There is no existing being except Him," and to deny the existence of the universe. Others, again in order to achieve lasting peace, go as far as to say "There is no witnessed being except Him," and to place the universe entirely in oblivion. But the knowledge gained from the Qur'an of the Wise, while giving lasting peace, neither reduces the universe to a state of degradation nor confines it in absolute oblivion. Rather, it removes it from confusion and employs it in the name of God Almighty; everything becomes a mirror of knowledge. As Sadi-i Shirazi said: "In the view of the awakened, every leaf is a page of the book of knowledge." In everything, a window opens to the knowledge of God.

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

If you ask, "Have the Sufi scholars given many descriptions about 'Kaf'?" I would answer: The well-known world of images is their place of gathering. Just as we remove our garments, they also remove their bodies and with spiritual vision behold that strange and wondrous place. "Kaf" is their symbol in that world, as they have described. Just as a small piece of incense represents the heavens and stars, in this world of testimony, even though they may be small things, like a seed, through the influence of the symbolic representation of meanings in the world of images, they become a great tree. The laws of these two worlds are not to be confused. One who understands the meaning of the words of Muhyiddin-i Arabi will confirm this. However, the common people or those like them, who are prevalent in their communities, say things like: "Kaf surrounds the earth and is repeated; between the two is five hundred years; and its peak touches the sky's canopy, and so on." If you want to know the worth of such imaginations, go and light the lamp from the Third Premise, then return and enter these darknesses. Perhaps you will see the eloquence of the water of life. If you wish to understand our belief in this matter, know that I do not deny the physicality of "Kaf"; rather, I leave its qualities to God. If a true and widely reported hadith establishes the description of its qualities, I believe that the intention of the Prophet is sincere, correct, and true. But it is the intention of the Prophet, not the imaginations of people. For sometimes what is understood is not the intended meaning. What we know in this matter is that the Kaf Mountain is the Himalaya range, the mother of the great mountains of the world, which in ancient times separated the nomads from the civilized and encompassed most of the southern regions. It is said that most of the great mountains of the world are descendants of this lineage. This situation shows that the idea and image of Kaf's famous encircling the world must have originated from this original symbolic representation.

Muhakemat ·Mektup 62 ·machine translation (qwen3-32b-sre)

Salisen: The Noble Prophet Muhammad (peace and blessings be upon him) said: "If Allah intends good for a people, He makes them see the faults of their own selves." 1 In the Noble Qur'an, the Noble Joseph (peace be upon him) said: "And I cannot absolve myself, for the soul is indeed a prompter to evil." 2 Yes, the one who is pleased with his soul and trusts in it is wicked. The one who sees the faults of his soul is fortunate. Therefore, you are fortunate. But sometimes it happens that the prompting soul, either the rebellious or the contented one, changes, but it transfers its weapons and equipment to the limbs. The limbs and veins then perform that duty until the end of life. Although the prompting soul has long since died, its traces still appear. There are many great ascetics and saints who, although their natures are contented, have been affected by the prompting soul. Although their hearts are very sound and pure, they have been affected by the diseases of the heart. In these individuals, it is not the prompting soul itself, but perhaps the function of the prompting soul transferred to the limbs. The illness is not of the heart, but perhaps an illness of the imagination. God willing, my dear brother, what is attacking you is not your soul and the disease of the heart, but perhaps a condition that has been transferred to the limbs for the continuation of the struggle, and which, as we said, is a state that causes continuous progress, due to the human aspect. SECOND QUESTION The explanation of the three questions asked by the old teacher is found in the remedies of the Risale-i Nur. For now, we will give a general indication. The first question: Al-Muhyiddin Al-‘Arabi, in a letter to Al-Fakhreddin Al-Razi, said: "Knowing Allah is not merely knowing His existence." What does this mean? What is the purpose of this question? First: In the introduction to your Twenty-Second Word, the example and representation of the difference between true unity and apparent unity point to the purpose. The Second and Third Sections and Purposes of the Thirty-Second Word explain that purpose.

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

It has concurred with the points of agreement of the previous books. In the matters of disagreement, it gives a decisive judgment, ascertaining the truth. Thus, the knowledge of the unseen in the Qur’an sees the past events beyond the general content of those previous books, confirming them in matters of agreement and giving a decisive judgment in matters of disagreement. However, the reports of the Qur’an about past events and occurrences are not intellectual matters that can be known through reason. Rather, they are transmitted through a trustworthy narrator. And if it is a narrator, then it is specific to those who read and wrote. It is revealed to a person who is illiterate, not known for reading or writing, and described as trustworthy and a member of the unlettered (ummī), despite the agreement of friends and enemies. Moreover, it reports those past events in such a way that it speaks of them as if one is seeing them all. Because it captures the vital essence and spirit of a long event and introduces its purpose. Therefore, the summaries and highlights in the Qur’an show that the one who gives these summaries and highlights sees the entire past with all its events. For just as the mastery and skill of a person in a science or art is shown by a concise statement and a skillful artisan, so too the summaries and spirits of the events mentioned in the Qur’an show that the one who speaks is fully aware of all the events, sees them, and reports them with extraordinary skill. SECOND INTERPRETATION: These are reports of the unseen related to the future. There are many types of these reports. Some are specific. Some are specific to those of insight and spiritual closeness. For example, Muhyiddin-i Arabî found many reports of the unseen in the verse "Alif-Lam-Mim. The Byzantines have been defeated." The Imam of the Rabbānīs saw many signs and reports of the unseen through the initial lettered words at the beginning of the chapters and so on. For the scholars of the inner meaning, the Qur’an from beginning to end is of the nature of reports of the unseen. We, however, will mention only a part that is common to the general. There are many levels to this; we will speak of only one level.

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

Thus, as the body increases in multiplicity, its power increases; a small thing becomes great. Especially after the body attains the perfect multiplicity, if it is separated from matter and not recorded, at that time, a single subtle essence can move many layers of bodily worlds. Indeed, وَ ِللّٰهِ الْمَثَلُ اْلاَعْلٰى1, this universe's Creator of the highest majesty, is the Necessary Being. That is, His essence is bodily, eternal, perpetual, independent, not subject to decay, and the most manifest, fundamental, powerful, and perfect of all bodily layers. Other bodily layers are like a very weak shadow in comparison to His body. And this Necessary Body is so manifest and real, while the possible bodies are so light and weak, that many seekers of truth, like Muhyiddin-i Arabî, have reduced other bodily layers to the level of illusion and imagination, saying, لاَ مَوْجُودَ اِلاَّ هُوَ2. That is, they have ruled that "in comparison to the Necessary Body, other things should not be called bodies; they are not worthy of the title of body." Thus, in contrast to the Necessary Being's necessary and essential power, the contingent and temporary bodies of the created things and the unstable and powerless proofs of the possible things, of course, appear extremely easy and light. Reviving and judging all souls on the Day of Great Resurrection is as easy as in one spring, perhaps in one garden, perhaps in one tree, producing as many leaves, flowers, and fruits as it wishes.

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

The second question of Hulusi's is a digression. Question: Since Muhyiddin-i Arabi regarded the issue of vahdetü'l-vücud (Unity of Existence) as the highest rank, some of the people of love have followed him. You say that this issue is not the highest rank, nor is it true, and perhaps it is the path of some people of excitement and absorption, and of those of passion and love. If so, briefly, what is the high rank of tawhid (oneness) shown by the secret of the inheritance of Prophethood and the verses of the Qur'an? Show it. Answer: For a rare and helpless, incapable person like me, to examine these high ranks with a short thought is a hundred times beyond my capacity. However, I will mention a few very brief points from the grace of the Qur'an of the Almighty; perhaps it will be beneficial in this matter. FIRST POINT: There are many causes for the path and attachment to vahdetü'l-vücud. Two of them will be briefly mentioned. First cause: Because they cannot fully grasp in their minds the absolute creation of the rank of Rubûbiyet (Lordship), and because they cannot fully internalize in their hearts the secret of Echadiyet (Oneness) and that everything is held directly in the grip of Rubûbiyet, and that everything is formed by His power, will, and decree, they have considered themselves compelled to say "Everything is He" or "nothing" or "imagination" or "appearance" or "illusions." Second cause: The attribute of love, which does not want any separation at all, strongly avoids separation, shudders at separation, fears separation as if it were Hell, greatly hates separation, and loves union, spirit, and soul, and longs for union as if it were Paradise with an insatiable desire, by clinging to the illusion of the divine oneness in everything, disregards separation and separation, and constantly believes in union and union, saying "There is no existence except He," and considering that they have found a very pleasant state of being in the condition of vahdetü'l-vücud through the excitement of love and the ecstasy of eternal union and union, they have adopted the issue of vahdetü'l-vücud as a refuge to escape from terrible separations. So the origin of the first cause is the very broad and very high certain truths of the intellect

Barla Lâhikası ·Mektup 217 ·machine translation (qwen3-32b-sre)

Seventh Point Dear Brother, You are asking for a little explanation regarding the unity of the body (vahdetü’l-vücud). Concerning this matter, in a footnote of the Thirty-First Letter, there is a very strong and explanatory response against the views of Hazret-i Muhyiddin on this issue. For now, we say only this: Advocating the issue of vahdetü’l-vücud to the current people causes serious harm. Just as exaggerations and metaphors, when they pass from the hands of the learned to the hands of the ignorant, are taken as truth. FOOTNOTE Indeed, lofty truths like the issue of vahdetü’l-vücud, if introduced to the people of ignorance and those immersed in worldly matters, are taken as natural and cause three major harms: First: The principle of vahdetü’l-vücud, which in essence denies the universe in the account of the Almighty, when introduced to the ignorant masses, especially those who are attached to materialistic ideas, leads to the denial of divinity in the account of the universe and materialism. Second: The principle of vahdetü’l-vücud so strongly denies the lordship of the Divine Other that it rejects the Other and duality. It is not merely about not seeing the independent body of the masses, but in this era, under the invasion of the idea of nature, and the pride and conceit that inflate the ego of the masses, and due to forgetting the hereafter and the Creator to some extent, promoting vahdetü’l-vücud to certain members of the masses—small pharaohs, as it were, who wish to consider their own ego as a deity—causes the ego of the masses to swell so greatly that it becomes uncontrollable.

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

In the Eighth Letter 2 And indeed, nothing exists but praises Him,1 by His name, exalted is He. This letter concerns three important matters. FIRST IMPORTANT MATTER Prominent saints such as the author of the Fütûhât-ı Mekkiye, Muhyiddin-i Arabî (may peace be upon him), and the author of the famous book called "The Perfect Man," Seyyid Abdülkerim (may peace be upon him), speak about the seven layers of the earth, the white earth behind Mount Kaf, and the strange things they call "meşmeşiye" in the Fütûhât. They say, "We have seen them." Now, are these statements true? If they are true, yet these places have no actual location on earth. Moreover, geography and science do not accept these claims. If they are not true, then how can these people be considered saints? How can those who speak in contradiction and falsehood be considered people of truth? The answer is: They are indeed people of truth and reality, and also people of sainthood and direct knowledge. What they saw is true; however, because their state of direct knowledge is boundless, and because their descriptions of their visions are similar to dreams, their interpretations are partially incorrect. Just as a person in a dream cannot interpret their own dream, those who have direct knowledge and visions also cannot interpret their own visions while in that state. Those who can interpret them are the "asfiya," the true inheritors of prophethood. Indeed, when those people of direct knowledge reach the rank of "asfiya," they understand and correct their mistakes through the guidance of the Book and the Sunnah.

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

First: At one time, some of the scholars of Banî Israel, when they heard the initial mukattaat letters (such as الۤمۤ - كۤهٰيٰعۤصۤ) at the beginning of the chapters in the presence of the Prophet, said using numerical calculations: "O Muhammad, the lifespan of your nation is short." In response, he said: "No, it is not short." He then recited the mukattaat letters from the beginning of the other chapters and commanded: "There is more." They fell silent... Second: The most famous Kaside-i Celcelûtiyesi of Hazrat Ali (Radıyallahu Anh) was composed from beginning to end using a kind of abjad and cipher calculation, and it was also printed in this form in the printing presses. Third: Those who deal with the mysteries of the unseen, such as Câfer-i Sâdık (Radıyallahu Anh) and Muhyiddin-i Arabî (r.a.), as well as those who study the science of the mysteries of letters, have accepted this abjad calculation as a hidden rule and a key. Fourth: Eminent poets have accepted this calculation as a literary rule of elegance and have used it since ancient times. Indeed, in order to preserve the beauty of the style, it is necessary to avoid making it artificial and imitative, yet they imitate these hidden keys in a deliberate and intentional manner. Fifth: The most delicate formulas and the laws that appear miraculous to the scholars of mathematical sciences within their numerical relationships are of the same kind as this numerical coincidence. Indeed, the All-Wise Creator has established this numerical coincidence as a rule of order, a law of unity and coherence, a measure of proportion and harmony, and a virtue of beauty and connection in the nature of things. For example, just as the fingers, tendons, bones, and even the cells of the two hands and two feet numerically correspond to each other.

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

An Answer to a Question I do not have the time to compare the views of Mustafa Sabri and Mûsâ Bekûf. I will only say this: One has gone to excess, the other to deficiency. Although Mustafa Sabri is more justified than Mûsâ Bekûf in his defense, he is unjust in accusing a person who is a wonder of Islamic sciences like Muhyiddin. Yes, Muhyiddin is a guide and accepted. But he is not always a guide and a leader in every book. Because he often goes out of balance, he contradicts the principles of the Ahl as-Sunna, and some of his statements appear to be superficially misleading. But he is free from error. Sometimes his words seem to be blasphemy, but their author cannot be a disbeliever. Mustafa Sabri has not considered these points and has gone to extremes in some points regarding the principles of the Ahl as-Sunna. Mûsâ Bekûf, on the other hand, is too inclined to doubt and is going wrong with his ideas that are in favor of temporalism. He is distorting some Islamic truths with wrong interpretations. Because he holds a timid person like Abu’l-Âlâ al-Ma’rî above the scholars and because he supports the views of Muhyiddin that contradict the Ahl as-Sunna, which are suitable to his own views, he is going to excess. Muhyiddin said: "Do not allow those who are not from us and do not know our position to read our books, for they will be harmed." That is, "Those who are not from us and do not know our position should not read our books, for they will be harmed." Yes, in this age, reading Muhyiddin's books, especially the issues related to the unity of existence, is harmful. Said Nursî

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

YOUR FIRST QUESTION: You have a confidential question about the signature of one of your ancestors, "es-Seyyid Muhammed." Brother, it is not in my power to give you a scientific, investigative, or revelatory answer to this. But I used to tell my friends: "Hulûsî does not resemble either the present-day Turks or the Kurds. I see another characteristic in him." My friends also confirm me. 1 It is a deed of God that in the secret of "Hulûsî there is a great nobility." Also, know for certain that the Messenger of Mercy, upon him be peace and blessings, has two excellences. One is the genealogical excellence. The other is the excellence of his spiritual and luminous personality in the point of prophethood. In this second excellence, you are certainly included, and in the first excellence, I have an unshakable conviction without evidence that the signature of your ancestor is not without reason. Dear brother, THE ESSENCE OF YOUR SECOND QUESTION: Al-Ghazali said: "The creation of the soul is its unfolding." With this question, you are forcing a weak creature like me to confront a tremendous seeker of truth and genius of esoteric knowledge like Al-Ghazali. But since I will address the subject by referring to the verses of the Qur'an, even if I were a fly, I could fly higher than that hawk. Brother, know that Hazrat Al-Ghazali does not deceive, but he is deceived. He is a guide, but in every book he is not always a guide. What he sees is true, but it is not the truth. In the Twenty-Ninth Saying, the subject of the soul, the truth you are asking about is explained. Yes, the soul, in terms of its essence, is a divine law. But it is a living essence clothed in an external body, and the external body is a law belonging to its owner. Hazrat Al-Ghazali thought only from the point of essence. From the perspective of the unity of the body, he imagines the body of things. That being, with his extraordinary discoveries and observations and having chosen an important perspective and an independent profession, necessarily, with weak interpretations and in a hypothetical way, applies some verses to his perspective and observations, and examines the meanings of the verses.

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

Here, that luminous being is reciting that eternal sermon in such a manner; there is no hesitation, no shyness, no fear, no anxiety... With a sincere and pure heart, with complete seriousness, he touches the nerves of his enemies, awakens their minds, humbles their souls, and breaks their dignity. Could there be even the slightest possibility of deception being involved in such a cause, in such a position, from such a person? Heaven forbid! "Indeed, it is nothing but a revelation revealed." Yes, the truth does not need deception; there is no possibility of deception or falsehood in declaring the truth. A people with a vision that sees the truth will not be deceived, will not speak against the truth, distinguishes between imagination and truth; there can be no confusion between them. TENTH REŞHA: O friend! That guiding being is speaking of very tremendous truths to scare people from the human condition. And for the purpose of enlightening people, he informs them of matters that attract the hearts and minds. Hey! There is such an urge and curiosity in people for the discovery of truths and marvels that they sacrifice their lives and possessions in the pursuit of discovering a strange truth. Why are they not paying attention to the truths that this being (a.s.m.) has discovered and informed about? After all, all the prophets, saints, and sincere witnesses and those with specialized knowledge have affirmed and do affirm this being. This being (a.s.m.) is speaking of the affairs of such a King that the heavens are like a mosquito in His dominion. Just as he speaks of amazing miracles, he also informs about tremendous upheavals and revolutions. Look: In that eternal sermon, pay attention to the verses he recites, such as 3 "When the sun is rolled up," 2 "When the sky is torn apart," and 4 "When the earth is shaken with a mighty shaking."

Mesnevi-i Nuriye ·Reshalar ·machine translation (qwen3-32b-sre)

An Answer to a Question I do not have the time to compare the views of Mustafa Sabri and Mûsâ Bekûf. I will only say this: One has gone to excess, the other to deficiency. Although Mustafa Sabri is more justified than Mûsâ Bekûf in his defense, he is unjust in accusing a person who is a wonder of Islamic sciences like Muhyiddin. Yes, Muhyiddin is a guide and accepted. But he is not always a guide and a leader in every book. Because he often goes out of balance, he contradicts the principles of the Ahl as-Sunna, and some of his statements appear to be superficially misleading. But he is free from error. Sometimes his words seem to be blasphemy, but their author cannot be a disbeliever. Mustafa Sabri has not considered these points and has gone to extremes in some points regarding the principles of the Ahl as-Sunna. Mûsâ Bekûf, on the other hand, is too inclined to doubt and is going wrong with his ideas that are in favor of temporalism. He is distorting some Islamic truths with wrong interpretations. Because he holds a timid person like Abu’l-Âlâ al-Ma’rî above the scholars and because he supports the views of Muhyiddin that contradict the Ahl as-Sunna, which are suitable to his own views, he is going to excess. Muhyiddin said: "Do not allow those who are not from us to read our books, for they will be harmed." That is, "Those who are not from us and do not know our position should not read our books, for they will be harmed." Yes, in this age, reading the books of Muhyiddin, especially the issues related to the unity of existence, is harmful. Said Nursî

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

Everyone tries to buy them as much as they can. Indeed, in the Age of Bliss, in the marketplace of human social life, because of the eternal consequences such as falsehood, evil, and blasphemy, and because of the lowly hypocrites like Musaylimah al-Kazzab, the Companions, who were enchanted by lofty sincerity and love of truth, naturally fled from and detested such things as if fleeing from deadly poison. Sincerity, which leads to eternal happiness and shows luminous fruits like the noble Messenger of God, peace and blessings be upon him, is like the most precious of elixirs and the most precious of diamonds. Therefore, it is necessary for those Companions, whose natures were pure and whose virtues were sublime, to be fully devoted to and yearning for it with all their strength, feelings, and subtleties. However, after that time, gradually and over time, the distance between sincerity and falsehood decreased until they stood side by side. Just as if both were sold together in the same shop, social morality deteriorated. Political propaganda gave excessive popularity to lies. The terrible ugliness of falsehood was hidden, and the bright beauty of truth was no longer seen. At such a time, who can claim to have the capacity to reach or surpass the Companions in their justice, sincerity, nobility, and truthfulness, in their virtues, their righteousness, and their piety? To illustrate this matter somewhat, I will mention a personal experience that happened to me. It was as follows: At one time, it occurred to my heart: Why can extraordinary figures like Muhyiddin al-Arabi not reach the level of the Companions? Later, while in prayer, I said, "Subhan Rabbiyal A'la," and the meaning of these words unfolded somewhat—not fully, but a glimpse of the truth appeared. From the heart, I thought, "If I could only attain the state of this phrase in prayer, even for a year, it would be better than a year of worship." After the prayer, I realized that this memory and this state were a sign that one cannot reach the levels of the Companions in worship. The Companions' levels in worship are so high that even a small glimpse of their sincerity and devotion is beyond what we can achieve.

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

And the fact that Islam, which is like a branch of the tree of faith, maintains perfect harmony, complete balance, and ideal proportion among its fundamental pillars, and even in the most subtle details, the smallest manners, the furthest aims, the deepest wisdoms, and the smallest fruits of those pillars, is evidenced by the perfect organization, balance, harmony, and elegance of the great Islamic Sharia, which is derived from the verses and aspects, the allusions and symbols of the comprehensive Quran. This is an irrefutable and impartial witness, an undeniable and conclusive proof. Therefore, the Quranic revelations cannot be based on the limited knowledge of mankind, especially the knowledge of an unlettered person. Rather, they are based on an all-encompassing knowledge, the speech of a Being who can see everything at once, who has observed all truths simultaneously from eternity to eternity. Amen... TWELFTH ZIYA In the previous discourse, we explained and illustrated how human philosophy, when confronted with the wisdom of the Quran, remains silent before the Quranic wisdom. Therefore, we refer to those discussions and now briefly consider another aspect. That is: Human philosophy and human wisdom look at the world from a fixed perspective; they speak in detail about the essences and properties of things. Even when they mention duties toward the Creator, they do so in a general way. In effect, they speak only of the embroidery and letters of the book of the universe, without giving importance to its meaning.

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

Question: How can they unite and form alliances with each other, when some deny others? Among their principles is that friendship with a denier is perhaps even forbidden. The issue of denial is important. Answer: Then I have the right to address you thus: O you who are in your right minds! Have you not heard, have you not understood that, "The believers are but brothers," is a divine principle? Or are you blind, so that you do not see that, "None of you truly believes until he loves for his brother what he loves for himself," is a prophetic principle? How can this issue of sincerity and falsehood, which is in doubt, be reconciled with these two necessary and explicit principles, and be considered correct? It is not the word of God, so it cannot be abrogated. Time abrogates it. When harm outweighs benefit, abrogation issues a ruling. Action with the abrogated is not permissible. Question: Perhaps their enmity is due to some of the actions they see as forbidden in each other? Answer: How, on what grounds, with what fairness, and in what manner, can the love born from faith, Islam, humanity, and kinship, which is as heavy and great as Mount Subhan, be defeated and weakened by the enmity arising from the excuse of some forbidden actions of a child? Indeed, the Islam and humanity that produce love are like Mount Uhud. The causes that produce enmity are like some small pebbles. The man who causes love to be defeated by enmity has acted as foolishly as lowering Mount Uhud in reality to a lower rank than a pebble. Enmity and love cannot unite, just as light and darkness cannot. If enmity prevails, love becomes rebellion. If love prevails, enmity becomes compassion and sorrow. My creed is to love love and to hate enmity. That is, the thing I love most in this world is love, and the thing I most despise is enmity and hatred.

Münâzarat ·Mektup 56 ·machine translation (qwen3-32b-sre)

We say the third question is: If the convergence of thoughts is for the sake of truth and in the account of truth, then it coincides in the purpose and essence, but differs in the means. It reveals every corner of truth and serves truth and reality. However, from a biased and self-serving, Pharaoh-like, greedy nature, the convergence of thoughts in a fame-seeking manner does not bring forth the light of truth, but perhaps sparks of discord. Because, although unity in purpose is necessary, the convergence points of such thoughts do not even exist on the globe. Since it is not for the sake of truth, it leads to endless fragmentation and causes irreparable divisions. The state of the world is a witness to this. In short: If the lofty principles of loving for the sake of God, hating for the sake of God, and judging for the sake of God are not the principles of action, hypocrisy and discord will prevail. Yes, if one does not say "hating for the sake of God" and "judging for the sake of God," and does not consider these principles, then while trying to be just, one commits injustice. An instructive incident: Once, Imam Ali Radiallahu Anhu threw a disbeliever to the ground. When he was about to draw his sword to kill him, that disbeliever spat at him. He let the disbeliever go and did not kill him. The disbeliever asked him: "Why did you not kill me?" He said: "I was going to kill you for the sake of Allah. But you spat at me; I became angry. My sincerity was compromised because my self's share was involved. Therefore, I did not kill you." The disbeliever said to him: "I wanted to provoke you into anger so that you would kill me quickly. Since your religion is so pure and refined, that religion is the truth."

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

Indeed, know that how much injustice and how much baseness it is to desire the death of those blessed old people and to corrupt their bodies. Understand that desiring the decline of the life of one who has sacrificed their life for yours is a very ugly oppression and a great injustice! O man burdened with the hardships of livelihood! Know that the pillar of prosperity, the means of mercy, and the shield against calamity in your household is that old or blind relative whom you have corrupted. Do not say, "My livelihood is difficult, I cannot manage." For if the blessings that come through them did not exist, your hardship of livelihood would certainly be even greater. Believe this truth from me. I know many certain proofs of this, and I can convince you as well. But to avoid being lengthy, I will keep it brief; be convinced by my words. I swear, this truth is absolutely certain. Indeed, even my ego and my devil have submitted to this. A truth that breaks the stubbornness of my ego and silences my devil should convince you. Yes, with the testimony of the universe, the Creator, the Most Merciful, the Most Kind, and the Most Generous, who sends the sustenance of children in a very graceful manner when He sends them into the world, just as milk flows from the breast to their mouths, also sends the sustenance of the elderly—those who are more deserving of mercy and more in need of compassion—through the form of blessings. He does not place their sustenance upon greedy and stingy people. Indeed, Allah is the Provider, the Almighty, the Strong. 1 And how many creatures carry no provision for themselves. Allah provides for them and for you. 2 The truths expressed in these verses are proclaimed by all living creatures with their actions, crying out this noble truth in the language of their behavior.

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

He is the sultan and master of all the awliya and asfiya who have reached perfection through his upbringing, guidance, and the light of his sharia. Therefore, he certainly encompasses the secrets of their karame, the miraculous confirmations and the strength of their investigations. Because they have walked the path that their master opened and left the door open, and have found the truth. Therefore, all their karame, their investigations, and their icma, serve as a point of support for the sincerity and truthfulness of those sacred masters. Moreover, as seen in the previous signs, that proof of oneness (burhan-i vahdaniyet) has such absolute, certain, and overwhelming miracles, extraordinary irhasat (proofs of prophecy), and undeniable signs of prophethood, and that zat (being) affirms it so strongly that even if the whole universe were gathered, they could not deny its confirmation. THIRD PRINCIPLE: This vahdaniyet, the proclaimer of eternal happiness and the proof of miraculous signs, possesses such sublime morals in his own zat, such lofty virtues in his mission of prophethood, and such great achievements in the sharia and religion he conveyed, that even his most ardent enemies cannot deny it and find no ground for denial. Since in his zat, his mission, and his religion, the highest and most beautiful morals, the most sublime and perfect virtues, and the most precious and accepted achievements exist. Therefore, that zat is the model, representative, and master of the perfections and sublime morals found in existence. Therefore, since these perfections exist in his zat, his mission, and his religion, his truth and sincerity form such a strong point of support that it cannot be shaken in any way.

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

There can be three meanings to the fireworks set off because of this devilish recm: First: It is a reference and a sign that the law of struggle is in effect, even in the broadest circle. Second: It is an announcement and indication that in the heavens there are watchful sentinels and those who resent the corruption and sins of the wicked on earth. Third: These fireworks and signal flares are like warnings shot into the sky to scare the wicked spies—those devilish informants who represent the earthly deceptions—so that they do not pollute the pure and sacred abode of the heavens or cause disturbances in the pure population. These fireworks are thrown to repel those devils from the gates of the heavens. O master of cosmography, who relies on the lamp of the head like a firefly and turns away from the light of the sun of the Qur’an! Look suddenly at the truths indicated in the Seven Steps. Open your eyes, leave the lamp of your head, and see the meaning of this verse in the light of the permission of the day. Take a star of truth from the sky of that verse, throw it at the devil above your head, and expel your own devil. We too must say, "My Lord, I seek refuge with You from the whispers of the devils," 2 together. Thus, the argument of Allah is complete and the wisdom is decisive. Glorious are You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise. 3 Click to reach the Addendum of the Fifteenth Word.

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

FOURTH DIVINE COMMANDMENT O nurses who serve innocent sick children and the elderly who are like innocent children! Before you lies a great spiritual commerce. Strive eagerly and strive to attain that commerce. The illnesses of innocent children, like an injection and a divine training, which provide a training and a discipline to those delicate bodies and later on give resistance to the world's troubles, are diseases that, along with many wisdoms related to the worldly life of the child, and which affect the child's spiritual life and the purification of life, replace the expiation of sins in the elders. The merits from such diseases, which relate to spiritual progress in this life and later on or in the hereafter, are recorded in the account books of the parents, especially in the pages of good deeds of the mother who, with the secret of compassion, prefers the child's health to her own, is certain according to the people of truth. Caring for the elderly, along with gaining great merits, includes receiving their prayers, pleasing their hearts, and serving them faithfully, which relates both to the happiness of this world and to the happiness of the hereafter. This is confirmed by authentic traditions and many historical events. A fortunate son who fully obeys his elderly father and mother, just as he would see the same condition in his children; a wicked son, if he disgraces his parents, besides suffering divine punishment, will face many calamities in this world as a punishment, which is confirmed by many historical events. Yes, caring for the elderly, the innocent, not only for one's relatives, but perhaps for the believers—since the secret of faith brings true kinship—if a respected sick elderly person needs help, serving them with soul and heart is a necessity of Islam.

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

The first part of my above defense I draw the attention of the person who has brought the accusation and the examining committee to my previous statement, and I add three points to it. First point: They are asking me, in a very suspicious and confusing manner, as if there were a society and organization, and they are inventing a groundless accusation, "Where are you getting the money to establish this organization?" My response: First of all, I ask those who are asking such questions: What evidence or signs are there of such a political society being formed by us? What proof or justification have they found that we are establishing an organization with money, that they are asking these suspicious questions? For ten years, I have been under intense surveillance in the Isparta province. I am a strange, lonely, world-weary person who has never met anyone except one or two servants and one or two travelers every ten days. I intensely hate politics and have repeatedly observed how harmful and corrupt political opposition groups are. I have rejected political societies and movements even in the most important opportunities among my own people and thousands of friends, and I have never participated in them. I consider the destruction and corruption of the sacred service of true faith, which cannot be tainted by anything, and the corruption of faith through political schemes as the gravest of crimes. I have avoided politics like the devil for ten years, taking "I seek refuge in Allah from the devil and politics" as my guiding principle. I am a person who finds truth in honesty, who reveals secrets without fear or favor. For ten years, this man has not even given the slightest hint of such an organization to the sensitive and cautious officials of the entire Isparta province. Therefore, not only I, but perhaps the entire Isparta province and everyone who knows me, perhaps all reasonable and conscientious people, will reject their accusations with hatred and say, "You are accusing him of being part of a conspiracy."

Tarihçe-i Hayat ·Eskisehir Hayati ·machine translation (qwen3-32b-sre)

These servants of the Rabbâniye confirm their positions through their actions and deeds. They themselves perform the duties of the guardians of faith and sincerity. They demonstrate their level of faith through their actions. They show that they are true followers of the virtues of Muhammad (peace be upon him), true adherents of the Ahmediyen (peace be upon him), and true wearers of the Nebeviyen (peace be upon him). In short, they are excellent examples for the Ummat-i Muhammed (peace be upon him) in terms of deeds and character, and in following and being close to the Sunnet-i Nebeviye (peace be upon him). The works they wrote in the style of interpreting the Book of God and explaining religious rulings, and according to the understanding of the time and the level of knowledge, are not the product of their own refined souls or lofty inclinations, nor the result of their own intellect and spiritual insight. Rather, these are spiritual inspirations and promptings from the Pure Zât of Prophethood (peace be upon him), the direct source of revelation. The Celcelûtiye, the Noble Mesnevî, Fütuhu'l-Gayb, and similar works are all of this nature. These sacred works are only interpreters of those lofty beings. These sacred individuals have a share in the composition and style of expression of those sacred works; that is, these sacred beings are the recipients, mirrors, and vessels of those meanings. English translation:

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

Fifth Lem’a It was intended to be a treatise that would explain a very important truth of the verse "Hasbunallahu wa ni3ma 3l-wakil" in fifteen degrees. However, since it was more related to remembrance and contemplation than to truth and knowledge, it was set aside for now. A very important treatise named "Mirkatü's-Sünnet ve Tiryaku Marazi'bid3a", which was originally written as the Eleventh Lem’a, was initially written as the Fifth Lem’a. However, since that treatise dealt with eleven important points, it was included in the Eleventh Lem’a, and the Fifth Lem’a remained open.

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

An incident that caught my attention: Once, as a result of partisanship and bias, I saw that a certain learned person, who was a pious scholar, went to the extent of accusing another scholar with opposing political views of disbelief (takfir), while praising a hypocrite who shared his views in a respectful manner. It was at that moment that I became afraid of the terrible consequences of politics, and I said, "I seek refuge in Allah from Satan and politics," and from that time on, I withdrew from political life. FIFTH ASPECT Social life demonstrates that stubbornness and partisanship are very harmful. If one were to say: "In the Hadith it is said, 'The differences among my ummah are a mercy.' But differences lead to partisanship. "However, partisanship is a disease that protects the oppressed common people from the oppression of the corrupt elite. Because if the corrupt elite of a city or village were to unite, they would oppress the innocent common people. But if partisanship exists, the oppressed can seek help from another side and save themselves. "Also, the truth is fully revealed through the diversity of opinions and the variety of views." Response: Regarding the first question: The differences mentioned in the Hadith are positive differences. That is, each person works for the improvement and benefit of their own cause, not for the destruction of others, but perhaps for their completion and reform. However, negative differences—those that involve bias and enmity, where people work to destroy each other—are considered harmful in the Hadith. Because those who fight each other cannot act positively. Regarding the second question: If partisanship is for the sake of justice, it can support the righteous. However, partisanship that is based on bias and self-interest, as is the case today, supports the unjust and provides them with a point of support. Because if a person who is biased out of prejudice is approached by Satan, who supports his views and shows favoritism, that person would recite mercy for Satan. But if an angel-like person were to come to the opposing side, he would curse them to such an extent that it would be like a curse.

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

I succeeded in completing the First Chapter of the Thirty-Second Word, the Ramadan gift. If Allah's success accompanies me, I will write the others, insha'Allah, within the time you have commanded. These precious and luminous Words deserve to be written in the finest calligraphy and even with gold. Yet, due to fate, they are written by this poor and unfortunate brother of yours, perhaps barely legible and full of errors, and this also increases my gratitude and praise. I would be very distressed if I were to be far from the material value of the kind greetings and kind words I receive from every means, and from the precious letters of the scholars, each of which is a supplement, commentary, and marginal note to the Risale-i Nur, and is of world-value and is a command of the gnostics. However, I do not think this way in the spiritual sense. No matter where I am, I will try to find someone who will listen to the lessons I receive through the care of the Almighty, and I will take every possible step, without considering my weakness and poverty, on the path of spreading the truth, with your prayers, and thus I am comforted. Yet, I am sorry because dealing with worldly duties partially hinders my engagement with these luminous Words, which I naturally love and am deeply attracted to their truths. I am distressed about this, but I cannot do anything. Each passing day increasingly reveals the wretched and transient nature of this world, and causes sorrow over the time spent in this life without gaining anything for the eternal and endless life. I am not so distressed about being separated from you physically. Especially the beloved Teacher's last lesson definitely announces that there is a far more superior eternal life than the most pleasant state of this transient world. Hulusi • • •

Barla Lâhikası ·Mektup 8 ·machine translation (qwen3-32b-sre)

Saniyen: Our issue is faith. We have a bond of brotherhood in this country and with ninety-nine percent of the people of Isparta. Whereas society, on the other hand, is the alliance of the majority against the minority. One person cannot be society against ninety-nine others. It turns out that a very unjust, godless person, imagining everyone—God forbid—as himself, and intending to belittle this blessed and religious nation, creates such a narrative... Salisen: A person who loves the Turkish nation with a very serious and sincere affection; who greatly respects the Turkish nation for its contributions to the recitation of the Qur'an; who has a strong advocate against the entire world for six hundred years, and who is the standard-bearer of the Qur'an; who has served the Turkish nation as much as a thousand nationalist Turkish people have, through the martyrdom of a thousand Turks; who chose this exile by preferring thirty to forty valuable Turkish youth over thirty thousand of his fellow citizens who do not pray; who chose to preserve the dignity of scholarly honor and taught the truths of faith in a very clear manner; such a person, over ten or perhaps twenty to thirty years, would have not twenty to thirty, but perhaps a hundred or even a thousand students who, purely out of faith, truth, and the hereafter, would form selfless bonds with him and become brothers in the hereafter. Is this a great matter and harmful? Would people of conscience and fairness allow this to be criticized? And would they look at this from the perspective of political society? Rabian: Those who ask about a man who managed his life with a hundred banknotes over ten years, who sometimes lived on forty coins a day, and who wore a patched coat for seven years, saying, "Where do you get the money to live and organize?"—people of fairness understand how far they have fallen from justice. Second point: They fabricated a false imitation of the Menemen incident, instilled fear in the people, and tried to seize the government under the pretext of easily implementing freedom laws, using the enticement that "we are helping the government to accept freedom laws." They forcibly brought me from Barla to Isparta. They saw that I could not be used as an instrument for such conspiracies and that I would never engage in any schemes that are harmful to the country, the nation, and the religion in every way.

Tarihçe-i Hayat ·Eskisehir Hayati ·machine translation (qwen3-32b-sre)

And also, the highest degree of asceticism, piety, and servitude of that Being is confirmed by the strength of faith in their testimonies. Also, the evidence from the biography of the Prophetic tradition confirms that in his high degree of seriousness and solemnity, and in all his actions and movements, the strength of his certainty and his adherence to truth and reality are absolute proofs. Yes, the greenness of the leaves, the fragrance and beauty of the flowers, and the freshness of the fruits are faithful witnesses that the tree is alive, full of life, and living. FOURTH ARTICLE: O Friend! The influence of time and space in intellectual reasoning is great. Indeed, following the principle "1 لَيْسَ الْخَبَرُ كَالْعَيَانِ" (a report is not like direct observation), we should leave the imagination of this time and place and mentally travel through time and space to the island of Arabia and ascend to the luminous and high pulpit of the noble Medina, where we should directly see that exalted Being addressing humanity and listen to His words. Indeed, we have mentally gone there. Look, that universal guide, that sacred orator, who perfectly unites beauty of form and beauty of character, is holding a miraculous book full of jewels in His hand and reading an eternal sermon that has descended from the highest angel to all humanity. And He is addressing all the descendants of Adam, the jinn, and all beings. Yes, He is announcing a great command. He is revealing the strange mystery of the universe. He is unveiling the secret of the wisdom of creation. He is answering the three questions that philosophy and the science of wisdom pose to humanity: "Who are you? Where have you come from? Where are you going?"—questions that leave minds in awe and confusion.

Mesnevi-i Nuriye ·Reshalar ·machine translation (qwen3-32b-sre)

Here, the whole universe, with one voice, unanimously glorifies the Creator of the Most High and testifies to His oneness, fulfilling the duty of worship according to their nature with perfect obedience, yet the human being, who is the essence and result of this universe, and the appointed vicegerent and the fruit of it, contrary to all this, commits disbelief and polytheism, which are how ugly and deserving of punishment, and in order not to entirely discard them, the Almighty, the Most High, says, 1 "Indeed, He is Most Forgiving, Most Merciful," thus showing the wisdom behind not allowing such an endless crime and senseless rebellion to occur and not letting the universe be ruined by it. With this ending, He shows the wisdom of annihilation and leaves a door open for supplication. Here, from these ten signs of inimitability, understand that in the concluding parts of the verses, there are many lemmas of inimitability along with great guidance, such that the greatest of the scholars of the ancients, upon seeing these excellent styles, bit their fingers in amazement and admiration, and said, "What is this speech of a human?" and 2 "Indeed, it is only a revelation revealed," and believed with certainty. Thus, in some verses, along with the mentioned signs, there are also many hidden signs not mentioned here, and in the collection of these signs, there is such a clear inimitability that even the blind can see. THE THIRD LIGHT OF THE SECOND PRINCIPLE This is that the Qur'an cannot be compared to other speech. Because the layers of speech, in terms of sublimity, power, and beauty, have four sources: one is the speaker, one is the listener, one is the purpose, and one is the occasion. The poets do not merely show the occasion, as some mistakenly suppose. Therefore, look at who spoke, to whom, for what reason, and in what occasion. Do not just look at the words themselves.

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

Beloved, faithful brothers; I have received your very blessed and sweet gifts, like fruits of Paradise, and the sign from Denizli. At this very moment, many matters prevent me from speaking at length; I am obliged to be brief. For I hastened to write because the one who brought the gift must return quickly. First: In the last section, the beginning "1 بِالْعُرْوَةِ الْوُثْقٰى" is written with a mistake. If the two hemzes and the medd at the beginning are not read, it is not a mistake, and indeed it is very meaningful. Actually, it should be 1347, which is correctly written at the end of the section. The remaining part is also important, because it looks at the world and because of the "2 اِنَّ اْلاِنْسَانَ لَيَطْغٰى" in "عَلَقَ", and because of the tâğûta in that section, it was not written for now. Second: In the index, the "Ayat al-Kahira" of the Fourth Şuâ should be written in the place of the index of the Fourteenth Request of the Ihtiyar Lem'as. Indeed, it seems appropriate, for it is a complete request. Third: The index of the Twenty-Eighth Point of the Twenty-Eighth Lem'â is not the same as the index of the Fourth Şuâ. It should be written at the end of the Fifteenth Statement. Because both speak of the same truth. Fourth: I have corrected the Lem'as of the late Hafız Ali. May God willing, they will be sent soon. Recently, while correcting the "Firdawsî and Yusufî Fruits" of the blessed heroes, that treatise appeared to me so powerful and precious that I cried out: "Even if all the sufferings we endured in prison were multiplied a hundredfold, still this Fruit Treatise has endured a hundred times more. Its most profound truths bring people to faith and joyfully spread widely. O you wretched ones who bring me suffering! Do whatever you wish to me, I will not give even five paras. Whatever comes upon us is cheap, it is the mirror of divine care and pure mercy." Thus, I found complete comfort. We send greetings and pray for the well-being of all the students of the Risale-i Nur. Said Nursî • • •

Emirdağ Lâhikası - I ·Mektup 11 ·machine translation (qwen3-32b-sre)

In my previous brief defense, I said: "The compassion, conscience, justice, and truth in the Risale-i Nur have kept us away from politics. Because the innocent fall into misfortune; we would be oppressing them." Some people asked me to explain this. I said: "In this stormy age, such a degree of cruelty and tyranny has emerged from the brutal civilization, from the tribalism and tribal pride, from the general war, and from the resulting military despotism and from the resulting inhumanity, that if the people of truth defend their rights with material force, they will strike many innocent people under the pretext of partiality and cruelty. In that case, they would also become oppressors and be defeated. Because people who act and attack under the influence of such feelings, strike and destroy twenty or thirty people with just the fault of one or two individuals, using trivial excuses. If the people of truth only strike those who strike them, they would gain one victory for thirty losses and remain defeated. If they retaliate according to the tyrant's principle of 'an eye for an eye,' then the people of truth would also oppress twenty or thirty innocent people because of the fault of one or two individuals. In that case, they would commit a terrible injustice in the name of justice." This is the real wisdom and reason why we have strongly and passionately avoided involvement in politics and governance, in accordance with the command of the Qur'an. Otherwise, we have such a strong sense of justice that we could fully and perfectly defend our rights.

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

The angels are not confined to a particular locality, just as the earth is not confined to a particular spot. A specific place cannot contain them. At one time, they are found in four or more stars, as the words 1 مَثْنٰى وَثُلٰثَ وَرُبَاعَ indicate in detail. Indeed, the particular expression "equipping the angels with wings," refers to a very comprehensive and universal demonstration of the majesty of power, and it is affirmed and established with the verse 2 اِنَّ اللّٰهَ عَلٰى كُلِّ شَئٍْ قَدِيرٌ. TENTH POINT OF ELOQUENCE: Sometimes the verse mentions the rebellious deeds of man and warns them with a severe threat; then, in order not to fall into despair and the intensity of the threat, it comforts them by mentioning some names that indicate His mercy. For example, قُلْ لَوْ كَانَ مَعَهُ اٰلِهَةٌ كَمَا يَقُولُونَ اِذًا لاَبْتَغَوْا اِلٰى ذِى الْعَرْشِ سَبِيلاً - سُبْحَانَهُ وَتَعَالٰى عَمَّا يَقُولُونَ عُلُوّاً كَبِيرًا - تُسَبِّحُ لَهُ السَّمٰوَاتُ السَّبْعُ وَاْلاَرْضُ وَمَنْفِيهِنَّ وَاِنْ مِنْ شَىْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ وَلٰكِنْ لاَتَفْقَهُونَ تَسْبِيحَهُمْ اِنَّهُ كَانَ حَلِيمًا غَفُورًا 3 Indeed, this verse says: Say: If there were partners with Him as they claim, then surely they would seek a way to the Lord of the Throne. Glory be to Him, He is far exalted above what they say. The seven heavens and the earth and whoever is in them glorify Him. And there is nothing but glorifies Him with praise. But you do not understand their glorification. Indeed, He is Most Forbearing, Most Forgiving.

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

Our Master, who is a transmitter of the Risale-i Nur, has both his name and title exactly as in the word "mürîdî," just like the Prophet Ali (r.a.) in the verse "Ya Mudrik Li Dzalika Az-Zaman." With the science of ciphers and the abjad calculation, both "Mulla Said" and "Alkordi" amount to 265. Each of them is 265. The word "Mudrik" has a tenvin (nasalization) mark, and since the vakf (a letter that stops the recitation) is changed to an alif, it becomes "Alf." When the word "Mudrik" is read without the mim from above, it becomes "Kurd," and similarly, the word "Az-Zaman" also gives this sign by reading a part of "Badie Az-Zaman." Thus, the transmitter of the Risale-i Nur has a special attention among those who have reached that time and among the many individuals who have been addressed by the Prophet Ali (r.a.). Second sign: When the Prophet Ali (r.a.) struck a group of scholars of the ignorant who followed innovations in the path of greed and tyranny, he began to speak kindly and mercifully to one of the scholars. Those who know our Master know that the Ankara authorities requested him in Istanbul because they appreciated his struggle against the English. He went to Ankara...

Sikke-i Tasdik-i Gaybi ·On Sekizinci Lema ·machine translation (qwen3-32b-sre)

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O afflicted and sorrowful patient! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you lament, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered as spiritual martyrdom, leading to a degree of wilaya (sainthood) similar to martyrdom. Especially, illnesses arising from childbirth and abdominal pain, and those who die from plague and other diseases, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to the world, thus softening, and sometimes even making pleasant, the painful separation from the world at the time of death, which is very painful for the worldly people. THE SIXTEENTH DEVA O patient lamenting from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it liberates a person from the arrogance that leads to savagery and lack of mercy. For, as it is said in the secret of "إِنَّ اْلاِنْسَانَ لَيَطْغٰى - أَنْ رَآهُ اسْتَغْنٰى", a self that is arrogant due to health and well-being does not feel respect for many people. And it does not feel compassion and mercy for those who are afflicted and suffering.

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

SECOND POINT With the command of the noble verse, "And do not follow those who commit wrong, lest the Fire should seize you," it threatens not only those who commit injustice, but also those who are its instruments and supporters, perhaps even those who have a slight inclination towards it, with terrible and severe warnings. Because, just as the satisfaction of disbelief is disbelief itself, the satisfaction of injustice is also injustice. Thus, a truly perfect person, in a complete and comprehensive manner, has expressed one of the many precious meanings of this verse as follows: The supporters of the oppressors are the masters of tyranny in this world, They are dogs who take pleasure in serving the unjust and heartless. Indeed, some act like snakes, others like dogs. In such a blessed night, in the presence of a blessed guest and during a blessed prayer, those who act deceitfully and falsely accuse us of committing a crime, are certainly deserving of the blow described in the meaning of this poem. THIRD POINT Question: "Since you trust in the power and light of the Holy Qur'an to reform and guide even the most rebellious and corrupt non-believers, and you actually do so, why do you not call these rebellious people near you and guide them?" Answer: It is a fundamental principle of the legal system: "The one who willingly accepts harm is not to be pitied." Indeed, I declare, relying on the power of the Holy Qur'an, that I am ready to accuse even the most rebellious non-believer, provided they are not extremely low and do not delight in spreading the poison of deviation like a snake, and if I cannot convince them within a few hours, I am ready to confront them. However, to speak the truth to a snake-like creature whose conscience has sunk to the deepest level of degradation, who knowingly sells their religion for the world and knowingly exchanges the precious gems of truth for dirty, broken glass pieces, is an act of disrespect towards the truths. It is like hanging pearls around the necks of cows. Because those who do such things have heard the truth from the Risale-i Nur many times. And knowingly, they try to undermine the truths against the corrupt deviations. Such people, like snakes, take pleasure in the poison.

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

Lesson Two How many a small group has overcome a large group by permission of Allah. O brother! Do not let the agreement of the multitude of disbelievers and the followers of misguidance in denying some of the truths of faith shake you. For value is not in numbers. For when a human ceases to be human, he becomes a devil-like beast. As they advance in animalistic desires, like foreigners, their beastliness intensifies and they become more beastly. The quantity of beastliness and the superiority of humans over beasts is well known. Yet, beastliness has been made the people for humans. The description of disbelievers is as follows: Disbelievers are a kind of beast from the divine beasts; they have been made and destroyed as a standard of comparison for worldly governance and for understanding the degrees of divine blessings. The unity of these so-called disbelievers, this kind of beast, in denying the truth and asserting their own is weak. Yes, disbelief, even if it appears in the form of proof, is denial, ignorance, and negation. Thousands of people of denial and negation, when faced with two people of proof, their words are false and they remain silent. For example, the entire population of a city is looking at the month of Ramadan. If thousands of people deny and say "no," while two people give proof and bear witness, the words of all the deniers become worthless. Would it be reasonable for you to say, "I accept the consensus of so many thousands of people, but I reject the testimony of those two individuals?"

Nur'un İlk Kapısı ·On Ikinci Ders ·machine translation (qwen3-32b-sre)

Third Mebhas In the name of Allah, the Most Gracious, the Most Merciful. O mankind! We have created you from a male and a female, and made you into nations and tribes, so that you may know one another. 1 That is, So that you may know the social relations of life and cooperate in them, not to deny one another and quarrel. That is, "I have created you tribe by tribe, nation by nation, clan by clan, so that you may know each other and understand the social relations of life in each other, and help one another. It is not that I have made you clan by clan so that you may look at each other with hostility and enmity." This Mebhas consists of seven issues. FIRST ISSUE Because the sublime truth expressed in this verse is related to social life, I was compelled to write in the Old Said language, which is more related to Islamic social life, rather than the New Said language, which wants to withdraw from social life. I wrote the Quran, the Glorious and Sublime, with the aim of serving it and with the idea of forming a shield against unjust attacks.

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

Third: To strive for the cure of the heart's ailments through the path of Sufism is to walk with the feet of the heart. The first is obligatory, the second is necessary, and this third is considered a Sunnah. Since the truth is thus, I believe that if esteemed figures such as Sheikh Abdulqadir Gilani (may God be pleased with him), Shah-i Nakshband (may God be pleased with him), and Imam-i Rabbani (may God be pleased with him) were in this age, they would devote all their efforts to strengthening the truths of faith and the principles of Islam. For these are the means to eternal happiness. If there is a flaw in them, it leads to eternal misguidance. A non-believer cannot enter Paradise; but many who lack Sufism do enter Paradise. A person without bread cannot live, but one without fruit can. Sufism is the fruit, and the truths of Islam are the nourishment. In the past, it took a journey and practice lasting from forty days to forty years to reach certain truths of faith. Now, by the mercy of God, a path has been found that can lead to those truths in forty minutes. To ignore such a path is certainly not wise. These thirty-three Words are opening a Quranic path, and those who read them carefully can discern this. Since this is the truth, I believe that the Words written on the mysteries of the Quran are the most suitable remedy, balm, and healing for the wounds of this age, and for the Muslim community suffering from the darkness of ignorance, they are the most beneficial light, and for those who are amazed and lost in the valleys of misguidance, they are the most correct guide. You know that if misguidance comes from ignorance, its cure is easy. But if misguidance comes from knowledge and learning, its cure is difficult. In the past, the second type was found in one out of a thousand. Of those found, only one in a thousand could be guided back to the right path. Because such people consider themselves wise, yet they do not know and think they do. I believe that God, in this age, has made the known Words, which are spiritual effects of the Quran's authorization, act as an antidote to this age's poison of misguidance. 1. The Everlasting is the Everlasting Said Nursî

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

That is why the noble hadith says: "Islamicity has gathered the ignorant tribal prejudices," and the Qur'an says: "When those who disbelieved had arrogance in their hearts, the arrogance of ignorance, Allah sent His tranquility upon His Messenger and upon the believers, and He bound them to the word of piety, and they were more worthy of it and more deserving of it. And Allah is All-Knowing of everything." Indeed, this noble hadith and this noble verse clearly reject any negative ethnicity or nationalist ideology. Because positive and sacred Islam does not leave any room for such needs. Yes, what kind of ethnicity is there that has three hundred and fifty million people? And yet, instead of Islam, this nationalist idea, would it give its proponents so many brothers, even eternal brothers? Yes, the history of negative nationalism has shown many harms. For example, the Umayyads, by mixing a bit of nationalist ideology into their politics, not only alienated the Islamic world but also suffered great calamities themselves. Also, European nations, by promoting nationalist ideas very strongly in this century, showed how harmful negative nationalism is to humanity, not only through the glorious and eternal enmity between the French and the Germans, but also through the terrible events of World War I. In our own case, during the early days of the Ottoman Empire and during the ruins of Babylon Castle, when the term "tebelbül-ü akvâm" (the confusion of nations) was used, and due to that confusion, many societies and groups, under the pretext of clubs, were formed as causes of division and discord, especially among the Greeks and Armenians. The situations of those who have gone to the throats of foreigners and those who have been ruined since then show the harm of negative nationalism.

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

For example, from the principle of "Adopt the character of God" in the personal life of prophethood, where is the principle of "Approach the Almighty with divine morality, recognize your weakness, poverty, and faults, and become a servant at His threshold"? From the philosophical principle of "Suspecting the Necessary Being is the perfection of humanity," where is the principle of "Strive to resemble the Necessary Being"? Indeed, where is the human nature, which is endlessly weak, frail, poor, and in need? Where is the nature of the Necessary Being, who is infinitely powerful, wise, self-sufficient, and independent? Second example: From the social life of prophethood, where is the principle of mutual aid, the law of mercy, the virtue of honor, which urges the sun and the moon to help the plants and animals, the animals to help humanity, and even the smallest particles and cells of the body to assist and support each other? From the social principles of philosophy, where is the principle of struggle, which arises from the nature of a few tyrannical and cruel humans and wild animals? Indeed, they have so firmly and universally accepted the principle of struggle that they have declared "Life is a struggle."

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

We expect from you, as a fee for our service, that when you come to the Mazi region, you visit our grave; hang a few of those spring gifts on the tombstone of my madrasa, which is called HAŞİYE-1, the castle that hosts our bones and is the gate of the land of Horhor. We will inform the gatekeeper; call us. From our grave you will hear the sound of هَنِيئًا لَكُمْ (Ne Mutlu Size). 1 وَلَوْ مِنَ الشَّاهِدِ عَلٰى طَيْفِ الضَّيْفِ These children who suckled from the breast of this time with us, whose eyes look toward Mazi from behind, and whose imaginations are like themselves, false and separated—let them imagine the truths of this book. For I know that the matters of this book will become real for you. O my listeners! I am calling out loudly. For I stand at the minaret of the corrupt century (that is, the thirteenth century); I invite those who are in the deepest rivers of Mazi, who are corrupt in civilization and religion, and lost in thought, to the mosque. O two-legged, moving graves who have left the spirit of Islam, which is the soul of the two lives! Do not stand at the door of the coming generation. The grave is waiting for you, come forward! So that the new generation, which will fully realize the truth of Islam on the universe, may come!

Münâzarat ·Munazarat ·machine translation (qwen3-32b-sre)

Lem'as It is the same as the Twenty-Second Word of the Risale-i Nur in Turkish. In the name of Allah, the Most Gracious, the Most Merciful. Allah is the Creator of all things, and He is the Guardian over all things. 1 To Him belong the keys of the heavens and the earth. 2 And there is nothing except with Us, of its treasure. 4 So exalted is He in Whose hand is the sovereignty of all things. 3 There is no moving creature but He takes it by its forelock. 5 O heedless and ignorant one, who attributes events and occurrences to causes emerging from the circle of causes! Those causes you think are the owners of wealth are not the true owners. The real owner of wealth is the eternal power behind them. They are only entrusted with announcing and spreading the true effects that come from that power. Thus, the circle of causes is like the pen of the government, through which orders from above are conveyed. Because majesty and greatness veil the reality; unity and majesty also reject partnership and do not attribute effects to causes. Indeed, the Eternal Sultan has officials, but they are not the executors, so they do not share in sovereignty and lordship. The duty of those officials is only to declare the power's execution. Or those officials are observers and witnesses, who, by obeying or disobeying the divine decrees they see, perform a kind of worship according to their capacities. Therefore, causes are only certain means established to reveal the majesty of power and the grandeur of lordship.

Mesnevi-i Nuriye ·Lemalar ·machine translation (qwen3-32b-sre)

Tenth Word Hashir Bahsi WARNING: The reason I write the praises and parables in the form of stories in these writings is to show how reasonable, appropriate, firm, and consistent the truths of Islam are. The meanings of the stories are the truths at their ends. They are not allegorical, but only point to them. Therefore, they are not imaginary stories, but true truths. 1 And remember the favors of Allah's mercy, how He brings the earth back to life after its death. 2 Indeed, He is the One who brings the dead to life, and He is Almighty over everything. Brother, if you want to express the Day of Judgment and the Hereafter in simple and common language and in a clear manner, then look and listen with me to this symbolic little story: Once, two men went to a beautiful country like Paradise (this refers to this world). They saw that everyone left their houses, homes, and shop doors open without paying attention to their protection. Their property and money were left in the open, ownerless. One of those men reached out for whatever he wanted, either stealing or seizing it. He indulged in his desires and committed all kinds of oppression and immorality. The people did not pay much attention to him. His companion said to him: "What are you doing? You will be punished; you will also bring misfortune upon me. These goods are public property. These people have become soldiers with their families or have become officials, or are employed in these matters as civilians. That is why they do not pay much attention to you. But the discipline is strict. The Sultan has telephones everywhere and has his officials. Run quickly and do not cause trouble," he said.

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

Third Lem’a In this Lem’a, a degree of feeling and pleasure is mixed. Because the intensity of feeling and pleasure does not consider or refer much to the rules of reason and the scales of thought, this Third Lem’a should not be measured by the scales of logic. In the name of Allah, the Most Gracious, the Most Merciful. Everything is perishing except His face. To Him is the judgment, and to Him you will return. 1 The two sentences يَا بَاقِى أَنْتَ الْبَاقِى - يَا بَاقِى أَنْتَ الْبَاقِى, which express the meaning of this verse, state two important truths. Because of this, a part of the Nakshis' leaders have created a special form of calligraphy using these two sentences, treating it as a concise form of Nakshi calligraphy. Since these two sentences express the meaning of this great verse, we will mention a few points about the two important truths they express. FIRST POINT Firstly, يَا بَاقِى أَنْتَ الْبَاقِى acts as a surgical operation, separating and cutting the heart from the surrounding mass. That is: A human, in terms of their social nature, is connected to the majority of existences. Also, in the human's social nature, an infinite potential for love is established.

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