Bediüzzaman Said Nursî

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)