Gavs-ı Âzam

• 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)