Hz. Hızır

First Letter In the name of Allah, the Most Gracious, the Most Merciful, and with His help. 1 3 And there is nothing but exalts Him with praise. 2 By His name, the Most High. This is a concise answer to four questions. FIRST QUESTION: Is Hazrat Khidr (peace be upon him) alive? If he is alive, why do some important scholars not accept his life? The answer: He is alive. However, the levels of life are different. He is in the second level. For this reason, some scholars have doubted his being alive. First level of life: It is our life, which is recorded in many documents. Second level of life: It is the lives of Hazrat Khidr and Ilyas (peace be upon them), which are one degree free. That is, they can be in many places at once. They are not always recorded like us with human limitations. Sometimes, they enter places like us at times they choose, but they are not compelled like us. The stories of the saints and witnesses, who have encountered Hazrat Khidr, confirm and prove this level of life to the degree of hearsay. Indeed, there is a rank in the ranks of sainthood called "the rank of Khidr." A saint who reaches this rank receives lessons from Khidr and meets him. However, sometimes the owner of this rank is mistakenly considered to be Khidr himself.

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

First Letter In the name of Allah, the Most Gracious, the Most Merciful, and with His help. 1 3 And there is nothing but exalts Him with praise. 2 By His name, the Most High. This is a concise answer to four questions. FIRST QUESTION: Is Hazrat Khidr (peace be upon him) alive? If he is alive, why do some important scholars not accept his life? The answer: He is alive. However, the levels of life are different. He is in the second level. For this reason, some scholars have doubted his being alive. First level of life: It is our life, which is recorded in many documents. Second level of life: It is the lives of Hazrat Khidr and Hazrat Ilyas (peace be upon them), which are one degree free. That is, they can be in many places at the same time. They are not always recorded like us with human limitations. Sometimes, they enter places like us at the times they want, but they are not obliged like us. The stories of the saints and witnesses who have encountered Hazrat Khidr, which are transmitted by hearsay, indicate and prove this level of life. Indeed, there is a rank in the ranks of sainthood called "the rank of Khidr." A saint who reaches this rank receives lessons from Khidr and meets him. However, sometimes the owner of this rank is mistakenly considered to be Khidr himself.

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

Conclusion: The Western Ocean is called "a muddy spring," which means that from the perspective of Zulqarnain, that great ocean was seen as a spring. However, the view of the Qur'an is that it is close to everything, and thus cannot be viewed in the same way as Zulqarnain's limited perception. Perhaps because the Qur'an came from looking at the heavens, it sometimes sees the spherical earth as a field, sometimes as a palace, sometimes as a cradle, and sometimes as a page. Therefore, referring to the vast, foggy, and vaporous Western Ocean as a spring demonstrates its sublime majesty. YOUR SECOND QUESTION: Where is the Dam of Zulqarnain? Who are the people of Yajuj and Majuj? Answer: I once wrote a treatise on this matter. At that time, the deniers were compelled by it. For now, not only is that treatise not with me, but my memory has taken a break and is not helping. Also, in the Third Branch of the Twenty-Fourth Statement, a little has been mentioned about this matter. Therefore, we will briefly mention only two or three points of this issue. Namely: According to the narration of those who investigate, since the title of Zulqarnain and the names of the kings of Yemen, such as Zulyezin, which begin with the letter "Zu," exist, this Zulqarnain is not Alexander the Great. Perhaps he was one of the kings of Yemen who lived in the time of Prophet Abraham and learned from the Prophet Idris. Alexander the Great, on the other hand, came approximately three centuries before the Hijra and learned from Aristotle.

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

First Letter In the name of Allah, the Most Gracious, the Most Merciful, and with His help. 1 3 And there is nothing but exalts Him with praise. 2 By His name, the Most High. This is a concise answer to four questions. FIRST QUESTION: Is Hazrat Khidr (peace be upon him) alive? If he is alive, why do some important scholars not accept his life? The answer: He is alive. However, the levels of life are different. He is in the second level. For this reason, some scholars have doubted his being alive. First level of life: It is our life, which is recorded in many documents. Second level of life: It is the lives of Hazrat Khidr and Hazrat Ilyas (peace be upon them), which are one degree free. That is, they can be in many places at the same time. They are not always recorded like us with human limitations. Sometimes, they enter places like us at the times they want, but they are not obliged like us. The stories of the saints and witnesses who have encountered Hazrat Khidr, which are transmitted by hearsay, indicate and prove this level of life. Indeed, there is a rank in the ranks of sainthood called "the rank of Khidr." A saint who reaches this rank receives lessons from Khidr and meets him. However, sometimes the owner of this rank is mistakenly considered to be Khidr himself.

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

The Fourth Book Two Chapters First Chapter: In the name of Allah, the Most Gracious, the Most Merciful. O Allah, before every blessing, mercy, wisdom, and care, before every life, death, animal, and plant, before every flower, fruit, grain, and seed, before every craftsmanship, color, order, and balance, before every organization, weighing, and distinction in all beings and their atoms, I present to You this testimony, we bear witness: There is none worthy of worship except Allah, the Ever-Living, the Sustainer of all. EXPLANATION THE FOURTH BOOK It consists of two chapters. First Chapter This is a famous and important invocation of Hazrat Hızır. It indicates sixty-three stages in the knowledge of God and the degrees of unity (tevhid). Each of those sixty-three stages consists of two sentences. The phrase "Lâ ilâhe illâllah" (There is none worthy of worship except Allah) proves the oneness (vahdaniyet), and the names beginning with "Huwa" (He) prove the Necessary Being (Vâcib). When the first sentence demonstrates oneness, a certain inevitable question arises: "Who is this Vâhid (One), and how can we know Him?" This question is answered, for example, by the name "Huwa'r-Rahmânir-Rahîm" (He is the Most Gracious, the Most Merciful). That is, the signs of compassion and mercy that fill the universe belong to Him, and this introduces the concept of Rahmân. Similarly, one can draw analogies. Said Nursi In the name of Allah, the Most Gracious, the Most Merciful. O Allah, Before every blessing, mercy, wisdom, and care observed in all beings and their atoms, before every life, death, animal, and plant, before every flower, fruit, grain, and seed, before every craftsmanship, color, order, and balance, before every organization, weighing, and distinction, I present this testimony to You: We bear witness that there is none worthy of worship except Allah; He is the Ever-Living, the Sustainer of all.

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

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

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

The Fourth Book Two Chapters The First Chapter: In the name of Allah, the Most Gracious, the Most Merciful. O Allah, before every blessing, mercy, wisdom, and care, before every life, death, animal, and plant, before every flower, fruit, grain, and seed, before every craftsmanship, color, order, and balance, before every organization, weighing, and distinction in all beings and their atoms, I present to You this testimony, we testify: There is none worthy of worship except Allah, the Ever-Living, the Self-Subsisting. EXPLANATION THE FOURTH BOOK It consists of two chapters. First Chapter The famous and important invocation of Hazrat Hızır is the basis and origin, indicating the sixty-three stages in the knowledge of God and the degrees of tawhid. Each of those sixty-three stages consists of two sentences. The phrase "Lâ ilâhe illâllah" (There is none worthy of worship except Allah) proves the oneness of God, and the names beginning with "Huwa" (He) prove the Necessary Being. When the first sentence demonstrates unity, a certain inevitable question arises: "Who is this One, and how can we know Him?" This question is answered, for example, by "Huwa'r-Rahmânir-Rahîm" (He is the Most Gracious, the Most Merciful). That is, the signs of compassion and mercy that fill the universe belong to Him, and He introduces the Rahmân. Similarly, one can draw analogies. Said Nursi In the name of Allah, the Most Gracious, the Most Merciful. O Allah, Before every blessing, mercy, wisdom, and care observed in all beings and their atoms, before every life, death, animal, and plant, before every flower, fruit, grain, and seed, before every craftsmanship, color, order, and balance, before every organization, weighing, and distinction, I present to You this testimony: HAŞİYE We testify that there is none worthy of worship except Allah; He is the Ever-Living, the Self-Subsisting.

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