In the Name of Allah, the Sublime, 1
As my final statement in an important court, I am stating as a brief commentary to the "Shakva to the Grand Court," which was written under the name "Shakva to the Grand Court," published several times in the "History of Life," and sent to the Ankara authorities, the Court of Cassation, and the court presidents while in court. The reason for this Shakva was an extraordinary, strange, and small example of that incident, which this time happened exactly to me, so I am stating it as a brief commentary to that "Shakva to the Grand Court":
Two days ago, I was very eager and, for three reasons, went to Konya, which in the old days was considered a center of Anatolian theological education.
First: Two of my true Nur brothers, in their poor condition, had incurred a great expense and had gone to the Izmir court. On their return, they stopped by my place. To partially relieve them of the expense, I decided to accompany them to Konya in my private car.
Second: I wanted to visit my brother and his children, who had studied with me for fifteen years, had served as a mufti for nearly twenty years, and for forty years I had not seen anyone else but him, and among all my brothers and relatives, he was the only one left alive.
Third: I wanted to visit the great master, Mawlana Jalaluddin, who was an important teacher of both the old Said and the new Said, and who, due to the connection of the Mevlevi dervishes with the Risale-i Nur everywhere, was a very important teacher to me, like Imam al-Rabbani and Imam al-Ghazali.
Also, in the "History of Life," there was a published statement that said, "I cannot meet with visitors." Just as Allah may cause illness to prevent receiving gifts, this respectful visit was a kind of spiritual gift. Therefore, my voice was cut off, and I was prevented from speaking as an act of divine care. I could not even go to my brother's house to avoid speaking. Although it was necessary to stay in Konya for two or three days, I was compelled to pray and return within an hour. However, I was suddenly placed in such a situation that it was published in all the newspapers. For forty years, I had not seen my brother except once, and I had not even been able to visit his house or speak with him, yet it seemed as if I had spoken with thousands of people.
Emirdağ Lâhikası - II
·Mektup 138
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SECOND POINT: Because he proceeded with the harmony of intellect and heart, like Mevlâna Celâleddin (r.a.), Imam ar-Rabbâni (r.a.), and Imam al-Ghazali (r.a.), he first worked to heal the wounds of the heart and spirit and to free the soul from delusions, and by the grace of Allah, he brought about a revolution from the old Said to the new Said. Originally in Persian, later in Turkish, such as the esteemed Mesnevi, he also wrote in Arabic a kind of Mesnevi, including Katre, Hubab, Habbe, Zühre, Zerre, Şemme, Şu’le, Lem’alar, Reşhalar, Lâsiyyemalar, and others, and in Turkish at that time, Nokta and Lemeat in a very short form, and published them whenever the opportunity arose. For nearly half a century, his profession, in the form of the Risale-i Nur, instead of an internal struggle with the ego and Satan, became comprehensive and universal Mesnevis against those in need and the followers of philosophy who lead to misguidance.
THIRD POINT: Just as the new Said's debate leads to the complete defeat and silencing of the ego and Satan, the Risale-i Nur also heals the wounded seeker of truth in a short time and completely refutes the followers of disbelief and misguidance. Therefore, this Arabic Mesnevi collection is like the core and seed of the Risale-i Nur. This collection not only engages in the internal struggle with the ego and Satan but also completely frees one from the doubts of the prompting ego and the jinni and human Satan. And those knowledge, being of the nature of known facts, and knowledge by certainty, gives a level of assurance and conviction of the nature of actual certainty.
Mesnevi-i Nuriye
·Mukaddime
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THE INTRODUCTION TO THIS COLLECTION, WHICH IS IN A WAY THE ARABIC-STYLE DIVINE POEM OF THE RISALE-I NUR, IS "FIVE POINTS."
FIRST POINT: About forty-five years ago, the former Said, who was especially active in intellectual and philosophical sciences, sought a path to the ultimate truth, and he looked for a profession like the people of the path (ahl-i tarikat) and the people of truth (ahl-i hakikat). However, like most of the people of the path, he could not be satisfied with just the heart's movement. Because his mind and thoughts were somewhat wounded by philosophical wisdom and needed treatment.
Later, he wanted to follow some great people of truth who could guide him to the truth both in heart and mind. He looked at them and saw that each of them had a unique and attractive characteristic. He hesitated about which one to follow. Then Imam al-Rabbani advised him in a hidden way: "Unite your direction (tevhid-i kıble)." That is, "Follow only one master." The deeply wounded former Said thought to himself:
"The true master is the Qur'an. Uniting the direction is achieved through this master." Thus, following only the guidance of this sacred master, both his heart and soul began a very strange kind of spiritual journey (sulûk). His lower self (nafs-i emmare) compelled him to engage in spiritual and intellectual struggle due to doubts and suspicions. He did not proceed blindly; rather, perhaps like Imam al-Ghazali (may God have mercy on him), Mawlana Jalal al-Din (may God have mercy on him), and Imam al-Rabbani (may God have mercy on him), with his heart, soul, and intellectual eyes open, he walked in places where the people of istighraq (exclusive concentration) closed their intellectual eyes, keeping his eyes open there. Praise be to God, through the lessons and guidance of the Qur'an, he found and entered the path to the truth. Indeed, he experienced the truth that "In everything there is a sign indicating that He is One," and the New Said demonstrated this through the Risale-i Nur.
Mesnevi-i Nuriye
·Mukaddime
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THE INTRODUCTION TO THIS COLLECTION, WHICH IS IN A WAY A NOBLE ARABIC-STYLE MASNAVI OF THE RISALE-I NUR, IS "FIVE POINTS."
FIRST POINT: About forty-five years ago, the former Said, who was particularly active in intellectual and philosophical sciences, sought a path to the ultimate truth, and looked for a profession like that of the people of the path (ahl-i tarikat) and the people of truth (ahl-i hakikat). However, like most of the people of the path, he could not be content with movement only in the heart. Because his mind and thoughts were to some extent wounded by philosophical wisdom and needed treatment.
Later, he wanted to follow some great people of truth who could guide him to the truth both in the heart and in the mind. He looked around and found that each of them had a unique and attractive characteristic. He hesitated about which one to follow. Then Imam al-Rabbani advised him in a hidden way: "Unite your direction (tevhid-i kıble)." That is, "Follow only one master." The deeply wounded former Said thought to himself:
"The true master is the Qur'an. Uniting one's direction is achieved through this sacred master." Thus, following only the guidance of this sacred master, both his heart and soul began a very strange kind of spiritual journey (suluk). His lower self (nafs-i emmare) compelled him to engage in spiritual and intellectual struggle due to doubts and suspicions. He did not proceed blindly; rather, perhaps like Imam al-Ghazali (may God have mercy on him), Mawlana Jalal al-Din (may God have mercy on him), and Imam al-Rabbani (may God have mercy on him), with his heart, soul, and intellectual eyes open, he walked in places where the people of istighraq (exclusive concentration) closed their intellectual eyes, keeping his eyes open there. Praise be to God, through the lessons and guidance of the Qur'an, he found and entered the path to the truth. Indeed, he experienced the truth that "In everything there is a sign indicating that He is One," and through the Risale-i Nur of the new Said, he demonstrated this.
Mesnevi-i Nuriye
·Mukaddime
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Here, within this exile, another circle of exile opened. I felt a sorrowful exile from the majority of the people who had left me behind, just as they had done last spring.
And within this exile, another circle of exile opened, from being separated from my homeland and my relatives, and being alone, I felt a sorrowful exile.
And within this exile, the condition of the night and the mountains being strange to me caused me to feel yet another sorrowful exile.
And even from this exile, from this transient inn to the eternal abode, I saw my soul, ready to move, in an extraordinary state of exile. Suddenly, I said, "Subhanallah! How can one endure these exiles and these darknesses?" My heart cried out:
O Lord, my traveler, my sorrowful one, my weak one, my helpless one, my ignorant one, my incapable one, my dependent one, my non-dependent one, my refuge, my forgiver, my helper, my eternal protector!
Suddenly, the light of faith, the grace of the Qur'an, and the mercy of the Rahman came to my aid. They transformed those five dark exiles into five luminous circles of companionship. My tongue said: "Sufficient for us is Allah, and excellent is the guardian." My heart
recited the verse: "And if they turn away, say: 'Sufficient for me is Allah. There is none worthy of worship except Him. Upon Him I have placed my trust, and He is the Lord of the Great Throne.'"
My mind, addressing my distressed and terrified soul, said:
Leave off this wretched crying, and instead place your trust in Allah. For crying is a sorrow that brings more sorrow.
If you have found the one who causes sorrow, know that this is a sorrow that brings safety, faith, and reward.
Since that is the case, leave off your complaints and be grateful; for sorrow, in the end, always smiles at your joy.
Mektubat
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If you cannot find the Beloved, know that the whole world is a source of sorrow, grief, and calamity.
When the world is full of troubles, why do you cry over a small trouble? Come, place your trust.
With trust, the face of trouble blooms into a smile, so that it too may smile. The more it smiles, the smaller it becomes, and it changes.
I said, as my master Mevlânâ Celâleddîn said to his self:
He said: "Am I not?" and you said: "Yes indeed!" What is the meaning of "Yes indeed"? It is enduring trouble.
What is the secret of trouble? It is that it means one draws a necklace of poverty and annihilation.
At that time, my self also said: "Yes, yes. With helplessness and trust, and with poverty and yearning, the door of light opens and the shadows scatter."
2. "Praise be to Allah for the light of faith and Islam." This is from the famous Hikem-i Atâi: 3. "What did he find who lost Him? And what did he lose who found Him?" That is:
"He who finds the Lord finds everything. He who does not find Him finds nothing, and even if he finds something, it brings him trouble." I saw how lofty this truth is, and I understood and was grateful for the secret of the hadith: 4. "Blessed are the travelers."
Brothers, these dark exiles have been illuminated by the light of faith; yet they still imposed their decrees upon me to some extent and gave me this thought: "Since I am a stranger and in exile and will continue to be in exile, has my duty in this inn been completed? So that I may entrust you and your words to someone else and completely sever all ties?" This thought came to my mind.
Mektubat
·Altinci Mektup
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