Muhyiddin-i Arabî

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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