THE SEVENTEENTH SIGN
The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven.
Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written.
Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon.
Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.
Mektubat
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FIRST EXAMPLE: First, Bukhari, Muslim, and the sahiha books report with a sahih narration from the noble Companion Anas:
The noble Companion Anes says: We were about three hundred people in a place called Zevra, with the Honored Messenger of God, peace and blessings be upon him. He ordered us to perform wudu for the Asr prayer. But there was no water. He only ordered a small amount of water to be brought, which we brought. He immersed his blessed hands into it. I saw that water was flowing from his fingers like a spring. Then, all the three hundred men in our group came, and they all performed wudu and drank from it. 1
Thus, the noble Companion Anes is reporting this incident on behalf of the three hundred people. Is it possible that those three hundred people did not participate in this miracle in spirit, and yet did not object to it, even though they did not participate?
SECOND EXAMPLE: First, Bukhari, Muslim, and the sahiha books report:
The noble Companion Jabir ibn Abdullah al-Ansari reports: We were fifteen hundred people at the event of Hudaybiyyah and we were thirsty. The Honored Messenger of God, peace and blessings be upon him, took wudu from a leather container called a kırba, and then put his hand into it. I saw that water was flowing from his fingers like a spring. The fifteen hundred people drank and filled their containers from that kırba.
Salim ibn Abi al-Huda asked Jabir: "How many people were there?" Jabir said: "Even if there had been a hundred thousand people, it would have been sufficient. But we were fifteen hundred (that is, one thousand and five hundred)." 2
Thus, the narrators of this clear miracle are about fifteen hundred people in spirit. Because in human nature, there is an instinctive tendency to recognize and reject falsehood. The Companions, who sacrificed their lives, wealth, fathers, mothers, tribes, and clans for sincerity and truth, and who were ready to sacrifice everything for sincerity and truth, could not possibly remain silent in the face of the noble hadith warning that "Whoever knowingly reports a lie about me, let him prepare a place in Hellfire." Since they remained silent, it means they accepted the report, participated in it in spirit, and affirmed it.
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Thus, like this representation, the subject of the Devil's argument, from Arştan to the throne, takes the long distance from the devil's hand and forces and compresses the devil's party, leaving them the most unreasonable, most unlikely, and most abhorrent position. It pushes them into the narrowest and tightest hole, where no one can enter, and occupies the entire distance in the name of the Qur'an.
If they are asked, "What is the Qur'an like?" they say, "It is a good and moral instructive book of a human being." Then it is said to them, "In that case, it is the speech of Allah, and you must accept it. Because you cannot say it is good according to your profession."
Also, if they are asked, "How do you know the Prophet?" they say, "He is a man of good character and very wise." Then it will be said to them, "Then believe. Because if he is a man of good character and wise, in any case he is the Messenger of Allah. Because your word 'good' is not within your limits; according to your profession, you cannot say so."
And similarly, the other signs in the representation can be applied to the other aspects of the truth.
Thus, based on this secret, the First Subject, which is argued with the Devil, does not require the Ahmedi miracles and their certain proofs to preserve the faith of the believers. A single sign, a small piece of evidence, saves their faith. Each Ahmedi state (a.s.m.), each Muhammadan virtue (a.s.m.), and each Prophetic manner (a.s.m.), becomes a miracle, proving that it has a place in the metaphysical realm.
SEVENTH ISSUE
A matter of reflection:
Due to some of my friends who are exposed to suspicion and falling into despair, I am compelled to declare a divine favor and a divine protection, which is a service to the Qur'an, with the delusion of seven signs that will strengthen the spiritual power of these weak-veined friends of mine.
Mektubat
·Yirmi Altinci Mektup
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This is a saying of Hafiz Ali.
Respected Master, the First and Second Words were in an unreadable condition because they had passed through many hands. I examined them carefully. It occurred to my heart to wonder, "Is there perhaps a hidden secret of harmony in these words, which are the evidence of Islam and faith?" I looked and saw, and said, "Alhamdulillah, this is the favor of my Lord." I understood that in the treatises, generally, there is a mass of proof and the unquenchable light of the truth of the Shams-i Sermedî. Just as the Holy Qur'an has been calling to the whole world, to humans and jinn, for thousands of years, silencing its enemies and comforting its friends, and its authority will remain until the Day of Judgment, so too the Risale-i Nur and its remedies, which are the true interpreters of the Holy Qur'an, will reveal themselves from beneath these veils of darkness and spread their lights. Insha'Allah, there will come a time when they will tear the veils of darkness, address the entire world, and prove the miraculous nature of the Qur'an, the wonder of speech. May the Almighty, until the Day of Judgment, be gracious to those servants who serve the spreading of light.
Hafiz Ali
• • •
Barla Lâhikası
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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
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People of knowledge, people of mysticism, and people of schools and sciences only refer to and benefit from Bediuzzaman's works. Indeed, a person who has only three months of education, who has not studied any book other than the Noble Qur'an for forty years, who wrote his works—thirty of them in Turkish and fifteen in Arabic—without referring to any book, as attested by his scribes who are still alive, essentially without a library, a semi-illiterate individual, with such an unparalleled eloquence, who in his youth debated with high scholars and great guides in the modern sciences and succeeded in all of these debates, who affirms the agreed-upon issues and corrects the controversial ones, and who was affirmed by the scholars with the statement "There is no question that Bediuzzaman cannot answer," and who refuted the attacks of some ignorant and biased European philosophers against the ambiguous verses and noble hadiths by proving through his works that these verses and hadiths are miracles, thereby saving some people of knowledge from error and halting the attacks on Islam, such an author as Said Nursi, is certainly a genius Qur'anic exegete, and there is no doubt that his knowledge is divine and vast, and that the Nur Collection, his works, is a wonderful masterpiece worthy of a lifetime of reading.
Dear brothers in faith! It is very necessary for us to be so careful in choosing a book that will ensure the prosperity and salvation of both our eternal life and that of the Islamic world, and that will guide and protect us from error. Because in this time, they are trying to mislead Islamic youth in various ways and behind the scenes.
When reading a book or listening to a statement, one must first consider the fundamental rule of: "Who said it? To whom did he say it? Why did he say it? In what position did he say it?" Indeed, the source of the eloquence, nobility, beauty, and strength of speech is these four things: the speaker's
Sözler
·Konferans
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First Argument
Appeal to the Council of Prophets
Indeed, the language of the prophets' states is a testimony, and their language of signs gives indication.
FIRST
If you take into consideration the traces of the prophets recorded in the book of the world's contemplation; and if you listen to the circumstances related about prophecy from the language of history; and if you can separate the unity of prophecy from the specific influences of time and place, you will see that the foundations upon which the term "prophet" has been applied to them and which are related to their prophethood—such as each prophet declaring his claim to prophecy and miracles; adhering to the principles of divine law and the worship of God; abandoning personal interests; the arbitrary treatment of the community towards them; the arbitrary acceptance of the community towards them; and the distinguishing virtues in their characters—these are the foundations of prophethood. These are found in a more complete and more evident form in Muhammad al-Hashimi (peace be upon him), the final teacher of humanity. Thus, it becomes clear that the unique expression of certainty, especially through the confirmation of the hypothetical analogy and the verification of the analogical reasoning, and through the language of miracles, which is a clear proof of the unity of the Creator, testifies to the sincerity of Muhammad's (peace be upon him) prophethood. It is for this secret and because it serves as a prelude to the prophethood of Muhammad (peace be upon him) that the Holy Qur'an mentions the circumstances of the prophets in the plural.
SECOND
The prophethoods of the prophets are signs and indications of the prophethood of Ahmad (peace be upon him). Although the noble books have undergone much alteration and change, the people of investigation have transmitted many signs and indications. FOOTNOTE: Among them, Husayn al-Jisri, in his treatise, cites about a hundred proofs. Here, we refer the reader to the experts.
Suâat
·Suaat
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The splitting of the moon is a fact known to all. The noble verse "And the moon was split" certainly proves that this splitting occurred. Because even the deniers of the Qur'an, the disbelievers, could not grasp the meaning of this verse. If it were not certain, it would have been the greatest argument for these deniers. It has not been interpreted from a weak and baseless explanation, but from the obvious meaning. The splitting of the moon was sudden, at night, at a time of unawareness, and in the sky without any astronomical observation, and with the body of clouds, and due to the difference of the elements, it was not necessary for the whole world to see it, and it is not necessary. Also, it is certain that it was seen in the places where the witnesses were.
Fourth: It is a miracle. Yes, the splitting of the moon is a great miracle for the human world, and the miracle is also a great Muhammadan miracle, by which the prophethood's authority was proved against the spiritual beings and the angels of the world of spirits with this clear miracle.
The lover of love, Cami, recited beautifully:
And Allah's prayers be upon the light, which is like the light of her lamp, which has appeared - from the dream of her and the world of her love, she has been adorned.
Her two eyes are narcissus, and her gaze is like the gaze of the eye that is dazzled - her two locks of amber hair are like the night when it covers.
Her chest is like the chest that says to you, "Have We not expanded for you?" - her ascension was told, "Glorious is He who took."
(O you people of the Kurdish island, how beautifully you say:)
The letter Mim is the beginning of the sun, and the letter Lam is the light of the lightning, which is brighter than the Persian pottery.
Suâat
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Four of those seven acquaintances were friends, but for worldly purposes, they took an adversarial stance not against me personally, but regarding my service to the Qur'an. Consequently, they suffered a slap in the face, contrary to their very purposes. Three of those seven acquaintances were genuine friends and remain so to this day. However, they did not temporarily display the manly attitude that friendship demands, until they could gain the favor of the worldly people and achieve their worldly goals. Indeed, my three friends, unfortunately, each suffered a setback contrary to their purposes.
The first of the previous four apparent friends, who later turned adversarial:
First: A director, who pleaded with various means, asked for a copy of the Tenth Word. I gave it to him. However, for the sake of promotion, he abandoned our friendship and took an adversarial stance. He submitted it to the governor as a complaint and report. As a result of this act against the service of the Qur'an, instead of promotion, he was dismissed.
Second: Another director, while being a friend, adopted a hostile and adversarial stance not against me personally, but regarding my service, for the sake of his superiors and to gain the favor of worldly people. Consequently, he suffered a slap in the face contrary to his purpose. He was sentenced to two and a half years in a matter that was not expected. Later, he asked for a prayer from a servant of the Qur'an. God willing, perhaps he will be saved, because he was prayed for.
Third: A teacher, who appeared to be a friend, and I also regarded him as one. Later, he adopted an adversarial stance to be transferred and settled in Barla. Consequently, he suffered a slap in the face contrary to his purpose. He was transferred from teaching to military service and removed from Barla.
Fourth: A teacher, a memorizer of the Qur'an, whom I had seen as a regular and sincere person, I showed him genuine friendship with the intention that he would become a friend in the service of the Qur'an. Later, for the sake of gaining the favor of worldly people, he adopted a very cold and timid attitude toward us due to a single statement from an official. Consequently, he suffered a slap in the face contrary to his purpose. He received a severe reprimand from his inspector and was dismissed.
Thus, these four individuals suffered such setbacks by taking an adversarial stance. Similarly, my three friends also suffered not a slap in the face, but a kind of setback, because they did not display the manly attitude that genuine friendship demands.
Mektubat
·Yirmi Altinci Mektup
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His face was respected, for that incident became known through a poem by Abdülmuttalib.1
After the death of the Prophet, the Noble Companion Omar, using the Noble Abbas as a means, said: "O Lord, he is the uncle of Your beloved. Show respect to his face by sending rain." Rain came.2
Also, Imam Bukhari and Muslim report that a request for rain was made. The Noble Prophet Muhammad (peace and blessings be upon him) prayed, and the rain came so heavily that they had to say, "O please pray, let it stop." He prayed, and it suddenly stopped.3
SECOND EXAMPLE: It is well known that the Noble Prophet Muhammad (peace and blessings be upon him), while the Companions and those who had accepted Islam had not yet reached forty and were still worshiping in secret, prayed:
"O Allah, honor Islam through Omar ibn al-Khattab or through Amr ibn al-Harith."4
A day or two later, the Noble Omar ibn al-Khattab accepted Islam and became the means for the declaration and honor of Islam, and he received the noble title of "Faruk."5
THIRD EXAMPLE: Some of the select Companions prayed for various purposes. Their prayers were accepted in such a brilliant manner that this miraculous acceptance of prayer reached the level of a miracle.
Indeed, Imam Bukhari and Muslim report that Ibn Abbas prayed: "O Allah, make him a scholar in religion and teach him interpretation."6 This prayer was so accepted that Ibn Abbas earned the noble title of "translator of the Quran" and the noble rank of "habir al-umma," meaning "the learned of the nation."7 Even when he was very young, the Noble Omar would include him in the gatherings of scholars and the senior Companions.8
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Even the Resâilü'n-Nur's one hundred proofs, particularly the Qur'anic proof in the Twenty-Fifth Word and the end of the Nineteenth Letter, have proven so convincingly that those who have seen it have not disputed or objected, but rather have been amazed by their proofs and have greatly praised them.
Regarding the proof of the Qur'an's miraculousness and its being the true word of Allah, the Risaletü'n-Nur has been entrusted with this matter, and with only a brief reference, he has pointed out a few points that demonstrate its greatness.
First Point: Just as the Qur'an, with all its miracles and all the true proofs of its truthfulness, is a miracle of Muhammad, peace and blessings be upon him. Similarly, Muhammad, peace and blessings be upon him, with all his miracles, the signs of his prophethood, and his intellectual perfections, is a miracle of the Qur'an and a solid proof that the Qur'an is the word of Allah.
Second Point: The Qur'an, in this world, has brought about a profound and true transformation of social life in such a luminous, blessed, and truthful manner that it has caused a revolution in people's hearts, souls, minds, personal lives, social lives, and political lives. For fourteen centuries, every minute, the six thousand six hundred and sixty-six verses of the Qur'an have been recited with the utmost respect by at least a hundred million people's tongues, educating people, purifying their souls, cleansing their hearts, developing their spirits, guiding their minds with direction, light, and life, and bringing life and happiness to their lives. Undoubtedly, such a book has no equal; it is extraordinary, unique, and miraculous.
Third Point: The Qur'an has shown such eloquence from that era until now that the most famous poets' renowned odes, known as the "Muallâkat-ı Seb'a" written in gold on the walls of the Kaaba, have been reduced to a lower level. When Lebid's daughter removed her father's ode from the Kaaba, she said: "This has no value in the face of the verses."
Şualar
·Yedinci Sua
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Beloved, faithful, blessed brothers, my companions of joy in this world and my intercessors in the hereafter, insha'Allah;
I heartily congratulate and bless you on both your Laylat al-Qadr and your festival.
Dear brothers: I am informing you that I have miraculously recovered from a terrible illness in an unprecedented way, as a result of the prayers of the devoted students of the Risale-i Nur, in a manner that can only be described as a miracle. I am sending you, for your edification, the following account from Emin and Feyzi, who witnessed this event, about this extraordinary illness. I send greetings and prayers to all my brothers one by one, and I also miss Hüseyn.
1. The Everlasting is the Everlasting.
Said Nursî
• • •
Kastamonu Lâhikası
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Man is given a kind of sovereignty over other creatures because of his intellect and ideas, and because he is most worthy of the Divine Names. If man adheres to Allah with faith and servitude, protects himself from error and ignorance and from grave sins, he becomes a respected guest worthy of the sublime station of creation and will be granted eternal Paradise and true happiness. But if he disbelieves in his Creator through polytheism and rebellion, or through negligence and error, then he becomes lower than an animal, descending into the depths of baseness, and becomes deserving of eternal Hellfire and endless torment and punishment. The Risale-i Nur clearly and conclusively explains and proves that the Qur’an is an eternal, unchanging, and inalterable word of truth, that Islam has always been in the highest civilization, and that the true and lasting happiness of humanity is only possible through adherence and attachment to the commands and teachings of the Qur’an. To believe and declare that the Qur’anic miracle, the Risale-i Nur, is a divine light and a bountiful grace from the Lord is a crime?
It is not considered a crime to publish and recommend fictional and fable-like books, which are written for the sake of ten minutes of unlawful pleasures, which are against Islam, and whose reading is extremely dangerous for the safety of the country and the nation. Yet, reading, writing, and recommending the Risale-i Nur—which describes the Islamic sun that millions of people have followed and attained true happiness, and which announces the truths of faith—is considered a crime, even though we are unable to praise or adequately speak of its lofty virtues. Can someone with even the slightest bit of faith in their heart, and who desires the safety of the country and the nation, consider this a crime?
Esteemed Supreme Court judges; the case brought before your high honor is directly a case of faith and the Qur’an. It is a case for the eternal happiness and salvation of millions of people. This great case is connected, first and foremost, to the Prophet Muhammad (peace and blessings be upon him), all the prophets (peace be upon them), all the saints, the countless seekers of truth, and all our ancestors who have traveled with faith to the eternal abode.
Şualar
·On Dorduncu Sua
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2 And indeed, nothing is there but praises Him with His praise, by His name.
Peace be upon you and the mercy of Allah and His blessings in the number of the product of the letters of what you have sent us from the messages in the tens of minutes of this blessed night of Regaib and the night of Mi'raj and the night of Qadr, and may Allah give you a reward and good deeds in the same number, Ameen 3
My noble and sincere brothers and my generous and loyal friends;
Firstly: We congratulate you on this blessed month of Selâse and the precious nights within it. May the Almighty count each night as a night of Regaib and a night of Qadr for you and grant you reward and good deeds accordingly. Ameen.
Secondly: May the Most Merciful, Allah, write a thousand good deeds in your Book of Deeds for each letter of your luminous gifts this time, and may He bestow a thousand mercies upon the soul of Âsım. Ameen.
Thirdly: The pen of Hüsrev, a noble and adorned key to the treasures of the Qur'an and the Risale-i Nur, truly reveals the hidden beauty of the Miracles of the Prophetic (a.s.m.) in a very clear and beautiful way to every eye. May the Almighty keep this pen successful and ever-lasting in this service. Ameen.
The great hero of the blessed assembly, the Great Ali, in his system, the Small Ali's Qur'anic Miracle, has taken a permanent position as a perfect diamond matching the Miracle of the Prophetic. May the Most Merciful grant ten rewards for each letter written. Ameen.
Mehmed Tahirî! The brave and noble successor of the small Lûtfî and the hero of Atabey, these luminous and beautiful gifts of his are of great value. May the Most Gracious and Most Merciful bestow mercy from His treasure of mercy upon him and his father for each letter and each word. Ameen.
The strong pen of Aydınli Hasan Ulvi will, insha'Allah, complete the Nuri service that the late Âsım left incomplete and will gladden the souls of Âsım and Lütfî with this beautiful pen. His small gift has taken a great position, anticipating his future valuable services. May Allah be pleased with him. Ameen.
One of the important pillars of the Risale-i Nur and holding an important position within the letters due to his questions, and alongside
Kastamonu Lâhikası
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THE EIGHTH SIGN
It declares some of the miracles related to water.
INTRODUCTION: It is well known that events occurring among groups, when reported in a singular manner and not refuted, indicate their truth. Because, in human nature, there is an inherent tendency to reject falsehood. Especially, the Companions, who do not remain silent in the face of falsehood, particularly when the events are related to the Noble Messenger of God, peace and blessings be upon him, and especially when the narrator is among the famous Companions, the singular report is considered to represent the testimony of the witnessing group.
However, the miracles of water we will now mention have been transmitted through many different chains, from the hands of many Companions, and have been passed down by thousands of Tabi'în (the generation following the Companions) as verified and reliable, reaching the hands of the scholars of the second century with certainty. These scholars, with utmost seriousness and respect, accepted them and passed them on to the scholars of the following era. Each generation passed them on through thousands of reliable hands, until they reached our time. Moreover, they were recorded in the verified hadith books of the early period and passed on to the great scholars of hadith, such as Bukhari and Muslim. These scholars, with the utmost rigor, distinguished their levels and compiled those whose authenticity was beyond doubt, teaching and presenting them to us. May God reward them with much good.
Indeed, the miracle of water flowing from the blessed fingers of the Noble Messenger of God, peace and blessings be upon him, and giving it to many people to drink, is reported by a large number of narrators, so much so that agreement on falsehood is impossible. This miracle is absolutely certain. Moreover, it occurred three times in three major gatherings. The foremost among them are Bukhari, Muslim, Imam Malik, Imam Shuayb, Imam Katadah, and many other scholars of authentic hadith, who transmitted from a group of the Companions, including the famous ones such as Anas, Jabir, and Ibn Masud, the narration that water flowed abundantly from the Messenger's fingers and was given to the army to drink, all through authentic and certain narration. From this type of water miracle, we will mention nine examples.
Mektubat
·On Dokuzuncu Mektup
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THE EIGHTEENTH ARGUMENT
The Holy Qur’an is also the greatest and eternal miracle of the Prophet Muhammad (peace and blessings be upon him), which comprehensively and in forty different ways has been proven and demonstrated. Indeed, the Twenty-Fifth Statement, in about one hundred and fifty pages, has comprehensively explained and proven the forty different ways of this great miracle. Therefore, referring to this great miracle, which is the repository of miracles, we will mention only two or three points.
FIRST POINT: If someone says, "The excellence of the Qur’an is in eloquence. However, the general public has a share in it. But the excellence in eloquence can be understood by only one out of a thousand learned scholars."
The answer is: The Holy Qur’an has a kind of excellence for every class and in a certain way, its excellence is experienced. For example, for the class of eloquence and rhetoric, it demonstrates excellence in extraordinary eloquence. And for the class of poets and orators, it demonstrates excellence in strange, beautiful, and elevated style of eloquence. Although this style pleases everyone, no one can imitate it. The passage of time does not make this style obsolete; it remains always young and fresh. It is such a well-regulated prose and a rhythmic poetry that it is both sublime and sweet.
Also, for the class of prophets and those who convey news from the unseen, it demonstrates excellence in extraordinary knowledge of the unseen. And for the class of historians and scholars of world events, it demonstrates excellence in the news and events of past nations, their conditions, and future occurrences and prophecies. And for the class of social sciences and political scholars, it demonstrates excellence in the divine decrees of the Qur’an. Yes, the great law that comes from the Qur’an reveals this secret of excellence.
Also, for the class of those who penetrate divine knowledge and the truths of nature, the Qur’an demonstrates excellence in the divine truths of divine knowledge or experiences the essence of excellence. And for the class of those on the spiritual path and those of divine love, the Qur’an demonstrates excellence in the mysteries of its verses, which are always flowing like an ocean. And similarly, it opens a window for each of the forty classes and demonstrates its excellence.
Mektubat
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The first faction says: "He is at the top of the minaret, reciting the call to prayer to the universe. Because we hear his call to prayer; he is alive and sublime. Indeed, not everyone can see him in that high place. But everyone, according to their degree, sees him at a certain station and step when he ascends and descends, and through that, they know that he ascends and wherever he appears, he is the possessor of that high station."
The other satanic and foolish group says: "No, his station is not the top of the minaret. Wherever he appears, his station is the bottom of the well." Whereas, no one has ever seen him at the bottom of the well, nor can they. If he were like a stone, solid and unconscious, then certainly he would be at the bottom of the well, and someone would see him.
Now, the battlefield between these two opposing factions is a long distance stretching from the top of that minaret to the bottom of the well. The Ahl-i Nur community, called Hizbullah, show the sublime being of that muezzin at the top of the minaret to those with high vision. And to those whose vision has not reached that level and whose sight is limited, they show the great muezzin at a certain step and level according to their degree. A small sign is sufficient for them and proves that that being is not a stone-like solid body, but rather a perfect human who ascends, appears, and recites the call to prayer whenever he wishes.
The other group, called Hizbush-Shaitan, says foolishly: "Either show him at the top of the minaret to everyone, or his station is the bottom of the well." They do not realize, due to their foolishness, that the reason he is not shown to everyone at the top of the minaret is that their vision cannot reach there. Moreover, they want to seize the entire distance, except for the top of the minaret, in a deceptive way.
So, to resolve the dispute between those two groups, one person comes forward and says to Hizbush-Shaitan:
"O misguided group! If the station of that great muezzin were the bottom of the well, then he would necessarily be like a stone, lifeless and powerless. And the one appearing on the steps of the well and the degrees of the minaret would not be him. Since you see him in that way, certainly he is powerless, false, and not solid. The top of the minaret would be his station. Therefore, either you show him at the bottom of the well, which you cannot do in any way and no one can find him there.
Mektubat
·Yirmi Altinci Mektup
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Beloved brothers; I wrote you two letters six hours before the Night of Regaip. After the delivery of the "Hizbü'n-Nuriye" paper, according to my firm belief, as a kind of Ahmedi miracle, for two months there had been continuous drought and no rain, and in every place after prayers, many supplications had remained unanswered and everyone was weeping in their hearts out of despair and anxiety for daily needs. Suddenly, on the Night of Regaip—something I had never heard of in my entire life, nor had others heard of—it rained so much mercy in three hours, with the angel of thunder repeating his loud and intense praises a hundred times, perhaps more, that it proved the sacredness of the Night of Regaip and the fact that the Prophethood had, in some degree and in some way, visited the world of witness. This was universally and for all ages of great importance and significance, and it was shown that the universe applauded that night.
I wonder, were our prayers for Isparta included with this land, and did it have a share in this rain? So far, many signs indicate that the Risale-i Nur has become a means of mercy, and this mercy suggests that there is likely an important hidden revelation and perhaps a sign of freedom. Also, the increase in writers due to the enthusiasm from the Lem'as has, I hope, become a kind of accepted supplication.
• • •
Emirdağ Lâhikası - I
·Mektup 16
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While writing the proofs of the Risale-i Ahmediye, many times I had to put down my pen and weep with the longing and yearning for the blessed era of the Companions. This longing made my heart weep, my soul surged, and my spirit left my body to go far away, bringing me gifts of comfort.
Indeed, dear Master, if we are not in the blessed era of the Companions, we are still longing for it. This longing is enough for us. Is not the immense miracle left to us by the noble Muhammad (peace be upon him) in our hands today? Does not that book promise us the happiness and contentment we need and desire? When we cling to it wholeheartedly, does it not give us the spiritual joy and satisfaction we so desperately seek?
Yes, dear Master, the very book that guides us to the true humanity we see and hold in our hands today, that great miracle, which, when I was drowning in materialism and worldly affairs, brought me such beautiful comfort with its sublime voices and became an unshakable foundation for me—praise be to God without end.
Respected Master, it seems to me that my soul, which longs for spiritual happiness, as I read and write these precious treatises, grows more and more excited with a spiritual joy and with the preparations for eternal happiness. My excitement often continues for quite a while.
Master, at such moments, the world becomes nothing more than a mere nothing in my eyes, and I long to leap into eternity, into the infinite, into the realms of happiness. At such moments, even if this world were given to me, I would not want even a fraction of my sweet illusions to be disturbed. Away with the dreamy nightmares of youth!
Master, I need your prayer.
Zekai
• • •
Barla Lâhikası
·Mektup 73
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THIRD EXAMPLE: In the narration of Buvat, again, Bukhari, Muslim and other authentic books state:
Hazrat Jabir said: The Prophet of Mercy, upon him be peace and blessings, commanded: "Call for wudu (ablution)." They said, "There is no water." The Prophet of Mercy, upon him be peace and blessings, said: "Find a little water." We brought a very small amount of water. Then he covered that little water with his hand, recited something, which I did not understand. Then he commanded: "Bring the large jar of the caravan." It was brought to me, and I placed it before the Prophet of Mercy, upon him be peace and blessings. He put his hand into it and opened his fingers. I poured the little water over his blessed hand. I saw that water flowed abundantly from his blessed fingers, and the jar was filled. I called those in need of water. All of them came, performed wudu and drank from it. I said: "Is there anyone left?" He raised his hand, and that jar (the large jar) became full of water again.
Thus, this clear miracle of the Ahmediya (peace be upon him) is repeated in meaning. Because Hazrat Jabir was present at that event, the first narration belongs to him; he announced it on behalf of all. Because he was the one serving at that time, the narration primarily belongs to him. Ibn Masud also narrates exactly the same: "I saw water flowing from the fingers of the Prophet of Mercy, upon him be peace and blessings, like a spring." How could it be possible that a group of prominent Siddiqun (truthful Companions) like Anas, Jabir, and Ibn Masud say, "I saw," and yet not have seen it?
Now, combine these three examples and see how strong this clear miracle is. And if three different sources converge, it decisively proves that water flowed from his fingers in a true sense of tevatir (widespread transmission). The miracle of Hazrat Musa, upon him be peace, causing water to flow from twelve places in a stone, cannot compare to the miracle of the Prophet of Mercy, upon him be peace and blessings, causing water to flow from all ten of his fingers. Because water flowing from stone is possible; it has a parallel in ordinary things. But the flowing of abundant water like the water of Kawsar from flesh and bones has no parallel in ordinary things.
Mektubat
·On Dokuzuncu Mektup
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THE EIGHTH SIGN
It declares some of the miracles related to water.
INTRODUCTION: It is well known that events occurring among groups, when reported in a singular manner and not refuted, indicate their truth. Because, in human nature, there is an inherent tendency to reject falsehood. Especially, the Companions, who do not remain silent in the face of falsehood, particularly when the events are related to the Noble Messenger of God, peace and blessings be upon him, and especially when the narrator is among the famous Companions, the singular report is considered to represent the testimony of the witnessing group.
However, the miracles of water we will now mention have been transmitted through many different chains, from the hands of many Companions, and have been passed down by thousands of Tabi'în (the followers of the Companions) as verified and reliable, reaching the hands of the scholars of the second century with certainty. These scholars, with utmost seriousness and respect, accepted them and passed them on to the scholars of the following era. Each generation passed them on through thousands of strong chains until they reached our time. Moreover, they were securely transmitted to the books of hadith written in the era of Bliss, until they reached the hands of the great scholars of hadith, such as Al-Bukhari and Muslim. These scholars, with the utmost verification, distinguished their ranks and compiled those whose authenticity is beyond doubt, teaching and presenting them to us. May God reward them with much good.
Indeed, the miracle of water flowing from the blessed fingers of the Noble Messenger of God, peace and blessings be upon him, and giving it to many people to drink, is reported by a large number of narrators, so much so that their agreement on falsehood is impossible. This miracle is absolutely certain. Moreover, it occurred three times in three great gatherings. First, Al-Bukhari, Muslim, Imam Malik, Imam Shuayb, Imam Katadah, and many other scholars of authentic hadith, from a group of Companions, especially the famous ones such as Anas, Jabir, and Ibn Masud, the custodians of the Prophet, have reported with authentic and certain narration that water flowed abundantly from his fingers and was given to the army to drink. From this type of miracle of water, we will mention nine examples.
Mektubat
·On Dokuzuncu Mektup
·machine translation (qwen3-32b-sre)
· · ·
If you want an example, look at the Arabic parts in the Ninth Question. Here it is:
Look at the words of the Most Merciful, who taught the Qur'an. By which of your Lord's signs will this truth not be revealed? Then woe to the outward ones who carry what they do not understand in repetition. If you wish, look at the story of Moses, for it is better than the splitting of the staff. The Qur'an took it in His white hand, so the magicians of eloquence fell prostrate in love and confusion, bowing to its eloquence.
If you wish, look at the prefaces of the books of the People of the Book (آلِيَه). If in many of those prefaces the art of eloquence is not very refined and delicate, yet the distinction of the Qur'an in this truth is a distinction of eloquence. Indeed, in the preface of this book, the Prophet's (peace be upon him) self is shown as a miracle to his prophethood. Also, in the Third Article's preface, the two sentences of the testimony of faith are shown as witnesses to each other. Also, in the Seventh Introduction, it is said to those who added the descent to the earth: You have caused the miracle's chamber to be exclusive and the proof of prophethood, like the sun, to be hidden like Suhayl. In comparison to this, you can find many examples of this truth in this book. Because the business of this book is boycotting the extraordinary, like me. Indeed, if it is not necessary, boycotting the extraordinary in thoughts, purposes, examples, and allegories is required. However, a coincidence of thought is possible, for the truth is one. Whichever door you enter, you will see the same.
Conclusion
It has been said, "Look at what is said, not at who said it." But I say: Who said it? To whom did he say it? In what context did he say it? Why did he say it? Paying attention to the speaker and the context is necessary, perhaps essential, from the point of view of eloquence.
Muhakemat
·Mektup 107
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2 And indeed, nothing exists but praises Him. 1 In His name, the Most High.
4 And to Him we turn for help. 3 Peace be upon you, and the mercy of Allah and His blessings forevermore.
Dear, sincere brothers; First of all, on these days, while reciting the Surah Ankebût,
The example of those who take protectors other than Allah is like the example of the spider that built a house, and indeed, the weakest of houses is the house of the spider, if only they knew. 5
This verse, which means, "The weakest house is the house of the spider. Those who associate partners with Allah, if only they knew, that is, if the leaders of the disbelieving Quraysh knew..." no situation was seen that was appropriate to the eloquence of this verse.
Suddenly, I also opened the Zülfikar-ı Mu’cizât-ı Ahmediye to correct it. Suddenly, the following lines caught my eye:
"The first incident: With a fame of spiritual tradition, the Noble Messenger of Allah (peace and blessings be upon him), while fleeing from the pressure of the disbelievers with Abu Bakr as-Siddiq, two pigeons came and stood at the door of the Cave of Hira like two guards, and even a spider wove a thick web in a miraculous way, covering the door of the cave like a weaver.
"Even one of the leaders of the Quraysh, Ubayy ibn Khalaf, who was killed at the Battle of Badr by the hand of the Noble Messenger of Allah (peace and blessings be upon him), looked at the cave. His companions said: 'Let us enter the cave.'
"He said: 'How can we enter? I see a web here that seems to have been made before the birth of Muhammad (peace and blessings be upon him).’"
Suddenly, I saw a miracle in the two letters of this noble verse, that is, in the letters "لَوْ", and I realized a high level of divine permission. That is, since Surah Ankebût was revealed in Mecca, the leaders of the disbelieving Quraysh were planning to assassinate the Prophet (peace and blessings be upon him), and in that assassination, the weakest and smallest creature, a spider, would resist and defeat those leaders. That is, the web of the spider's house, the weakest curtain, would defeat those strong leaders. Thus, the verse says:
"If they had known that they would be defeated by the weakest creature,
Emirdağ Lâhikası - II
·Mektup 86
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Here you have seen how precious these three verses are in terms of wisdom. Now look at the eloquence and rhetorical excellence of the Qur'an: How it indicates the essence of these great, vast, and important truths within three paragraphs by referring to three famous and witnessed events. And with the reminder of these three instructive events, it gives a subtle guidance and a powerful warning.
For example, in the second paragraph it says:
"And indeed, there is [something] in it that splits apart, from which water issues forth." 1 This verse refers to the stone that Prophet Moses (peace be upon him) struck with his staff, causing it to split and twelve springs to flow from its twelve openings. It conveys the following meaning and says in essence:
O Children of Israel! Even a huge stone yields and breaks in response to the strength of Moses' (peace be upon him) miracle, and it weeps like a flood of tears from his sorrow or joy. Then, with what justification do you stubbornly defy all the miracles of Moses (peace be upon him), without shedding a tear, while your eyes remain dry and your hearts hardened?
And in the third paragraph it says:
"And indeed, there is [something] in it that descends out of fear of Allah." 2 This verse refers to the famous event of the mountain of Sinai splitting and scattering due to the awe-inspiring manifestation of Allah's majesty during the Mosaic communion (peace be upon him), and the stones rolling away from fear. It teaches the following meaning:
O people of Moses! How can you not fear Allah? After all, the mountains, which are made of stone, are crushed and scattered by His awe. And although you know and witnessed that the mountain of Tur was held over you as a sign of protection, and you saw and knew how the mountain split during the request to see Allah, with what boldness do you remain unmoved by His awe, keeping your hearts hardened and unyielding?
1. Surah Al-Ankabut, verse 51.
2. Surah Al-Ankabut, verse 52.
Sözler
·Yirminci Soz
·machine translation (qwen3-32b-sre)
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The Eighteenth Lem’a
It is secret and not shown to everyone.
The Eighteenth Lem’a of the Thirty-First Letter
It is a supernatural miracle of Hazrat Ali (r.a.) indicating the followers of the Risale-i Nur.
Note: The importance of this strange Lem’a comes from three points.
First and most importantly: It reveals a hidden and important Ahmedi miracle (a.s.m.) which is a miracle of words, consisting of two sentences of a noble hadith, expressing two pages of historical truths and the endings of two great Islamic empires.
Second: It is Hazrat Ali (r.a.) showing the acceptance of Latin letters with their exact historical context and the method of application in just two words, providing a certain proof that the supernatural miracles of the saints are real.
Third: It is Hazrat Ali (r.a.) looking upon and showing guidance and affection towards the followers and publishers of the Risale-i Nur.
In the name of Allah, the Most Gracious, the Most Merciful.
Hazrat Gavs-ı Âzam, Sheikh Geylanî (r.a.), in his famous short poem (kaside-i ercüze), confirms and points out the exact information of the gavs (a type of mystical knowledge) which affirms and strengthens the supernatural miracle of the degree of sarahat (a high rank in Sufism) of Hazrat Asadullah al-Galib Ali ibn Abi Talib (r.a.).
Sikke-i Tasdik-i Gaybi
·On Sekizinci Lema
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Here, as a brief indication of the lesson that the world traveler and the wayfarer of life, who traveled with his intellect in the Age of Bliss, received from that spiritual school, in the Sixteenth Degree of the First Station, it is said:
"There is none worthy of worship except Allah, the Necessary Being, the One, the Unique, the One whose necessity of existence is evident in His oneness: the glory of the world and the honor of the human race, by the majesty of the sovereignty of His Quran, by the nobility of the breadth of His religion, by the abundance of His perfections, and by the excellence of His character, even to the extent of the testimony of His enemies. Likewise, this is attested and proven by the power of hundreds of miraculous signs, evident, dazzling, confirmed, and confirming; by the strength of thousands of luminous and decisive truths of His religion; by the consensus of His prophets, the possessors of lights; by the agreement of His companions, the possessors of insight; and by the harmony of the scholars of His ummah, the possessors of proofs and luminous insights."
Then, this tireless and insatiable traveler, who knows that the purpose of life in this world and the life of life is faith, said to his own heart:
"Let us refer to the Book called the Quran-i Mucizü'l-Beyan, which is said to be the speech and word of the Sought-after Being, the most famous, the most luminous, and the most dominant in this world; and which challenges everyone who does not submit to it in every era. But first, it is necessary to prove that this book is the book of our Creator."
Thus, he began his inquiry.
This traveler, in this context, first looked to the Risale-i Nur, which contains the spiritual permissions (i'caz) of the Quran. He saw that its one hundred and thirty essays are the points and lights and fundamental interpretations of the verses of Furqan. And since the Risale-i Nur spreads the truths of the Quran in a defiant manner in such a corrupt and misleading age, and yet no one has emerged to oppose it, this proves that the Quran, its master and source and fountain and sun, is heavenly, not a human speech.
Şualar
·Yedinci Sua
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This miracle, of which more than three hundred of its parts are stated with conclusive evidence in a remarkable and miraculous treatise called the "Ahmediya Miracle" (a.s.m.), the Nineteenth Letter, and referring to them, he said: "A being (a.s.m.) who possesses such noble virtues and perfections and such open miracles is certainly the most truthful speaker. It is impossible for such a being to descend to trickery, falsehood, or deception, which are the works of the wicked."
Second: In his hand is a decree from the Lord of this universe, which has been accepted and affirmed by more than three hundred million people in every century, and that decree, the Glorious Qur'an, is miraculous in seven ways. And that this Qur'an is a miracle in forty ways and that it is the word of the Creator of the universe is detailed with strong evidence in the treatise "The Twenty-Fifth Word and the Qur'anic Miracle," and in a famous treatise which is one of the suns of the Risale-i Nur, and referring to it, he said: "In a being (a.s.m.) who is the translator and announcer of such a decree of truth and reality, falsehood, which is a crime against the decree and a betrayal of its owner, cannot exist and cannot be found."
Third: That being (a.s.m.) emerged with such a Sharia, such an Islam, such worship, such prayers, such an invitation, and such faith that there is no like of them and there never will be. And nothing more perfect than them has been found or will be found. Because the Sharia that appeared in an unlettered being (a.s.m.) has governed ten centuries and the diversity of humanity in a just, equitable, and meticulous manner with countless laws, and this has no equal.
Also, the Islam that emerged from the deeds, sayings, and conditions of an unlettered being (a.s.m.) has, in every century, been the guide and refuge, the teacher and mentor of minds, the illuminator and reformer of hearts, the educator and purifier of souls, and the means of development and progress for the spirits of three hundred million people. Therefore, it has no equal and never will have.
Şualar
·Yedinci Sua
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Look at only these two examples from thousands of examples in the context of argument and assertion.
First example:
And if you are in doubt about what We have revealed to Our servant, then bring forth a surah like it and call upon your witnesses besides Allah, if you are truthful.
That is, "If you have any doubt, summon all your great men and supporters who can assist and testify, and produce a single surah like it." Since it is explained and proven in "Isharat al-Ijaz," we only refer to the consensus here. That is:
The Qur'an, the Incomparable in Speech, says:
O people and jinn! If you have any doubt about the Qur'an being the speech of God, if you imagine it is just a human speech, come forward! Here is the arena, come! Even if you call upon someone like Muhammad al-Amin, who is an unlettered person, who does not know how to read or write, and has never seen reading or writing, bring forth or produce a book like this Qur'an.
If you cannot do this, let it not be an unlettered person, but rather the most famous poet or scholar.
If you cannot do this either, let it not be just one person, but gather all your eloquent speakers and preachers, perhaps even all the finest works of past eloquent ones and the help of future poets and your gods, work together with all your strength, and produce a counterpart to this Qur'an.
If you cannot do this either, then, without considering the miraculous truths and spiritual miracles of the Qur'an that cannot be imitated, and without considering the miracles, produce a work as a counterpart only to the eloquence in its composition.
With the command "Then bring forth ten surahs like it, fabricated," it says:
Come on, I am not asking for the truth of the meaning. Let them be fabrications, lies, and false stories.
Sözler
·Yirmi Besinci Soz
·machine translation (qwen3-32b-sre)
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The Second Reality:
The manifestations of Allah's dominion in the universe are the emergence of His acts in an infinite and boundless manner. And what determines and limits those acts is only wisdom and will, and the capacities of the recipients. And aimless chance, unconscious nature, blind forces, and inert causes, as well as indifferent and diffused and mixing elements, cannot interfere with those acts, which are extremely balanced, wise, insightful, life-giving, and systematic. Perhaps, they are used as an outward veil of power according to the command, will, and strength of the Almighty Creator. From countless examples, we mention three: In a page of Surah An-Nahl, we mention three points from the infinite details of the three acts indicated by three consecutive verses.
First:
"And your Lord inspired the bee: 'Take for yourself dwellings in the mountains," 1
(up to the end of the verse). Indeed, the bee is a miracle of power by nature and function, so much so that the entire Surah An-Nahl is named after it. Because, in the tiny head of this small honey-making machine, the perfect program of its important function is written, and in its tiny abdomen, the sweetest of foods is placed and cooked, and in its sting, the poison that destroys and kills living creatures is placed without harming its own body or structure, all of which is done with utmost attention, knowledge, great wisdom and will, and complete organization and balance. Therefore, unconscious, disorganized, and unbalanced things like nature and chance certainly cannot interfere or mix in.
Thus, the miraculous art and divine act of this craft, which appears and manifests in the same wisdom, same attention, same balance, same time, and same manner in countless bees across the entire surface of the earth, clearly proves the oneness of the Creator.
Şualar
·Yedinci Sua
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· · ·
Since the Risale-i Nur has begun to be produced mechanically and since many students and teachers who read modern philosophy and wisdom have become attached to the Risale-i Nur, it is necessary to state a truth. Namely:
The philosophy that the Risale-i Nur strongly criticizes and attacks is not absolute. Perhaps it is in the doubtful part. Because the part of philosophy that serves human social life, morality, human excellence, and the progress of art is in harmony with the Qur'an. Perhaps it is subject to the wisdom of the Qur'an and cannot oppose it. This part is not the target of the Risale-i Nur.
The second part of philosophy, however, leads to error and deviation, and because it results in ignorance, superficiality, and heedlessness, and because it challenges the miraculous truths of the Qur'an with its wondrous marvels like sorcery, the Risale-i Nur, in most of its volumes, addresses this deviant part of philosophy with measured and strong, well-reasoned arguments, and rebukes it with blows. It does not touch the upright and beneficial philosophy.
Therefore, students can and should enter the Risale-i Nur without hesitation or objection. However, just as some of the hidden hypocrites have used some of their teachers in an entirely meaningless and unjust manner against the genuine property of the scholars and teachers, the Risale-i Nur, out of concern that some philosophers might be provoked by their academic arrogance and similarly misuse the Nurlar, it would be appropriate to write this truth at the beginning of the collections Asâ-yı Mûsâ and Zülfikar.
My brother, a devoted teacher in the village of Mülâyim, Eflâni District, Safranbolu, and a true follower of the Nurlar, wishes to almost dedicate the majority of his capital to the publication and printing of the Nurlar, and he requests my approval. I cannot refuse this sincere and heartfelt request of my dear brother. Since worldly possessions do not belong to my personal principles and I do not accept assistance for myself, I do not know the benefit of this matter. I refer this issue to the heroes of two Ispartas, to Husrev and Tahirî and their companions, and to Nazif and his friends.
Emirdağ Lâhikası - I
·Mektup 134
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