Cebrail

On the First Fruit The first fruit of the eleventh subject of the fruit is the tree of faith, which is the sacred tree of paradise, eternal happiness, and the vision of Allah. In the Risale-i Nur, countless examples of its boundless, general, and particular fruits are stated and proved with evidence, so we refer the explanation to Siracü'n-Nur. We will not explain all the general components, but perhaps some examples of the partial and specific fruits. One example: One day, in a prayer, I said a prayer meaning, "O Lord! By the honor and intercession of Jibril, Mikail, Israfil, and Azrail, protect me from the evils of jinn and humans!" When I mentioned the name of Azrail, who causes everyone to tremble and feel fear, I felt a very sweet, comforting, and pleasant state, and I said, "Praise be to Allah." I began to sincerely love Azrail. This is a very brief indication of one of the many fruits of the pillar of belief in the angels. Another example: The most precious and cherished possession of a person is their soul. I definitely felt a deep joy in entrusting it to a strong and secure hand to protect it from loss, misfortune, and emptiness. And the angels who record human deeds came to my mind. I saw that there are many very sweet fruits like this. Another example: Every person eagerly works to preserve their valuable words and actions through writing, poetry, and even cinema. Especially if those actions have eternal fruits in Paradise, they would be even more curious. The idea of the noble scribes sitting on people's shoulders, showing them in eternal scenes, and earning their owners perpetual rewards was so sweet to me that I cannot describe it.

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

On the First Fruit The first fruit of the eleventh subject of the tree of faith, which is a fruit of Paradise, a fruit of eternal happiness, and a fruit of seeing Allah, has countless examples, both general and particular, which are explained and proven with evidence in the Risale-i Nur. Therefore, we refer the explanation to Siracü'n-Nur and will mention only a few examples of perhaps some partial and specific fruits, not the complete components. One example: One day, in a prayer, I said a prayer meaning, "O Lord! By the honor and intercession of Gabriel, Michael, Israfil, and Azrael, protect me from the evils of jinn and mankind!" When I mentioned the name of Azrael, who causes everyone to tremble and feel fear, I felt a very sweet, comforting, and pleasant state, and I said, "Praise be to Allah." I began to sincerely love Azrael. This is a very brief indication of one partial fruit of the many fruits of the pillar of belief in the angels. Another example: The most precious and cherished possession of a human being is his soul. I definitely felt a deep joy in the idea of entrusting it to a strong and secure hand to protect it from loss, from corruption, and from emptiness. And the angels who record human deeds came to my mind. I saw that there are many very sweet fruits like this. Another example: Every person eagerly works to preserve a valuable word or action through writing, poetry, and even cinema. Especially if those actions have eternal fruits in Paradise, one would be even more curious. The idea of the noble scribes sitting on human shoulders, showing them in eternal scenes, and earning their owners perpetual rewards was so sweet to me that I cannot describe it.

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

"You are rebelling in the land of Malik-i Zülcelâl with such arrogance that there are beings from His worship and creation who are not like you, small and helpless creatures, but even if hypothetically you were as big as mountains and the earth, and were defiant, rebellious, and ungrateful, they could throw stars, fiery metals, and molten metals at you, and destroy you. "You are breaking a law so powerful that if necessary, it could strike the earth against your faces and rain down stars like bullets upon you." Indeed, there are some important exaggerations in the Qur'an that do not arise from the strength of the enemies, but perhaps from the need to express majesty and to warn against the craftiness of the enemies. Sometimes, to demonstrate the perfection of order, the ultimate justice, the highest mercy, and the strength of wisdom, the greatest and most powerful causes are exaggerated and held against the smallest and weakest things; they are not actually used, nor are they allowed to commit aggression. For example, look at this verse: "And if the two parties conspire against him, indeed, Allah is his protector, and Jibril (Gabriel) and the righteous among the believers are also his supporters. And after that, the angels are also his support." How much respect there is for the Prophet and how much mercy there is for the rights of the oppressed. These important exaggerations are only to express with compassion the greatness of the respect for the Prophet and the importance of the rights of the two weak ones. SEVENTH STEP Just as there are many different types of angels and heavens, so too the stars have very different kinds. Some are extremely small, and some are very large. Indeed, even every shining object in the sky is called a star. Among these stars, there is a kind that, like the ornaments of the upper heavens, the fragrant fruits of that tree, and the glorified fish of that sea, have been created by the Almighty, the All-Craftsman. He made them as ornaments, mounts, and resting places for His angels. And He also used a small kind of star as a tool for the jinn.

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

Everyone has opened a lawsuit, on the basis of faith, to gain or lose a land and property as enduring and eternal as the surface of the earth, adorned with chains and palaces. If one does not firmly obtain the certificate of faith, one will lose it. And in this age, many are losing that lawsuit due to the arrogance of materialism. Indeed, an inquisitive and investigative person has observed in a certain place that out of forty deaths, only a few have won that lawsuit; the rest have lost it. Now, if the entire world's dominion were given to a person, could it fill the place of that lost lawsuit? Since we consider it complete foolishness to abandon the duties that bring the services which will win that lawsuit and the miraculous lawsuit attorney who prevents ninety percent of people from losing it, and instead to engage in worldly matters and transient wealth, we, the disciples of the Risale-i Nur, believe that even if each of us had a hundred times more intelligence, we must dedicate ourselves to this duty. O my new brothers in this prison calamity, you have not seen the Risale-i Nur as my old brothers who came with me have. I declare and prove, and have already proven with them and with thousands of other disciples as witnesses, that the Risale-i Nur is the first and greatest lawsuit attorney of this age. It is the one who has given the certificate, the document, and the decree of the acquired lawsuit—i.e., the verified faith—to twenty thousand people in twenty years. It is the miracle of the Qur'an's spiritual power, which has emerged and spread. For eighteen years, my enemies, the atheists and materialists, have tried to destroy us by corrupting some officials of the government with very cruel plots, even imprisoning and jailing us as they did before. Yet they have managed to touch only two or three parts out of the one hundred and thirty parts of the steel fortress of the Risale-i Nur. Therefore, if one wishes to hire a lawyer, it is sufficient to obtain the Risale-i Nur. Do not fear, the Risale-i Nur will not be banned. The deputies and officials of the Republican Government had important treatises in their hands, and except for two or three, they were free to circulate. God willing, one day the prisons will become a complete reform.

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

Salisen: Since you are killing us, death comes in two forms: First form: To fall at your feet, to surrender, and thus let you kill our souls and consciences with our own hands, and to give our bodies to you as if they were a substitute for our souls. Second form: To spit in your face, to strike your eyes, so that our souls and hearts remain alive, and our bodies become martyrs. Our faith and virtue are not disgraced; our Islam is not mocked. In short: The love of Islam embraces your enmity. Gabriel cannot make peace with Satan. If there is a most pitiable, most foolish mind in our politics, it is the mind of those who see the interests and benefits of their nation as compatible with the interests and dignity of Islam. Here, the most wretched and most foolish heart is the heart of those who accept life under his protection. We see our lives as possible under his protection. Because we place our lives under such a condition that it is almost impossible. He says: "Live. But if even one man betrays me, I will burn him, I will destroy him!" If one man betrays him in the name of loyalty to truth, and resists his oppressive tyranny, and seeks refuge in the Hagia Sophia, he would destroy that sacred building worth millions. Or, if in a village he finds a traitor, he would destroy the man along with his wife and children; or if in a community he finds someone who opposes him, he would destroy the entire community. He always sees the authority in himself. Cursed be that civilization which gave him such authority! What could be more impossible than the entire nation uniting in one heart—both a hypocrite and a fool, terrified of the sword of oppression? He encourages and protects wicked feelings and bad morals, while suppressing good feelings. At the same time, he prevents human and Islamic life, and instead imposes a temporary animalistic life. Two young, decorated, clawed beasts, who have made destruction their main program in order to seize the majority, are placed in our two hearts and two lungs, separating us from the weapon. This is his protection, this is our life! That enemy's hatred and enmity are not born from war. If they were, like the enmity of others, they would naturally find peace with our inevitable defeat. But the enemy, with his hypocritical face from afar,

Hutuvât-ı Sitte ·Mektup 9 ·machine translation (qwen3-32b-sre)

Then, that world traveler said to his mind: "Since I am seeking my Lord and Creator among the beings of this universe, certainly before anything else, we must go to the Age of Happiness together to visit Muhammad the Arab (peace and blessings be upon him), the most famous of these beings, the most perfect and the greatest commander, the most renowned ruler, the highest in rank and the brightest in intellect, and the one who illuminated fourteen centuries with his virtue and the Qur'an, and ask him about what I am seeking." Saying this, he entered that age with his mind and saw that: That age was indeed a human happiness era because of that very individual (peace and blessings be upon him). For he had made the most primitive and ignorant tribe into masters and rulers of the world in a short time through the light he brought. He then said to his mind: "First, we must know the value of this extraordinary individual (peace and blessings be upon him), the truth of his words, and the accuracy of his reports. Then we should ask our Creator from him." Saying this, he began to investigate. From the countless clear proofs he found, here only brief references to nine of them will be given. First: In this individual (peace and blessings be upon him), even according to the confirmation of his enemies, all the good qualities and virtues are present; the splitting of the moon as stated in the verses 1 "And the moon split," and 2 "And you did not throw when you threw, but it was Allah who threw"; the moon being split into two parts by the sign of his finger; the small amount of earth he threw with his hand into the enemy's army, which caused the entire army to flee when it entered their eyes; and the water flowing from his fingers like Kauthar, which was sufficient for his thirsty army to drink. These are clear textual miracles and hundreds of others, some of which are known by tradition, are evident in his hands.

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

Again, the Gospel of John, the sixteenth chapter and the seventh verse is as follows: "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Comforter will not come to you." Now look: Who else but the Lord of the World and the one who gives true comfort to mankind is Muhammad the Arab, upon whom be peace and blessings? Yes, he is the Glory of the World and the one who saves the perishable human from eternal death and gives comfort. Also, the Gospel of John, the sixteenth chapter and the eighth verse: "He will also come and accuse the world of sin, of righteousness, and of judgment."1 Now, who else but Muhammad the Arab, upon whom be peace and blessings, has come to turn the corruption of the world into sin, to free people from sins and shirk (polytheism), and to change the politics and dominion of the world? Also, the Gospel of John, the sixteenth chapter and the eleventh verse: "For the judgment of this world has come, that the ruler of this world will be cast out."2 Now, the "ruler of the world" is certainly Sayyid al-Bashar, Ahmed Muhammad, upon whom be peace and blessings. Also, the Gospel of John, the sixteenth chapter and the thirteenth verse: "But when He, the Spirit of Truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will declare to you things that are coming."3 This verse is clear. Now, who else but Muhammad the Arab, upon whom be peace and blessings, invites all mankind to the truth, conveys all news through revelation, says that he hears from Gabriel, and gives detailed news about the Day of Judgment and the Hereafter? And who else could it be?

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

A deserved punishment The rule of the Shariah, "The killer does not inherit," is in accordance with the natural laws of fate, that one who pursues a purpose through an illegitimate path receives a punishment contrary to their intent. Wilson, Clemenceau, Venizelos, etc... An example of this: Since the beginning of our revolution, those who have used the means of the hereafter's reward as a means of honor and glory in a godless manner have ended in terrible disgrace. After a temporary honor and glory, a complete silence followed. Their current language echoes the lament, "Oh, that I had been forgotten and left alone." Human nature is like a field in which, along with the seeds of good tendencies, the seeds of evil inclinations have been sown like grains by the hand of fate. These seeds need water to sprout. If the water comes from the air, the seeds of evil will sprout: Just like the effect of the current Western civilization on social order... Naturally, many good inclinations are present; however, a dozen seeds that have grown and borne fruit can overcome not a hundred, but a thousand dried seeds. Therefore, the solution to this is to close the source of corruption and obtain the water from God.

Tulûât ·Mustehak Bir Ceza ·machine translation (qwen3-32b-sre)

Salisen: Since you are killing us, death comes in two forms: First form: To fall at your feet, to surrender, and thus let you kill our souls and consciences with our own hands, and to give our bodies to you as if they were a substitute for our souls. Second form: To spit in your face, to strike your eyes, so that our souls and hearts remain alive, and our bodies become martyrs. Our faith and virtue are not disgraced; our Islam is not mocked. In short: The love of Islam embraces your enmity. Gabriel cannot make peace with Satan. If there is a most pitiable, most foolish mind in our politics, it is the mind of those who see the interests and benefits of their nation as compatible with the interests and dignity of Islam. Here, the most wretched and most foolish heart is the heart of those who accept life under his protection. We see our lives as possible under his protection. Because we place our lives under such a condition that it is almost impossible. He says: "Live. But if even one man betrays me, I will burn him, I will destroy him!" If one man betrays him in the name of loyalty to truth, and resists his oppressive tyranny, and seeks refuge in the Hagia Sophia, he would destroy that sacred building worth millions. Or, if in a village he finds a traitor, he would destroy the man along with his wife and children; or if in a community he finds someone who opposes him, he would destroy the entire community. He always sees the authority in himself. Cursed be that civilization which gave him such authority! What could be more impossible than the entire nation uniting in one heart—both a hypocrite and a fool, terrified of the sword of oppression? He encourages and protects wicked feelings and bad morals, while suppressing good feelings. At the same time, he prevents human and Islamic life, and instead imposes a temporary animalistic life. Two young, decorated, clawed beasts, who have made destruction their main program in order to seize the majority, are placed into our two hearts and two lungs, separating us from the weapon. This is his protection, this is our life! That enemy's hatred and enmity are not born from war. If they were, like the enmity of others, they would naturally find peace with our inevitable defeat. But the enemy, with his hypocritical face from afar,

Hutuvât-ı Sitte ·Hutuvat I Sitte ·machine translation (qwen3-32b-sre)

A Metaphysical Reality S - The Angel Azrail is one, and in an instant, he takes the souls of those whose time has come from every place. When the Angel Jibrail appears in his true form at the Sidrat al-Muntaha, he appears in the form of Dihya or another, in the Prophetic assembly, asking about or conveying the pillars of faith and Islam. Moreover, only Allah knows how many places he is present in. The Prophet (peace be upon him) said: 1 "Whoever sees me in a dream has indeed seen me in truth." According to this secret, thousands from the common people of the ummah see him in an instant, mentally and spiritually, in a concealed and hidden manner, and also receive the blessings of the general prayers of the ummah and meet him generally in the hereafter and receive his intercession; and also, like the secret that a saint can be seen in many places at once, what is the key to these mysteries? C - The image of a luminous being possesses the properties of that being; it is not otherwise. The mirrors, which are transparent and sharp-edged, take the form of the world of light and example, which is a window opened toward this world; but they also take the essence of the luminous being along with the image. For example, if a man stands among a thousand mirrors, the same person appears in each mirror; yet, they are lifeless, senseless, and thoughtless images. But if the sun is reflected in a thousand mirrors, even though each image may not possess the grandeur of the sun's essence or its high rank, yet the heat, which is the effect of the sun's sensation, the brightness, which is the effect of the sun's life, and the radiance, which is the effect of the sun's intellect, are all present in each mirror. The image of a luminous being is a living, fixed form. The image of a sharp-edged object is a moving corpse. The soul is the most refined light. The images of an unbounded soul, which are seen in the windows of the world of example that do not limit the soul, are also souls that are distinct and independent. They possess their own properties; they are not otherwise.

Tulûât ·Mektup 14 ·machine translation (qwen3-32b-sre)

There are two aspects to this matter: First: The angels and jinn, like the species of animals and humans, have physical bodies that are definite and related to us. We have proven this with the certainty of two times two equals four in the Twenty-Ninth Statement. We refer to that Statement for proof. Second: As a miraculous work, in honor of the Noble Prophet, peace and blessings be upon him, the individuals of the community see and speak to them. Indeed, the great scholars of hadith, including Imam al-Bukhari and Imam Muslim, unanimously report that: On one occasion, the angel, that is, the Archangel Jibril, came in the form of a man dressed in white clothes. While the Noble Prophet, peace and blessings be upon him, was sitting among the Companions, he approached and asked: "What is Islam, what is Iman, and what is Ihsan? Define them for me." The Noble Prophet, peace and blessings be upon him, explained them. The Companions present there both learned the lesson and clearly saw that person. That person appeared like a guest, and there was no sign of travel or journey on him. Then he suddenly vanished. At that time, the Noble Prophet, peace and blessings be upon him, commanded: "Jibril did this to teach you a lesson." 1 Furthermore, the great scholars of hadith report with certain and authentic narrations, and with a degree of spiritual transmission, that the Companions often saw the Archangel Jibril in the form of a handsome man named Dihya, sitting beside the Noble Prophet, peace and blessings be upon him. 2 In particular, the Companions such as Hazrat Umar, Ibn Abbas, Usama bin Zaid, Haris, Aisha Siddiqa, and Umm Salama, certainly and definitely reported that they often saw the Archangel Jibril in the form of Dihya beside the Noble Prophet, peace and blessings be upon him. Is it even possible that these individuals could say, "We see him," without actually seeing him?

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

Beloved, sincere brothers; a poor, sensitive, and pious man who is in conversation with the irreligious has seen a hadith about the famous dua-i Nebevî, Cevşenü’l-Kebîr, and about the merits and virtues beyond reason, and has become doubtful. He said: "The narrator is one of the Imams of the Ahl al-Bayt. However, it seems like an incredible exaggeration. For example, it says: 'This dua is rewarded as much as the Qur’an.' Also, 'The great angels in the heavens descend from their thrones and show great humility and respect to the one who recites this dua.' This does not conform to the measures of reason and logic." So he sought help from Risale-i Nur. I also gave a very definite and complete answer in accordance with reason and wisdom from the Qur’an, Cevşen, and the Nur Collection. I am now briefly summarizing it for you. I said to him: Firstly: In the Third Branch of the Twenty-Fourth Word, there are ten "principles" that cut off and eliminate such doubts at their root. Look at them and find your answer. Secondly: Every day, the good deeds of the entire ummah are attributed to him, and he helps the blessings of the entire ummah. He is the manifestation of the Glorious Name and the essential core of the universe, and also the most perfect and comprehensive fruit. The Prophet Muhammad (peace and blessings be upon him), saw the lofty rank of this dua for himself, heard it from the angel Jibril (peace be upon him), and compared or was compared to others. Therefore, that extraordinary and amazing merit has come to him from the great wilāya (authority) of the Prophet Muhammad (peace and blessings be upon him). It is not general or universal; perhaps such an amazing value exists in the nature of that dua, and through the manifestation of the Glorious Name, which is embodied in the Prophet, others may also attain that merit; but there are very important conditions, and merely reading it is not sufficient. Otherwise, it would disrupt the balance of rulings and relate to obligations. Thirdly: That dua, just as it becomes free from exaggeration and becomes the true essence when looking at the Prophet Muhammad (peace and blessings be upon him), similarly, when looking at the hundred beautiful names in that dua, it is not exaggeration, but perhaps some of their infinite manifestations can be realized, and to show the infinite value of these manifestations, the truthful announcer (peace and blessings be upon him) has informed us of a very small part and encouraged us with a general and absolute statement.

Emirdağ Lâhikası - I ·Mektup 106 ·machine translation (qwen3-32b-sre)

Yes, for example, the evident mercy and kindness seen in the provision and care of the weak and young of animals shows that the Owner of this universe governs with boundless compassion. Could such a compassionate care in His lordship possibly neglect to accept the best prayer of the most excellent of His creation? We have explained this truth in the Nineteenth Word in the manner I mentioned, and here too, let us repeatedly state it: O my companion who listens with me to my soul! In our allegorical story, we said: "There is a society on an island. A beloved servant is delivering a speech." The truth he pointed to is as follows: Come, let us depart from this time, and mentally travel to the Age of Bliss and imaginatively go to the Island of Arabia, until we see and visit the Honored Messenger (peace and blessings be upon him) in his position of duty and in his worship. Look: That Being, through his prophethood and guidance, is the cause and means of eternal happiness. Similarly, through his worship and prayers, he is the cause of that happiness and the means to Paradise. Indeed, look: That Being is praying in a great prayer, a grand act of worship, for eternal happiness, as if this island, perhaps the whole earth, prays and supplicates with his magnificent prayer. Because, through his worship, he embodies the worship of his followers, and through the secret of harmony, he embodies the secret of worship of all the prophets.

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

In this sentence, from the word "a'lamu," which indicates the knowledge of God about the body, it becomes evident that man will come into existence. Because according to the indication of "a'lamu," the divine knowledge has relation and existence. Therefore, the body of man will certainly exist. Regarding the verification of that general answer given to the angels, from the verse "Inna Allaha 'Alimun Hakim," we can derive the following explanation: The acts of the Almighty are not from ignorance or negligence. Therefore, the existence of beings is not confined to the knowledge of the people. Therefore, the angels' lack of knowledge cannot be a proof for the creation of man's body. Similarly, the Almighty created the angels for good, and the devil for evil, and created beasts and animals without good or evil. According to the principle of wisdom, it is necessary to create man, who is capable of and includes both good and evil, as the fourth part. If man's emotional and angry powers are subdued and defeated by his rational power, man will surpass the angels due to his struggle. Otherwise, he will be lower than the animals; because there is no excuse.

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

And give good news to those who believe and do righteous deeds that for them will be gardens beneath which rivers flow. Whenever they are given from it of fruit as food, they will say, "This is the food we were given before." And they will be given similar to it, and for them there will be pure spouses in them, and they will dwell therein forever. O Friend! First, we will mention the connection of this verse with the previous one. That is, this verse has many connections with the previous verses. In other words, there are various lines extending from this verse to the mentioned sentences. Look, the result that the Noble Qur'an indicates with this verse is the fruit of faith and righteous deeds, and it is in harmony with the praise and commendation of the believers at the beginning of the chapter. And again, after the disgrace and humiliation of the disbelievers and hypocrites at the beginning of the chapter, it has stated that the path they have taken will lead them to eternal woe. With this verse, by revealing the light of eternal happiness, it has increased and intensified their sorrow for having lost these great blessings. And again, in response to the toil and hardships of worship, which cause the abandonment of some worldly pleasures, commanded with "O mankind, worship," this verse has opened the gates of Paradise and shown the delights of Paradise, thus satisfying and comforting the hearts of the believers. And again, having previously proven the oneness of God, which is the basis of the invitation and the first pillar of faith, in this verse it has shown the fruit of oneness and the title of mercy through Paradise and eternal happiness.

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

O you of the noble heart! While the Noble Qur’an is being recited, you can listen to it in various ways. 1. Imagine the Honored Messenger, peace and blessings be upon him, ascending the pulpit of prophethood and delivering the verses of the Qur’an to the people. Place your ear to that time and listen to the recitation with your heart and imagination. In this way, you will hear it as if you were present at that sublime moment. 2. Or imagine the Angel Jibril (peace be upon him) conveying the revelation to the Noble Messenger (peace and blessings be upon him). Imagine yourself as if you are listening to the scene of the transmission between the two. 3. Or imagine yourself at the station of the Cave of Hira, behind seventy thousand veils, listening to the Eternal Speaker's revelation to the Honored Messenger, peace and blessings be upon him. O you of the noble heart! Your awareness and knowledge of yourself are proportional to your condition and needs. Because there must be a relationship between cause and effect, between power and action; there must be no excess or deficiency. The proportion of your awareness and knowledge of yourself is like a hair compared to the proportion of the Creator's gaze and knowledge of you. Therefore, do not be like a firefly trying to oppose the sun's light in the middle of the day, under the sun, by confronting the sun's brilliance with your limited knowledge and awareness!

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

If, hypothetically, the sun were a mirror of power, a mirror of knowledge, and a mirror of the seven attributes, then that single and unique sun would be present in every mirror at once, and each mirror could become a kind of throne and a kind of telephone for it. They would not hinder one another. It could communicate with each of us through our respective mirrors. We would be distant from it, yet it would be closer to us than we are to ourselves. Thirdly: The luminous spirits are like light. This light is both active and passive. However, since it manifests according to the capacity of the mirrors, it does not fully retain the essence of the command of that spirit. For example, the Archangel Jibril (peace be upon him), in the form of Dihya, was present before the Prophet (peace and blessings be upon him) in one moment, while at the same time, with his mighty wings, he would prostrate before the Great Throne in the presence of the Divine, and at the same time, he would be present in countless places, conveying divine decrees. One task did not hinder another. This is the secret of the Prophet (peace and blessings be upon him), whose essence is light and whose being is luminous. He hears the combined prayers of his entire ummah on earth and meets them all at once on the Day of Resurrection. One task does not hinder another. Indeed, some of the awliya, who have attained even greater luminosity and are called abdals, are seen in many places at once. The same individual is seen performing many different tasks at the same time. Yes, just as physical things like glass and water act as mirrors for the material world, so too, for the spiritual world, air and ether and some beings of the world of imagination act as mirrors and as a medium of travel and movement at the speed of thought. And these spiritual beings travel through those subtle realms and refined stations at the speed of thought. In one moment, they enter thousands of places. Since, just as the sun, which is a limited and shaped creation, and the non-material, spiritual beings made of light, can be present in many places at once through the secret of luminosity, and while being a relative part, they can take the role of an absolute whole. In one moment, they can perform many different tasks with a single will.

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

The Nineteenth Word Regarding the Propagation of the Ahmadiyya Mission And I did not praise Muhammad with my words, but I praised my words with Muhammad, upon whom be prayers and peace. 1 Yes, this Word is beautiful. But it is the excellence of Muhammad, the most beautiful of the beautiful, that makes it beautiful. The Fourteenth Lema, who assumes the Fourteen Attributes, FIRST ATTRIBUTE 2 There are three great, comprehensive knowers who describe our Lord to us: One is this Book of Creation, of which we heard a little of its testimony from the Thirteenth Lesson of the Arabic Light Treatise through the Thirteen Lemas. One is the Hâtemü’l-Enbiyâ Aleyhissalâtü Vesselâm, the great verse of the great Book of the Hereafter. One is the Glorious Qur’an. Now, we must know and listen to the Hâtemü’l-Enbiyâ Aleyhissalâtü Vesselâm, the second of these clear proofs. Yes, look at the spiritual essence of that proof: The surface of the earth is a mosque, Mecca is the qibla, Medina is the pulpit; our Prophet Aleyhissalâtü Vesselâm, that clear proof, is the imam of all the people of faith, the speaker to all mankind, the leader of all the prophets, the lord of all the saints, the master of a circle of remembrance composed of all the prophets and saints; all the prophets are the roots of life, all the saints are the fruits of the tree of a luminous tree, where each branch is supported by the miracles of all the prophets and the miracles of all the saints, who all confirm and sign.

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

With authentic and categorical narration, Sa'd ibn Abi Waqqas, one of the ten promised paradise, informs us: "In the Battle of Uhud, we saw two white-robed figures on both sides of the Noble Messenger of Allah, peace and blessings be upon him, as if they were guards. We understood that both were angels, and we recognized them as Jibril and Mikail."1 Could such a Muslim hero say "We saw," and yet it be possible that he did not see? Abu Sufyan ibn Harb ibn Abdulmuttalib (the cousin of the Prophet), with authentic narration, reports: "In the Battle of Badr, we saw white-robed, horse-riding figures between the sky and the earth."2 Hazrat Hamza requested from the Noble Messenger of Allah, peace and blessings be upon him, saying, "I want to see Jibril." The angel was shown to him. He could not bear it, lost consciousness, and fell to the ground.3 There are many such incidents of seeing angels. All these sightings indicate and prove that the angels are like moths to the lamp of the Prophethood of the Noble Messenger of Allah, peace and blessings be upon him. As for jinn, meeting and seeing them is not only common among the Companions, but even among the common people of the community. Most authentically and reliably, the hadith scholars tell us that Ibn Mas'ud said: "In the valley of Nahl, during the night when the jinn gathered, I saw jinn and compared them to the tall tribe of Sudan called Zut. They resembled them."4 It is well known and the hadith scholars have recorded and accepted the incident of Hazrat Khalid ibn al-Walid, who, when destroying the idol Uzza, saw a jinn come out of the idol in the form of a black woman. Hazrat Khalid cut her into two pieces with a sword. The Noble Messenger of Allah, peace and blessings be upon him, decreed regarding this incident: "The people used to worship this idol Uzza. They will no longer worship it."5

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

And give good news to those who believe and do righteous deeds that for them will be gardens beneath which rivers flow. Whenever they are given from it of fruit as food, they will say, "This is the food we were given before." And they will be given similar to it, and for them there will be pure spouses in them, and they will dwell therein forever. O Friend! First, we will mention the connection of this verse with the previous one. That is, this verse has many connections with the previous verses. In other words, there are various lines extending from this verse to the mentioned sentences. Look, the result that the Noble Qur'an indicates with this verse is the fruit of faith and righteous deeds, which is consistent with the praise and commendation of the believers at the beginning of the chapter. Again, after the condemnation and humiliation of the disbelievers and hypocrites at the beginning of the chapter, it has stated that the path they take will lead them to eternal woe. With this verse, by revealing the light of eternal happiness, it has increased and intensified their sorrow for having lost these great blessings. Moreover, in response to the toil and hardships of worship, which cause the abandonment of some worldly pleasures, the verse has opened the gates of Paradise and shown the delights of Paradise, thus satisfying and comforting the hearts of the believers. Furthermore, it has previously proven the oneness of God, which is the basis of the invitation and the first pillar of faith. In this verse as well, it has shown the fruit of the oneness of God and the title of mercy through Paradise and eternal happiness.

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

A Metaphysical Reality S - The Angel Azrail is one, and in an instant, he takes the souls of those whose time has come from every place. When the Angel Jibrail appears in his true form at the Sidrat al-Muntaha, he appears in the form of Dihya or another, in the Prophetic assembly, asking about or conveying the pillars of faith and Islam. Moreover, only Allah knows how many places he is present in. The Prophet (peace be upon him) said: 1 "Whoever sees me in a dream has indeed seen me in truth." According to this secret, to thousands from the common people, in an instant, seeing and touching in a spiritual and hidden manner, and secretly experiencing the general prayers of the entire ummah and meeting them generally in the hereafter and interceding for them; also, like the secret that a saint can be seen in many places at once, what is the key to these mysteries? C - The image of a luminous being possesses its own characteristics; it is not otherwise. The mirrors, which are transparent and translucent windows of the world of reflection and example opened toward this world, take the shape of the sharp, sensitive form of the luminous being; but along with the image of the luminous being, they also take its intrinsic essence. For example, if a man stands among a thousand mirrors, the same person appears in each mirror; yet, they are lifeless, senseless, and thoughtless images. But if the sun is reflected in a thousand mirrors, even though each image may not possess the grandeur of the sun's essence or its high rank, yet the heat, which is the effect of the sun's sensation, the brightness, which is the effect of the sun's life, and the radiance, which is the effect of the sun's intellect, are all present in each mirror. The image of a luminous being is a living, fixed form. The image of a sharp object is a moving corpse. The soul is the most refined light. In the windows of the world of reflection, which do not accept limitations, the images of an unbounded soul watching are themselves souls. They possess their own characteristics; they are not otherwise. • • •

Tulûât ·Tuluat ·machine translation (qwen3-32b-sre)

In the Fourth Branch of the Twenty-Fourth Word, as stated, just as the nightingale's passion for the rose is declared against the caravan of plants that carry the nourishment of the animal kingdom and fulfill their intense needs for love, a divine orator has been appointed to proclaim this. At the forefront is the nightingale of the rose and a kind of nightingale from every species, and their melodies are a form of praise and welcome, a kind of eulogy, to the most beautiful of plants, a beautiful and praiseworthy reception, a kind of applause. Similarly, with regard to the cause of the separation of the lute and the means of the happiness of the two worlds and the beloved of the Lord of the Worlds, the person of Muhammad the Arab, upon whom be peace and blessings, just as the angel Gabriel, upon whom be peace, serves with the perfection of love, the obedience and submission of the angels to the honor of Adam, upon whom be peace, and the secret of prostration is shown. Indeed, the attachment of the people of Paradise, even the animal part of Paradise, to that person is expressed through the feelings of love of the Burak he rode. SECOND POINT One of the miracles of the Prophetic journey is the pure love of God for His beloved Messenger, upon whom be peace and blessings, which has been expressed with the words "I have fallen in love with you." These words do not conform to the sanctity and self-sufficiency of the Necessary Being in an allegorical sense. Since the birth of the Prophet Solomon, which is a sign of the general longing, indicates that this person is of the people of wilayah and the people of truth, certainly his meaning is correct. The meaning is as follows: The Necessary Being has boundless beauty and perfection. Because all the parts of the entire universe that are encompassed by beauty and perfection are the signs, symbols, and verses of His beauty and perfection.

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

"Then what is above it" means things that are more valuable and eloquent than the mosquito's dung, or the dung of a mosquito in terms of smallness, or both in value and smallness. However, the term "what is above it" refers to the fact that a small thing is more strange in eloquence and more extraordinary in subtlety. As for those who believe, they will know that it is the truth from their Lord, and as for those who disbelieve, they will say, "What did Allah mean by this example?" The "fa" in this sentence, which follows from the previous sentence, indicates an implicit and hidden evidence that connects both possibilities of this sentence. The description should be as follows: The Almighty does not abandon a metaphor. Because a metaphor is something that eloquence requires; what eloquence requires cannot be abandoned. Therefore, the Almighty does not abandon this metaphor. Consequently, the just person knows that this metaphor is eloquent, true, and from Allah. The stubborn person, however, does not understand its wisdom, becomes doubtful, asks, questions, and ultimately denies it with denial. In conclusion: The believer affirms that it is from Allah because he is just. The disbeliever, being stubborn, says, "What benefit is there in this?" "Amma": This "Amma" is a conditional particle. It connects both sentences it is included in, making the first one necessary and the second one required, or the first one a condition and the other a conditional.

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

Just as in this wretched, dark, narrow world, the sun can be present in many places at once, so too can a luminous being be present in many places at once (as proven in the Sixteenth Word); for example, the Archangel Jibril (peace be upon him) can be present in two stars at once, as well as on the Throne, in the presence of the Prophets, and in the Divine presence at the same time; the Prophet Muhammad (peace and blessings be upon him) can meet with the majority of his community at once in the gathering of resurrection and appear in countless places on earth at once; and the servants of the saints, who are somewhat strange, can appear in many places at once; and the common people can see and observe a year's worth of events in a dream, sometimes in just a minute; and everyone can connect with and be related to many places at once through the heart, soul, and imagination, which is well known and evident. Therefore, in the eternal Paradise, which is luminous, free of constraints, vast, and eternal, the people of Paradise, whose bodies are in the power of the soul, the subtlety of the spirit, and the speed of imagination, can be present in a hundred thousand places at once, chatting with a hundred thousand houris and enjoying pleasure in a hundred thousand ways. This is certainly worthy of that eternal Paradise and that boundless mercy, and it is true and real, as the truthful announcer (a.s.m.) has reported. However, these immense truths cannot be weighed by the scale of our tiny minds. Glory be to Thee, we have no knowledge except what Thou hast taught us. Indeed, Thou art the All-Knowing, the All-Wise. Our Lord, do not hold us accountable if we forget or make a mistake. O Allah, send blessings upon Thy beloved, who opened the gates of Paradise through His belovedness and His prayers, and whose community supported the opening of Paradise through their prayers upon Him. Upon him be peace and blessings. O Allah, admit us into Paradise with the righteous through the intercession of Thy chosen beloved. Ameen.

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

Tenth Lem'a The Book of Compassionate Slaps In the name of Allah, the Most Gracious, the Most Merciful. On the Day when every soul will find presented whatever good it has done, and whatever evil it has done, it will wish there were a great distance between itself and that (evil). And Allah warns you of Himself, and Allah is Most Merciful to the servants. 1 The secret of this verse is explained by stating that in the service of the Qur'an, my companions, due to their human shortcomings and mistakes, have received compassionate slaps. 2 This is a form of divine warning and a manifestation of the honor of the service of the Qur'an. The sacred service of the Qur'an is a chain of honor, and those who, by divine permission, guard and support this sacred service with their efforts and prayers are a kind of honor. So that those involved in this sacred service may persevere in their seriousness and service. The honor of this sacred service has three types. First type: It is in the direction of calling attention to the service and guiding its servants to it. Second part: It is removing obstacles and repelling the evil of those who oppose, and thus giving them a slap. There are many events in these two parts, and they are very long. FOOTNOTE: We will mention the lightest of these, the third part, for another time. The third part is as follows: When those working in the service encounter difficulties, they receive a compassionate slap, and through this awakening, they return to that service. There are more than a hundred events in this part. Only twenty of these events show thirteen or fourteen people who have eaten compassionate slaps, and six or seven who have seen the slap of the rope.

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

Beloved, sincere, and blessed brother Süleyman Rüştü; we congratulate you and your brother the hero Burhan, and your two blessed, innocent children, and your household, with our soul and life, on the name of the Risale-i Nur and on behalf of all the disciples. Your success in such a sacred and eternal service that brings great spiritual rewards will be applauded by Isparta and this country in the future. It will bring you many blessed prayers. God willing, you will be successful in many more such endeavors, like Zülfikar. This extraordinary success in such strange circumstances is both a miracle of Zülfikar and a miracle of your sincerity. Your blessed dream, which is a sign that with the command of God, you will be given the Qur’an and the honor of the Prophet Muhammad (peace and blessings be upon him), is a part of the duty of the Archangel Gabriel, indicates that your service is in accordance with both the pleasure of God and the pleasure of the Prophet (peace and blessings be upon him). Your dream, in the sense of conveying the miracles of the Qur’an and the miracles of the Ahmadiyya through the Ahmadiyya community (peace and blessings be upon him), is interpreted. Just as a small piece of glass holds a reflection of the sun and its brightness communicates with the one holding it, in a special kind of manifestation, dreams—such dreams have been seen by the pious predecessors—are signs of acceptance and pleasure. The man you saw beside the Prophet (peace and blessings be upon him) is the spiritual figure of the disciples of the Risale-i Nur and the Light.

Emirdağ Lâhikası - I ·Mektup 155 ·machine translation (qwen3-32b-sre)

Allah mocks them. That is, "Allah mocks them." The reason for mentioning this sentence without attribution to the previous sentences is: If it had been attributed, it would have been attributed to the sentence "Indeed, we are only mockers," which would also necessitate that this sentence be attributed to the sentence "Indeed, we are with you." Or it would have been attributed to the sentence "Indeed, we are with you," which would imply that this sentence is one of their statements. Or it would have been attributed to the sentence "They said," in which case Allah's mockery of them would be limited to a specific time, whereas Allah's mockery is eternal. Or it would have been attributed to the sentence "And when they meet," which would imply that the subject of both sentences, that is, the one being addressed, is the same. However, the first sentence describes their actions, and the second sentence is about their punishment. Therefore, since there is no appropriate subject to address, it has been used as a question, that is, without being connected to its counterpart. Indeed, the wickedness and evil of the hypocrites have reached such a level that every soul who knows their condition is compelled to ask, "What is the punishment for such wicked people, and will they not be punished?" Thus, the Noble Qur'an answers this inevitable question with the sentence "Allah mocks them." Therefore, the use of this sentence as a question is more important than attributing it. Furthermore, in this context, it is necessary for the believers to respond to their mockery, but the Almighty Allah responding to their mockery not only encourages and reassures the believers but also serves to prevent the hypocrites from mocking. For those who rely on the All-Knowing of the unseen cannot be mocked. Moreover, since it is not fitting for the divine majesty to describe the divine censure and reprimand as mockery, the intention of the mockery is to express the idea of contempt.

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

On its left, the Qur’an-i Mu’cizü’l-Beyân, which bestows spiritual blessings to hearts and testifies with the words “Bârekâllah,” from which corner, from which direction, can the thieves of doubts and suspicions enter? Yes, the Qur’an-i Mu’cizü’l-Beyân contains the secret of the consensus of the books of the prophets, saints, and monotheists, who lived in different eras, regions, and professions. In other words, all those people of heart and intellect have mentioned and accepted the fundamental rulings and principles of the Qur’an-i Hakîm in their books, affirming them. Thus, they are like the roots of the celestial tree of the Qur’an. Moreover, the Qur’an-i Hakîm is based on revelation and is itself revelation. Because the Almighty Being who sent down the Qur’an demonstrates and proves that the Qur’an is revelation through the miracles of the Ahmediyya (a.s.m.). And the Qur’an that was revealed also shows, through its inimitability, that it comes from the Throne. And the Noble Messenger, Prophet Muhammad (peace and blessings be upon him), in the initial anxiety of revelation and in his state of ecstasy during the descent of revelation, shows more than anyone else his sincerity and reverence for the Qur’an, indicating that it is an ancient revelation and that he is its guest. Moreover, that Qur’an is purely a guide to guidance. Because whoever opposes it, without witnessing, is in the error of disbelief. Certainly, the Qur’an is the mine of the lights of the believers. Surely, the opposite of the lights of the believers is darkness. We have definitely proven this in many words. Moreover, the Qur’an certainly is a collection of truths. Imaginations and falsehoods cannot enter it. The true Islamic world it creates, the clear and fundamental sharia it reveals, and the sublime perfections it demonstrates, all serve as evidence. Even in matters concerning the unseen world, it proves, just like in matters of the visible world, that it is the pure truth and that there is no contradiction within it.

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

The manifestations of the essence vary. In the ayin, the manifestation is divided into four categories: Either solely the essence, or together with the attributes, or the essence along with the form of reality, or the reality of the essence. If you want an example, here is man and the sun, and the angel and the word. The examples of the sharp-witted are, in the ayin, each a moving corpse. The spirit of light has, in its own mirrors, examples of living beings. If they are not the same, they are not different either, but each a distinct light. If the sun were an animal, its heat would be its life, and its light its consciousness. This characteristic is the example of the ayin. This is the key to this mystery: Jibril is both in the Sidra and in the form of Dihya, in the assembly of the Prophets, and who knows how many other places! Azrail, in an instant, takes souls from Allah knows how many places. The Prophet, in an instant, appears to his nation in the unveiling of the saints and in true dreams, and in the Day of Resurrection, he meets them all with intercession. The saints' deputies appear and are seen in many places at once. • • •

Sözler ·Lemeat ·machine translation (qwen3-32b-sre)

In such paths, a weak report from an ordinary spy is taken into account. However, at the level of hearsay, complete and trustworthy witnesses report that those who proceed with the oath of faith are safe and secure during their journeys. When they reach the city, certainly nine out of ten travelers have a great advantage. They also report that those who go on the left path, marked by error, misfortune, and calamity, suffer greatly during their journeys from hunger and fear. They tremble at everything. Because they are weak in their helplessness. They fall into everything. Because they are poor and in need. When they reach the city, except for one or two, they are either imprisoned or killed. Now, a person with a sound mind would not choose a path with a risk of harm over a harmless path for the sake of a superficial advantage. How then, when he considers himself perfect and wise, would he choose such a path where there is a 99% chance of great harm? And he would abandon another path where there is a 99% chance of great benefit. Why then do they abandon this and choose that? Solely out of laziness, for a mere superficial advantage. While they endure a real hardship. This is the example you have understood. The truth is this: The traveler is you. Istanbul is the world of the hereafter and the afterlife. The right path is the path of the Qur'an, which after faith commands prayer. The left path is the path of the people of corruption and rebellion. The people of witness we mentioned are the people of truth, the prophets and the righteous. Because the true friend of God is one who experiences the pleasure of witnessing. What the believer believes in as unseen things, the friend of God sometimes sees with his eyes or feels in his heart. The weapons and provisions are the trust and reliance that arise from faith in God, which serve as a point of support and a point of reliance against all dangers and needs. Yes, there is a point of support and a point of reliance in trusting a knowledgeable and all-powerful Guardian and a generous and merciful Provider. These points are included in the meaning of the word of unity, expressed in prayer, in servitude, and in the context of religious obligation.

Nur'un İlk Kapısı ·Nurun Ilk Kapisi ·machine translation (qwen3-32b-sre)