Mikail

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)

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)

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)

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)

"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)

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)

There is such a great happiness in the angels' works done by the command of their Lord, in their good deeds done by His account, in the services they perform in His name, in the chastity they maintain by His sight, in the honor they gain by His grace, in the delight they take by contemplating His dominion and sovereignty, and in the joy they gain by witnessing His beauty and majesty, that human understanding cannot grasp it, and even a non-angel cannot know it. Some of the angels are worshippers. The worship of others is in action. The angelic part of the terrestrial world, the part that is in action, is somewhat like a human, and in a sense, they perform a kind of shepherding. Another part of them performs a kind of farming. In other words, the surface of the earth is generally a field. For each species of animals within it, a specific angel, by the command, permission, account, and power of the Almighty Allah, oversees them. There is also a lower rank of angels, each assigned to a specific species of animals, who perform a kind of shepherding. Also, the surface of the earth is a field; all plants are sown in it. Generally, there is a specific angel who oversees them by the name, power, and command of Allah. There are even lower angels who serve a specific group of plants, worshiping and praising Allah by overseeing them. Hazrat Mikail (peace be upon him), who is the caretaker of the throne of sustenance, is the chief of these angels. The angels who perform the roles of shepherds and farmers are not similar to humans. Because their oversight is solely by the account of Allah, in His name, by His power, and by His command. Perhaps their oversight is only to witness the manifestation of Lordship in their assigned species, to observe the movements of power and mercy in that species, to inspire divine commands to that species in a certain way, and to regulate the voluntary actions of that species in a certain way.

Sözler ·Yirmi Dorduncu Soz ·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)

Exactly so, all the living beings in the universe, each one and every individual, is a miraculous machine in every way, whose Maker, the Almighty Creator of the heavens, introduces Himself through the deep and subtle intricacies of His comprehensive knowledge, which sees the relationship of everything with everything else and brings all things necessary for life to their proper place. They praise and congratulate Him with words of greeting and felicitations, saying "At-tahiyyāt lil-lāh," in the language of their lives, just as the tongues of the jinn, the angels, and the human beings, who have consciousness, do. And they offer their lives as a devoted tribute to the All-Knowing, who knows all creatures in all their conditions, just as on the Night of Mi'rac, Muhammad (peace and blessings be upon him), on behalf of all living beings, stood in the presence of the Necessary Being and said "At-tahiyyāt lil-lāh," offering all the greetings, gifts, and spiritual salutations of the living beings. Indeed, an ordinary, well-ordered machine, with its organized and balanced mechanism, without doubt, shows the presence of a skilled and careful craftsman. Similarly, the countless living machines that fill the universe, each one displaying thousands of scientific miracles, show the presence of their master and the perfection of their artisans. Undoubtedly, these living beings, with the subtleties of knowledge that correspond to the brilliance of the sun compared to the light of a star, give a very bright testimony to the existence and divinity of their Maker and Creator. The second sacred word of Mi'rac: "Al-mubārakāt." Since, according to hadith, prayer is the miracle of the believer and relates to the subtlety of the Great Mi'rac. And since the world traveler, in every realm, has found the All-Knowing Creator of the unseen through the attribute of knowledge. We too, with that traveler, will enter the vast world of blessings and those who cause people to say "Bāraka Allāh," and "Al-mubārakāt," and with observation and study, we will behold the blessed world, beginning with the innocent and blessed young of all conscious beings and the seeds and kernels, which are the boxes of destiny and programs of all life. Just as that traveler does, we will strive to know our Creator with the miraculous and subtle attributes of sacred knowledge, with certainty.

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

Is it even possible: That a Creator, who loves His art, desires to be loved, and even considering the infinite varieties of tastes of the tongues, wishes to be praised and appreciated, and with each of His arts wants to be known, loved, and to display a kind of spiritual beauty, adorns this universe with ancient arts, yet does not speak to the human beings, who are the commanders of the living beings in the universe, by sending some of His great ones as messengers; that the fine arts remain unrecognized and unappreciated, and that the beautiful names and praises remain unacknowledged and unappreciated? Far from it, a hundred thousand times far from it! And is it even possible, does reason accept that, an All-Knowing Speaker, who with countless acts and infinite kindnesses, in a clear and evident manner, speaks to all living beings according to their needs and desires, at the right times, in a way that shows His will, intention, and choice, would never speak to even the smallest living being, and with His infinite kindness, which perfectly cures their ailments, would not know their pain, see their need, and understand it; and that He would not speak to the spiritual leaders of the human beings, who are the commanders of the majority of the earthly creatures, and the vicegerents of the earth, and the ultimate result of the whole creation? Far from it, infinitely far from it! Therefore, belief in Allah, with its certainty and countless proofs, and through His books and messengers, that is, through belief in the prophets and the sacred scriptures, proves it.

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

In such paths, a weak report from an ordinary spy is taken into account. However, in terms of common knowledge, 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 wrong path, marked by misfortune and disaster, suffer greatly during their journeys from hunger and fear. They tremble at everything. Because they are weak in their power, they are vulnerable to everything. Because they are poor, they are 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 would they abandon this and choose that? Solely out of laziness, for a mere superficial advantage. Yet, in doing so, they suffer a great 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 Garden. 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 to be unseen, 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 source of help against all dangers and needs. Yes, there is a point of support and a source of help in trusting a knowledgeable and all-powerful, generous and merciful Guardian. These points are included in the meaning of the word of unity, expressed in prayer, in servitude, and in the context of religious duties.

Nur'un İlk Kapısı ·Mektup 19 ·machine translation (qwen3-32b-sre)

On the First Fruit The first fruit of the eleventh subject of the fruit is the fruit of faith, the sacred tree of which has countless, complete and partial fruits. In the Risale-i Nur, ninety examples of these fruits are explained and proven with evidence, so I refer the explanation to Siracü'n-Nur. I will not explain all the components, but perhaps some examples of 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 Alhamdulillah. I began to sincerely love Azrail. This is a very brief indication of one partial fruit of the pillar of belief in the angels. One example: The most precious and valuable thing a person has is their soul. I definitely felt a deep joy in the idea of 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 fruit. One 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 Kiraman Katibin standing on people's shoulders, showing them in eternal scenes, and earning their owners eternal rewards was so sweet to me that I cannot describe it.

Asa-yı Musa ·On Birinci Mesele On Birinci Sua ·machine translation (qwen3-32b-sre)

There is only this much: We had the treatise on the Day of Judgment, named "The Tenth Word," printed before the new alphabet was introduced. It reached the hands of the government's senior officials, the members of parliament, and the governors; no one objected. Eight hundred copies of it were distributed. Because of its distribution, some purely spiritual and religious treatises, on their own, reached the hands of some people. Naturally, this spontaneous and self-initiated distribution pleased me, and in some of my private letters, I expressed this approval in an encouraging tone. But for three months now, after all this careful scrutiny, in the whole country, only fifteen to twenty people have found my books in their hands. For a man who has spent thirty years of his life in authorship and teaching, how can the fact that some special treatises are in the hands of twenty special friends be considered as publication? How can one say that such a publication "has a certain goal in mind"? Gentlemen! If I had pursued a worldly or political goal, in these ten years, instead of fifteen or twenty people, my connections would have been evident with hundreds of thousands of people. Anyway, there are more detailed explanations and details on this point in my final defense... How can the verses "2 So the mother's share is one sixth; 1 And for the male, the share is equal to that of two females," which in all interpretations have always had a very certain and unquestionable scientific answer against the objections of civilization from ancient times, be used against me in the indictment? In the indictment, again quoting from the Fihrist, it is stated that the translations of the "Kur'anic letters and the zikr" have not taken their place. This issue is an eight-year-old matter and is an unquestionable scientific fact. How can the government's later acceptance of translation, according to some current opinions, turn that scientific fact against me? Regarding the closure of our mosque, it is a complaint against the brutal oppression of the district manager and a few of his friends and the district governor, concerning their persons and the abuse of their official positions. It is a four-point memorandum, and I did not give this treatise to anyone.

Tarihçe-i Hayat ·Eskisehir Hayati ·machine translation (qwen3-32b-sre)

THE SIXTH REŞHA Behold, that person is the announcer and herald of an eternal happiness, the discoverer and proclaimer of an infinite mercy, the representative and observer of the beauties of the sovereignty of Rububiyet, and the revealer and presenter of the hidden treasures and divine names. If you look at him thus—that is, from the perspective of servitude—you will see him as an example of love, a model of mercy, a dignity of humanity, and the most luminous branch of the tree of hilkat. If you look at him thus—that is, from the perspective of prophethood—you will see him as a proof of truth, a path to truth, a sun of guidance, and a means to happiness. Behold: Just as the voice of the announcer, his light has spread from east to west. And half the earth and a third of humanity have accepted his gift of guidance and taken refuge in it. What is wrong with our soul and our Satan that we should not accept the foundation of all his claims, "La ilaha illallah," with all its ranks? THE SEVENTH REŞHA Behold: In this vast island, among wild and habitual, stubborn, and diverse peoples, how quickly he abolished their savage and wicked customs and habits, equipped them with all good morals, and made them teachers for the whole world and masters of civilized nations. Look, it is not a mere outward conquest, but rather he conquers and reveals their minds, souls, hearts, and natures. He became the beloved of hearts, the teacher of minds, the educator of souls, and the sultan of spirits.

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

And indeed, nothing is there but glorifies Him with His praise; exalted is His name. Beloved brothers; since the value of even the smallest point in the Qur'an is great, a small ray of the signs of the Qur'an, which touches our time, today, in relation to the miraculous point of the Surah of Al-Asr, a point from the Surah of Fil, from the allegorical meaning layer, is mentioned according to the principle of correspondence. Namely: The Surah beginning with "Alam tara kayfa" (Have you seen how), which narrates a famous and historical minor event, and mentions such events and similar ones occurring in every era, and expresses a meaning for each layer of allegorical interpretation, because of the eloquence of the Qur'an, which speaks to all generations and all kinds of humanity, this sacred Surah is also looking at our era, giving lessons, and striking the wicked. While informing about the greatest event of this era from the allegorical meaning layer, it also indicates, as a punishment for preferring the world over religion and proceeding in error, that three sentences, with ciphers and abjad calculations, correspond to and indicate the time of that same event. The first sentence: The sacred sentence "Tarmihim bi hijarat" (Cast stones upon them), which describes the bombing of the Ebrehe army attacking the Grand Kaaba with aerial bombs from helicopters, equals 1359 in cipher, and corresponds to and indicates the raining of heavenly bombs and stones upon the heads of the civilizationists who prefer the world and lead humanity away from the path. The second sentence: The sacred word "Alam yaj'al kaidahum fi tadlil" (Did He not make their plots in misleading), just as in the historical event, those who attacked the Kaaba's light with tricks and deceptions were themselves struck and punished in the darkness of error and their own actions; similarly, in this era, the arrogant people of error who work to destroy the heavenly Kaaba, the sacred direction, with their deceptions, tricks, and oppression, will be punished with heavenly bombs and blows. The same sacred word "fi tadlil" (in misleading) corresponds and indicates 1360 in cipher. The third

Kastamonu Lâhikası ·Mektup 142 ·machine translation (qwen3-32b-sre)

For example, the verse 1 "Indeed, your Lord is the Almighty, the Merciful," which is repeated eight times in Sûre-i Tâ Sîn, is a verse of immense power containing thousands of truths, which, by its repetition, teaches the glory of the Divine Majesty, the punishment of those tyrannical peoples, and the mercy of the Divine, as well as the suffering of the prophets and their peoples, in the context of the consequences of the universe's upheaval and in the name of universal lordship. Even if this verse, which conveys such profound truths, were repeated thousands of times, it would still be necessary and is a sublime and eloquent expression. Also, for example, the verse 2 "Then by which of the favors of your Lord will you both deny?" repeated in Sûre-i Rahmân, and the verse 3 "Woe that Day to the deniers," in Sûre-i Mürselât, are two verses that loudly and threateningly proclaim to the ages and to the earth and heavens the denial and mockery of the jinn and mankind, who inflame the universe, provoke the earth and heavens, disrupt the outcomes of the world's upheaval, and oppose the majesty of the Divine sovereignty. These verses speak of their disbelief, their sins, their oppressions, and their violations of the rights of all creation. Even if such a comprehensive lesson, containing thousands of truths and thousands of issues, were repeated thousands of times, it would still be necessary and is a magnificent and eloquent eloquence.

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

Conclusion: As stated and proved in the First Statement, everything says "Bismillah." Thus, just like all existing things, every particle and each group of particles, and each specific community, says "Bismillah" in the language of the heart and moves. Yes, in the past, with the secret of the Three Points, every particle, at the beginning of its movement, says "Bismillahirrahmânirrahîm" in the language of the heart. That is, "I am moving by the name of Allah, by His account, by His name, by His permission, and by His power." 1 Then, in the result of its movement, just like every created thing, every particle, and each of its groups, says "Alhamdulillah Rabbi al-'alamin" in the language of the heart, so that in the design of a beautifully crafted creation, the power of God appears as a small tip of a pen. Perhaps each one, in a spiritual, divine, and immense, boundless manner, appears as a needle's head on the plates of a grand, boundless, and divine phonograph, rotating and causing those plates to recite divine praises and recite divine glorifications. Their invocation in it will be "Subhanaka Allahumma wa sallam ta3hiyyatuhum fiha salam wa akhiru da3wihim anna al-hamdu lillah Rabbi al-'alamin." 3 "Subhanaka laa 3ilmalana illa ma 3allamtana inna anta al-3alim al-3akim." 4 "Rabbanâ la tuzig qulubana ba3da idz hadaytana wa hab lanâ min ladunka rahmatan inna anta anta al-wahhab." 5 "Allahumma salli 3ala sayyidina Muhammad sallatan takunu lakar ridwan wa li haqqihi adaan wa 3ala aalihi wa sahibihi wa ikhwanih wa sallim wa sallimnâ wa sallim dinana, amin ya rabb al-'alamin." 6

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

THE NINTH SIGN Question: The people of guidance, the party of Hezbollah, especially the prophets and at the head of them, the Light of the Universe, upon whom be peace and blessings, are so much under the care and divine mercy and support of the Sublime. Why, then, have they repeatedly been defeated by the party of the devils, the people of misguidance? Also, considering that the Sun of Prophethood, with its brilliant prophethood and mission, and the miraculous power of the Qur'anic miracles, and the proximity to the universal attractions and the great truths of the Qur'an, in the vicinity of Medina, why do the hypocrites persist in their misguidance and do not enter the path of guidance? What is the reason and wisdom behind this? Answer: To resolve these two extraordinary questions, it is necessary to state a deep fundamental principle. That is: Since this universe has two parts of the names of the Almighty Creator, both of beauty and majesty, and since these names of beauty and majesty require to demonstrate their rulings separately through different manifestations, the Almighty Creator of the Most Majestic, has mixed the opposing forces in the universe, placed them opposite each other, and given them a position of mutual opposition and defense, and in a wise and beneficial form of struggle, by causing the opposites to cross each other's boundaries and create conflicts and changes, thus making the universe subject to the law of change and transformation and the principle of progress and evolution. Therefore, in the human species, which is the comprehensive tree of this creation, He has made this law of struggle even more surprising, opened a door of struggle that is related to all human progress, and provided some equipment to the party of the devils in order to appear against the party of Allah.

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

He has reported the good events partly in summary and partly with explanation, and he has also given news. The narrators of his news, who have worked with the highest degree of piety, justice, and sincerity, and who greatly fear the warning in the hadith "Whoever lies about me intentionally, let him take his place in the Fire," and who greatly avoid the severe warning in the verse "And who is more unjust than he who invents a lie about Allah," have transmitted these news to us in a correct manner. SIXTH PRINCIPLE: The conditions and descriptions of the Prophet Muhammad, peace and blessings be upon him, have been stated through siyer (biography) and history. However, these descriptions and conditions are generally considered from the perspective of his humanity. Whereas, the spiritual essence and sacred nature of that blessed being are so high and luminous that the descriptions mentioned in siyer and history do not correspond to that sublime rank or befit that high value. Because, in terms of the secret of the cause, every day, even now, an immense worship is added to the page of his perfections, equal to the total amount of worship performed by his entire community. Just as he is constantly and infinitely exposed to the infinite mercy of Allah, with infinite intensity and capacity, he is also constantly exposed to the countless prayers of his countless community. And the complete essence and the reality of the perfections of that blessed being, who is the result and most perfect fruit of this universe, and the interpreter and beloved of the Creator of the universe, cannot be contained within the human conditions and events that pass through siyer and history. For example, the blessed being, who is present at the Battle of Badr with two guardian companions, the Archangels Jibril and Mikail, cannot be contained within the visible actions such as participating in a horse race in the market with a Bedouin Arab and appointing Huzeime as the sole witness.

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

Seventh Lesson And I created the jinn and mankind only to worship Me. I do not require from them any provision, nor do I desire that they should feed Me. Indeed, Allah is the Provider, the Almighty, the Strong. 1 O heedless Said! Why are you neglecting your duty and unnecessarily engaging in the task of your Creator? You are acquiring the characteristics of oppression and ignorance, for you are abandoning the light task of worship that is within your capacity. Yet, you are placing the special duty of your Creator and Provider upon your weak waist, your intolerant head, and your feeble heart. If you desire happiness and rest, take up your duty and entrust the duty of your Creator to Him. Otherwise, you will become a rebellious sinner and a foolish transgressor. Do you know what you resemble? For example, you are like a soldier who is facing two duties. One is the primary duty, which is training and jihad. The Sultan supports him in this duty, providing his equipment. The second duty is the Sultan's special task, which is to provide the soldier's food and salary, his clothing and weapons, his horse and saddle. However, sometimes the soldier is engaged in this royal duty, and the service is done at the expense of the state. This is the secret: if a person is told who is cooking food or washing the caravan, "Brother, what are you doing?" That person says, "I am enduring the hardships of the government and the state." He does not say, "I am working for my sustenance." Because he knows that this is not his primary duty; perhaps his sustenance belongs to the state. Indeed, even if he becomes ill, feeding him a spoonful of food is the state's responsibility. Thus, if such a soldier were to engage in trade with the intention of providing his sustenance, he would become a foolish sinner. He would be deceived and deceived. Because he has abandoned training and jihad, he becomes a traitor and a rebel. He would be ridiculed and beaten.

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

On the Nineteenth of Ramadan Treatise on Economy Economy and opinion are related to waste and extravagance. In the name of Allah, the Most Gracious, the Most Merciful - "Eat and drink, but do not be extravagant." 1 THIS HOLY VERSE gives a very important lesson of wisdom in the form of a definite command to economy and a clear prohibition against extravagance. There are seven points in this matter. FIRST POINT: The Compassionate Creator asks for gratitude in return for the blessings He has given to humanity. 2 Extravagance is the opposite of gratitude; it is a harmful misuse of blessings. Economy, on the other hand, is a respectful and wise use of blessings. Indeed, economy is both a spiritual gratitude and a respect for the divine mercy in blessings, a definite cause of blessings, a healthful restraint like bodily abstinence, a cause of dignity that frees one from the disgrace of spiritual begging, and a strong cause for experiencing the pleasure in blessings and tasting the hidden pleasure in blessings that seem tasteless at first glance. Extravagance, being contrary to these wise principles, leads to serious consequences.

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

Like human beings, they know the purposes of the Almighty Creator and act with a servitude that brings success. Unlike humans, they do not seek pleasure of the self or partial rewards, but instead, with the sole gaze, command, favor, account, name, and majesty of the Almighty Creator, they consider the taste, perfection, joy, and happiness they achieve through this as sufficient, and they strive to be pure and perfect. According to their nature and the diversity of beings in the universe, they perform acts of worship. Just as a government has different officials for different departments, in the realm of sovereignty, they perform acts of worship and praises in a similar manner. For example, the Angel Mikail, with the permission of the Almighty, is the general overseer of the divine seeds sown in the earthly fields, and in the name of God, with His power, account, and command, he is the general overseer, so to speak, the leader of the angelic farmers. Also, with the permission, command, power, and wisdom of the Almighty Creator, there is a great angel who is the leader of the spiritual shepherds of all creatures. Therefore, since each of these external beings must have an assigned angel, so that the angel can represent the acts of worship and praises of that being in the realm of angels and knowingly present them before the Divine Presence. Indeed, the descriptions of the angels as narrated by the True Informant (the Prophet) are very appropriate and reasonable. For example, it is said that some angels have forty or forty thousand heads, and each head has forty thousand mouths, and each mouth recites forty thousand praises in forty thousand languages. This hadith truth has both a meaning and a form.

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

And you desire nothing except that Allah wills - He puts a barrier between a man and his heart. From the signs indicating that Allah intervenes in a person's heart and will, from the fact that all the heavens are folded up in His right hand, meaning that He holds all the heavens in His palm, from the gardens of date palms and grapes made in the ground, from the moment the earth is shaken with its earthquake, to the amazing truth expressed by it; and from the condition of the sky being smoke, to its separation from the smoke and the falling of its stars into the boundless space; from the opening of the world for testing to its closing; from the first stage of the hereafter, the grave, then the bridge, the resurrection, the crossing, to Paradise, to eternal happiness; from the past events of time, from the creation of the body of Adam, from the quarrel of his two sons to the flood, to the drowning of the people of Pharaoh, to the important events of most of the prophets; and from the sign indicating the eternal event of "Am I not your Lord?" to the eternal event expressed by "Faces that day will be radiant - looking toward their Lord." All the essential and important subjects are explained in such a way that this explanation is suitable for a Zât-ı Zülcelâl who governs the entire universe like a palace; who opens and closes the world and the hereafter like two rooms; who manages the ground as a garden and the sky as a ceiling decorated with lamps; who sees the past and the future as two pages ready before Him like day and night; and who sees the eternal and the endless, the yesterday and the today, as two sides of the chain of events joined together and connected, in a manner fitting for a Zât-ı Zülcelâl who looks at them as the present time.

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