Beloved, sincere, blessed, and selfless brothers; I received your six important letters yesterday. I would have truly liked to write a long letter in response to each of you. Indeed, it is your right; but the one who writes these letters, Feyzi, has not slept for six hours over the past six nights. Only last night, he managed to sleep for about an hour and a half. Therefore, I am briefly responding to these important letters with just a few sentences each.
Firstly: My brother Sabri, who represents the Risale-i Nur center and Hulûsi, Hakkı, and Süleyman; Öşür is a religious almsgiving (zakat). And zakat is for the rightful recipients.
Secondly: My brother Hüseyn, who spoke about the rose factory and the wild nightingales; the Risale-i Nur states that Isparta is protected from heavenly and earthly disasters, and with many incidents, this new earthquake and the incident of the teacher who was struck with sticks, is another miracle. We leave the appendix on the miracles of the Qur’an to your accurate opinion. Also, please send the amount you wrote. We will complete it here and inform you later.
Thirdly: My brother Hâfız Ali, the owner of the Nur factory; your extraordinary devotion, connection, and belief in the Risale-i Nur will, God willing, always illuminate those lights in that region. Your not hearing the noise of that great earthquake and not feeling the quake itself, like the teacher who was struck, is a kind of miracle of the Risale-i Nur. So, it is not that it harms the students, but perhaps, out of divine care, it does not inform the body of certain dangers and does not scare it.
Fourthly: My brave brother Tâhirî, who has made us and the students of Kastamonu eternally grateful until the Day of Resurrection, who brought almost the entire Risale-i Nur to this region with his exceptional pen, and who served the Risale-i Nur with his children, father, mother, and companions; may God bestow healing upon both me and the nurse in your household. A part of my illness is coming to you. Also, please tell your father and mother from my side: “The blessed beings who gave us a brother like Tâhirî, a brave student of the Risale-i Nur, who raised such a student and through him always wrote good deeds in the book of deeds, may God always grant them this happiness.
Kastamonu Lâhikası
·Mektup 165
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If you do not like the words of such drunkards, listen to the news and report brought by the water engineer, the hudhud of Solomon, from Sheba: How has he described the One who descends the Qur'an and creates the heavens and the earth! The hudhud says: "I found a people who do not prostrate themselves to Allah, who reveals the hidden from the earth and the sky..." Look, the one who refers to the description of the divine attributes within the hudhud's geometry, has chosen the mentioned description only by choice.
Style
By style, I mean the form and structure of speech. Others say otherwise. And its benefit in eloquence is to connect the scattered parts and the different elements of a narrative, so that by moving one part, the whole narrative is activated, according to the principle: "If something is fixed, its parts are fixed." Thus, if the speaker shows just one corner of the style to the listener, the listener, even if somewhat in the dark, can imagine the whole.
Look, wherever it may be, the word "mubahaja" (battle), like a window, shows you the battlefield as a place of war. Yes, there are many such words. It could be said that they are the cinematography of the imagination.
Warning
The levels of style are very varied. Sometimes it is so delicate and subtle that it blows like the morning breeze. Sometimes it is so hidden that it is more elusive than the secret operations of today's diplomats. A diplomat must have the strength of perception to perceive it.
In short: In Surah Yasin, verse 1 "Who brings life to the bones while they are decayed," the Zemahshari perceived the style of the expression "Who goes forth to the battlefield," in verse 2. Yes, man rebels mentally against the command of the Creator.
• • •
Muhakemat
·Mektup 89
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3. This progress, made possible by softening and using iron—which is the foundation of all arts—corresponds to the miracle of Prophet David (as) mentioned in the verse "And We softened for him the iron."
4. Again, through the power of human thought, progress in aerial technology—such as airplanes—brings humanity close to the miracle of Prophet Solomon (as), whose speed is described in the verse "Its morning journey was a month and its evening journey was a month."
5. The centrifugal device that extracts water from rocky and sandy areas has drawn inspiration from the staff of Prophet Moses (as), as mentioned in the verse "Strike the rock with your staff."
6. Medical progress achieved through experience and the power of human thought is inspired by the miracle of Prophet Jesus (as).
Indeed, there is a very close relationship and harmony between these miracles and this progress. Yes, a person who pays attention will undoubtedly conclude that these miracles are measures and examples of this progress.
Similarly, according to the noble verse "O fire, become coolness and peace," when Prophet Abraham (as) was thrown into the fire, the fire's heat turning into coolness is an example and model of the non-burning level of fire discovered by humanity.
İşaratü'l-İ'caz
·Bakara Suresi
·machine translation (qwen3-32b-sre)
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The Almighty, in the symbolic language of this verse, metaphorically says: "O Children of Adam! Since I have given you a vast dominion and the conditions and circumstances of the earth to establish perfect justice in that vast dominion, and since I have given every human being, by nature, the ability to be a caliph on earth, certainly, because my wisdom required that I also give the capacity to see, look at, and understand the surface of the earth according to that ability, I have given it. If a person cannot personally reach that point, he can reach it through his lineage. If he cannot reach it physically, then the people of authority can reach it metaphorically. Therefore, you can benefit from this great blessing. Come on, let me see you, work in such a way that you do not forget your duty of worship, and turn the surface of the earth into a garden where every part is visible to you and the voices from every corner reach your ears.
It is He who made the earth subservient to you, so walk in its ways and eat from His provision, and to Him you will be returned.
Listen to this command of the Merciful in the verse above.
Indeed, this verse metaphorically indicates and encourages the ultimate limit beyond the delicate art of the five elements.
For example, again, the verse about the Prophet Solomon (peace be upon him), who displayed jinn and devils and used them to prevent evils and employ them in useful matters,
Chained in chains,
And from among the devils were those who dived for him and did other work besides that,
says that the jinn, who are the most important beings after humans to inhabit the earth, can serve humans. Contact with them is possible. The devils are also forced to abandon enmity and inevitably can serve, as the Almighty has made them obedient to His servant who is obedient to His commands.
Sözler
·Yirminci Soz
·machine translation (qwen3-32b-sre)
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The third issue of the Twenty-Eighth Letter may be a small and private letter.
My brothers in the hereafter and diligent students, Effendi Husrev and Bey Refet,
In the envâr-ı Kur’âniye (Kur’ânic phenomena) named "Speeches," we experienced three keramet-i Kur’âniye (Kur’ânic miracles). You have also added a fourth one through your effort and enthusiasm. The three we know are:
First: Extraordinary ease and speed in composition. Indeed, the Nineteenth Letter, which consists of five parts, was composed in two or three days, with three or four hours each day—totaling twelve hours—without books, in the mountains and gardens. The Thirtieth Speech was composed in five or six hours during an ill period. The Twenty-Eighth Speech, the discussion of Paradise, was composed in one or two hours in Süleyman's garden. Süleyman, Tevfik, and I were amazed at this speed. And similarly... There is this Kur’ânic miracle in its composition...
Second: There is also extraordinary ease, eagerness, and lack of fatigue in the writing. In a time when many things cause weariness to spirits and minds, one of these Speeches emerges; immediately, many places begin to write it with the utmost eagerness. These writings are preferred over all other important matters. And similarly...
Third Kur’ânic miracle: Even reading them does not cause fatigue. Especially when there is a felt need, the more one reads, the more pleasure one gains, and one does not get tired.
Indeed, you have also proven a fourth Kur’ânic miracle. My brother Husrev, who calls himself lazy and, despite having listened to the Speeches for five years, had not seriously begun to write them, has written fourteen books in a month in a beautiful and careful manner. This is certainly a fourth esoteric Kur’ânic miracle. Especially the value of the Thirty-Third Letter, the Thirty-Three Windows, has been fully appreciated, as it has been written very carefully and beautifully. Yes, that treatise is the strongest and brightest for the knowledge of God and the faith in God. Only the first windows are very concise and summarized. But they gradually develop and shine more. Indeed, unlike other writings, most of the Speeches begin concisely and summarized, and gradually expand and flourish.
Mektubat
·Yirmi Sekizinci Mektup
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O Lord of the Prophets and the Truthful,
All of them are adorned and arranged in Your possession, by Your command and power, by Your will and arrangement, by Your knowledge and wisdom. They have shown the globe as a grand place of remembrance, and this universe as a grand mosque, through sanctification, glorification, praise, and the declaration of Your Oneness.
O Lord, and O Lord of the heavens and the earth, O Creator, and O Creator of all things,
Because of the right of Your power, will, wisdom, sovereignty, and mercy, which reveal the heavens with their stars, the earth with its creatures, and all creation in all its forms, make my soul adorned for me and make my desires adorned for me. For the service of the Qur’an and faith, make the hearts of people adorned with the Message of Light. And grant me and my companions complete faith and a good end. Just as You revealed the sea to Prophet Moses (peace be upon him), fire to Prophet Abraham (peace be upon him), mountains, iron to Prophet David (peace be upon him), and jinn and humans to Prophet Solomon (peace be upon him), and the sun and moon to Prophet Muhammad (peace and blessings be upon him), make the hearts and minds of people adorned for the Message of Light. And protect me and the students of the Message of Light from the evil of the self and Satan, from the punishment of the grave, and from the fire of Hell, and make me joyful in Paradise. Ameen, ameen, ameen.
Şualar
·Ucuncu Sua
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It is an anecdote showing how he understood the lesson of Hâfız Ali.
Respected Teacher; I once read the Second Station of the Fourteenth Lemma of the Thirty-First Letter by myself. With a partial understanding, I felt a kind of pleasure in my mind. In my second and third readings, it awakened such a spiritual delight that, if my heart and pen could translate my soul, perhaps I would have dared to present a humble tribute to you, my Teacher. Alas, neither my heart, nor my pen, nor my soul, but all of them came forward in helplessness and confessed their shortcomings.
Dear Teacher; The words of the Qur'an, which spread the announcement of the divine attributes and open the door to the mercy of God, essentially carry a unique and special seal. From each part of them, there is a partial and complete door to the abundant mercy of the Divine, and they show it and keep the doors open. While reading this blessed treatise with my brothers Süleyman, Zeki Zekâi, and Lütfi, a grand and beautifully adorned palace was shown to my imagination. I spiritually went out to see its reality, truth, vastness, and decoration. I looked, and found myself returning tired and with my gaze broken. My brother Zekâi continued. Again, in the form of that palace, I saw a small, yet identical, more refined, and more valuable palace of my physical world. I wanted to open the door and see it. There was no key. Suddenly, I heard my brother say "Bismillah ir Rahman ir Rahim." The door opened.
I said, "1 Alhamdulillah 'alâ nuril 'imân wa hidâyetir rahmân." I saw that the decorations and embellishments of the great palace were reflected in that small palace. It was like a clock made of gears and a loom with many threads. I paid attention and saw that the one who assembled and operated that clock and who dyed and wove the various threads was the sun, just as bright and clearly explained. I repeated "Alhamdulillah" and, when I took the index and sample of this great world into my hands, I set out on a fearless journey.
Respected Teacher; These words teach such a truth that nothing remains unknown or foreign to a person. Every thing he sees becomes a friendly companion and
Barla Lâhikası
·Mektup 158
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Introduction
Indeed, the All-Wise Qur'an, just as it has sent prophets and imams to the communities of mankind for spiritual progress, has also made each of these prophets a master and teacher for the material progress of mankind, giving them certain miracles and commanding absolute obedience to them.
Thus, just as mentioning the spiritual perfections of the prophets encourages people to benefit from them, speaking about their miracles also encourages people to reach their standards and imitate them. Indeed, it can be said that just as the spiritual perfections, the material perfections and wonders were first given as gifts by the hands of miracle. For example, the ship of Prophet Noah (peace be upon him) and the clock of Prophet Joseph (peace be upon him), which were first given to mankind, are the hands of miracles. This is a subtle indication of the truth that most artisans consider a prophet as their master in each craft. For example, shipbuilders consider Prophet Noah (peace be upon him), clockmakers consider Prophet Joseph (peace be upon him), and tailors consider Prophet Idris (peace be upon him) as their master.
Yes, since the scholars of investigation and eloquence have agreed that each verse of the Qur'an has many aspects of guidance and multiple directions of enlightenment, then the verses of the miracles of the prophets, which are the most brilliant verses of the Qur'an, do not merely serve as historical stories; rather, they contain multiple meanings of guidance. Yes, by mentioning the miracles of the prophets, it outlines the ultimate limits of human science and art, touches the highest goals, determines the ultimate objectives, and encourages humanity to reach those goals by striking behind them with the hand of encouragement. Just as the past time is the storehouse of the seeds and the mirror of the events, the future is also the field of the past and the mirror of the conditions. Now, as an example, we will mention only a few examples from that vast field.
For example, the verse that mentions the wind as a miracle of Prophet Solomon (peace be upon him): "And for Solomon the wind, its morning journey was a month's journey."
Sözler
·Yirminci Soz
·machine translation (qwen3-32b-sre)
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Here, the Almighty, with the symbolic language of these verses, is essentially saying: "O mankind! I am making My immense creation subservient to Him, a fellow being of yours, for the sake of His prophethood and the perfect justice of His sovereignty. I am making My creatures speak to Him and giving most of My legions and animals as servants to Him. Therefore, since I have entrusted you with a great trust, which even the heavens, the earth, and the mountains fear to bear, and have given you the capacity to be the vicegerent of the earth, you must submit to Him, the One who holds the reins of this creation, so that the creatures of His dominion may also submit to you, and you may obtain the name of the Being whose reins hold the reins of creation, and thus ascend to a station worthy of your capacities.
Since the truth is thus, instead of engaging in senseless amusements such as operating phonographs, playing with pigeons, doing letter-carrying, or making parrots speak, strive for the most pleasant, highest, and most sublime innocent amusement, so that the mountains may become like immense phonographs playing the music of David, and the gentle breeze may cause the trees and plants to produce zikr melodies like musical strings to your ears; and the mountains may display the extraordinary nature of a being who recites praises with thousands of voices; and most birds may wear the form of either a companion like the hoopoe of Solomon or a devoted servant. Thus, they will both entertain you and guide you with enthusiasm toward the perfections you are capable of attaining. Let them not, like other vanities, bring you down from the station that humanity aspires to.
For example, in the verse about the miracle of the Prophet Abraham (peace be upon him), "Say to the fire, 'Be coolness and peace upon Abraham!'" there are three subtle signs.
First: Fire, like other natural causes, does not act blindly or according to its own will or nature. Perhaps it was performing a task under command, not burning the Prophet Abraham (peace be upon him), and was commanded "Do not burn!"
Sözler
·Yirminci Soz
·machine translation (qwen3-32b-sre)
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With boundless gratitude and praise, I thank you that your letters have dispelled my many anxious concerns regarding both Husrev and his friends and machines, and Nazif and his assistants and machine, and their ability to continue in this sacred new service. Praise be to Allah a thousand times.
Even the day before I received your letters, I had gone out for a drive in the car. Suddenly, it seemed as if the bird of Solomon, praised in the Qur'an, wished to bring me a message. For about fifteen minutes, it followed our path, flying left and right, then landing and flying again, in a strange manner I had never seen before. I was convinced that I would receive good news the next day. I told this to Nuraddin, who was driving me. He, too, was amazed by the bird's strange behavior. Suddenly, as if we had uncovered its secret, the bird vanished.
The next day, I received both the consoling letter from Nazif and the new product of his machine, and the letter of concern from Abdurrahman Salahaddin, and the resignation of the governor of Ankara, Nevzat, who had caused me trouble for a hat, along with his own punishment and the fact that no attack had occurred against Zülfikar and that the service continued. I also received letters from the brave men of Medresetü'z-Zehra, who calmly continued their support for Zülfikar and explained the true situation. I received letters of congratulations from my dear friends Atabey, from Lütfi's heirs, and from the capable friends of the late Hafız Ali, who were entrusted with his affairs and service to Nur. I also received a letter from Imam Ali of Ali Village, who had behaved very bravely in this new attack and had given noble and truthful answers to the government's questions, worthy of the disciples of Nur. I said, "Indeed, the bird's message has proven true."
Just as the treatise "Asa-yi Musa" rescues those who are lost in nature and is necessary and essential for everyone, especially those who fall into doubt and disbelief in this age, so too is Zülfikar essential for the people of faith, the people of knowledge, and especially for the memorizers of the Qur'an. Every memorizer of the Qur'an has a strong need for this collection in this time. This work, which explains the forty ways of the recitation of the Qur'an, is essential for every hafiz.
Emirdağ Lâhikası - I
·Mektup 126
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Beloved, sincere brother; we met briefly in the mosque, and I have some important things to say, so please remember them.
Firstly: I send my greetings to our dear brothers, the sincere friends of my dear brother Sabri, who witnessed the hundred-year-long duty in Bedir within ten years: Hakkı, Hulûsi, (P) Mehmed, and the precious brothers in Barla: Şamlı, Süleyman, and Bahri.
Secondly: The duty of blessed Mustafa, the elder brother of little Ali, which he inherited from Abdurrahman, is being fully carried out by his heroic brother and blessed successor. His duty and service continue, so there is no need to worry. Hafız Mustafa, the blessed fruits of the Nur’i seeds planted together with the late Hafız Ali (may God have mercy on him), are very blessed.
Also, after the death of Hafız Ali (may God have mercy on him), I was in prison and he served in my place, and at all times he brings me to mind. Abdullah Çavuş, the important heir of the late Lütfi, together with the brave Tahirî and Atabey, have elevated Nurs to the status of a mother city. Abdullah from İslâmköy served the Risale-i Nur greatly during the time of Hafız Ali (may God have mercy on him). I send my greetings to all of them. I pray for the small ones in the house of blessed Tahirî, which is like a small Nuriye madrasa. I also send many greetings to İslâmköylü Halil İbrahim, who exemplifies a new Hafız Ali (may God have mercy on him) and whose loyalty resembles that of Milâslı Halil İbrahim, and to my brothers there who are like him. Also, in Isparta, Burhan, the brave brother of the brave Rüştü, has greatly honored us and done much for us and for the Risale-i Nur with just a little effort. I already told you this verbally, so don't forget. Also, meet Zekâi especially and tell him: I praise God, who has once again given me a Zekâi-like and -shaped brother, Abdurrahman. You know what I told you verbally; you are my letter.
Emirdağ Lâhikası - I
·Mektup 48
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In the Name of Him, the Exalted, 1
The five issues in the Youth Guide and the Fruit Epistle of Risale-i Nur, which were nine slaps for the mischievous youths, are acknowledged even by those youths as a graceful miracle of Risale-i Nur.
First: Feyzi, who served me. I told him at the beginning: "You attended a lesson in the Fruit Epistle, don't misbehave." He did misbehave, and suddenly got a slap, and his hand was bandaged for a week.
Yes, it is true. Feyzi
Second: Ali Riza, who served me and wrote the Fruit Epistle. One day, I was going to give him a lesson on what he had written. Because of his misbehavior, he used the excuse of cooking and didn't come. Suddenly, he got a slap. At that time, while his pot was intact, the bottom of it fell down along with the food.
Yes, it is true. Ali Riza
Third: Ziya, who wrote for himself the issues of the Fruit Epistle regarding youth and prayer, and started to pray. However, he misbehaved, stopped praying and stopped writing. Suddenly, at that time, he got a slap. Unusually and without cause, the basket and clothes on his head caught fire. The fact that no one was aware of it even though there were so many people around, and that he burned to death, showed that it was a compassionate slap.
Yes, it is true. Ziya
Fourth: Mahmud. I read to him the issues of youth and prayer from the Fruit Epistle and said: "Don't play cards, pray." He agreed. However, misbehavior prevailed, he didn't pray and played cards. Suddenly, he received a slap of anger. In three or four instances, he was always defeated and, in his poor condition, he lost forty liras, his hat, and his pants to gambling, and he never came to his senses.
Yes, it is true. Mahmud
Şualar
·On Ucuncu Sua
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A Beautiful Tef’îl
Regarding the words from the Bostan of Sheikh Sa'di of Shiraz, I, Hafiz Hâlid, Galib, and Süleyman, opened and found this tef'îl:
نَكَرْ تَا كُلِسْتَان مَعْنَا شُكُفْت - بَرُو هِيچْ بُلْبُلْ چُنِينْ خُوشْ نَكُفْت
عَجَبْ كَرْ بِمِيدَرْ چُنِينْ بُلْبُلْ - كِه اَزْ اُسْتُخْوَا نَشْ نَشْ نَرُو يَدْ كُلِى
Meaning: "Come, look, the garden of truths has bloomed like a rose garden. In such a garden of truth, no nightingale has ever sung such a sweet and beautiful melody. How strange that a nightingale, after death, should not bloom roses from its bones." This meaning is so close to our purpose that there is no need for interpretation. Only our rose garden is from the eternal paradise of the Qur'an, and it comes from there.
Mehmed, Tevfik, Galip, Süleyman, Hafiz Hâlid, Said (may peace be upon them)
• • •
In the name of Allah, the Most Gracious, the Most Merciful.
Gavs, in his famous ode, informs us at the level of sarahat, that is, from us, the people of the Qur'an. In addition, in a few other places, he again gives news in an allusive style. In particular, behind that ode, on the 563rd page of the Mecmuatü'l-Ahzab, he again speaks of that known disciple and says in his verse:
فَمُرِيدِى اِذَا دَعَانِى بِشَرْقٍ - اَوْ بِغَرْبٍ اَوْ غَارٍ فِى بَحْرِ طَامِى اَغِثْهُ
"If he calls me from the east, or the west, or from a cave in the sea of Tam, I will help him." Yes, that is true. In the year 1339 of the Arab calendar, during the times when I was going through a terrible spiritual crisis, a terrifying emotional turmoil, and a chaotic intellectual upheaval, I intensely sought help from the honor of Gavs. As I mentioned in one or two places, the book Fütuhü'l-Gayb, along with his prayers and devotion, came to my aid and I overcame that crisis.
Sikke-i Tasdik-i Gaybi
·Sekizinci Lema
·machine translation (qwen3-32b-sre)
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Blessing does not descend from above to below, but perhaps comes from the treasury of mercy. The treasury of mercy is certainly high, above, and in a high spiritual rank. Indeed, blessing is from above to below, and the rank of the needy human is low. Naturally, the giving of a gift is in accordance with the need. Therefore, the correct expression for the blessing coming from the treasury of mercy to meet the need of the human is "anzalna," not "ihrac."
Also, since the gradual emergence is through the hands of the human, the word "ihrac" does not suggest neglect of the aspect of generosity. Yes, if the matter of iron is considered as the desired material, then in terms of physical space it is an "ihrac." But if the attribute of iron and the intended meaning here, which is "blessing," is considered, it is spiritual. This material meaning does not consider space, but perhaps considers the spiritual rank.
The blessing that comes from the treasury of mercy, which is a manifestation of the boundless high rank of Rahman, is certainly sent from the highest position to the lowest rank. The correct expression is "anzalna." With this expression, the nature of the human is indicated, that iron is the greatest of divine blessings.
Yes, the source and strength of all the arts and progress of human civilization is iron.
Therefore, to acknowledge this great blessing, with the utmost majesty and in the position of dependence and need, a command is issued. Just as the command "Walanana lahu al-hadid" is given to the Prophet David as a great miracle. That is, to a great prophet, the softening of iron is shown as a great miracle and a great blessing.
Moreover: "Above," "below" are relative. "Above" and "below" are determined in relation to the center of the earth. Even something that is below in relation to us is above in relation to the American continent. Therefore, materials coming from the center toward the surface of the earth change their position in relation to those on the surface of the earth.
Lem'alar
·Yirmi Sekizinci Lema
·machine translation (qwen3-32b-sre)
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Abdülmecid's second response is as follows:
That person has made a mistake by addressing the incorrect question and accepting its error. Because in the Haşiye of the Tenth Statement, the Great Name (Isim-i Âzam) is not stated to be merely a single rank of each name. Perhaps in many places we have said: the Great Name and the highest rank of each name manifest. While proving the Great Name, each name has its own highest rank, to which the Most Honored Prophet (peace and blessings be upon him) is subjected, and the Great Gathering (Haşr-ı Âzam) also looks upon them. For example, the ranks of the Name of the Creator (Hâlık) extend from my Creator up to the highest rank of the Creator of all things.
That doubtful person, intending to deny the existence of a highest rank for each name, said, "It is an idea of the Sufi philosophers (Mutasavvıf-ı mütefelsife)." However, the Siddiqin (verified seekers) such as the Great Imam, Imam al-Ghazali, Jalal al-Din al-Suyuti, Imam al-Rabbani, and Shah al-Gaylani have seen the Great Name separately. The Great Imam said: "Justice (al-Adl) and the Judge (al-Hakem) are the Great Names," and similarly for others. Anyway, this matter is sufficient for now. I am satisfied with that person's superficial attempt in three respects:
First: Since he wanted to criticize but could not, it shows that the Tenth Statement's truths are not subject to criticism. At most, some of its detailed expressions may be criticized.
Second: May Allah raise up a high intellect and effort, Abdülmecid has been inspired to strive. He has become a diligent and conscientious colleague worthy of Hulûsi.
Third: That person is a customer who has made an attempt. Those who are not customers remain idle. May Allah allow him to fully benefit in the future.
You or Abdülmecid can write a good summary of this point, along with my greetings and satisfaction, and send it to that person.
Mektubat
·Yirmi Sekizinci Mektup
·machine translation (qwen3-32b-sre)
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The Almighty says in the sense of this verse: "O mankind! I am appointing jinn and devils, and the wicked ones, to obey My servant who obeys Me. And if you obey My command, then many beings, even jinn and devils, may become obedient to you."
Indeed, the phenomenon of spiritualism, which involves the attraction of spirits and jinn and communication with them, emerging from the culmination of art and craft, and manifesting from extraordinary physical and spiritual sensitivity, is defined in its ultimate limits and in its most beneficial forms by this verse, and it also opens the way to it.
But instead of being a servant to jinn and devils and to rebellious spirits, as is sometimes the case now, and becoming their puppet and toy, perhaps it is to reveal them with the talismans of the Qur'an and to be freed from their evils. Also, the verses referring to the summoning and revealing of jinn by the Prophet Solomon (peace be upon him), and also verses like "Then We sent Our spirit to her, and he took the form of a well-proportioned man," while indicating the manifestation of spirits, also refer to the summoning of spirits. However, the summoning of good spirits indicated here is not the kind of frivolous summoning done by civilized people, where they disrespect serious and noble spirits by making them appear in place of toys and entertainers, but rather a serious summoning with a serious purpose. For example, individuals like Al-Muhyiddin Al-Arabi, who have certain people of spiritual authority who can meet with spirits at will, establish a connection with them, and approach their worlds to some extent, thus benefiting spiritually from their spiritualities. The verses refer to this and imply an encouragement within the indication, and they outline the furthest limits of this kind of hidden art and craft and show its finest form.
Sözler
·Yirminci Soz
·machine translation (qwen3-32b-sre)
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FIFTH POINT
With five examples, we will show that the Words, just as they instruct in the truths, also fulfill the role of guidance.
First example: I myself, not ten times, not a hundred times, but thousands of times through repeated experiences, have come to the conviction that the lights from the Words and the Qur’an, while teaching my mind, also instill a state of faith in my heart, and give the taste of faith to my soul, and so on. Indeed, in worldly matters, just as a disciple of a saintly sheikh expects help and support from the sheikh for his needs; I, too, while expecting my needs to be fulfilled from the sacred mysteries of the Qur’an of the Almighty, have often found them fulfilled in a way I did not expect or hope for. Just two small examples from my personal experiences:
One: In the Sixteenth Letter, the detailed account of which is given, a guest named Solomon was shown a whole loaf of bread in an extraordinary way at the foot of a pitch tree. For two days, both of us ate from that miraculous gift.
Second example: I will mention a very small and subtle incident that happened recently. It was like this:
Before going to the market, it occurred to me that I had spoken some words to someone in a way that might have caused a whisper in their heart. "If only," I said, "I had seen them, I could have cleared the confusion in their heart." At the very same moment, I remembered that I had a small part of a book in Nis that I needed. "If only it had come into my hands," I said.
After the morning prayer, I sat down and looked—this very person entered, holding that piece of the book in their hand.
I asked them: "What is in your hand?"
They said: "I don't know. Someone gave it to me at the door, saying it had come from Nis; I brought it to you."
Mektubat
·Yirmi Sekizinci Mektup
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It is a joke of Said.
2 And indeed, nothing glorifies Him except with His praise, in His name.
Peace be upon you, and the mercy of Allah and His blessings. 3
My beloved, sincere, selfless, and loyal brother Kurd Bekir Bey; I will tell a story that is perhaps considered trivial, foolish, and unworthy. But this story is not against the truly patriotic Turks, but perhaps against the opportunists who disguise themselves with the veil of Turkism in a deceitful manner, for the sake of Frenchness. Let me explain:
The most recent, base, and conscienceless weapon used against us by the apostate hypocrites is this: "Said is a Kurd; it is not fitting for national patriotism to run so much behind a Kurd." I am not opposing the despicable remarks of these hypocrites, but perhaps to prevent the pure hearts of the innocent from being tainted by their words, I say:
Yes, I was born in another country. But Allah has made me a servant of the people of this country, and for nine consecutive years, I have served the happiness of nine-tenths of the people of this country in their own languages, and this is known to the people of this region.
Moreover, in this country, I have chosen about twenty to thirty Muslim Turkish youth—such as Hulusi, Sabri, Hafız Ali, Hüseyn, Re'fet, Âsım, Mustafa Çavuş, Süleyman, Lütfü, Rüşdü, Mustafa, Zekâi, Abdullah—as preferable to twenty to thirty thousand of my fellow countrymen, and I have accepted them in place of those thirty thousand men, and I have demonstrated this through my Turkish works and services over these nine years.
Yes, while I have not favored a thousand ignorant Kurds over Hulusi, a Turk, nor have I considered a thousand ignorant Kurds as equal to Âsım and Re'fet, who are Turks, nor have I exchanged Hüseyn, a young man, for a thousand ignorant Kurds. While those who are attentive and familiar with my circumstances confirm this, those who attack me under the name of Frenchness and apostasy, under the veil of Turkism, in the form of fake patriotism and arrogance, and who poison the Turkish nation and its nationality, should know that I serve the Turkish nation, which is the most important, fighting, and magnificent army of the Islamic nation, as much as ten thousand Turks.
Barla Lâhikası
·Mektup 192
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Fifth Point
While speaking of the previous point, the subject of the hoopoe of Solomon was brought up. A persistent and inquisitive brother of ours asked in the margin: "Why is the description of the hoopoe, who is said to 'bring out the hidden things in the heavens and the earth' in an important context and within the important attributes of the Divine, relatively a light and trivial description?"
Answer: One of the merits of a well-crafted speech is that it makes the listener feel the speaker's intense focus and mastery of the subject. The hoopoe of Solomon, like the desert Bedouin sages who discover hidden water sources in the arid land of the Arabian Peninsula with their insight and supernatural abilities, is a blessed and dutiful bird that serves as a sage for animals and birds and acts as a minister to the noble Prophet Solomon (peace be upon him), revealing and bringing forth water. Thus, it demonstrates the worship and sovereignty of the Almighty through the measure of its own craft, expressing and understanding it through its own artistry.
Yes, the hoopoe saw very well. Because the natural instinct of seeds, kernels, and minerals hidden underground is not to rise upward. Because these lifeless, soulless things cannot ascend on their own; they can fall downward from above by themselves.
An object hidden especially beneath the weight of the earth cannot possibly rise up and shake off the heavy burden on its own. Therefore, it must be lifted by a miraculous power.
Thus, the hoopoe, through its own insight, discovered and understood the most hidden and most important proofs of worship and sovereignty. The Glorious Qur'an has given permission to its description of this.
Lem'alar
·Yirmi Sekizinci Lema
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It indicates that you have reached the mosque safely, without being infected, and quickly, that you have taken the honor of the Quranic verses before others, and that you have remained steadfast without disturbing your heart. The small congregation in the mosque consists of people like Hakkı, Hulûsi, Sabri, Süleyman, Rüştü, Bekir, Mustafa, Ali, Zühtü, Lütfi, Hüsrev, and Refet, who are the bearers of the Words. The small pulpit is like a small village called Barla. The loud voice indicates the strength and speed of the spread of the Words.
The position assigned to you in the first row is the place left to you from Abdurrahman. That congregation, being like the operators of radio devices, indicates and reflects the desire to teach lessons to the whole world, and the truth of this will, insha'Allah, be fully revealed later. Although the individuals are now like small seeds, in the future, with divine success, they will become tall trees and become the centers of wireless telegraphy. A young, small, and turbaned person is a candidate to stand shoulder to shoulder with Hulûsi, perhaps even surpassing him, and to join the ranks of publishers and students. I think some of them, but I cannot decide with certainty. That young man is a person who will be brought forth with the power of wilayah (spiritual authority). Express the other points on my behalf.
Since it is both sweet and acceptable to have long conversations with friends like you, I have spoken at length on this short matter, perhaps even to the point of excess. However, since I began with the intention of indicating a kind of interpretation of the Quranic verses related to the subject, insha'Allah, that excess will be forgiven or not considered an excess at all.
Mektubat
·Yirmi Sekizinci Mektup
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Since man metaphorically speaks to the mountains in the language of the birds, of course the Almighty God, the exalted Commander, speaks to them in reality and makes them recite praises.
In addition, we have stated in our previous sayings that each rebellious being has a spiritual personality and that each has its own specific prayer and worship. Therefore, just as each mountain recites praises to the Almighty in the language of man, each also has its own special language through which it recites praises to the Almighty.
"And birds gathered together - We taught the language of birds,"
These verses indicate that the Prophets Dawood and Sulayman (peace be upon them) were taught the languages of birds by the Almighty, both the languages of their abilities, meaning what they are useful for.
Indeed, if this is the truth. If the surface of the earth is a table set by the Merciful for the honor of man, then from that table, many other creatures and birds can be considered similar to man and can serve him. Just as he has added beautiful things to the civilization of humanity by employing the smallest of them, such as bees and silkworms, opening a great path of benefit through divine inspiration, and by using doves for certain tasks and parrots to speak, similarly, if the language of other birds and animals is known, many species can be employed in important tasks, like brothers, as the domesticated animals. For example, if the language of the birds that destroy locusts without eating them, such as the quail, is known and their movements are organized, they could be used for free in a very beneficial service. Thus, the use of birds in this way, and the use of telephones and phonographs to communicate with them, reaches its furthest limit in this verse, which defines the furthest goal. It points to the most exalted form and encourages it in a certain way.
Sözler
·Yirminci Soz
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All creation obeyed his will, Solomon,
Where did this power come from, who gave him this command?
The glorious, great, sacred throne flying with the winds,
He too had heard again a voice from the ancient mysteries.
What strange secret is it that raises Jesus to the heavens,
Who is the one crucified, who is again Judas?
For the sake of light, Adhem abandoned his throne,
The throne of another became the balm for his sorrow.
Many a pious person attained certainty through light,
Many a religious person found miracles through light.
All of them are moths, all are the wings of light,
All are mysteries, this consciousness cannot grasp their power.
The mirror doubted, the glory of Adam, that exalted Lord,
His victorious light was everywhere and at every moment.
The Qur'an was his word, light was his path, his community was happy,
The heart of the community was filled entirely with light.
He did not bear sorrow, that word was essence, the source of joy,
That Surah al-Kavser said to his enemies, "Enough!"
That ancient sun, the one who shuns dry heads,
Burned all the fires in the depths of Hell.
Breath was gone, no voice came out, everyone was tired,
They bowed their heads to that light and said, "We give up!"
The caravan of those who understood left the Quraysh,
To receive grace from the glorious sun that was born.
Sikke-i Tasdik-i Gaybi
·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar
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A letter written by a person who publishes the Risale-i Nur in Greece and has trained hundreds of Nur students to his Nur brothers in Turkey.
Beloved brothers Abdullah, Hüsnü, Abdülkadir, Mehmed, and Süleyman Nurdaş, who serve religion and faith and destroy polytheism and disbelief:
Firstly, I was very pleased to receive your sincere and heartfelt letter. Your devoted statements and inner congratulations, which arise from your passionate religious love and your souls that are deeply immersed in the true light, cannot help but move and uplift hearts with the electrification of that light. Therefore, just as our greetings and affection are boundless in response to yours, I embrace you with this connection and longing, and with Islamic yearning and sincerity, I kiss your eyes.
Secondly, I was very pleased to receive the Shamiya Sermon, the Shikva, and the other court decisions and letters you kindly sent. While I was preparing a response to these, I received a collection of Sayings from my brother Ahmed Ramazan from Kirkuk. I was deeply impressed by the extraordinary care and effort evident in it. I am now writing a letter of thanks to you both. Our entire community also shares in this joy and gratitude, greeting you all and joining in brotherhood with you and your beloved Nurdaş brothers...
Both I and all my brothers consider our loyalty to the Master as follows: Every era needs a perfect human being who can best interpret the infinite and clear signs from the heavens and the earth.
Tarihçe-i Hayat
·Isparta Hayati
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2 And indeed, nothing is there but praises Him with His praise, by His name.
Peace be upon you, and the mercy of Allah and His blessings in the number of the tens of minutes of the days of separation 3.
Beloved, sincere brothers and my strong, persevering companions in the service of the Qur'an,
This is the time of the community. Importance and value are according to the spiritual self. The nature of the material, individual, and mortal self should not be considered. Especially, if the value of a person like me is exaggerated a thousand times, and if a weak shoulder, which cannot even lift a batman, is burdened with thousands of batmans, it would be crushed beneath it.
Praise be to Allah, the Nur Fellowship has shown, through many experiences and events, even to the blind, that it is a Qur'anic miracle that can perhaps transform this age and maybe even the future. Your praise and eulogy for it are fully deserved; but I do not consider myself worthy even of a thousandth part of what you have given me. However, in the honor of having such sincere students as you participate and strive and exert effort in such a great blessing and success, I am forever proud in the account of the Risale-i Nur.
Brother Sabri, the Nur dockworker, Sabri, Süleyman, and Hüseyin in your three-person conversation, I also participated in two aspects, perhaps even three.
Brother Hafız Ali, the namesake of the Nur factory,
Your extraordinary letter, apart from my insignificant personality, seemed amazing to me. It showed that your pure and high perseverance is progressing. It made me say, "Here is an Ali who carries many Abdurrahmans."
Mustafas, Little Ali, blessed and distinguished brothers,
Your letter expresses a strange truth, similar to the letter of Great Ali. That truth is about the Risale-i Nur. But it is not my place to enter into that realm.
Yes, the Prophets of my nation are like the Prophets of the Children of Israel, the command has been given. Great and extraordinary figures such as the Great Gavs, Shah-i Geylani, Imam-i Ghazali, and Imam-i Rabbani have both personally and in their duties confirmed this hadith with their valuable guidance and works. At that time, since it was an era of individuality in one aspect, the Divine Wisdom sent such individuals and sacred geniuses to the aid of the community.
Kastamonu Lâhikası
·Mektup 2
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The last verse refers to the following footnotes:
1. And be devoted to God at the time of your ability - live happily and sincerely in my love. As Said Nursî shows them in two or three ways, the word "mukhlas" (devoted) refers to Hulusi Bey with two differences, indicating sincerity and being second in service. In the phrase "qadiriyy al-waqt" (able at the time), the word "qadiri" (able) with three differences refers to the third companion, Sabri, who is Hulusi-i Sani (the second Hulusi) by estimation and preference. The word "sadiqan" (sincerely) refers to the fourth companion, Sulayman, who is distinguished by extraordinary sincerity, with four differences. If the tashdeed (doubling) in the word "sadiqan" is included, it refers to Bekir Agha, with the title Bekir Bey, with one difference, indicating his distinguished service. Since this last verse refers to the members of this group, some are indicated with signs close to sarahat (explicitness); others are indicated with a subtle hint, which shows that they are also intended.
In conclusion: These four individuals, along with this poor one, formed a rank in service, serving in the spirit of the Quran with Hulusi's sincerity, Sabri's estimation, Sulayman's loyalty, and Bekir's service and effort. Also, in terms of their ranks, this verse informs. Of course, it can be said that the Noble Sheikh saw them around Said with the permission of God and informed about them. There are also signs referring to other friends. FOOTNOTE-2 Now, since I am not authorized to reveal, it is not fully visible to me. 2. None knows the unseen except Allah.
Sikke-i Tasdik-i Gaybi
·Sekizinci Lema
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Greet the imam of your neighborhood, Hafız Ömer Efendi, and say that I have accepted him. Also, tell him the conditions for being a student. It greatly pleases me that your father, Bey Fethi, and Hoca Abdurrahman listen to the Words seriously. I pray for them, and they should also pray for me. The person named Seydâ is not the same person your father is connected to, but rather an important figure who appeared and declared himself before him. Sabri, Süleyman, Tevfik, and all the brothers greet you.
FOURTH POINT
In your first question, which includes four or five points, you ask: "What will the gathering place of resurrection be like in terms of gathering and appearance? Will it be a place? And how will we meet our friends and ask the Noble Prophet Muhammad (peace and blessings be upon him) for intercession? How will a single individual meet with countless people? What will the clothing of the people of Paradise and Hell be like? And who will show us the way?"
Answer: The answer to this question is very clearly and perfectly found in the books of hadith. We will mention only one or two points relevant to our subject and our tradition. These are as follows:
First: In a letter, it is stated that the gathering place of resurrection will be located on the surface of the Earth's sphere. Just as the Earth's sphere currently sends its spiritual products to the gathering place's essence, and through the annual movement, a physical circle will emerge, and with the products of that physical circle, the gathering place of resurrection will begin to form. Also, it is stated that the Earth's sphere, this divine ship, will empty the Small Hell located at its center into the Great Hell, and similarly, it will also empty its essence into the gathering place of resurrection.
Second: In the Tenth and Twenty-Ninth Words, and in other Words as well, it is stated with absolute certainty that the resurrection and its gathering place are physically proven.
Third: As for meeting, it is absolutely proven in the Sixteenth Word and in the Thirty-First and Thirty-Second Words that a person, through the secret of light, can be present in thousands of places at once and can meet with millions of people in a moment.
Mektubat
·Yirmi Sekizinci Mektup
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The activity of the evildoer has ceased,
The tyranny has been destroyed,
Islam has found a new path;
Like a ruler ascending the throne.
O beloved of the song of life,
Awake from this state of ignorance,
Bring an era of prosperity to the worlds;
Like the time of the descent of the Criterion.
A wind of faith in the climates,
It works, hearts are joyful;
If I could kiss that hand smelling like a rose,
Like that nightingale of the palace.
Mankind seeks salvation,
The call of truth is present in the lights.
O the most just of the just!
You are like a king to us.
Our cry to the throne,
Our cause is now accepted;
That beloved master of ours,
Like Solomon in the heart.
O the most perfect of the last times,
You are the beloved and the one sought after,
For your sake I sacrifice this body and soul;
Like a martyr on the path of truth.
For years they awaited Said,
You are the awaited one in our hearts,
Our Prophet has given the news,
Do not be like a tyrant to us.
Mektubat
·Hakikat Isiklari
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The Almighty, through the symbolic language of this verse, is essentially saying: "O mankind! I gave two gifts to My servant who left the world for Me: one is the cure for spiritual ailments, and the other is the remedy for material afflictions. Indeed, the dead hearts are revived with the light of guidance. Even those who are as dead as the sick find healing through His breath and medicine. You too can find a cure for every ailment in My pharmacy of wisdom. Work, seek. Surely, if you search, you will find."
Indeed, this verse outlines and points to a boundary far beyond the current progress of human medicine, encouraging and inspiring it.
For example, the verses about Prophet David (peace be upon him): "And We gave him iron," and "And We gave him wisdom and the ability to decide matters," and about Prophet Solomon (peace be upon him): "And We taught him the art of working molten copper," indicate that the mastery of iron is a great divine blessing, through which the excellence of a great prophet is shown.
Yes, the mastery of iron, that is, softening iron like dough, melting copper, and discovering and extracting metals, is the origin and foundation of all human material industry. This verse points out that the mastery of iron, softening iron like dough, refining it into thin wires, and melting copper, is a great miracle, a great gift, and a great messenger and earthly caliph. It is connected to the majority of general industries. Since a messenger is also a caliph, that is, a ruler both in the spiritual and material sense, wisdom is given to his tongue and craftsmanship to his hand. He is certainly encouraged to pursue the wisdom in his tongue, and there is also an indication of preference for the craftsmanship in his hand.
The Almighty, through the symbolic language of this verse, is essentially saying: "O Children of Adam! I gave such wisdom to the tongue and heart of My servant who obeys My commands that he can clearly distinguish everything with perfect clarity and reveal the truth. And I gave such craftsmanship to his hand that he can shape iron like wax into any form, and thus gain the important strength needed for his vicegerency and kingship. Since this is possible and given, it is important. Moreover, you are greatly in need of it in your social life. You too, obey the commands of creation.
Sözler
·Yirminci Soz
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Here is one: For the past six months, a kile of wheat, equivalent to thirty-six loaves of bread, has been sufficient for me. And there is more, it has not yet ended. I do not know how much will be enough.
Second: During this blessed Ramadan, food came to me from only two houses; both made me sick. I realized that I am forbidden from eating others' food. Therefore, with the notification and testimony of the blessed house that looked after me during the entire Ramadan and my faithful friend, the householder Abdullah Çavuş, three loaves of bread and a kıyı of rice were sufficient for me. In fact, that rice lasted for fifteen days after Ramadan.
Third: In the mountains, for three months, a kıyı of butter, along with bread every day, was sufficient for me and my guests. In fact, I had a blessed guest named Süleyman. My bread and his bread were both running out. It was on a Wednesday, and I told him: "Go and get some bread." There were two hours to go, and no one was anywhere around to get bread from. He said: "I wish to pray with you on Friday night in this mountain." I said: "Tawakkalna 'alallāh; stay."
Then, without any connection or excuse, we walked and climbed to the top of a mountain. There was a little water in a jug. We had some tea with sugar. I said: "Brother, make a little tea."
He started making it for him. I sat under a pitch tree, looking into a deep ravine. Unfortunately, I thought: We have some spoiled bread; tonight it will only be enough for the two of us. I was not thinking about how we would manage for two days or what to say to this pure-hearted man, when suddenly I turned my head as if it had been turned. I saw a whole loaf of bread on the pitch tree, among the branches, looking at us. I said: "Süleyman, good news! Allah has provided us with food."
We took that bread; we saw that neither birds nor wild animals had touched it. No human had climbed that mountain for twenty to thirty days. That bread was sufficient for us for two days. While we were eating it and it was almost finished, my faithful Siddik, Süleyman, who had been loyal for four years, came up from below with bread.
Fourth: This beard on my head, I took it seven years ago as old.
Mektubat
·On Altinci Mektup
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7. The noble verse 3 "I will bring it to you before your gaze turns back" refers to the fact that Prophet Yusuf (a.s.) immediately withdrew from Zuleyha upon seeing the image of his father in Canaan, and that Prophet Yakub said "I smell the scent of Yusuf" when the caravan returned from Egypt. These and the noble verse 2 "Indeed, I smell the scent of Yusuf" and the noble verse 3 "I will bring it to you before your gaze turns back," which refers to an ifrit saying to Prophet Solomon, "I will bring Belqis's throne before you open your eyes and blink," are examples and models of phenomena such as sound, image, and other things being drawn from very distant places, which humans have discovered or will discover in the future.
8. The noble verse 4 "We taught the language of birds" implies that we taught the tongue of birds to Prophet Solomon. This is a model and example for humans to discover and use devices like radios, parrots, and pigeons, as well as animals, for communication and important tasks. Similarly, there are many miracles that humans have not yet discovered, and in the future, they will gradually succeed in discovering them. In the composition of this verse, there are also three aspects similar to examples.
● First aspect: Its connection with the previous verse. For example:
1. In the previous verse, a general, easily understandable, and convincing answer was given to the complaints of the angels about the nature of humans. In this verse, a detailed answer is given that convinces both the common people and the scholars.
2. In the previous verse, the issue of human vicegerency was introduced. In this verse, the miracle shown by humans before the angels is presented as proof of the claim of vicegerency.
3. In the previous verse, it was indicated that humans would be subjected to the angels. In this verse, the cause of this submission is indicated.
4. The previous verse points to the fact that humans will be granted the supreme vicegerency on earth.
İşaratü'l-İ'caz
·Bakara Suresi
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