Hz. Eyyub

FIRST POINT The outward physical ailments of Hazrat Ayub (peace be upon him) have their counterparts in our inward, spiritual, and heart-related illnesses. If we were to turn inside out and outside in, we would appear far more wounded and afflicted than Hazrat Ayub. Because every sin we commit and every doubt that enters our minds opens wounds in our hearts and souls. Hazrat Ayub's (peace be upon him) wounds were threatening his brief worldly life. Our spiritual wounds, however, threaten our eternal life, which is very long. We are in far greater need of the Eyyubian supplications than he was. Indeed, just as wolves emerged from the wounds of that noble figure and attacked his heart and tongue, similarly, our sins cause wounds, and from these wounds arise temptations and doubts (God forbid), which attack the inner heart—the place of faith—and damage the faith, and then from the wounds of the heart, they attack the tongue, which is the interpreter of faith, distancing it from the spiritual joy of remembrance and silencing it. Yes, sin enters the heart and darkens it, gradually hardening it until it extinguishes the light of faith. Each sin contains a path leading to disbelief. If such a sin is not quickly erased through repentance, it does not become a wolf, but perhaps a small spiritual serpent that bites the heart. For example, a man who secretly commits a shameful sin, when he feels great shame and embarrassment, finds the presence of angels and spiritual beings very burdensome. He may desire to deny them based on a small sign. Similarly, a man who commits a grave sin that brings the punishment of Hell into his mind, if he does not take refuge in repentance against the threat of Hell, then with his whole soul he may desire the punishment of Hell. A small sign and a doubt may then give him the courage to deny Hell.

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

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O afflicted and sorrowful patient! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you lament, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered as spiritual martyrdom, leading to a degree of wilaya (sainthood) similar to martyrdom. Especially, illnesses arising from childbirth and abdominal pain, and those who die from plague and other diseases, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to the world, thus softening, and sometimes even making pleasant, the painful separation from the world at the time of death, which is very painful for the worldly people. THE SIXTEENTH DEVA O patient lamenting from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it liberates a person from the arrogance that leads to savagery and lack of mercy. For, as it is said in the secret of "إِنَّ اْلاِنْسَانَ لَيَطْغٰى - أَنْ رَآهُ اسْتَغْنٰى", a self that is arrogant due to health and well-being does not feel respect for many people. And it does not feel compassion and mercy for those who are afflicted and suffering.

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

FIRST POINT The outward physical ailments of Hazrat Ayub (peace be upon him) have their counterparts in our inward, spiritual, and heart-related illnesses. If we were to turn inside out and outside in, we would appear far more wounded and afflicted than Hazrat Ayub. Because every sin we commit and every doubt that enters our minds opens wounds in our hearts and souls. Hazrat Ayub's (peace be upon him) wounds were threatening his brief worldly life. Our spiritual wounds, however, threaten our eternal life, which is very long. We are in far greater need of the Ayubian supplications than he was. Indeed, just as wolves emerged from the wounds of that noble figure and attacked his heart and tongue, similarly, our sins cause wounds, and from these wounds arise temptations and doubts (God forbid), which attack the inner heart—the place of faith—and damage the faith, and then from the wounds of the heart, they move to the tongue, the interpreter of faith, distancing it from the spiritual joy of remembrance and silencing it. Yes, sin enters the heart and darkens it, gradually hardening it until it extinguishes the light of faith. Each sin contains a path leading to disbelief. If not quickly removed through repentance, it is not a wolf that bites the heart, but perhaps a small spiritual serpent. For example, a man who secretly commits a shameful sin, when he is greatly shamed by others' disapproval, finds the presence of angels and spiritual beings very burdensome. He may desire to deny them based on a small sign. Similarly, a man who commits a grave sin that brings the punishment of Hell into his mind, if he does not protect himself from this threat through repentance, and if his entire soul desires the punishment of Hell, then a small sign or a doubt may give him the courage to deny Hell.

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

And indeed, nothing exists but praises Him, 1 in His name, exalted is He. Peace be upon you, and the mercy of Allah and His blessings. 3 Dear, sincere brothers; We congratulate you on your miracle and ask for divine mercy that you and we may fully succeed in the Sunnah of the Owner of the Miracle (a.s.m.). I am writing to you about one or two small matters that may attract your attention during these one or two days. First: An incident showing one of the many reasons why some students of the Risale-i Nur remain single. Recently, I gave a general explanation of a truth to a lady who is the wife of a significant and important man who had suffered the blow of youth, remained single, and tried to connect with the Risale-i Nur to find comfort, and who is busy studying at an important school. I am writing this perhaps because it might be beneficial to some people in that area. I said: Since you have suffered the blow of youth, do not yet enter into the natural duty of procreation. Because the temporary pleasure and joy that a man receives as a reward for fulfilling that duty is often sufficient for a certain level of sin. However, the poor woman, in that natural duty, bears a heavy burden for a year and suffers the hardships of raising a child for one or two years, and due to the reason of open promiscuity, she may face accusations of infidelity in her husband's eyes, and there is a possibility that her husband's gaze may wander, and he may not genuinely show her mercy. Therefore, in exchange for permanent distress and conscience-related sufferings, the temporary pleasure and joy she receives from marriage, in this corrupt time, is not even a hundredth of what she receives in exchange for that duty. Moreover, especially in the case of what is called "kufv-ushar'i" (a legally valid marriage), where there is no mutual sincerity or religious virtue, it causes even more suffering. And especially outside of Islamic upbringing, those who are called Muslims but do not have the respect and mutual mercy that comes from faith, completely destroy their worldly happiness and cause them to suffer the punishment of Hell. Both the father and the mother, in exchange for the great hardship they endure and the many services they witness in the duty of procreation, receive only the complete respect and obedience of their child in this world, and in return for their care and service, they receive

Kastamonu Lâhikası ·Mektup 162 ·machine translation (qwen3-32b-sre)

It is a letter written on the occasion of Ramadan congratulations in the name of the general Risale-i Nur students in Isparta, and revised with thirteen paragraphs. 2 And indeed, nothing but praises Him. In His name, exalted is He. O you who, for the safety of the Islamic world in this world and the hereafter, caused tears to flow from blessed eyes instead of blood from their cheeks, through the grace of the Qur'an, the truth of the Risale-i Nur, and the efforts of the loyal disciples... And O you, in this time of great turmoil and storms, the time of the last age's fitna, who are more afflicted with illnesses and sorrows than the Prophet Ayub (peace be upon him), and who strive to cure the material and spiritual ailments of the Islamic world with the light of the Qur'an, the proofs of the Risale-i Nur, and the efforts of the disciples, like Lokman the physician... And O you who have proven with thirty-three verses of the Qur'an and the miracles of the Aleve and Gavsi that the fragments of Nur in your blessed hands are truth and reality... And O you, although you are sick, old, weak, and in a very pitiable condition, you suffer more than anyone else for the sake of the Islamic world, even to the point of sacrificing your life, and you respond to those who wish you harm with good prayers and kindness, using the truth of the Qur'an, the evidence of the Risale-i Nur, and the loyalty of the Nur students...

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

He opened a curtain and said from the hidden word of Truth, He spoke of that fire, and from both the fire and the greeting. "O fire, my friend and noble Abraham, Cast away your custom, do not burn him today, you are unjust!" A hidden address came again from the Truth, A noble servant was also saved from the sword. That light protected Jonah from the whale, With that light, it destroyed the people of Lut. That beauty and grace made the worlds astonished, Where did Joseph of Canaan find such a form? What is wisdom, Job endured all those sorrows, And what is the secret, Jacob wept for Joseph. Why did he not feel any emotion when dying and rising again? That arrowed prophet, the noble martyr, is the honor of Cherub. Why did Adam and Eve weep with longing? Who was the cause of this long, great lawsuit? Ah, why was the Garden of Eden abandoned? Why did a place of rest become the world of hardship? On the luminous city of Tour, that day was the honor of Moses, All the secrets of the word were revealed and discovered. If the honor of David recited a part of the Psalms, It would seem as if the great gathering of the hereafter had begun. I do not know why, the wind and waters always listen to him, I do not know why, always sighing with the sound of "Ah".

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

Second Lem’a In the name of Allah, the Most Gracious, the Most Merciful. "When he cried to his Lord: 'Indeed, distress has touched me, and You are the Most Merciful of the merciful.'" The invocation of Prophet Ayub (peace be upon him), "My Lord, indeed distress has touched me, and You are the Most Merciful of the merciful," is both a supplication and a model. However, in the form of a verse, we should say: "My Lord, indeed distress has touched me, and You are the Most Merciful of the merciful." The summary of the famous story of Prophet Ayub (peace be upon him) is as follows: Despite enduring many wounds and sores for a long time, he endured the affliction with great patience, considering its great reward. Later, when wolves licked his wounds and reached his heart and tongue, since they touched the places of divine remembrance and knowledge—heart and tongue—he thought that this might interfere with his worship. Not for his own comfort, but perhaps for the sake of divine worship, he supplicated: "O Lord, distress has touched me. It is harming my remembrance with my tongue and my worship with my heart." The Almighty accepted this pure, sincere, and selfless supplication in a very miraculous way, and bestowed his complete well-being and the blessings of His mercy. Indeed, there are five points in this Lem’a.

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

Hazrat Ayub (peace be upon him), in his supplication, did not pray for the rest of his body. Perhaps when verbal remembrance and inner contemplation were hindered, he sought a cure for worship. We, in that supplication, should intend the healing of spiritual and soul wounds caused by sins. When worldly ailments hinder worship, we may turn to Him for help, but not in a complaining or anxious manner, but rather in a humble and seeking manner. Since we are content with His lordship, we must be content with what He gives in that lordship. Crying out and lamenting in a way that questions His decree and fate is a kind of criticism of destiny and an accusation of His mercy. One who criticizes destiny strikes and breaks their head. One who accuses mercy is deprived of mercy. Using a broken hand to seek revenge with that same hand only increases the break; similarly, a person who encounters a calamity and meets it with complaints and anxiety doubles the calamity. SECOND ISSUE: The more we see material calamities as great, the greater they become; the more we see them as small, the smaller they become. For example, at night, a vision may appear to a person's eye. The more we pay attention to it, the more it swells; if we do not pay attention, it disappears. Just as swarms of bees become more aggressive when approached and disperse when ignored, material calamities also grow when we look at them with great attention and importance. Through anxiety, that calamity passes from the body to the heart and takes root there, resulting in a spiritual calamity as well, which relies on it and continues. Whenever one removes that anxiety through contentment with fate and reliance on God, it is like cutting the root of a tree; the material calamity will gradually lessen and wither away like a tree whose root has been cut. To express this truth, I once said: Leave the cry of this poor one from calamity and place trust, For crying is a calamity, a small mistake, a small calamity. If you find the one who caused the calamity, know it is a small wrong, a small calamity. If you do not find them, know the whole world is a sorrow, a misfortune, a calamity. While the world is full of calamities, why cry over a small one? Come, place trust. With trust, the calamity will smile on your face, so that it may also smile.

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

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O afflicted and sorrowful patient! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you lament, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered spiritual martyrs, granting a degree of wilaya (spiritual station) similar to martyrdom. Especially, illnesses arising from childbirth and abdominal pain, and those who die from plague and other diseases, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to this world, thus softening or even making pleasant the painful separation from the world for the people of this world. THE SIXTEENTH DEVA O patient suffering from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it liberates a person from the arrogance and mercilessness that come from self-sufficiency. For, as it is said in the secret of "إِنَّ اْلاِنْسَانَ لَيَطْغٰى - أَنْ رَآهُ اسْتَغْنٰى," a self-sufficient soul, due to health and well-being, does not feel respect for many beloved ones. And it does not feel mercy and compassion for those who are afflicted and ill.

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

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O patient who laments and complains! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you complain, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered as spiritual martyrdom, leading to a degree of wilaya (sainthood) similar to martyrdom. Especially, illnesses caused by childbirth and abdominal pain, and those who die from plague, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to the world, thus softening, and sometimes even making pleasant, the painful separation from the world at the time of death, which is very painful for the worldly people. THE SIXTEENTH DEVA O patient who suffers from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it frees a person from the arrogance and mercilessness that come from self-sufficiency. For, as it is said in the secret of the verse: "إِنَّ الإِنسَانَ لَيَطْغَى - أَنْ رَآهُ اسْتَغْنَى", a self-sufficient soul, due to health and well-being, does not feel respect for many beloved ones. And it does not feel mercy and compassion for those who are afflicted and ill.

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

Second Lem’a In the name of Allah, the Most Gracious, the Most Merciful. "When he cried to his Lord: 'Indeed, distress has touched me, and You are the Most Merciful of the merciful.'" The invocation of Prophet Ayub (peace be upon him), "My Lord, indeed distress has touched me, and You are the Most Merciful of the merciful," is both a supplication and a model. However, in the form of a verse, we should say: "My Lord, indeed distress has touched me, and You are the Most Merciful of the merciful." The summary of the famous story of Prophet Ayub (peace be upon him) is as follows: Despite enduring many wounds and sores for a long time, he endured the affliction with great patience, considering its great reward. Later, when wolves licked his wounds and reached his heart and tongue, since they touched the places of divine remembrance and knowledge—heart and tongue—he thought that this might interfere with his worship. Not for his own comfort, but perhaps for the sake of divine worship, he supplicated: "O Lord, distress has touched me. It is harming my remembrance with my tongue and my worship with my heart." The Almighty accepted this pure, sincere, and selfless supplication in a very miraculous way, and bestowed his complete well-being and the blessings of His mercy. Indeed, there are five points in this Lem’a.

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

And the people of truth, relying on discovery and delight, have expressed that spiritual knowledge in another aspect. However, the miraculous way of the Qur'an, the truths and sacred knowledge it reveals, is a strength and height beyond the knowledge and excellence of many scholars and saints. Indeed, the Risale-i Nur interprets this comprehensive, universal, and lofty path of knowledge, and in the name of the Qur'an and faith, it opposes and defends against the comprehensive currents of destruction that have been active for a thousand years against the Qur'an, Islam, humanity, and the human world. Certainly, there is an infinite need for resistance so that the infinite enemies can be confronted and the light of the Qur'an can help preserve the faith of the people of faith. There is a noble hadith that says: "If a man comes to faith through your efforts, it is better for you than having a whole desert full of red sheep."1 "Sometimes a moment of reflection is better than a year of worship."2 Even the great importance that the Nakshbandi Sufis give to remembrance is for the purpose of achieving this kind of reflection. We send greetings and prayers to all our brothers one by one. 3 The Everlasting is the Everlasting Your brother Said Nursî

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

It is a verse about words by Ahmed Galib. The word is the Adam of true knowledge, The interpreter of treasure and unity is the word. It is a gift from the honor of the Truth, The joy of the essence of the divine is the word. It is the lesson of wisdom, the lofty expression, The example of Idris, the word is pure wisdom. It is the shield against the storm of deviation, The Noah's boat of safety is the word. It warns against the shaking of disbelief, The light of Hud's guidance is the word. It purifies the hearts of the believers, The guardian of trust is the word. It declares the mysteries of unity, The original of the nation is the word of Abraham. It gives the gift of Zemzem to the people of good, The word is the gift of Ishmael's honor. It is the pure truth, above illusion, The secret of Isaac's truth is the word. It destroys the group of Taghut, The pillar of safety is the word like Lot. It is the speech of Allah, the eloquent witness, The treasure of the miracle of prophethood is the word. For spreading and perfecting the religion of Truth, The word is the power of Israel's abundance. It shows the beauty with the beauty of the Truth, It is the sign of Joseph's beauty. It stands firm in existence amidst non-existence, The patience of Job in adversity is the word. It drowns the deniers of the Pharaoh, The mountain of Musa's law is the word. It is balanced with the strict scale of wisdom, Because the word is the justice and fairness of Shuayb. It brings down the people of error and confusion, It is like Aaron's eloquence. The army of Jalut destroys disbelief, The voice of David's authority is the word. It enters the kingdom of piety, wisdom and knowledge, The word is like Solomon's building. It cures the sick, The hand of Luqman's strength is the word. It raises the evidence of death again and again, Because the word is the manifestation of Uzair. The word is not just a word, it is the essence of your explanation, It is always a sign pointing to the Truth. It is the essence of the essence of knowledge, It is the obedience to the Truth face to face. It gives the water of life to those in love, It is the patron of the two seas, the word of Khidr. It saves the ears from the burden, The light of Elijah's asceticism is the word. It reveals the best of servants, The word is the worship of Zulqarnain. It pulls the rope against the infidels, Because the word is the power of Zulqarnain. It teaches the mystery of recitation, The word is like Jonah, the guardian of truth. It always reminds of the mercy of Rahman, The praise of Zechariah's mercy is the word. Explanation and commentary.

Barla Lâhikası ·Mektup 101 ·machine translation (qwen3-32b-sre)

Beloved, sincere, blessed brothers, In these blessed days and noble nights, to show that I need your blessed prayers even more, in my previous letter I mentioned that the misfortune caused by the careful horse, although it turned nine of them into blessings. One of them is: The chronic illness and rheumatism that had been with me since long ago, which affected me and made me bedridden. But do not worry, I get up and walk. Indeed, while correcting the pamphlets you sent today, I realized that the remaining one of those misfortakes has become a blessing of ten degrees. And one of the benefits from these ten is as follows: Although I did not tire in the correction work; yet, in every correction, learning and benefiting was a habit of mine. Sometimes I greatly enjoyed it. In this season, the pleasure of admiring the divine art in the mountains and orchards would overcome the pleasure of the correction work. This new illness, which constantly makes itself felt, with great joy and delight, I read and correct each copy as if I were experiencing the Prophetic story of Prophet Ayub (peace be upon him), reading the "Sickness Story" anew in every copy. I am certainly convinced that this burdensome illness was given for that delightful, merciful task of Nur. Although it causes some difficulty in my prayers and ablutions; yet, just as devotion and worship bring additional reward, the joy in this task of correction has rendered those difficulties insignificant. Praise be to Allah in every condition except for disbelief and error. 1 Note: In your copies, sometimes there is an error, and in a few copies it is exactly the same. This means the meaning was not well understood and remained as such. For example, at the end of the section on Iktisad, in the footnote of Husrev, in the fifth line, the sentence "The scholars, from their expenses, do not know the value of their property" is incorrect. The correct version is "The scholars, from their knowledge, know the value of their property." Also, the word "behind" in the following sentence is incorrect; the correct word is "among." • • •

Kastamonu Lâhikası ·Mektup 164 ·machine translation (qwen3-32b-sre)

The Second Lem'a, which occupies the beginning of this luminous letter with five points, struck me on the head and said: "O wretched one, is it fitting for you to speak of patience? Open your eyes and look at the patience of Hazrat Ayub (peace be upon him)! If you have any sense, try to imitate the heroic patience of that Prophet Zîşân (peace be upon him). And to be freed from your terrible spiritual wounds, recite the prayer 6 رَبِّ اَنِّى مَسَّنِىَالضُّرُّ وَاَنْتَ اَرْحَمُالرَّاحِمِينَ from your tongue, and I am convinced that you were warned and advised. I said, Alhamdulillah. The First Bab of the First Makam of the First Remz of the Eighth Part of the Twenty-Ninth Letter, the three important matters revealed through our esteemed and honored Master, concerning the important secrets in the Sûretü'n-Nasr, which is small in terms of letters but lofty and comprehensive in terms of rank and meaning, and which is the thirty-first of the thirty cüz of the Qur'an, the one hundred and tenth of the one hundred and fourteen surahs, and the greatest of the miracles of Ahmediyya, whose recitation will continue until the Day of Judgment without doubt, gave me such a conviction that I realized that from the three verses of this small surah, each letter and the entire composition points to the thirty cüz of the Qur'an and even to each surah. I have humbly presented my brief observations about this luminous letter above. I was very pleased with your commands that these expressions, which are very close to the source of grace in both a physical and spiritual sense, would open the door for my brothers and that you would say, "You are worthy of entering from here." Dear Master, those who love for the sake of Allah, who sincerely desire to be servants of the Qur'an, who know the great calamities that come to religion, who may appear outwardly wild and rebellious, but who definitely and absolutely feel an attack on the Qur'an and faith, these are the ones who, due to the sincerity of their intentions, the purity of their hearts, the strength of their faith, and their serious connection to the Qur'an, are indeed close to the center of the source and the origin of grace. Of course, I love my brothers who are so lofty in spirit, serious, sincere, strong, and faithful.

Barla Lâhikası ·Mektup 172 ·machine translation (qwen3-32b-sre)