EIGHTH WORD
"Those on whom is no wrath, and not the astray," is a brief reference to this evidence:
Yes, the history of humanity and the sacred books, based on the events, general and certain, and the information and observations of humanity, unanimously and clearly and certainly inform that, in thousands of cases, the prophets (peace be upon them) of the straight path received miraculous divine help in response to their calls, and their requests were granted exactly as they wished; and at the same time, in hundreds of events, their enemies, the deniers, were struck with punishment and heavenly calamities fell upon them. This certainly and without doubt shows that there is a sovereign, just, and beneficent, and generous, and mighty, and almighty Lord of this universe and the various forms of humanity within it, who has granted many prophets, such as Noah and Abraham, Moses and Hud and Salih (peace be upon them), great and extensive historical events in a very miraculous manner, and has also brought terrible heavenly calamities upon many tyrants and deniers, such as the people of Semud and 'Ad and Pharaoh, as a punishment in this world for their rebellion against the prophets.
Şualar
·On Besinci Sua
·machine translation (qwen3-32b-sre)
· · ·
In the second vecih, that is, with the rank of thirteen hundred and four (1304), the translator of Risale-i Nur, the translator of the steps of Risale-i Nur, the one who recited the basmala (بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ) at the beginning of the sciences and drew the basmala in the fütuhat-ı Nuriye and read the basmala in the beginning of the life of knowledge, the translator's recitation coincides exactly with the time of the basmala, and he presses his finger on it, follows it, and metaphorically says, "Go ahead, work with safety."
In the third vecih, that is, with the rank of one thousand two hundred ninety-three (1293) or four (4), the translator's basmala of the worldly life coincides exactly with the secret of tevafuk, and it metaphorically informs that although his life will see and suffer many terrible storms and tempests, he will always be protected and raised with mercy and compassion as a recipient of the names of Rahmân and Rahîm. In this way, it shows a ray of the divine permission from the spiritual power of the Qur'an, a kind of divine knowledge.
TWENTY-SIXTH AYAH: In Sûre-i Hûd, the second ayah that follows the first ayah 1 فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ two lines later is 2 وَاَمَّا الَّذِينَ سُعِدُوا فَفِى الْجَنَّةِ. Since the letters م and ل and ن in this ayah are counted twice and the ت in الْجَنَّةِ is a vakf, it becomes ﻫ, making the cifrî rank thirteen hundred and fifty-two (1352). This coincides exactly with the most sorrowful and afflicted time of the followers of Resâili'n-Nur, which was thirteen hundred and fifty-two (1352), and in their pitiful conditions, it is a sacred and heavenly comfort and a good news. And the spiritual connection of this ayah has been explained in one or two treatises, namely in Keramât-ı Aleviyede and Gavsiyede.
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)
· · ·
Indeed, with our eyes, as in daylight, and within our souls, and around us, we observe a universal mercy and an all-encompassing wisdom and a perpetual care, and we see the signs and traces of a terrible dominion of lordship and a careful high justice and noble acts of majesty. Even the number of fruits and flowers on a tree is a wisdom placed upon that tree, and a mercy that has tied acts of kindness and good deeds to each human being according to their equipment, senses, and powers. And a noble and watchful justice that struck the rebellious nations like the people of Noah, Hood, and Saleh (peace be upon them), and the people of 'Ad, Thamud, and Pharaoh, and that protects the rights of even the smallest living being.
And among His signs is that the heavens and the earth stand by His command. Then, when He calls you with a call from the earth, behold, you shall come forth.
1
This verse, with great authority, says: Just as two camps of sleeping and resting soldiers come to their posts and duties with the sound of a trumpet when called by a commander, so too, the vast heavens and the Earthly sphere, like two camps, are the armies of the Eternal Sovereign. When the trumpet of the Angel Israfil (peace be upon him) calls those who are resting in death within those camps, they immediately put on their corpse garments and rush out. This is demonstrated and shown every spring when those within the Earthly camp respond to the trumpet of the Angel of Thunder, thus revealing the boundless majesty of the dominion of lordship. Undoubtedly, without any doubt, and certainly, according to the proof in the Tenth Word, that mercy, wisdom, care, and justice, and the boundless dominion of sovereignty, desire the eternal abode of the hereafter and the circle of resurrection, and the opening of which prevents that infinite beauty of mercy from turning into an infinite ugliness of cruelty, that boundless perfection of wisdom from turning into boundless flawed ignorance and useless waste, that very sweet care from turning into very bitter betrayals, that very balanced and just justice from becoming a very severe tyranny, and that very high and powerful sovereignty from turning into a very oppressive and weak rule.
Şualar
·On Birinci Sua
·machine translation (qwen3-32b-sre)
· · ·
THE SECOND VERSE POINTING TO RESAİLİ'N-NUR
1 "So stand firm as you have been commanded," is the famous verse, and 2 "The Surah of Hood turned my hair white" is the cause of the occurrence of the event. As explained in detail in the Eighth Lem'a, the sign of "stand firm as you have been commanded" is a very famous verse opposite the two powerful signs of the page of the verse 3 "So among them is wretched and happy (until the end of it)" in the Surah of Hood. The numerical value (cifrîs) of the place is one thousand three hundred and three (1303), and in the second page of the Surah of Shura, 4 "And stand firm as you have been commanded," the numerical value is one thousand three hundred and nine (1309), and on that date, it commands one of the general audience especially with a reference to the Qur'an, to take a firm stand. The first date is the date when the author of Resailei'n-Nur began the study of the knowledge that resulted in the Risale-i Nur. The second verse's date is the time when that author, in a miraculous way, developed rapidly in a very short time, began his study from learning to teaching, and in three months and one winter, read more than a hundred books that would normally be studied in fifteen years in a madrasa. At that time, in that environment, with repeated examinations, and with the most famous scholars of the time, the results of those three months were equal to the results of fifteen years. The author answered every question asked, regardless of the subject, with correct answers, proving that the direction of the Risale-i Nur is a sign.
Şualar
·Birinci Sua
·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)
· · ·
In the second vecih, that is, with the rank of thirteen hundred and four (1304), the translator of Risale-i Nur, the translator of the steps of Risale-i Nur, the one who recited the basmala (بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ) at the beginning of the sciences and drew the basmala in the fütuhat-ı Nuriye and read the basmala in the beginning of the life of knowledge, the translator's recitation of the basmala coincides exactly with this time, and he presses his finger on it, follows it, and metaphorically says, "Go ahead, work with safety."
In the third vecih, that is, with the rank of one thousand two hundred ninety-three (1293) or four (4), the translator's basmala of the worldly life coincides exactly with the secret of tevafuk, and it metaphorically informs that although his life will see and suffer many terrible storms and tempests, he will always be protected and raised with mercy and compassion as a recipient of the names of Rahmân and Rahîm. In this way, it shows a ray of the divine permission from the spiritual power of the Qur’an, a kind of divine knowledge.
TWENTY-SIXTH AYAH: In Sûre-i Hûd, the second ayah that follows the first ayah 1 فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ two lines later is 2 وَاَمَّا الَّذِينَ سُعِدُوا فَفِى الْجَنَّةِ. Since the letters م and ل and ن in this ayah are counted as doubled and the ت in الْجَنَّةِ is a vakf, making it ﻫ, the cifrî rank of this ayah is thirteen hundred and fifty-two (1352). This coincides exactly with the most sorrowful and afflicted time of the followers of Resâili'n-Nur, which was thirteen hundred and fifty-two (1352). In their pitiful conditions, it is a sacred and heavenly comfort and a good news. And the spiritual connection of this ayah has been explained in one or two treatises, namely in Keramât-ı Aleviyede and Gavsiyede.
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)