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)
· · ·
But in the time of fitra, "And We never punish until We have sent a messenger," the people of fitra are the people of salvation.
By consensus, there is no proof from their details. According to Imam al-Shafi'i and Imam al-Ash'ari, even if someone falls into disbelief, if they do not hold the fundamentals of faith, they are still considered people of salvation. Because the proposal from Allah occurs through sending a messenger, and the sending itself occurs through the proposal. Since forgetfulness and the passage of time have concealed the religions of the previous prophets, those people of fitra cannot be considered as evidence for that time. If they obey, they will be rewarded; if they do not obey, they will not be punished. Because it remains hidden, they cannot be considered as evidence.
SIXTH POINT
You may ask: "Has a prophet come from the ancestors of Prophet Muhammad, peace be upon him?"
The answer is: There is no explicit and certain text after the time of Hazrat Ismail, peace be upon him. Only two prophets, Khalid ibn Sinan and Hanza, have come who are not from the lineage of the Prophet. However, from the lineage of the Prophet, Ka'b ibn Lu'ay's well-known and clear and composed verse,
"The Prophet Muhammad will come unexpectedly, and he will inform of truthful news, one who is well-versed in it,"
seems to be a miraculous and prophetic statement.
The Imam al-Rabbani said, based on both evidence and insight: "Many prophets have come to India. However, some had no community at all, or their communities were limited to a few individuals, so they did not become well-known, or the title of prophet was not given to them."
Thus, according to this principle of the Imam, it is possible that such prophets have come from the lineage of the Prophet.
Mektubat
·Yirmi Sekizinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
It is a letter from Aydınli İsmail.
I have started to write your sweet words and I cannot stop writing. When I start to write your sweet words, I feel a sense of relief in my soul. At the same time, I cannot forget you in any way. And I always want to write your letter.
Your student
İsmail
Barla Lâhikası
·Mektup 189
·machine translation (qwen3-32b-sre)
· · ·
(An answer that comes to mind regarding a material and spiritual question.)
Beloved, sincere brothers; It is said: "Why do you not accept a position and perfection that would attract more attention to the Nurlis because of your strong good opinion and firm conviction about your person? You are only giving it to the Risale-i Nur and showing yourself as a very faulty servant?"
The answer: Praise and thanks be to God, the Risale-i Nur has such strong and unshakable points of support and such brilliant and sharp proofs that there is no need for the supposed virtue or ability in my person. Unlike other works, which depend on the author's ability and derive their acceptance and strength from it, the Risale-i Nur stands on its own, with irrefutable proofs, and for twenty years has compelled my material and spiritual enemies to surrender.
If my personality were an important point of support for it, my godless enemies and unjust rivals could have dealt a major blow to the Nurlis by discrediting my supposedly flawed character. But in fact, those enemies, despite their madness and all sorts of slanders they try to spread about me and to stir up public suspicion, cannot harm the achievements and value of the Nurlis. They may only confuse some weak and newly interested individuals, but they cannot dissuade them.
For this truth, and because conceit is prevalent in this age, I do not claim the excessive good opinion of people about me. I do not have good opinion of myself, just like my brothers do not have it for themselves. Moreover, if the spiritual, true, and religious position that my brothers have given to this poor brother of theirs is genuine, then according to the principle mentioned at the end of the Second Letter in the Mektubat, the spiritual gifts of perfection they have given me—if, God forbid, I were to consider myself as such—it would be proof of my not being so. If I do not consider myself as such, then it would seem necessary not to accept their gift. For considering oneself as the possessor of a position can involve conceit.
One more thing remains: it might be said that if the person responsible for spreading the truths of faith in this world were the possessor of a position, they would have a better effect. But there are two obstacles to this.
One is: Even if there were guardianship, I would not knowingly or willingly take the position.
Emirdağ Lâhikası - I
·Mektup 170
·machine translation (qwen3-32b-sre)
· · ·
It is strange that, although there was a need for rain everywhere, a particularly heavy rain and hail with large hailstones, unprecedented in size, came to Emirdağ. Now, two Nurci brothers beside me say: "While the arrival of the miraculous Qur'an and the confiscation of a copy of Zülfikar from Afyon were expected to bring an important attack, the police chief read it by divine will. And the conversion of three important officials, all named Ismail, to full disciples and publishers of Nur at the same time, caused this rain."
Because up to now, through many experiences, it has been established and even proven in court that the free dissemination of the Risale-i Nur brings an end to troubles, while attempts to suppress it and silence it bring trouble. It is understood that in this spring storm, four currents—two external and two internal—each acting according to their own purpose, and seeking to oppose the Nur movement and its efforts, and to turn their faces toward the world and politics, caused the drought. Insha'Allah, it will soon end.
Emirdağ Lâhikası - I
·Mektup 171
·machine translation (qwen3-32b-sre)