Hz. Muhammed

This revolution, which began like a miracle, is a good omen, and its outcome will also be very good. For example: This revolution, by breaking the heavy chains of human thought piece by piece and dismantling the barriers against the progress of civilization, will liberate the government from the grave and reveal the human virtues of this oppressed nation, sending it towards the temple of perfection. Likewise, its outcome, that is, the thirty years of colorful ignorance, extravagance, passions, and the evils of civilization such as immorality, the state of civilization, and oppressive governments, which have led to destruction, will feel the material damage. Therefore, the dark and bitter clouds, which are covered with the common desire, will be illuminated by the sun of religious law and the mirror of civilization, which is clear and pure, and the seeds of perfection, which are the basis of Asia and Rumelia, will sprout in the rain of freedom and be adorned with colorful marble. This good omen promises us. It is a miracle of the Prophets (peace be upon him) and a divine care for this oppressed nation, and it is a miracle of the pure intention of the national society that the unity of hearts and the national love in the circle of this law of happiness and freedom have come to us from Mecca. Other nations have gained them by sacrificing millions of precious lives. The dead feelings, actions, and high ideals of our nation and the good morals of Islam, which are in the sphere of the earth, like a dervish who is in love, are being revived and bringing the strange sound of freedom and justice to the entire nation with joy, just like the breath of the angel Israfil giving life. Do not kill again, O brothers of the homeland, with ignorance and hypocrisy in religion. And the basic law, which is established on the religious law, has become Azrail (the angel of death) and has killed them all. O brave brothers of the homeland! Do not revive them again with extravagance, violation of religious law, and illegal acts.

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

Question: How can they unite and form alliances with each other, when some deny others? Among their principles is that friendship with a denier is perhaps even forbidden. The issue of denial is important. Answer: Then I have the right to address you thus: O you who are in your right minds! Have you not heard, have you not understood that, "The believers are but brothers," is a divine principle? Or are you blind, so that you do not see that, "None of you truly believes until he loves for his brother what he loves for himself," is a prophetic principle? How can this issue of sincerity and falsehood, which is in doubt, be reconciled with these two necessary and explicit principles, and be considered correct? It is not the word of God, so it cannot be abrogated. Time abrogates it. When harm outweighs benefit, abrogation issues a ruling. Action with the abrogated is not permissible. Question: Perhaps their enmity is due to some of the actions they see as forbidden in each other? Answer: How, on what grounds, with what fairness, and in what manner, can the love born from faith, Islam, humanity, and kinship, which is as heavy and great as Mount Subhan, be defeated and weakened by the enmity arising from the excuse of some forbidden actions of a child? Indeed, the Islam and humanity that produce love are like Mount Uhud. The causes that produce enmity are like some small pebbles. The man who causes love to be defeated by enmity has acted as foolishly as lowering Mount Uhud in reality to a lower rank than a pebble. Enmity and love cannot unite, just as light and darkness cannot. If enmity prevails, love becomes rebellion. If love prevails, enmity becomes compassion and sorrow. My creed is to love love and to hate enmity. That is, the thing I love most in this world is love, and the thing I most despise is enmity and hatred.

Münâzarat ·Mektup 56 ·machine translation (qwen3-32b-sre)

Every innovation is misguidance, and every misguidance is in the Fire. 1 But how do some wicked scholars, worthy of the title of "corrupt scholars," justify any benefit or issue a fatwa in opposition to this absolute decree, coming forth in an unnecessary and harmful manner against the essential matters of Islamic symbols, considering them changeable and permissible? At most, it is a temporary distraction arising from a fleeting misunderstanding, which has deceived those corrupt scholars. For example, just as when the skin of an animal or a fruit is peeled, a temporary elegance is shown; but after a short time, that elegant flesh and that beautiful fruit, beneath that wild, rough, and temporary skin, turns black and spoils. Similarly, the Prophetic and Divine expressions in Islamic symbols are like a living and blessed skin or covering. When they are peeled away, for a moment, the luminosity of the meanings becomes exposed and visible. But like a fruit that has been separated from its skin, the spirits of those blessed meanings depart, leaving behind only the human form in dark hearts and minds. The light departs, leaving only the smoke. Whatever it may be... EIGHTH POINT It is necessary to state a true principle regarding this. Namely: Just as there are two types of law: "personal law" and a kind of divine law called "public law." Similarly, in religious matters, some issues relate to the individual, while some relate to the general public, and these are called "Islamic symbols." Because these symbols relate to the general public, everyone has a share in them. If the general public does not agree, to interfere with them is an infringement upon the rights of the public. Even the smallest of these symbols (such as a matter of Sunnah) is regarded as a matter of great importance. Not only does it directly relate to the entire Islamic world, but those who attempt to sever, destroy, or distort the luminous chain of Islam, which has connected all the generations of Islam from the Time of Bliss until now, should consider how gravely they are erring. And if they have the slightest awareness, they should tremble!

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

O you who have attained grace! Sometimes a whisper comes to a person's mind, saying: "You are just an ordinary creature, like a worm. What value do you have beyond being an animal? And what merit or service do you have before the Almighty Creator, who owns the heavens and the earth, that He should be concerned with you?" One must consider the following truth in response to this whisper: 1. Although man is weak and poor by nature, he has been granted power, honor, and dignity through his belief in Allah. Because of this, man has advanced from animality and has become the vicegerent of the earth. 2. Allah hears the prayers of man and sees his needs. The management of the heavens and the earth does not prevent Him from considering this man. Question: The concern of Allah with individual and specific commands contradicts His greatness. The Answer: This concern does not contradict His greatness. On the contrary, the very act of concern is a reflection of His greatness. For example, the fact that some things are deprived of the sun's light is a reflection of the sun's greatness. Similarly, every transparent object that reflects the sun's image can say, "The sun is mine. The sun is with me. The sun is in me." And there is no conflict between the sun and the smallest particles. All of creation—especially humans—whether individual or collective, noble or humble—through knowledge, will, and power, is a manifestation of Allah's grandeur. Every thing and every person can say, "Allah is with me." Especially, the weakness, poverty, and helplessness of man, in comparison, highlight Allah's nearness and the relationship between all things and Allah. And He is also in relationship. And the man who is infinitely weak and poor has a delicate relationship with the infinitely powerful, honored, and majestic Allah. How beautiful is this relationship!

Mesnevi-i Nuriye ·Zeylul Hubab ·machine translation (qwen3-32b-sre)

Here is the miraculous and blessed miracle of Hazrat Abu Hurayra, a distinguished and devoted student and disciple of the sacred school and tekke of Suffa, under the guidance of the Prophet of the universe, the honored Fahr-i Âlem Aleyhissalâtü Vesselâm, who prayed for the increase of the power of memory, and who reported the occurrence of a gathering of thousands of people, such as the event of Tabuk, which must be as certain and strong as the words of an army. SIXTEENTH EXAMPLE: First, Bukhari, and the books of Sahih narrate with certain transmission that: Hazrat Abu Hurayra was hungry. He went with the Resul-i Ekrem Aleyhissalâtü Vesselâm to the place of rest. They saw that a glass of milk had been brought as a gift there. The Resul-i Ekrem Aleyhissalâtü Vesselâm ordered: "Call the people of Suffa." I thought in my heart: "I could drink all of this milk; I am more in need." But because of the command of the Prophet, I gathered them and brought them. They were very hungry. He ordered: "Give them to drink." I gave them the milk from that glass one by one. Each drank until satisfied, and then I gave it to the next. In this way, every member of Suffa drank from that pure milk until they were all satisfied. Then he ordered: 1 بَقِيتُ اَناَ وَاَنْتَ فاَشْرَبْ I drank. As I drank, he kept saying, "Drink." Until I said, "I will give you to the Almighty Zât-ı Zülcelâle, who sent you with truth, for there is no more left for me to drink." Then he took it, said Bismillah, praised, and drank the remainder. May there be ten thousand blessings! Here is this pure and clear milk, a clear and evident miracle of blessing, which the honored Hazrat Bukhari, who memorized five hundred thousand hadiths, and the narrations of the Six Books of Sahih, as certain as seeing with the eyes, and the distinguished, faithful, and memorizing student of the sacred school of Ahmediye (a.s.m.), Hazrat Abu Hurayra, who witnessed all the people of Suffa in spirit and represented almost all of them, if someone does not consider this report as certain to the degree of tawatur, then either their heart is corrupt or their mind is nonexistent.

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

Yes, O proud and arrogant man! You need such a drunkard who will not be able to distinguish between good and evil, who is intoxicated by wine, either the wine of politics or the passion for fame or the sensuality of gender or the frivolity of philosophy or the decadence of civilization or pride and conceit or the spiritual intoxicants like the worries of livelihood, to the extent that he cannot discern between good and evil. Indeed, the terrible blows and calamities that fall upon man's head and these conditions and misfortunes that slap the face of humanity will certainly remove this intoxication and bring humanity back to its senses and gather the minds of mankind together. O wicked and depraved one! So you say, "I will also be like a drunkard." Pay attention, you cannot be like a drunkard. For a drunkard, even if he does not accept our Prophet (peace and blessings be upon him), can at least accept to some extent Jesus (peace be upon him) and Moses (peace be upon him) and other prophets. There may remain in his soul some kind of principle related to the unseen. But you, the moment you abandon the teachings of the Last Prophet (peace and blessings be upon him), an infinite destruction, a void, and darkness will arise in your soul, leaving no room for any perfection or lofty states or happiness—unless you extinguish your humanity and become merely an animal over time, experiencing only a temporary pleasure of sensuality like an animal! Indeed, man is entangled with the future's anxieties and the past's sorrows. These two greatly trouble him. They constantly beat his head. There is only one savior who can free man from this fear and sorrow; that is the Glorious Qur'an. If you do not want to remain more foolish, more base, and more ignorant than all of creation, be silent. Listen with the ear of faith to the promises and proclamations of the Qur'an: Indeed, the allies of Allah—there is no fear for them, nor will they grieve—those who have believed and are mindful of Allah. For them is good news in this world and the Hereafter. There is no alteration in the words of Allah. That is the great triumph. • • •

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

This is an example of how the Nur disciples at the university appreciate the extraordinary value of the Nur truth in the field of natural sciences. 2 And indeed, nothing glorifies Him except by His praise. 3 Peace be upon you, and the mercy of Allah and His blessings forever. The noble Quran, which is the sun of the spiritual world that never sets, is revealing the ennobling rays of the great book of creation, reciting its verses of creation, and showing its essence. It shows the straight path through the turning of human minds. Every individual in the human world sees, understands, and knows their purpose, their innate qualities, and their goals in life through the light of this guiding sun. Those who are exposed to the light of this guidance, according to the capacity of their hearts, attain nearness to the divine by following it. The essence of things and life is revealed through this light, and only through this light can they be seen, understood, and known. The noble Quran, representing the eternal spiritual guidance of the ancient sun, ensures that one can see truth and reality with the eye of the heart. Therefore, those who are distant from its light remain in darkness. For indeed, everything is seen, understood, and known through light. Thus, in this age, the spiritual and luminous sun of this great book, the noble Quran, has manifested in the form of the Risale-i Nur, which is named "Nur." These lights illuminate the path for those who, like bats, do not wish to leave darkness, who sleep in the slumber of ignorance and turn day into night, whose minds have become blind, who remain in darkness and cannot see, and for those who have lost their way, projecting their light onto the truths of faith and showing the straight path to those who are not completely blind.

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

We say the third question is: If the convergence of thoughts is for the sake of truth and in the account of truth, then it coincides in the purpose and essence, but differs in the means. It reveals every corner of truth and serves truth and reality. However, from a biased and self-serving, Pharaoh-like, greedy nature, the convergence of thoughts in a fame-seeking manner does not bring forth the light of truth, but perhaps sparks of discord. Because, although unity in purpose is necessary, the convergence points of such thoughts do not even exist on the globe. Since it is not for the sake of truth, it leads to endless fragmentation and causes irreparable divisions. The state of the world is a witness to this. In short: If the lofty principles of loving for the sake of God, hating for the sake of God, and judging for the sake of God are not the principles of action, hypocrisy and discord will prevail. Yes, if one does not say "hating for the sake of God" and "judging for the sake of God," and does not consider these principles, then while trying to be just, one commits injustice. An instructive incident: Once, Imam Ali Radiallahu Anhu threw a disbeliever to the ground. When he was about to draw his sword to kill him, that disbeliever spat at him. He let the disbeliever go and did not kill him. The disbeliever asked him: "Why did you not kill me?" He said: "I was going to kill you for the sake of Allah. But you spat at me; I became angry. My sincerity was compromised because my self's share was involved. Therefore, I did not kill you." The disbeliever said to him: "I wanted to provoke you into anger so that you would kill me quickly. Since your religion is so pure and refined, that religion is the truth."

Mektubat ·Yirmi Ikinci Mektup ·machine translation (qwen3-32b-sre)

Signs In the name of Allah, the Most Gracious, the Most Merciful. Tenbih The proofs and arguments that inform and declare to us the Creator of the universe are not fabricated nor are they baseless. The greatest of these proofs are three. First: This great book of the universe, whose verses you see and hear. Second: The greatest verse of this book, the seal of the prophetic dispensation, and the key to the hidden treasures is the noble character of Prophet Muhammad (peace and blessings be upon him). Third: The Qur'an, which is the interpretation of the Book of the universe and the proof of Allah against the creation. Now, after briefly describing the second proof, we will listen to his words. FIRST SIGN: O friend! When asked, "Who is our Creator?" we say that the proof of the intellect, the noble personality who describes our Creator, is the noble character of Prophet Muhammad (peace and blessings be upon him). We say that Hazrat Muhammad (peace and blessings be upon him) is such a being that, due to his spiritual grandeur, the surface of the earth is the outermost part of his mosque. Mecca is his mihrab (prayer niche), and Medina is his elevated pulpit. He is the last and highest imam for the believing community and the speaker of the human race, declaring the principles of happiness. And he is the leader of all prophets, confirming and verifying them. Because his religion encompasses the fundamentals of all religions. And he is the head of all saints, educating and reforming them with the sun of prophethood.

Mesnevi-i Nuriye ·Reshalar ·machine translation (qwen3-32b-sre)

Third: The outward dominion can be achieved through force and coercion. However, to overcome the people, to dominate their thoughts and emotions, and to always maintain one's authority over their consciences is the particular essence of truth. If you do not know this essence, you are entirely detached from truth. Fourth: A preference or rejection without truth, through deceptive tricks, only creates a superficial effect and blocks the mind. Its influence cannot last. It cannot penetrate the soul. Therefore, to penetrate the depths of the heart, to awaken and illuminate the hidden feelings and latent capacities, to guide and warn the sleeping and dormant inclinations, to awaken the essence of humanity, and to reveal the value of reason is the particular essence of the rays of truth. Indeed, the example of the clear wisdom of the "promise of daughters" (Footnote), which awakens the hearts from such matters; the compassion for animals, which is the taste of tenderness and delicacy; and even the compassion for an ant, are such profound revolutions, especially among the wild tribes—whose extraordinary nature is confirmed by the masters of insight due to their complete lack of conformity to any natural law. If Omar before his Islam is compared to Omar after his Islam; the comparison is like that of a date seed to a date tree bearing fruit. A wild desert Bedouin comes from the wilderness, and suddenly, after uttering the word of testimony, he transforms through the elixir of the prophetic conversation. He no longer resembles himself. He becomes a teacher of wisdom for other peoples.

Suâat ·Mektup 15 ·machine translation (qwen3-32b-sre)

THE TWELFTH SIGN Three examples related to the Eleventh Sign, but very important examples. FIRST EXAMPLE: "And you did not throw when you threw, but it was Allah who threw" (nass-ı kat'îsiyle), and according to the confirmation of the scholars of interpretation and the general narration of the scholars of hadith, the following verse informs us about the Battle of Badr: The Noble Messenger of Allah, upon whom be peace and blessings, took a handful of earth and small stones, and threw them at the faces of the disbelievers' army, saying, "Shahat al-wujuh" (The faces were struck). The word "Shahat al-wujuh" was a single utterance, yet it reached the ear of each one of them individually. Likewise, that handful of earth also entered the eyes of each disbeliever. Each one, preoccupied with their own eyes, fled in confusion during the attack. Similarly, in the Battle of Hunayn, as reported by the scholars of hadith, including Imam Muslim as the foremost, they narrate that in the Battle of Hunayn, just as in Badr, when the disbelievers fiercely attacked, the Noble Messenger of Allah again threw a handful of earth and said, "Shahat al-wujuh." Just as the word "Shahat al-wujuh" reached the ear of each one individually, by the permission of Allah, a handful of earth reached the face of each one, and they fled, preoccupied with their own eyes. Thus, this miraculous event in the Battles of Badr and Hunayn, which could not have occurred within the ordinary causes or human power, is declared by the Qur'an, the Revealed Book of Explanation: "And you did not throw when you threw, but it was Allah who threw." That is, "That event was beyond human power. It did not happen through human strength, but rather in an extraordinary way, through the Divine Power of Allah."

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

Star Letter And indeed, nothing exists but exalts Him with praise. 1 Peace be upon you, and the mercy of Allah and His blessings. 2 Beloved, sincere brothers, and my diligent companions in the service of the Quran—Sabri, Husrev, Hafiz Ali, Refet, Bekir, Lutfi, and Rushdi—I will address you regarding an important matter connected to a celestial event that occurred in the month of Dhu al-Hijjah. It is as follows: When the Honored and Praiseworthy (peace be upon him) appeared, in a manner that demonstrated an example of the verse "And when the stars scattered," the falling of stars as a sign of the expulsion of devils occurred in abundance. In the view of those who investigate, at that time, since the time of revelation had come, it was a sign and indication to prevent doubt about the revelation, just as prophets do, to prevent those who intermingle with divine and jinn messages from causing confusion. The Honored and Praiseworthy (peace be upon him) was sent as a messenger to jinn and humans, and according to those who have insight and truth, this was a sign of joy, like a festival or celebration, as the heavens celebrated his arrival. Moreover, that honored being is a source of destructive fire for the people of disbelief and error, and a source of shared light for the people of guidance, and it is a hidden and celestial sign. Now, in this Dhu al-Hijjah, in an unprecedented manner, the falling of stars from midnight to five in the morning is an important celestial event. Since the events of the heavens look toward our world, this event will certainly have an effect on the Earth. We should seek refuge in the mercy of Allah, that it does not become a destructive fire but instead becomes a source of shared light. Indeed, just as in the chapters of the Holy Quran, verses look toward each other and point to one another. Similarly, the upper and lower chapters of this great Quran of Allah, which is the universe, also look toward each other and clarify each other's points. In the chapter of the heavens, writing the word of Celal in red is not enough; perhaps the stars, written like the word of Celal with luminous embroidery, and the luminous points emanating from those stars, are certainly like sign flares, revealing a secret, in this miraculous celestial chapter.

Barla Lâhikası ·Mektup 229 ·machine translation (qwen3-32b-sre)

It is the letter of Vezirzade Mustafa. Beloved, precious Master of mine; boundless praise and thanks be to the Almighty, the Creator, who, despite my being an ummi, has enabled me to experience and to achieve something through the transient and perishable life of this world, to enter the circle of the students of the Risale-i Nur, and to become a companion of the learned scholars of Hizb-i Kur’an. I cannot reach them in service to the propagation of the religion and in knowledge. But, God willing, I will try to reach them in connection, affection, and sincerity. And I support their pens with prayers. I express my feelings towards the Risale-i Nur, due to my being an ummi, only through my dreams. This time, in a dream, when I saw our Master, the Light of the World (peace be upon him), at the end of Surah Al-Hajj, I recited the verse: "1. They do not estimate Allah with His true estimation. Indeed, Allah is Almighty, All-Powerful." And when I saw the Shah-i Geylani (may his secret be sanctified), I recited the verse from Surah An-Nur: "2. There is no blame upon the blind..." and I awoke from sleep. And I understood that because an important treatise on the Sunnah of the Prophet (peace be upon him) was written in this age, I was honored in my dream. And that verse expresses the essence of the Risale-i Nur, and it strongly warns the people of heedlessness. I understood that the reason I saw Shah-i Geylani was a sign that the students of the Risale-i Nur have a sacred master, who has accepted me as a disciple. And although these verses are outside the scope of the treatise, out of respect for those sacred beings, I recite them in my memory and always feel a sense of expansion. In another dream, I saw a very large circle, whose foundations were still being built. This time, that great building was completed. When I entered, I saw the right side as a noble mosque. After praying, they gave me the entire Risale-i Nur. I gave only one copy to be read there. I saw three people working with iron and a crane to change a pillar at the highest and central part of the building. I leave the interpretation of this to my Master. Your ummi student, Mustafa

Barla Lâhikası ·Mektup 155 ·machine translation (qwen3-32b-sre)

TENTH SIGN Further reinforcing this miraculous sign of the tree is the repeated narration of the miracle of 1 حَنِينُ الْجِذْعِ (the weeping of the trunk). Yes, in the Noble Mosque of the Prophet, the weeping of a dry pole in the presence of a large congregation, temporarily weeping from the tears of the Ahmadi (peace be upon him), confirms and strengthens the examples of the miraculous sign of the tree we mentioned. Because it is also a tree, of the same species. However, its person is repeated. The other parts, each of their types is repeated; their details, examples, and many do not reach the level of clear transmission. Yes, in the Noble Mosque, the dry pole made from a date palm tree was leaning against it while the Noble Messenger of Allah, peace and blessings be upon him, was delivering a sermon. Then, when the noble pulpit was built, the Noble Messenger of Allah, peace and blessings be upon him, ascended the pulpit and began the sermon. While reading, the pole wept like a camel and cried; the entire congregation heard it. Until the Noble Messenger of Allah, peace and blessings be upon him, came close to it, placed his hand on it, spoke to it, consoled it, and then it stopped.2 This Ahmadi miracle of the Prophet, peace and blessings be upon him, has been transmitted in many ways to the level of transmission.

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

He is the sultan and master of all the awliya and asfiya who have reached perfection through his upbringing, guidance, and the light of his sharia. Therefore, he certainly encompasses the secrets of their karame, the miraculous confirmations and the strength of their investigations. Because they have walked the path that their master opened and left the door open, and have found the truth. Therefore, all their karame, their investigations, and their icma, serve as a point of support for the sincerity and truthfulness of those sacred masters. Moreover, as seen in the previous signs, that proof of oneness (burhan-i vahdaniyet) has such absolute, certain, and overwhelming miracles, extraordinary irhasat (proofs of prophecy), and undeniable signs of prophethood, and that zat (being) affirms it so strongly that even if the whole universe were gathered, they could not deny its confirmation. THIRD PRINCIPLE: This vahdaniyet, the proclaimer of eternal happiness and the proof of miraculous signs, possesses such sublime morals in his own zat, such lofty virtues in his mission of prophethood, and such great achievements in the sharia and religion he conveyed, that even his most ardent enemies cannot deny it and find no ground for denial. Since in his zat, his mission, and his religion, the highest and most beautiful morals, the most sublime and perfect virtues, and the most precious and accepted achievements exist. Therefore, that zat is the model, representative, and master of the perfections and sublime morals found in existence. Therefore, since these perfections exist in his zat, his mission, and his religion, his truth and sincerity form such a strong point of support that it cannot be shaken in any way.

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

May 30, 1934, Wednesday In His name - and indeed, nothing exists but praises Him. Peace be upon you, and the mercy of Allah and His blessings. Dear, sincere, devoted, and curious brother Re'fet Bey; You have a master, a brother, and a friend in me. You will see your master in every treatise. You can see your brother in the morning and evening in the divine gathering, both in spirit and in imagination, just as he sees you in prayer, and you can see him in that way. Do not trouble yourself by coming here to see your friend in me, for that friend does not deserve to be visited. He is one, and you are many. God willing, he will come and visit you there. Now is not the time to answer regarding the verse "And the male is not like the female." I do not know your condition, but it is reported that the Noble Messenger of Allah, peace and blessings be upon him, commanded: "Love your sons." They asked, "Why have you excluded daughters?" He commanded: "Daughters love themselves, and they are naturally lovable." Yes, a daughter, being the recipient of compassion and beauty, is loved more than a son. Especially in this time, daughters are more blessed regarding their parents. Because they are less exposed to religious dangers. Your second question: I do not know the intention of Ibrahim Hakkı when he said, "Cû' is the Great Name." On the surface, it seems meaningless, perhaps even incorrect. But since the Name of the Most Gracious fulfills the role of the Great Name in relation to many, metaphorically, it can be said that "Cû' is the Great Name," meaning that it is a means to the Great Name. I greet the innocent children in your blessed household and all your study companions. The Everlasting is the Everlasting. Your brother, Said Nursî • • •

Barla Lâhikası ·Mektup 269 ·machine translation (qwen3-32b-sre)

O you who are honored with knowledge! The station of the Prophet Ziyâ (peace and blessings be upon him) is like a divine table and a heavenly banquet. Indeed, the graces, favors, and blessings distributed flow from that banquet. The noble salutations recited for the Messenger of Ziyâ (peace and blessings be upon him) are the invitation to that banquet. Likewise, when a person brings noble salutations, he should consider the nature of the Prophet's (peace and blessings be upon him) essence, so that he is encouraged to repeatedly bring salutations. O you who are learned in religion! Do not be sorrowful saying, "My reward is small and there is no desire for knowledge." For worldly rewards consider need, not intrinsic value. Intrinsic merit, however, relates to eternal rewards. Therefore, preserve your intrinsic merit for eternal rewards, and do not sell it for a few worldly coins. O you editor who speaks in the language of newspapers and delivers lectures in the general style of public address! You have the right to humble yourself and to openly confess your faults with regret. But you certainly have no right to defame Islam with things that contradict and oppose Islamic principles. Who has entrusted you? From where do you derive your fatwa? On what basis do you, in the name of the nation and on behalf of the ummah, spread doubts and announce errors about Islam? Do not assume the nation and the ummah are like yourself, misguided! To whom are you selling your error? This is a land of Islam, not a land of the Jews. Announcing through the newspaper something that the community of believers has not accepted is an invitation to misguidance and an encroachment upon the rights of the ummah. If it is not lawful to encroach upon the rights of an individual, then on what grounds do you dare to encroach upon the rights of an entire nation, perhaps the whole Islamic world? Keep your mouth shut!

Mesnevi-i Nuriye ·Hubab ·machine translation (qwen3-32b-sre)

Else, you fool! Be silent! Listen to what the Glorious Qur'an says. Yes, these five commands are five great verses. With their thunderous, terrifying sounds, they are reciting the verse: "So let not the life of this world deceive you, nor let the deceiver by Allah deceive you." And they do not comprehend the truth of the verse: "And when the Qur'an is recited, listen to it and keep silent, perhaps you will be shown mercy." Indeed, your civilized words, which are temptations against these calls, are not even as much as the buzzing of a mosquito. Therefore, only a drunkard like yourself, intoxicated by either self-interest, the desire for fame, philosophical rebellion, the decadence of civilization, the burden of livelihood, or hatred and revenge, or pride, must be so drunk that he considers himself capable and master of everything, saying "Everything is mine," and imagines himself as the equal of God. Moreover, you cannot say, "I will be like the French," and you cannot be like the French. Because a Frenchman, even if he does not accept the Prophet Muhammad (peace be upon him), at least accepts Jesus and Moses (peace be upon them) or to some extent accepts one of the other prophets. But you, the moment you break away from the chain of the Last Prophet (peace and blessings be upon him) and abandon his teachings, an infinite upheaval, a void, and darkness will appear in your soul. And there will be no place left in your soul for any perfection or noble virtues, unless you extinguish your humanity and become merely an animal distinguished by the current age. Indeed, man is caught between the fear of the future and the sorrow of the past. These two greatly make man serious. They constantly torment man's head. Only one remedy can free man from this fear and sorrow, and that is the Glorious Qur'an, which declares: "Indeed, the allies of Allah have no fear, nor will they grieve."

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

This love does not lead to the love of the Messenger of Ekrem (peace and blessings be upon him) or to the love of the Lord of Truth. On the contrary, excess in it causes envy and jealousy of others. Indeed, they have fallen into discord because of excessive love for Hazrat Ali (peace be upon him), and because of their separation from Hazrat Abu Bakr as-Siddiq and Hazrat Umar. This negative love is the cause of discord. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "If they go to al-Mutayyi', and the daughters of Persia and Rome serve them, Allah will turn their wrath among themselves and will empower the worst among them over the best." He warned that when Persian and Roman women serve them, their calamity and discord will enter their hearts, and their war will become internal, with the wicked overpowering the good. As he foretold, this happened exactly thirty years later. Also, with a definite and authentic narration, the Messenger (peace and blessings be upon him) said: "The conquest of Khaybar will be in the hands of Ali." Ali conquered the fortress of Khaybar the next day. As a miraculous sign from the Prophet, Hazrat Ali pulled the gate of the fortress as if it were a shield and used it to conquer it. After the conquest, he threw the gate to the ground. Eight strong men could not lift it from the ground. In one narration, forty men could not lift it. Also, the Messenger (peace and blessings be upon him) said: "The Hour will not come until two groups fight, although their claim is one." He foretold the war between Hazrat Ali and Muawiyah at Siffin.

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

After three or four centuries of the time of ignorance, the just sultans of the Ottoman Empire, who were made aware of the secret of the verse "1 يَاْتِ اللّٰهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ" (O Allah, bring forth a people whom You love and who are loved), tried to fulfill the direction mentioned in the hadith. As a result, they became instrumental in the continuation of Islamic caliphate for a thousand years and in maintaining a government based on the sacred law. The second aspect of the hadith is realized in "2 فَلَهُمْ يَوْمٌ" (So for them there will be a day). About twenty years before the conquest of Istanbul, the Ottomans once again prepared the ground for the Islamic caliphate and assumed a position that would become the central government of the entire Islamic world. Through Sultan Fatih, who was blessed with the prophetic promise and news, the conquest of Istanbul marked the end of the time of ignorance. Starting from where the Abbasids had left off, the Islamic world resumed its rightful leadership. According to the ruling of the hadith, if they had followed the correct direction, the day of a thousand years would have lasted; otherwise, it would have lasted only half a day. Indeed, just like the Abbasids, they lasted exactly half a day, that is, five hundred years. This prophetic miracle is clearly manifested. The Arab Caliphate did not fully follow the correct direction, so it lasted only half a day. The Ottoman Empire, too, alone, could not fully preserve the correct direction in its later years due to the interference of foreigners and hypocrites, so it also lasted the half-day period of five hundred years. There is a secret of attaining the full direction through the union of these two elements, which are like two brothers, and they completed the day of a thousand years.

Sikke-i Tasdik-i Gaybi ·On Sekizinci Lema ·machine translation (qwen3-32b-sre)

Here, these conceited people, who have become accustomed to blind imitation, say: "Since such a religious revolution occurred in Christianity; at first revolutionaries were called apostates, and later they were again accepted as Christians. Therefore, such a religious revolution can also occur in Islam." Reply: The difference of this analogy is more obvious than the analogy in the First Argument. Because, in the Christian religion, only the fundamentals of religion were taken from the Prophet Jesus, peace be upon him. Most of the rules regarding social life and religious obligations were established by the Apostles and other spiritual leaders. The majority of these were taken from the sacred scriptures of the previous nations. Since the Prophet Jesus, peace be upon him, was not a worldly ruler or sovereign, and did not establish general social laws, the religious fundamentals of Christianity were overlaid with external forms, such as customary laws and civil regulations, given the name of the Christian legal system. If this form were changed, or that outer garment altered, the fundamental religion of the Prophet Jesus, peace be upon him, could still remain intact, and the Prophet Jesus, peace be upon him, would not be denied or rejected. However, the Owner of the Islamic religion and Sharia, the Honored of the World, peace and blessings be upon him, is the sovereign of both worlds, with the East and West, and Andalusia and India being parts of his dominion. Therefore, the fundamentals of Islam were personally revealed by him, and he personally brought the details and other rulings of that religion, even the smallest of its manners, and he personally announced, informed, and commanded them. Therefore, the Islamic religious laws are not like a changeable garment, such that if they were altered, the fundamental religion could remain intact. Rather, they are the very body and skin of the religion. To deviate from or accuse them is not distinguishable. To change them is to directly deny and reject the Owner of the Sharia.

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

Yes, the miracle of the trunk of the date palm tree is widespread, well known, and a genuine continuous miracle. A group of fifteen different chains of transmission from a distinguished group of the Companions brought this miracle, and the hundred imams of the Tabi'in (the generation after the Companions) transmitted this miracle through these chains to the following centuries. From that group of the Companions, the famous scholars of the Companions and the leaders of hadith narration, such as Sayyiduna Anas ibn Malik (the servant of the Prophet),1 Sayyiduna Jabir ibn Abdullah al-Ansari (the servant of the Prophet),2 Sayyiduna Abdullah ibn Umar,3 Sayyiduna Abdullah ibn Abbas,4 Sayyiduna Sa'd ibn Ubadah,5 Sayyiduna Abu Sa'id al-Khudri,6 Sayyiduna Ubay ibn Ka'b,7 Sayyiduna Buraydah,8 Sayyiduna Ummul-Mu'minin Ummu Salama,9 and other prominent scholars of the Companions and leaders of hadith narration, each one at the head of a chain of transmission, conveyed the same miracle to the community. Foremost among them are al-Bukhari and Muslim, authors of the authentic books, who transmitted this continuous great miracle through their chains to the following centuries.

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

Yes, the muhakkik (scholars) and nakkad (specialists) of the science of hadith have become so expert in hadith that they have acquired a mastery over the style of expression, the eloquence, and the manner of speech of the Noble Messenger of Allah (peace and blessings be upon him). If they see a subject in a hundred hadiths, they say, "This is a subject (mevzu)." They reject it, saying, "This hadith is not valid and is not the word of the Prophet." Like a lexicographer, they recognize the essence of the hadith, and no other statement can be mistaken for it. However, some scholars, such as Ibn al-Jawzi, have gone to extremes in criticism and have mistakenly considered some authentic hadiths as subjects (mevzu). But it is not the case that every subject (mevzu) is necessarily incorrect in meaning; it may simply mean "this is not a hadith." Question: What is the benefit of mentioning the chain of transmission (an'ane) in a document, when in a well-known incident they say, "from so-and-so, from so-and-so, from so-and-so"? Answer: There are many benefits. Chief among them is that it shows the consensus of the reliable and trustworthy narrators of hadith who are included in the chain of transmission, and it indicates the agreement of the scholars of verification who are included in that document. It is as if each imam and each scholar included in that chain and document affirms the ruling of that hadith by signing it and stamping it with the seal of authenticity.

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

That is, should it give importance to the smallest and most trivial desires, listen attentively to them and fulfill them, while ignoring the most important and necessary desires, not understanding them and not acting upon them? Far be it! A thousand times far be it! Such a beauty and such ugliness cannot be accepted, nor can it be ugly. Thus, the Messenger of the Sublime, upon whom be peace and blessings, opens the door of this world with his prophethood and the door of the hereafter with his worship. May the prayers of the Merciful fill the world and the abode of paradise. O Allah, send prayers and peace upon Your servant and Messenger, that beloved one who is the Lord of both worlds, the pride of both worlds, the life of both abodes, the means of both happiness, the one with two wings, the Messenger of both the Arabs and the non-Arabs, and upon his family and companions as a whole, and upon his brothers among the Prophets and the Messengers, Amen. THE SIXTH TRUTH Chapter of Majesty and Eternity, and it is the name of the Sublime and the Everlasting. Is it possible at all that a majesty of Lordship, which commands and governs all beings from the suns and trees down to the smallest particles as the supreme commander, should rest upon these transient, perishing creatures who pass through a temporary life in this guest house of the world; and not create a lasting, eternal circle of majesty and an everlasting, lofty orbit of Lordship?

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

Question: How can the conscription of non-Muslims be permissible? Answer: In four ways: First: Military service is for fighting. When you fought that terrible bear yesterday, did it seem improper that your wives, gypsies, children, and dogs helped you? Second: The Prophet, peace and blessings be upon him, had allies and successors among the Arab polytheists. They used to go to battle together. These people are the People of the Book. Since they are not gathered in the army but scattered, the majority and the strength of our emotional attachment form a barrier against imagined dangers. Third: In Islamic countries, although rarely, non-Muslims have been employed in military service. The Janissary corps is a witness to this. Fourth: The reason for our decline and the progress of non-Muslims is the fact that military service was exclusive to us. For example, centuries ago, the Muslim population of this state was over forty million. Today, the non-Muslims among us were only five or six million at that time. Wealth and trade were in our hands. However, we have now dropped to twenty million and fallen into poverty; they have risen from the depths of poverty to the peak of wealth and have reached ten million. The most important reason for this is that, for example, if you have four sons, they will not marry due to the military service consideration. If they do marry, they will be sent to various places like stray kittens, and their productivity and life will be wasted. If you want proof, go to Van; open an Armenian house and an Islamic lodge, and look. You will see that an Armenian house will show ten solid proofs, while a Muslim house will display only two weak arguments for inspection. Question: In the past, Muslims were rich and they were poor. Now, everywhere, they are judges and we are not. What is the wisdom in this? Answer: I know two reasons: First: Derived from the divine command, 1 "There is nothing for man except what he strives for," and from the prophetic command, 2 "The one who earns is beloved to Allah," the inclination toward effort and the motivation to earn were broken and extinguished by some suggestions. Because the word of God, in this age, is not known to be the foundation of progress; and the world, 3 "which is the field of the hereafter,"

Münâzarat ·Munazarat ·machine translation (qwen3-32b-sre)

Suddenly, the light brought by the Truth of Muhammad (peace and blessings be upon him) came to my aid. It transformed those boundless sorrows and griefs into joys. Indeed, for the eternal gratitude I feel toward the person of Muhammad (peace and blessings be upon him) for the million blessings he has bestowed upon me, just as he has upon every believer, at that moment and in that condition, I became eternally grateful. For example: That glance of forgetfulness, those blessed eyes, appeared in a season devoid of duty and consequence, and their movements, not from grace, but perhaps from the illusion of Adam and separation, touched the veins in me that are connected to the love of eternity and the love of beauty, the affection for the body, the compassion for the species, and the vital concern, so deeply that when this world had become a spiritual hell and the mind a tormenting instrument, the light that Muhammad (peace and blessings be upon him) brought to humanity lifted the veil; in place of death, Adam, nothingness, purposelessness, futility, and separation, it showed that each of those trees has as many wisdoms and meanings as the number of their leaves, and, as proved in the Risale-i Nur, it demonstrates that each has three parts of results and duties. First part: It looks at the names of the Almighty Creator. For example, just as a master craftsman creates a wonderful machine, and everyone who appreciates it praises him by saying "Mâşâallah, bârekâllah" and applauds him, so too does the machine itself, by fully achieving the intended results, praise its master with its own language and applaud him. Every living being and everything is such a machine; it applauds its master with praise. The second part of its wisdoms looks at the eyes and minds of the living and the sentient. It becomes a sweet place of contemplation, a book of knowledge for them. It leaves its meanings in the minds of the sentient, its forms in their memories, in the tablets of the examples, and in the books of the unseen world, and then it leaves the world of witness and withdraws into the world of the unseen. Thus, it leaves behind a physical body and gains many spiritual, unseen, and intellectual bodies.

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

These servants of the Rabbâniye confirm their positions through their actions and deeds. They themselves perform the duties of the guardians of faith and sincerity. They demonstrate their level of faith through their actions. They show that they are true followers of the virtues of Muhammad (peace be upon him), true adherents of the Ahmediyen (peace be upon him), and true wearers of the Nebeviyen (peace be upon him). In short, they are excellent examples for the Ummat-i Muhammed (peace be upon him) in terms of deeds and character, and in following and being close to the Sunnet-i Nebeviye (peace be upon him). The works they wrote in the style of interpreting the Book of God and explaining religious rulings, and according to the understanding of the time and the level of knowledge, are not the product of their own refined souls or lofty inclinations, nor the result of their own intellect and spiritual insight. Rather, these are spiritual inspirations and promptings from the Pure Zât of Prophethood (peace be upon him), the direct source of revelation. The Celcelûtiye, the Noble Mesnevî, Fütuhu'l-Gayb, and similar works are all of this nature. These sacred works are only interpreters of those lofty beings. These sacred individuals have a share in the composition and style of expression of those sacred works; that is, these sacred beings are the recipients, mirrors, and vessels of those meanings. English translation:

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

Sixty-four years ago, the Testimony of the Two Schools of Sorrow 2 In the name of Him, exalted is He 3 And indeed, nothing exists but it glorifies Him with praise Introduction WHEN FREEDOM was associated with madness; weak despotism turned the asylum into a school for me. When moderation and direction were confused with regression; in the Constitutional era, intense despotism turned the prison into a school. O you people who read this testimony! Please, direct your soul and imagination from the guest-like, a primitive nomadic student who has become entangled in the new civilization, whose body and mind are in a state of turmoil. So that you do not fall into error and mistake. In the 31 March Incident, in the Court of War, I said: I am a student. Therefore, I weigh everything according to the scale of religious law. I know only our nationality, only Islam. Therefore, I judge everything from the perspective of Islam. While I stood at the door of the world of the prison, and while waiting for the train of the gallows, which leads to the hereafter, I criticized the cruel conditions of human society, and this is not only for you, but perhaps a message for the current generation of humanity. Therefore, in the secret of the verse: 4 On the Day when hidden things will be tested, the truths emerged bare from the grave of the heart; let those who are not decent refrain from looking. I am eager for the hereafter. I am ready to go with these hanged ones.

Divan-ı Harb-i Örfî ·Iki Mekteb I Musibetin Sehadetnamesi Mukaddime ·machine translation (qwen3-32b-sre)

Perhaps it was bestowed by the mercy of the Divine as a kind of spiritual miracle of the Kur'an-i Hakim at that time. That man, together with thousands of his companions, had reached for that gift of the Kur'an. In any case, the duty of the first translation fell to him. The proof that it was not the result of his mind, knowledge, and intelligence is that in the Risale-i Nur there are parts where some were written in six hours, some in two hours, some in one hour, and some in ten minutes. I swear to you that even with the help of the memory power of the old Said (may God be pleased with him), I cannot produce the ten-minute piece in ten hours with my mind. I cannot produce the one-hour essay in two days with my mind. And the Six-Hour Essay of the Thirtieth Word, neither I nor even the most learned and pious philosophers can achieve that investigation in six days. And so on... So we are bankrupt, yet we have become the caretaker and a servant of a very rich jewel shop. May the Almighty, in His generosity and grace, make us and all the students of Risale-i Nur always and successfully serve in this service. Amin, by the honor of the master of the messengers. Said Nursî • • •

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

That is, for a long time, about five hundred years, the Abbasid caliphate will come into being and continue. Then, one of the three Dajjals, named Genghis and Hulagu, will destroy this caliphate, and the rule of Dajjals will continue in Islam. Thus, in the multiple hadiths of Islam, there is a clear evidence that three Dajjals will come. This prophetic knowledge is two certain miracles: One is that the Abbasid caliphate will come into being and last for five hundred years. The second is that in the end, it will be destroyed by the most cruel and destructive Dajjal named Genghis and Hulagu. Now, considering that in the hadith books, the possessor of the religion, who even informs about the smallest things of the signs of Islam and the Qur’an, is it possible that he would not inform about such extraordinary events of our time? Also, is it possible that in this extraordinary event, the followers of the Risale-i Nur, who have served the Qur’an with steadfastness on a wide scale, in the most extraordinary time, and under the heaviest conditions, and whose services are confirmed by both friends and enemies, would not have signs pointing to them? Said Nursi • • • In the name of Him, exalted is He 1 2 And poverty and disgrace were struck upon them—the meaning of the noble verse My beloved commander of Nur and brother, the guardian of the Qur’an, Refet Bey; the Jewish nation, because they exceeded in love of life and worldly pleasures, have been entitled to suffer the blows of disgrace and poverty in every century.

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