Hz. Musa

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)

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)

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)

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)

3. This progress, made possible by softening and using iron—which is the foundation of all arts—corresponds to the miracle of Prophet David (as) mentioned in the verse "And We softened for him the iron." 4. Again, through the power of human thought, progress in aerial technology—such as airplanes—brings humanity close to the miracle of Prophet Solomon (as), whose speed is described in the verse "Its morning journey was a month and its evening journey was a month." 5. The centrifugal device that extracts water from rocky and sandy areas has drawn inspiration from the staff of Prophet Moses (as), as mentioned in the verse "Strike the rock with your staff." 6. Medical progress achieved through experience and the power of human thought is inspired by the miracle of Prophet Jesus (as). Indeed, there is a very close relationship and harmony between these miracles and this progress. Yes, a person who pays attention will undoubtedly conclude that these miracles are measures and examples of this progress. Similarly, according to the noble verse "O fire, become coolness and peace," when Prophet Abraham (as) was thrown into the fire, the fire's heat turning into coolness is an example and model of the non-burning level of fire discovered by humanity.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

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)

FOOTNOTE 1 - FOOTNOTE 2 SECOND POINT: Since sorcery was prevalent in the time of Prophet Moses (peace be upon him), his miracles came in a similar style; and since the science of medicine was prevalent in the time of Prophet Jesus (peace be upon him), his miracles were mostly of that nature. Likewise, in the time of our Noble Messenger (peace and blessings be upon him), four things were most prevalent in the Arabian Peninsula: First: Eloquence and fluency. Second: Poetry and oratory. Third: Divination and foretelling from the unseen. Fourth: Knowing past events and natural occurrences. Indeed, when the Miraculous Qur'an came, it challenged these four types of knowledgeable people. First, it brought the eloquent people to their knees; they listened to the Qur'an in awe.

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

An incident that caught my attention: Once, as a result of partisanship and bias, I saw that a certain learned person, who was a pious scholar, went to the extent of accusing another scholar with opposing political views of disbelief (takfir), while praising a hypocrite who shared his views in a respectful manner. It was at that moment that I became afraid of the terrible consequences of politics, and I said, "I seek refuge in Allah from Satan and politics," and from that time on, I withdrew from political life. FIFTH ASPECT Social life demonstrates that stubbornness and partisanship are very harmful. If one were to say: "In the Hadith it is said, 'The differences among my ummah are a mercy.' But differences lead to partisanship. "However, partisanship is a disease that protects the oppressed common people from the oppression of the corrupt elite. Because if the corrupt elite of a city or village were to unite, they would oppress the innocent common people. But if partisanship exists, the oppressed can seek help from another side and save themselves. "Also, the truth is fully revealed through the diversity of opinions and the variety of views." Response: Regarding the first question: The differences mentioned in the Hadith are positive differences. That is, each person works for the improvement and benefit of their own cause, not for the destruction of others, but perhaps for their completion and reform. However, negative differences—those that involve bias and enmity, where people work to destroy each other—are considered harmful in the Hadith. Because those who fight each other cannot act positively. Regarding the second question: If partisanship is for the sake of justice, it can support the righteous. However, partisanship that is based on bias and self-interest, as is the case today, supports the unjust and provides them with a point of support. Because if a person who is biased out of prejudice is approached by Satan, who supports his views and shows favoritism, that person would recite mercy for Satan. But if an angel-like person were to come to the opposing side, he would curse them to such an extent that it would be like a curse.

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

Every Islamic village, may this green land be, Until the Day of Resurrection, a paradise of children, again O light of faith! O Glory of the world, for the sake of the family of Abraham, O Lord. Protect us from calamities and misfortunes, O Light of the Luminous, By the right of the Name of Light! 2 And indeed, nothing glorifies Him except with His praise. 1 Peace be upon you, and the mercy of Allah and His blessings. My blessed Master, may the great and beautiful light of His, this poor and destitute student of yours, presents to your presence of knowledge the kindness and favors that he has received in this place and in this manner, and through this opportunity, I am honored once again with the honor of kissing your blessed hands and your pure lap, and I humbly ask you, my master, to accept it. The humble, destitute student of you Hasan Feyzi May the mercy of Allah be upon him in the number of the letters of the written and recited letters, Amen. 3 • • •

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

The answers to the questions asked by the disciples of Risale-i Nur. Question: Last year we asked you that for fifty days you had not looked at or inquired about worldly events, and you gave us an answer at that time. Although that answer was true and sufficient, it was necessary to consider the spread and service of Risale-i Nur and the benefit of the Islamic world. Now, thirteen months have passed, and the same situation continues. You are not showing any concern or asking anything. Answer: 1 Indeed, the human is most unjust. The greatest manifestation of this is the current people who are struggling. It is not permissible to support them, to be curious and follow these events, to listen to their false and deceptive propaganda, or to watch their affected struggles with sympathy. Perhaps even looking at those strange injustices is not allowed. Because agreeing to injustice is itself injustice; if one becomes a supporter, they become an oppressor. 2 Also, you will be affected by the verse: "And do not incline toward those who are unjust, lest the Fire should touch you." Yes, there is an absolute proof that this is not for the sake of truth, truthfulness, religion, or justice, but rather for stubbornness, nationalistic pride, racial interests, and the arrogance of the self. It is a cruel injustice without parallel in the world. For example, bombing a place where there are a thousand innocent women, children, and the elderly, merely because a few enemy soldiers are present. Also, forming alliances with anarchists, who are the most oppressive of the bourgeoisie and the most radical of socialists and Bolsheviks. Furthermore, spilling the blood of thousands and millions of innocent people and rejecting wars that are harmful to all humanity and peace. Thus, since these struggles do not conform to any law of justice, humanity, or any principle of truth and law, the Islamic world and the Qur'an certainly reject them. They do not descend to or support them. Because in them, there is such a terrifying Pharaoh-like and tyrannical rule. They do not extend their hands for the sake of the Qur'an or Islam, but perhaps to make themselves subjects and tools. Supporting the swords of such oppressors, the truth of the Qur'an certainly does not descend to them.

Kastamonu Lâhikası ·Mektup 129 ·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)

Since these metaphorical meanings and symbolic concepts are true, correct, and in accordance with reality; and they are worthy of such honor and their foundations are strong. Indeed, if Hazrat Imam Ali (r.a.) did not have a comprehensive inclination to intend all these symbolic meanings -as the Celcelûtiye is inspired by revelation- then the true owner, the master of Hazrat Imam Ali (r.a.), the Prophet Zîshan (a.s.m.), with his comprehensive inclination and the master's master, Zülcelâl's comprehensive knowledge, looks at them and includes them in the circle of intention. My reason for having a special, definite, and certain opinion on this matter is as follows: While writing the Seventh Remiz, which is the greater interpretation of the Great Ayet al-Kubra within the great difficulties, I endured much hardship and was in genuine need of a sacred comfort and encouragement. Until now, through repeated experiences, in such situations, divine care and help had always come to my aid. At the very moment I completed the treatise, without any prior thought, this sudden manifestation of the Alevi miracle left no doubt in me that this, like other divine cares that have aided me, is a care from the Merciful Lord. Care is not deceptive and does not involve falsehood. SEVENTH REMIZ Hazrat Imam Ali (r.a.) has pointed to the Seventh Remiz with the first verse: "And by the Great Sign, I am safe from the fall," ... "And by the right of the sword with the blade, O our God, and by Your beautiful names, save me from scattering," the letters of Bahram have risen and stood proud, and the name of the staff of Moses has dispelled the darkness.

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

The third purpose of the reasoning: It is a well-known principle that when a single unit multiplies, it branches out, keeps increasing, and does not remain in one place. However, if the many and the fractions unite, they become stronger, gain stability, remain in place, and become more permanent. Therefore, Muhammad, upon whom be peace and blessings, is the seal of the prophets. It is understood from the contradictory meaning that no prophet will come after him; the seal of his seal is stamped and signed. The fourth purpose of the reasoning: As the phrase "1 من قبلك" (before you) indicates, the Prophet Muhammad (peace be upon him) is their successor, and they are all his predecessors in full. Therefore, the successor taking upon himself the duties of the predecessor completely and standing in their place implies that he is a prophet and messenger to all his predecessors and to the entire ummah. Yes, this principle is a natural rule in accordance with its ruling. For, before the Time of Bliss, the peoples and nations of the human world were very different and widely separated in terms of material and spiritual aspects, in terms of capacity and upbringing. Therefore, a single upbringing and an individual invitation were not sufficient. When the human world awoke under the sun of the Blissful Time, showed a tendency toward unity through the exchange of ideas, the abandonment and transformation of traditions, and the intermingling of tribes, communication and interaction began among them; indeed, the globe became like a single country, perhaps a province, perhaps a village; a single invitation and a single prophethood was seen to be sufficient for all humanity.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Everyone has opened a lawsuit, on the basis of faith, to gain or lose a land and property as enduring and eternal as the surface of the earth, adorned with chains and palaces. If one does not firmly obtain the certificate of faith, one will lose it. And in this age, many are losing that lawsuit due to the arrogance of materialism. Indeed, an inquisitive and investigative person has observed in a certain place that out of forty deaths, only a few have won that lawsuit; the rest have lost it. Now, if the entire world's dominion were given to a person, could it fill the place of that lost lawsuit? Since we consider it complete foolishness to abandon the duties that bring the services which will win that lawsuit and the miraculous lawsuit attorney who prevents ninety percent of people from losing it, and instead to engage in worldly matters and transient wealth, we, the disciples of the Risale-i Nur, believe that even if each of us had a hundred times more intelligence, we must dedicate ourselves to this duty. O my new brothers in this prison calamity, you have not seen the Risale-i Nur as my old brothers who came with me have. I declare and prove, and have already proven with them and with thousands of other disciples as witnesses, that the Risale-i Nur is the first and greatest lawsuit attorney of this age. It is the one who has given the certificate, the document, and the decree of the acquired lawsuit—i.e., the verified faith—to twenty thousand people in twenty years. It is the miracle of the Qur'an's spiritual power, which has emerged and spread. For eighteen years, my enemies, the atheists and materialists, have tried to destroy us by corrupting some officials of the government with very cruel plots, even imprisoning and jailing us as they did before. Yet they have managed to touch only two or three parts out of the one hundred and thirty parts of the steel fortress of the Risale-i Nur. Therefore, if one wishes to hire a lawyer, it is sufficient to obtain the Risale-i Nur. Do not fear, the Risale-i Nur will not be banned. The deputies and officials of the Republican Government had important treatises in their hands, and except for two or three, they were free to circulate. God willing, one day the prisons will become a complete reform.

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

FOURTH ÂYET: And We have not sent any messenger except in the tongue of his people to clarify for them 1 This verse, with its numerical value and the signs of the first verse, indicates that the principle of having inheritors and representatives of prophethood and messengership in every era is metaphorically implied, and the Risale-i Nur, which carries the hereditary duty, is particularly included among the individuals, and it is decreed to be in Turkish rather than the Arabic language of the Qur'an. Yes, the numerical value of the word رَسُولٍ is considered as ن, and if the doubled ل is counted as two and the doubled ى as one, it becomes thirteen hundred fifty-eight (1358); if both are counted as one ر, it becomes thirteen hundred twenty-eight (1328); if the doubled letters are counted as two and the tashdeed is not counted, it becomes thirteen hundred eighteen (1318); and if both the tashdeed and the doubled letters are counted, it becomes thirteen hundred sixty-eight (1368), which metaphorically and symbolically refers to the five stages and five conditions of the Risale-i Nur. FIFTH ÂYET: That you may lead your people out of darkness into light and remind them of the days of Allah 2 In the phrase "into light and remind them of the days of Allah," the numerical value, when the doubled letters are counted as one each, becomes thirteen hundred fifty-one (1351), which metaphorically and symbolically refers to the important duty of the Risale-i Nur, which cannot yet be expressed, and the exact coincidence and spiritual agreement of the time of fulfilling these Qur'anic commands with the numerical value. The Risale-i Nur is metaphorically indicated through the conceptual relationship of participating in the story. There are many more hidden signs to be written; however, permission has not been granted, so they remain for now. • • •

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

O Lord of the Prophets and the Truthful, All of them are adorned and arranged in Your possession, by Your command and power, by Your will and arrangement, by Your knowledge and wisdom. They have shown the globe as a grand place of remembrance, and this universe as a grand mosque, through sanctification, glorification, praise, and the declaration of Your Oneness. O Lord, and O Lord of the heavens and the earth, O Creator, and O Creator of all things, Because of the right of Your power, will, wisdom, sovereignty, and mercy, which reveal the heavens with their stars, the earth with its creatures, and all creation in all its forms, make my soul adorned for me and make my desires adorned for me. For the service of the Qur’an and faith, make the hearts of people adorned with the Message of Light. And grant me and my companions complete faith and a good end. Just as You revealed the sea to Prophet Moses (peace be upon him), fire to Prophet Abraham (peace be upon him), mountains, iron to Prophet David (peace be upon him), and jinn and humans to Prophet Solomon (peace be upon him), and the sun and moon to Prophet Muhammad (peace and blessings be upon him), make the hearts and minds of people adorned for the Message of Light. And protect me and the students of the Message of Light from the evil of the self and Satan, from the punishment of the grave, and from the fire of Hell, and make me joyful in Paradise. Ameen, ameen, ameen.

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

For example, the story of Prophet Moses (peace be upon him) from the Quranic narratives, like the staff of Prophet Moses (peace be upon him), has countless benefits. In that story, it serves to comfort and console the Prophet (peace and blessings be upon him), to threaten the disbelievers, to warn the hypocrites, and to censure the Jews, and thus has many purposes and multiple aspects. Therefore, it is repeated in the Surahs. In every instance, while all the purposes are expressed, only one is the actual intent, and the others are subordinate to it. If you ask: "How can we know all the meanings in the past examples that the Quran intended and indicated?" The answer is: Since the Quran is an eternal sermon, it addresses and teaches all the generations of Adam, past and future, in layers and stages. Naturally, it will intend and express multiple meanings according to the various understandings, and it will provide signs of its intentions. Indeed, in "Isarat al-Ijaz," the multiple meanings of the Quranic words are proven through the rules of grammar and rhetoric, the principles of expression and semantics, and the laws of eloquence. Nevertheless, all meanings and aspects that are valid in the sciences of Arabic, correct in religious methodology, acceptable in semantics, appropriate in rhetoric, and praised in eloquence are considered to be part of the Quran's meanings, as unanimously agreed upon by the scholars of ijtihad, tafsir, usul al-din, and usul al-fiqh, and confirmed by their differences. For each of these meanings, the Quran has provided signs: either linguistic or conceptual. These conceptual signs are either from the context of the speech, from another verse, or from other sources, indicating that meaning. Some of these meanings are proven by the thousands of commentaries written by scholars, in twenty, thirty, forty, sixty, even eighty volumes, which are an irrefutable external proof of the comprehensiveness and linguistic richness of the Quran. However, if we were to demonstrate the evidence for each meaning according to its rule and principle, the discussion would become very lengthy. Therefore, we briefly refer to "Isarat al-Ijaz" for this.

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

Epilogue About Ghibt (backbiting) In the name of Him - and there is nothing but praises Him. 1 The fact that the only verse, which is an example of the rank of zem and zecr in the first light of the first branch of the twenty-fifth saying, miraculously prevents backbiting in six different ways, completely shows how serious backbiting is in the view of the Qur'an, and thus no further explanation is needed. Yes, after the declaration of the Qur'an, it cannot be declared again; there is no need for it. Indeed, the verse "Do any of you love to eat the flesh of your dead brother" 2, in six degrees, zemmeders (metaphorically) and strongly zecr (denounces) backbiting in six degrees. When this verse actually addresses those who backbite, it takes on a literal meaning. For example: It is well known that the hemze (the letter "alif") at the beginning of the verse means to ask, "ayya" (is it possible that...). This meaning of asking, like water, permeates all the words of the verse. Each word contains an implicit ruling. Firstly, with the hemze it says: "Is it possible that you have no mind, which is the place for questions and answers, that you do not understand such an ugly thing?" Secondly, with the word "yuhibbu" (loves) it says: "Is it possible that your heart, which is the place for love and hate, has become corrupted that you love the most despicable act?" Thirdly, with the word "ahadukum" (any one of you) it says: "What has become of your social and civil life, taken from the community, that you accept such an action that poisons your life?" Fourthly, with the phrase "an yakula lahm" (that he eats flesh) it says: "What has become of your humanity that you are tearing apart your friend like a beast with your teeth?" Fifthly, with the word "akhikh" (your brother) it says: "Do you have no compassion or familial bond that you are mercilessly tearing apart the spiritual self of your oppressed brother in so many ways? And do you have no mind that you are biting your own self like a madman with your own teeth?" Sixthly, with the phrase "maitan" (dead) it says: "Where is your conscience? Has your nature been corrupted that you do the most abhorrent act of eating the flesh of your brother in the most honorable state?"

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

It is musk; the more you repeat it, the more it becomes fragrant. 1 For example, the living and luminous principles in verses such as "Bismillah al-Rahman al-Rahim" open the desires the more they are repeated; like musk, the more it is stirred, the more it smells. Thus, what is thought to be repetition is not actually repetition. Rather, it is of the type of "wa utû bihi mutashâbihan," meaning the repeated words that express different wisdoms, nuances, and purposes. They are considered repetitions only because they resemble each other in wording and expression. Indeed, the story of Moses contains many virtues and wisdoms. Reciting it in a manner appropriate to each context is a form of eloquence. Yes, the Glorious Qur'an has shaped that famous story, taking it from silver to gold, so to speak, with such a masterful example of eloquence that all the experts in eloquence have been amazed by its eloquence and have prostrated themselves in admiration. Similarly, the basmala (Bismillah) contains many aspects such as seeking refuge, supplication, and invocation; and it encompasses many stations such as tawhid (oneness of God), tanzih (transcendence), beauty, majesty, grace, and excellence. It also points to the four fundamental objectives—tawhid and prophethood, resurrection and justice. In every place where it is mentioned, it is recited and used in accordance with one of these aspects or stations. Moreover, in any sura where repetition occurs, it is done with a specific intention that corresponds to the spirit of that sura, and the other aspects are mentioned in a way that is not contradictory to eloquence.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Notice Here are the general signs of the Creator's body; the detailed ones will be mentioned in the three books. If you say: "I want the general statement of the signs of unity here," I say: The signs of unity are so numerous and widespread that they are sufficient without mentioning them in this book. Here is the proof of the unity of the Creator, which is hidden in the meaning of the verse: "If there were in them gods besides Allah, they would have been ruined." This is a guiding light for this path. Yes, independence is the essential attribute of divinity and a necessary consequence. Observation The similarities and interconnections among the signs and phenomena in the universe are so intertwined and interdependent that they respond to each other's needs, organize themselves, and revolve around a single point and axis of order. This points to the Creator's unity and perhaps even to the oneness of the Eternal Sovereign. Yes, the designer and creator of a machine is one. "And in everything there is a sign that it is one." The dimensions of the universe are the pages of the Book of the world, The lines of the eternal universe are countless signs. The printed design on the real preserved tablet, Every existing being is a condensed word of meaning. The meaning of "countless" and "boundless" in Hoca Tahsin's words is relative; it is not the true meaning of infinity.

Muhakemat ·Mektup 130 ·machine translation (qwen3-32b-sre)

Even some concerned individuals who saw that a few of the people in Denizli prison had received extraordinary moral lessons from the Nurlar in a short time said: "Rather than sending them to prison for fifteen years for education, if they had taken the Risale-i Nur course for fifteen weeks, it would have reformed them more." Since death does not kill and the appointed time is hidden, it can come at any moment. And since the grave does not close, people come in groups and disappear into it. And since this worldly life is passing by very quickly. And since death, for the people of faith, has been transformed from an eternal sentence into a certificate of release, as the Risale-i Nur has shown with the clarity of the sun and the truth of the Qur'an, and for the people of misguidance and ignorance, it is an eternal punishment as clearly visible as the eye can see, it is an eternal separation from all beloved things and from all existence. Of course, without any doubt, the most fortunate one is the one who, with patience and gratitude, makes full use of the time in prison by taking the Nurlar course and works to serve faith and the Qur'an within the circle of direction. O man addicted to pleasure and delight! I am seventy years old, and through thousands of experiences, proofs, and events, I have come to know with absolute certainty that true pleasure, painless delight, sorrowless joy, and happiness in life are only found in faith and within the circle of the truths of faith. Otherwise, in worldly pleasures there are many sorrows. One grape is eaten, ten slaps are given, and the taste of life is stolen. O unfortunate ones who have fallen into the misfortune of imprisonment! Since your world is weeping and your sweet life has turned bitter, work so that your afterlife does not weep and your eternal life may smile and become sweet. Make use of your imprisonment. Just as sometimes, under heavy circumstances and in the presence of enemies, one hour of watch can be equivalent to a year of worship, similarly, each hour of worship you perform under such heavy circumstances becomes many hours and transforms those hardships into blessings. • • •

Şualar ·On Dorduncu Sua ·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)

Here, it indicates: The path to humanity is open so that it may traverse such a distance in the air. Therefore, O humanity! Since the path is open to you, reach this level and approach it. The Almighty, in the language of this verse, metaphorically says: "O human! I mounted one of My servants in the air because he abandoned the desires of his soul. If you too abandon the laziness of your desires and properly utilize some of My established laws, you too can ride." Also, the verse stating: "And We said, 'Strike the rock with your staff,' and there gushed forth from it twelve springs," which describes one of the miracles of Prophet Moses (peace be upon him), indicates that the hidden treasures of mercy beneath the earth can be accessed using simple tools. Indeed, even from a hard place like a rock, the water of life can be drawn with a staff. Thus, this verse conveys to humanity: You can find the water of life, the most delicate manifestation of mercy, with a staff. Therefore, come on, work, and find it. The Almighty, metaphorically through the language of this verse, says: "O human! Since I give such a staff to the hand of a servant who trusts in Me, with which he can draw the water of life wherever he wishes. You too, if you rely on My laws of mercy, can obtain a similar or nearly similar tool. Come on, do it!" Indeed, one of the important aspects of human progress is the invention of a tool that, in most places, causes water to spurt when struck. This verse outlines the ultimate and furthest limits of such achievements. Just as the previous verse outlined the furthest points of achievements far beyond the current state of airplanes. Also, for example, regarding one of the miracles of Prophet Jesus (peace be upon him): "And I heal the blind and the leper, and I bring the dead back to life by permission of Allah." The Quran encourages humanity to follow the lofty character of Prophet Jesus (peace be upon him), and also metaphorically highlights his high-level craftsmanship and divine medicine. Indeed, this verse indicates that even the most severe ailments can find a cure. Therefore, O human and O descendants of Adam who face calamities! Do not despair. No matter what the ailment is, a cure is possible. Seek it, and you will find it. Indeed,

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

A deserved punishment The rule of the Shariah, "The killer does not inherit," is in accordance with the natural laws of fate, that one who pursues a purpose through an illegitimate path receives a punishment contrary to their intent. Wilson, Clemenceau, Venizelos, etc... An example of this: Since the beginning of our revolution, those who have used the means of the hereafter's reward as a means of honor and glory in a godless manner have ended in terrible disgrace. After a temporary honor and glory, a complete silence followed. Their current language echoes the lament, "Oh, that I had been forgotten and left alone." Human nature is like a field in which, along with the seeds of good tendencies, the seeds of evil inclinations have been sown like grains by the hand of fate. These seeds need water to sprout. If the water comes from the air, the seeds of evil will sprout: Just like the effect of the current Western civilization on social order... Naturally, many good inclinations are present; however, a dozen seeds that have grown and borne fruit can overcome not a hundred, but a thousand dried seeds. Therefore, the solution to this is to close the source of corruption and obtain the water from God.

Tulûât ·Mustehak Bir Ceza ·machine translation (qwen3-32b-sre)

Introduction Indeed, the All-Wise Qur'an, just as it has sent prophets and imams to the communities of mankind for spiritual progress, has also made each of these prophets a master and teacher for the material progress of mankind, giving them certain miracles and commanding absolute obedience to them. Thus, just as mentioning the spiritual perfections of the prophets encourages people to benefit from them, speaking about their miracles also encourages people to reach their standards and imitate them. Indeed, it can be said that just as the spiritual perfections, the material perfections and wonders were first given as gifts by the hands of miracle. For example, the ship of Prophet Noah (peace be upon him) and the clock of Prophet Joseph (peace be upon him), which were first given to mankind, are the hands of miracles. This is a subtle indication of the truth that most artisans consider a prophet as their master in each craft. For example, shipbuilders consider Prophet Noah (peace be upon him), clockmakers consider Prophet Joseph (peace be upon him), and tailors consider Prophet Idris (peace be upon him) as their master. Yes, since the scholars of investigation and eloquence have agreed that each verse of the Qur'an has many aspects of guidance and multiple directions of enlightenment, then the verses of the miracles of the prophets, which are the most brilliant verses of the Qur'an, do not merely serve as historical stories; rather, they contain multiple meanings of guidance. Yes, by mentioning the miracles of the prophets, it outlines the ultimate limits of human science and art, touches the highest goals, determines the ultimate objectives, and encourages humanity to reach those goals by striking behind them with the hand of encouragement. Just as the past time is the storehouse of the seeds and the mirror of the events, the future is also the field of the past and the mirror of the conditions. Now, as an example, we will mention only a few examples from that vast field. For example, the verse that mentions the wind as a miracle of Prophet Solomon (peace be upon him): "And for Solomon the wind, its morning journey was a month's journey."

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

It is a letter from İhsan Sırrı, an important student of Risale-i Nur in the future. In the name of Allah, the Most Gracious, the Most Merciful. To the presence of the honored master of mysteries, the unique and rare of this age, the esteemed Sayyid Saîd al-Kurdi, Peace be upon you, O perfect guide! I humbly request your permission to bow my face before you with utmost reverence and to kiss your blessed hands. I am the son of the poor, Sarac Ahmed Effendi, who presented this humble letter to your noble self. I am a wretched soul, condemned by the decree of fate written on the eternal tablet in the time before time by the master of destiny. While I was watching the movements of the seeker with complete submission to the divine decree at the station of Joseph, the greetings that announced the spiritual love of your noble self, which I read in a compassionate letter from my father, brought joy and strength to my desolate heart. In your spiritual presence that illuminated this oppressed moment of mine, just as my lines are black and covered, I could not hide the signs of my past misdeeds and my present sins, and thus I could not become a veil concealing my shame. Because I have known for years that you are the helper and savior of those who have lost their way and are deprived of the true light and worship false gods with the Risale-i Nur, I come to your door with my neck bowed, and with the pure hope of finding a place among your seekers of guidance, I wholeheartedly rush to the circle of your guidance. While expressing my need for your high teachings, I beg your merciful gaze to overlook my boldness, and with utmost reverence, I kiss and revere your blessed hands with honor and humility, O my great guide, O my master. One day, the Almighty says to the oppressors, "Indeed, Allah has turned to us." From the disciples of Risale-i Nur, İhsan Sırrı • • •

Barla Lâhikası ·Mektup 287 ·machine translation (qwen3-32b-sre)

The Real Owner is another. Yes, there is such a Real Owner that, by the mystery of the verse "1. What created you and raised you up was not but as one soul," He can easily bring back to life all the living beings on the entire surface of the earth as easily as reviving a fly. He creates a spring with the ease of a single flower. Because He does not need to gather anything. He is the Owner of the command "2. Be, and it is." And because in every spring He creates from nothing countless forms, qualities, and appearances of the beings of the spring, apart from their elementary materials; and because in His knowledge the plan, model, index, and program of everything is already established; and because all the particles move within His knowledge and power, He creates everything with the ease of striking a match. And nothing, not even the tiniest movement of a particle, goes astray. Just as a marching army is an organized force, so too are the particles an organized army. Since they act upon the basis of that eternal power and according to the pattern of that eternal knowledge, their works emerge accordingly. Otherwise, these works would not diminish because of the insignificance of their creators. With the strength of attachment to that eternal power, a fly can crush a Nimrod. An ant can destroy Pharaoh's palace. A tiny pine seed, like a speck of dust, carries the weight of a huge pine tree like a mountain. As we have proven in many treatises, just as a soldier, by virtue of his military certificate, can achieve feats a hundred thousand times greater than his own strength, such as capturing a prisoner at the level of attachment to the emperor. Similarly, everything, by its attachment to that eternal power, can achieve miracles a hundred thousand times greater than the natural causes.

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

• a book of wisdom and sharia, • a book of prayer and worship, • a book of command and invitation, • a book of remembrance and knowledge, • a sacred library containing a book for every spiritual need, and a treatise worthy of the aspirations of every righteous and sincere believer, ascetic, and mystic. Look at the repetition in the book, which some may consider a fault: the Qur’an is a book of remembrance, a book of prayer, and a book of invitation, so repetition within it is commendable, perhaps even necessary and essential. It is not as the mistaken ones imagine. For the essence of remembrance is repetition and recurrence. The essence of prayer is repetition and recurrence. The essence of command and invitation is repetition and emphasis. Also, not everyone is able to read the entire Qur’an at all times, but they can read a chapter. Therefore, the most important purposes of the Qur’an are mostly placed in the longer chapters, and each chapter has become like a small Qur’an. Thus, to prevent anyone from being deprived, certain purposes such as the oneness of God, resurrection, and the story of Moses have been repeated. Just as physical needs are varied, so are spiritual needs. Some needs require a person with every breath: the body needs air, the soul needs the Divine. Some needs require repetition every hour, such as saying "Bismillah" and similar expressions. Therefore, the repetition of verses arises from the recurrence of needs, and it serves to awaken and encourage, to stimulate desire and longing. The Qur’an is foundational; it is the basis of a clear religion and the foundation of this Islamic world, and it transforms human social life, providing answers to repeated questions among different groups. For a foundational text, repetition is necessary to establish certainty. For emphasis, repetition is necessary. For confirmation, repetition, verification, and reiteration are necessary.

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

And give good news to those who believe and do righteous deeds that for them will be gardens beneath which rivers flow. Whenever they are given from it of fruit as food, they will say, "This is the food we were given before." And they will be given similar to it, and for them there will be pure spouses in them, and they will dwell therein forever. O Friend! First, we will mention the connection of this verse with the previous one. That is, this verse has many connections with the previous verses. In other words, there are various lines extending from this verse to the mentioned sentences. Look, the result that the Noble Qur'an indicates with this verse is the fruit of faith and righteous deeds, and it is in harmony with the praise and commendation of the believers at the beginning of the chapter. And again, after the disgrace and humiliation of the disbelievers and hypocrites at the beginning of the chapter, it has stated that the path they have taken will lead them to eternal woe. With this verse, by revealing the light of eternal happiness, it has increased and intensified their sorrow for having lost these great blessings. And again, in response to the toil and hardships of worship, which cause the abandonment of some worldly pleasures, commanded with "O mankind, worship," this verse has opened the gates of Paradise and shown the delights of Paradise, thus satisfying and comforting the hearts of the believers. And again, having previously proven the oneness of God, which is the basis of the invitation and the first pillar of faith, in this verse it has shown the fruit of oneness and the title of mercy through Paradise and eternal happiness.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Someone asked again: "Calamity, the result of a crime, is the prelude to punishment. By which act did you decree to fate that this calamity was passed down? A public calamity is usually based on the majority's mistake. What is your current punishment?" I said: "The prelude is our neglect of three important pillars of Islam: prayer, fasting, and charity. "For indeed, from twenty-four hours, the Creator Almighty asked us only one hour for the five prayers. We were lazy; for five years, we trained, toiled, and strained for twenty-four hours to perform a kind of prayer. And from the year, He asked only one month of fasting from our selves. We pitied ourselves; as compensation, we fasted for five years. From the forty, He asked only one-tenth of the charity from the goods He had given us. We cheated and wronged, and He took the overdue charity from us. 1 The reward is of the same kind as the deed. "As for our current punishment: He elevated four million people, the half of a corrupt and sinful nation, to the degree of wilayat; He gave them the status of martyrdom and heroism. The shared calamity that arose from the shared mistake erased the past sins." Another one said: "What if a leader leads people to disaster through his mistake?" I said: "The calamity also seeks a reward. Either the good deeds of the leader who made the mistake will be given, but he will have no share in it. Or the hidden treasure will be given. The reward in the hidden treasure for such matters is the degree of martyrdom and heroism." I looked, and the assembly expressed approval. I woke up from my excitement. Sweating, I found myself sitting up in bed, my arms raised. That night passed like this. On the same day, full of hope, I went to another worldly and mundane gathering.

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)