Hz. Yusuf

TWENTY-SECOND AYAT AND AYATS: The 1 "those are the verses of the Book" at the beginning of the Surahs of Yûnus, Yusuf, Ra’d, Hicr, Şuârâ, Kasas, and Lokman are sacred. The spiritual relationship of the twenty-first ayat has been partially explained in its conclusion. Its cipher is as follows: in this ayat, three ت (300), two ك (200), two ل (200), totaling 1000; one ى (10), one ب (2), four or five ألف (ا), totaling 1316 or 1317. Based on the strength of the spiritual relationship of this exact correspondence, the author of Resâili'n-Nur declares with a revolutionary intellectual insight that the sciences and disciplines of the past have been arranged as steps to reach the truths of the Qur’an: this exact correspondence implies that "In this era, thirty-three Words, thirty-three Letters, and thirty-one Lem’as called Resâili'n-Nur are the ayats of the verses in the Book of the Qur’an. That is, they are the signs of the truths and the proofs of their being truth and reality. And they are very strong evidences of the spiritual truths of the faith in those verses. And these are worthy proofs that indicate the meaning of the sacred word تِلْكَ (those) is so evident that it will be visible even to the eyes." Thus, Resâili'n-Nur is included within the specific and comprehensive meaning of the symbolic meaning. In short: Just as the symbolic meaning in this ayat serves as seven signs in seven surahs, the indication may reach the level of guidance or clarity. Similarly, the indication in 2 صِرَاطٍ مُسْتَقِيمٍ (the straight path) is also a sign in seven or eight surahs, and this symbolic indication may reach the level of guidance or clarity. NOTICE: Without any pretense, the first thought that came to mind was recorded. To avoid speculation, many symbolic meanings of the thirty-three marked ayats were not recorded.

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

THIRD DISTINGUISHED FEATURE: Sometimes the Qur’an details the actions of Allah, and then summarizes them with a concise statement. The detailed account satisfies the mind, while the summary preserves and binds it. For example: “And thus your Lord chose you and taught you the interpretation of stories and completed His favor upon you and upon the family of Ya'qub as He had completed it before upon your forefathers, Ibrahim and Ismail. Indeed, your Lord is All-Knowing, All-Wise.” 1 Thus, this verse points to the blessings bestowed upon the Prophet Yusuf and his ancestors. It says: It mentions the grace of Allah, which is to elevate you above all humanity with the station of prophethood, to connect the chain of all prophets to your lineage, and to make your lineage the leader among all human lineages. It transforms your dynasty into a center of divine knowledge and wisdom, uniting the worldly kingdom of happiness with the eternal bliss of the hereafter within you. It is the grace of Allah to make you, through knowledge and wisdom, a noble leader and a great prophet and wise guide in Egypt. Then it mentions that Allah distinguished you and your ancestors with knowledge and wisdom. Then it says, “Indeed, your Lord is All-Knowing, All-Wise.” Thus, He summarizes these detailed blessings with this concise statement. For example, 2 “Say: O Allah, Owner of the kingdom, You give the kingdom to whomever You will,” this verse shows the control of Allah over the social life of humanity as follows:

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

The Eighth Letter 2 And indeed, nothing exists but it glorifies Him with His praise, in His name. 3 The names of Ar-Rahmân Ar-Raheem, and 4 in the name of Allah Ar-Rahmân Ar-Raheem, have great wisdom in their being mentioned at the beginning of every blessed thing. Their explanation is deferred to another time, but for now, I will express my own feeling. Brother, I see the names of Ar-Rahmân Ar-Raheem as a great light that encompasses the entire universe and satisfies every eternal need of every soul and protects them from countless enemies; they appear luminous and powerful. The most important means I have found to reach these two great names of light is poverty and gratitude, helplessness and compassion; that is, servitude and dependence. Regarding this matter, I say, recalling and according to the truth, even opposing my teacher, the Imam ar-Rabbâni: The intense and brilliant feeling of Prophet Yâkub (peace be upon him) towards Prophet Yûsuf (peace be upon him) is not love or affection, but perhaps compassion. Because compassion is far more intense, brilliant, lofty, and refined than love and affection, and it is worthy of the station of prophethood. However, if love and affection are intensely directed towards created beings, they do not deserve that exalted station of prophethood.

Mektubat ·Sekizinci Mektup ·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)

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

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

In other words, the Yâkubiye feeling, which the Kur'ân-i Hakîm has shown in a brilliant manner and which serves as a means to the attribute of Rahîm, is a high degree of compassion. The love that serves as a means to the attribute of Vedûda is the case of Züleyhâ's love for Yûsuf (peace be upon him). Thus, the Kur'ân-i Mu'cizü'l-Beyan has shown the feeling of Hazret-i Yâkup (peace be upon him) to be as high above Züleyhâ's feeling, so compassion appears to be that much higher than love. My master, the Imam-i Rabbânî, said: "Because metaphorical love is not suitable for the station of prophethood, the love of Yûsuf is of the category of spiritual virtues, and therefore, to call it metaphorical love would be a defect."1 And I say: O Master, that is a circumlocution. The truth must be that it is not love, but perhaps a degree of compassion that is ten times brighter, broader, and higher than love. Indeed, compassion in all its aspects is delicate and refined. Love and affection, on the other hand, descend into many forms. Moreover, compassion is very broad. A being, out of compassion for one child, extends that compassion to all children, even to the lower creatures, and thus acts as a kind of guardian to the scope of the name Rahîm. Whereas love, by focusing solely on the beloved, sacrifices everything for the beloved. Or, in order to praise and flatter the beloved, it devalues and belittles others, even trampling on their respect. For example, someone said: "The sun is ashamed to see the beauty of my beloved; it draws a cloud curtain over its head to avoid looking." O master lover! What right do you have to shame the sun, which is one of the eight great names and is a luminous page? Furthermore, compassion is pure and does not seek reciprocity; it is selfless and without expectation. Even the selfless compassion that animals show to their young at the most basic level is proof of this.

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

Salisen: The Noble Prophet Muhammad (peace and blessings be upon him) said: "If Allah intends good for a people, He makes them see the faults of their own selves." 1 In the Noble Qur'an, the Noble Joseph (peace be upon him) said: "And I cannot absolve myself, for the soul is indeed a prompter to evil." 2 Yes, the one who is pleased with his soul and trusts in it is wicked. The one who sees the faults of his soul is fortunate. Therefore, you are fortunate. But sometimes it happens that the prompting soul, either the rebellious or the contented one, changes, but it transfers its weapons and equipment to the limbs. The limbs and veins then perform that duty until the end of life. Although the prompting soul has long since died, its traces still appear. There are many great ascetics and saints who, although their natures are contented, have been affected by the prompting soul. Although their hearts are very sound and pure, they have been affected by the diseases of the heart. In these individuals, it is not the prompting soul itself, but perhaps the function of the prompting soul transferred to the limbs. The illness is not of the heart, but perhaps an illness of the imagination. God willing, my dear brother, what is attacking you is not your soul and the disease of the heart, but perhaps a condition that has been transferred to the limbs for the continuation of the struggle, and which, as we said, is a state that causes continuous progress, due to the human aspect. SECOND QUESTION The explanation of the three questions asked by the old teacher is found in the remedies of the Risale-i Nur. For now, we will give a general indication. The first question: Al-Muhyiddin Al-‘Arabi, in a letter to Al-Fakhreddin Al-Razi, said: "Knowing Allah is not merely knowing His existence." What does this mean? What is the purpose of this question? First: In the introduction to your Twenty-Second Word, the example and representation of the difference between true unity and apparent unity point to the purpose. The Second and Third Sections and Purposes of the Thirty-Second Word explain that purpose.

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

O unjust ones! How have you found Islam, which has the power to swallow the entire world, unite it, nourish it, and elevate it, so narrow that you want to assign it to the poor and a few wandering scholars, and exclude half of Islam's people? Moreover, how dare you imagine that this luminous Islamic edifice, which contains all perfections and nourishes the noble feelings of all kinds of humanity, is like a black tent that belongs only to a group of poor people, Bedouins, and apostates? Indeed, everyone is subject to the observation of their own rites. So, your black and false rite has shown you this. Question: You are exaggerating, you are showing us a false reality, and you are insulting us with your mockery. The time is the last time, and it will get worse and worse. FOOTNOTE 1 Answer: Why should the world be a world of progress for everyone, but a world of retreat only for us? Is that so? Well, I will not speak to you either. I am turning to this side; I will speak to the people of the future: O Said, Hamza, Omar, Osman, Tahir, Yusuf, Ahmed, and others who are hidden behind the high age of three hundred years, who silently listen to the words of Light, and who observe us with a subtle glance of the unseen! I address you. Raise your heads, say "Sadakat" (sincerity). And let this be your duty. Let my contemporaries ignore me if they wish. I am speaking to you through telegraph wires stretching from the past rivers of history to your lofty future. What can I do? I came in haste, I arrived in winter; you will come in a paradisiacal spring. The seeds of light sown now will bloom into flowers in your soil!

Münâzarat ·Mektup 38 ·machine translation (qwen3-32b-sre)

In Surah Yusuf, the word "Fa arsilun" 1 is supported by seven or eight sentences in the middle, "Yusuf, ayyuha alssidique" 2, without any deviation or corruption of the meaning. Such miraculous explanations are very common in the Quran, and they are very beautiful. But the verse of Surah Al-Kaf is even more extraordinary and miraculous. Because it points out one by one the terrible and very long future of the disbelievers, a future in which one day is equal to fifty thousand years, and the terrifying revolutions in that future, and the inevitable and important events that will befall the disbelievers. It moves this idea like lightning over them. It presents that very long time as if it were a ready-written page before them; it leaves the events not mentioned to imagination and declares them with a sublime eloquence. 3 "And when the Quran is recited, listen to it and keep silent, perhaps you will be shown mercy." Satan says: "I cannot come against them, nor can I defend them. But there are many fools who listen to me. And there are many devils in human form who help me. And there are many Pharaohs among the philosophers, who take their issues from me, who stroke their egos, and who prevent the spread of your such words. Therefore, I do not surrender my weapons to you."

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

Twenty-Third Point It is in response to words spoken in opposition to the Risale-i Nur and with bias. If you praise it, then consider yourself as one who has reached the goal, You are the one who follows even the faintest star of the Risale-i Nur. Do not think it is a wandering shadow, my brother, the Risale-i Nur, It is not the earth, but even the sun is its servant. Very soon the Risale-i Nur will shine in the world, It will not be extinguished, perhaps it will be hidden, for light upon light is the light. A light that is the ocean of truth and the pure source of guidance. 1. Read "Who are the companions of the straight path and who has been guided." Complaint cannot come from truth, perhaps the story is the goal. While evil moves forward, it is known to the Truth, To the Risale-i Nur, which I have also served, The Risale-i Nur, which is Aliyy al-Murtaza and the Great Camel, They have made references in Celcelûtiyeh and some kasîdes. The Risale-i Nur, which is the darkness of the night and the loneliness, I have touched it, for it is both guidance and the mirror of truth, They placed us where Yusuf, peace be upon him, had stood, And the Master's presence was also with us. Halil Ibrahim

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

Now, those who despise the world fall into four categories. First: Those who are of the people of knowledge (Ehl-i marifet), who despise the world because they are drawn to the knowledge of Allah, and their love and worship of Him. Second: Those who are of the people of the hereafter (Ehl-i âhiret), who either despise the world because worldly necessities prevent them from performing spiritual acts, or because they see the world as ugly in comparison to the beauty and excellence of Paradise, due to their faith at the level of witnessing (shuhud). Indeed, if the noble Prophet Yusuf (peace be upon him) were compared to a handsome man, he would still appear ugly. Similarly, no matter how precious the virtues of the world are, when compared to the virtues of Paradise, they are of no value at all. Third: Those who despise the world because it is beyond their reach. This kind of despising does not come from hatred of the world, but from their love for it. Fourth: Those who despise the world because the world comes into their hands but does not stay, it passes away. They become angry and out of frustration, they despise it, saying, "It is nothing." This kind of despising also comes from their love for the world. However, the acceptable despising of the world is that which comes from love for the hereafter and from the love of Allah's knowledge. Therefore, the acceptable despising of the world is the first two categories. May Allah make us among them. Amen, by the honor of our Master, the Messenger of Allah.

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

The Eighth Letter 2 And indeed, nothing exists but it glorifies Him with His praise, in His name. 3 The names of Ar-Rahmân Ar-Raheem, and 4 in the name of Allah Ar-Rahmân Ar-Raheem, have great wisdom in their being mentioned at the beginning of every blessed thing. Their explanation is deferred to another time, but for now, I will express my own feeling. Brother, I see the names of Ar-Rahmân Ar-Raheem as a great light that encompasses the entire universe and satisfies every eternal need of every soul and protects them from countless enemies; they appear luminous and powerful. The most important means I have found to reach these two great names of light is poverty and gratitude, helplessness and compassion; that is, servitude and dependence. Regarding this matter, I say, recalling and according to the truth, even opposing my teacher, the Imam ar-Rabbâni: The intense and brilliant feeling of Prophet Yâqub (peace be upon him) towards Prophet Yûsuf (peace be upon him) is not love or affection, but perhaps compassion. Because compassion is far more intense, brilliant, lofty, and refined than love and affection, and it is worthy of the rank of prophethood. However, if love and affection are intensely directed towards created beings, they do not deserve that exalted rank of prophethood.

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

Since there are many lights and many powers in sincerity, as mentioned above, and since we are very few, weak, poor, and powerless in this terrible time and in the face of terrible enemies and intense pressures and amidst numerous innovations and deviations, a very heavy, great, universal, and sacred religious duty and service to the Qur'an has been placed on our shoulders by the Divine Grace. Certainly, we are especially obliged and responsible to acquire sincerity with all our strength. And we are very much in need of establishing the secret of sincerity within ourselves. Otherwise, not only will the sacred service we have achieved so far be partially lost and not continue, but we will also become heavily responsible. Otherwise, we will be subject to the severe divine prohibition and warning in the verse "And do not exchange My signs for a little price," and for the sake of eternal happiness, we will break sincerity for the sake of meaningless, unnecessary, harmful, sorrowful, vain, superficial, and hypocritical inner feelings and personal interests, thus violating the rights of our fellow brothers in this service, violating the respect of the service to the Qur'an, and showing disrespect to the sacredness of religious truths. O brothers! Important and great good deeds have many obstacles. Satan works hard against the servants of that service. It is necessary to rely on the sincerity's strength against these obstacles and these devils. Avoid the causes that can break sincerity as you would avoid a snake or a scorpion. As Hazrat Yusuf (peace be upon him) said, "Indeed, the soul is a whisperer of evil, except for those my Lord has mercy upon," one should not trust the evil soul. Arrogance and the evil soul should not deceive you. Let the following principles be your guide in acquiring and preserving sincerity and in removing obstacles.

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

Twenty-Third Point It is in response to words spoken in opposition to the Risale-i Nur and with bias. If you praise it, then consider yourself as one who has reached the goal, You are the one who follows even the faintest star of the Risale-i Nur. Do not think it is a wandering shadow, my brother, the Risale-i Nur, It is not the earth, but even the sun is its servant. Very soon the Risale-i Nur will shine in the world, It will not be extinguished, perhaps it will be hidden, for light upon light is the light. A light that is the ocean of truth and the pure source of guidance. 1. Read "Who are the companions of the straight path and who has been guided." Complaint cannot come from truth, perhaps the story is the goal. While evil moves forward, it is known to the Truth, To the Risale-i Nur, which I have also served, The Risale-i Nur, which is Aliyy al-Murtaza and the Great Camel, They have made references in Celcelûti and some odes. The Risale-i Nur, which is the darkness of the night and the loneliness, I have touched it, for it is both guidance and the mirror of truth, They placed us where Yusuf, peace be upon him, had stood, And the Master's presence was also with us. Halil Ibrahim

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

Letter Twenty-Eight This Letter is about Eight Matters. The First Matter of the First Treatise In the name of Allah, the Most Gracious, the Most Merciful. "If you can interpret visions," 1 O Sanie: Three years ago, three days after our meeting, the interpretation emerged and the hidden meaning appeared from an old dream of yours. Now you are asking for its interpretation. That beautiful, blessed, and auspicious dream has passed with time. Is it not my right to say this regarding that dream which has revealed its meaning? Nah shabam, nah shab parastam min ghulam shamsam az shams mi kuyam khabar. 2 An khayâlati ki dam awliyast - 'eksi mahruyân boustân khudast. 3 Yes, my brother, we have become accustomed to discussing the pure truth with you. Dreams that are open to imagination cannot be discussed in a thorough manner, as it does not fully align with the profession of investigation. Therefore, due to the relationship of that particular incident of nevmiye, which is related to nevm, the younger sibling of death, we will explain six points of truth in a scientific and methodical way, as indicated by the verses of the Qur'an. In the seventh, a brief interpretation of your dream will be given.

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

7. The noble verse 3 "I will bring it to you before your gaze turns back" refers to the fact that Prophet Yusuf (a.s.) immediately withdrew from Zuleyha upon seeing the image of his father in Canaan, and that Prophet Yakub said "I smell the scent of Yusuf" when the caravan returned from Egypt. These and the noble verse 2 "Indeed, I smell the scent of Yusuf" and the noble verse 3 "I will bring it to you before your gaze turns back," which refers to an ifrit saying to Prophet Solomon, "I will bring Belqis's throne before you open your eyes and blink," are examples and models of phenomena such as sound, image, and other things being drawn from very distant places, which humans have discovered or will discover in the future. 8. The noble verse 4 "We taught the language of birds" implies that we taught the tongue of birds to Prophet Solomon. This is a model and example for humans to discover and use devices like radios, parrots, and pigeons, as well as animals, for communication and important tasks. Similarly, there are many miracles that humans have not yet discovered, and in the future, they will gradually succeed in discovering them. In the composition of this verse, there are also three aspects similar to examples. ● First aspect: Its connection with the previous verse. For example: 1. In the previous verse, a general, easily understandable, and convincing answer was given to the complaints of the angels about the nature of humans. In this verse, a detailed answer is given that convinces both the common people and the scholars. 2. In the previous verse, the issue of human vicegerency was introduced. In this verse, the miracle shown by humans before the angels is presented as proof of the claim of vicegerency. 3. In the previous verse, it was indicated that humans would be subjected to the angels. In this verse, the cause of this submission is indicated. 4. The previous verse points to the fact that humans will be granted the supreme vicegerency on earth.

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

For example, in the sentence مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ - بَيْنَهُمَا بَرْزَخٌ لاَيَبْغِيَانِ 1, which the people of walâya recite with great emphasis in their dhikr and repetition, there are manifold meanings extending from the realm of necessity and the realm of possibility, from the sea of lordship and the sea of servitude, to the seas of this world and the hereafter, to the seas of the unseen world and the world of manifestation, to the surrounding seas of the east and west, north and south, to the Black Sea and the Persian Gulf, to the Mediterranean and the Black Sea and the Bosphorus—where the coral fish comes from— to the Mediterranean and the Red Sea and the Suez Canal, to the fresh and saltwater seas, to the underground fresh and scattered water seas and the surface salty and continuous seas, to the great rivers like the Nile, the Tigris, and the Euphrates, which are called small fresh seas and their salty great seas into which they flow. These are the general meanings and purposes, and they are the literal and metaphorical meanings of the verse. Similarly, اَلْحَمْدُ ِللّٰهِ رَبِّ الْعَالَمِينَ 2 is also a very comprehensive term. The people of discovery and truth explain it according to their understanding. I also understand it in this way: There are thousands of worlds in the heavens. Some of the stars, each one may be a world. On earth, each species of creation is a world. Even each individual human being is a small world. The term رَبُّ الْعَالَمِينَ 3 means that "every world is directly governed, nurtured, and arranged by the lordship of Allah."

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

O unjust ones! How have you found Islam, which has the power to swallow the entire world, unite it, nourish it, and elevate it, so narrow that you want to assign it to the poor and a few wandering scholars, and exclude half of Islam's people? Moreover, how dare you imagine that this luminous Islamic castle, which contains all perfections and nourishes the noble feelings of all kinds of humanity, is something that belongs exclusively to a group of poor, wandering, and apostate people, like a black tent? Indeed, everyone is subject to the observation of their own divine law. So, your black and false divine law has shown you thus. Question: You are exaggerating, you are showing us a false reality, and you are insulting us with your ignorance. The time is the last time, and it will get worse and worse. FOOTNOTE 1 Answer: Why should the world be a world of progress for everyone, but a world of retreat only for us? Is that so? Well, I will not speak to you either. I am turning to this side; I will speak to the people of the future: O Said, Hamza, Omar, Osman, Tahir, Yusuf, Ahmed, and others who are hidden behind the high age of three hundred years, who silently listen to the words of Light, and who observe us with a subtle glance of the unseen! I address you. Raise your heads, say "Sadakat" (sincerity). And let this be your duty. Let my contemporaries ignore me if they wish. I am speaking to you through the telegraph wires stretching from the past rivers of history to your lofty future. What can I do? I came in haste, I arrived in winter; you will come in a paradisiacal spring. The seeds of light sown now will bloom into flowers in your soil!

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

Yes, a soul that listens to Satan does not want to see its faults. Even if it sees them, it makes excuses and justifies them. 1 And the eye of satisfaction is blind to every fault, because it looks at its own soul with a gaze of contentment, thus not seeing its faults. Because it does not see its faults, it does not confess, does not seek forgiveness, does not seek protection, and becomes a mockery to Satan. Like the noble prophet Hazrat Yusuf (peace be upon him). 2 And yet, when it is said, "I do not purify my soul, indeed the soul is an inciter to evil, except for what my Lord has mercy upon," how can one trust the soul? The soul that accuses itself sees its faults. The one who confesses their faults seeks forgiveness. The one who seeks forgiveness seeks protection. The one who seeks protection is saved from the evil of Satan. 3 Not seeing one's fault is a greater fault than the fault itself. And not confessing one's fault is a great deficiency. And if one sees their fault, that fault is no longer a sin. If one confesses, they become worthy of forgiveness. 4 THIRD POINT: A satanic whisper that corrupts a person's social life is this: The single evil deed of a believer covers all their good deeds. Those who are senseless and listen to this whisper of Satan, they show hostility toward that believer. However, the Almighty God, on the Day of Judgment, will weigh the deeds of the responsible with absolute justice on the great scale, and He will judge whether the good deeds prevail over the evil ones or not. 5 Also, since the causes of evil deeds are many and their forms are easy, sometimes a single good deed can cover many evil deeds. Therefore, in this world, one must act in accordance with that divine justice. If a person's good deeds are significantly more than their bad deeds, that person is worthy of love and respect. Perhaps, with a single precious good deed, one should look upon many evil deeds with the gaze of forgiveness.

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

Indeed, since in the essence of the vast heavens and the earth, works of art and wisdom are evident, it is clear that in the building of the palace of the universe, the heavens and the earth are placed as the foundation by a wise and powerful Creator. In other creations, the works of art and the patterns of wisdom are also very evident. Indeed, this verse has made a very beautiful îcaz (explanation) by revealing the hidden and concealing the apparent. Allah, from "فَسُبْحَانَ اللّٰهِ حِينَ تُمْسُونَ" 1 to "وَلَهُ الْمَثَلُ اْلاَعْلٰى فِى السَّمٰوَتِ وَاْلاَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ" 2, six times begins with "وَمِنْ اٰيَاتِهِ، وَمِنْ اٰيَاتِهِ" 3, forming a chain of proofs, a chain of wonders, a chain of light, a chain of the most eloquent explanation. The heart desires to reveal the hidden diamonds in these words, but what can I do? The rank is not high enough. I will defer it to another time and not open that door now. For example, in the phrase "فَاَرْسِلُونِ - يُوسُفُ اَيُّهَاالصِّدِّيقُ فَاَرْسِلُونِ" 4, the word "يُوسُفُ" is in the middle of these: اِلٰى يُوسُفَ َلاسْتَعْبَرَ مِنْهُ الرُّؤْيَا فَاَرْسَلُوهُ فَذَهَبَ اِلَى السِّجْنِ وَقَالَ يُوسُفُ 5 So, he summarized five sentences into one sentence, yet did not violate the clarity, nor did he complicate the meaning. For example, in "اَلَّذِى جَعَلَ لَكُمْ مِنَ الشَّجَرِ اْلاَخْضَرِ نَارًا" 6, the Qur’an responds to the denial of the disbeliever who challenges, "Who will bring back the decayed bones to life?" saying, "Whoever created from the beginning will bring back to life. That Creator knows each thing in its own condition. And the One who can create fire from green trees can certainly give life to decayed bones."

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

The most blessed youth is he who, like an old man, thinks of death and works for the hereafter, not being enslaved to the passions of youth and not drowning in heedlessness. And the worst among the old are those who wish to resemble the young in heedlessness and passion, and become subject to childish passions and desires. The true form of the second part that you saw on your tablet is this: I have placed it on my head as a tablet of wisdom. Every morning and evening I look at it and take my lesson: If you want a friend, Allah is enough. Yes, if He is a friend, then everything is a friend. If you want companions, the Qur'an is enough. Yes, through it you meet the prophets and angels in imagination and witness their deeds and intimacy. If you want wealth, contentment is enough. Yes, the one who is content economizes; the one who economizes finds prosperity. If you want an enemy, the ego is enough. Yes, the one who esteems himself finds misfortune and hardship; the one who does not esteem himself finds purity and mercy. If you want advice, death is enough. Yes, the one who thinks of death is freed from the love of the world and seriously works for the hereafter. To your seventh issue, I add an eighth one. Namely: A memorizer of the Qur'an recited from Surah Yusuf, an eloquent recitation, up to the verse "Take me as a Muslim and unite me with the righteous." Suddenly, a subtle point came to his heart. Everything related to the Qur'an and faith is valuable; even if it appears small on the surface, it is great in value. Yes, nothing that helps in eternal happiness is small. Therefore, it is not said, "This is a small point; it does not deserve explanation or importance." Of course, in such matters, Ibrâhim Hulûsi, the first student and the one who is addressed, and who appreciates the subtle points of the Qur'an, would wish to hear that point. Therefore, listen: The best point of a beautiful story is the subtle point of the story of Prophet Yusuf (peace be upon him). A subtle, lofty, delicate, and joyful point of the verse "Take me as a Muslim and unite me with the righteous," which announces the conclusion of the story of Yusuf (peace be upon him), is as follows:

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

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

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

FIRST: Just as the important principle of Sûre-i Yusuf is the dream of Yusuf, and the verse وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We made your sleep a security) and many similar verses show that important truths are veiled in dreams and visions. SECOND: The people of truth are not inclined to rely on the Qur'an, interpretation, or dreams. Because the Qur'an al-Hakim strongly and severely rebukes the people of disbelief. When the intensity of this interpretation is directed at a person, it causes despair and distress to the heart. Even a good dream, because it appears with some false truths, is considered harmful, causes despair, weakens spiritual strength, and gives rise to suspicion. Many dreams appear terrible, harmful, and terrifying, yet their interpretation and meaning are very beautiful. Since people cannot understand the relationship between the form of the dream and its meaning, they unnecessarily worry, become discouraged, and grieve. This is precisely why people of truth, like the Imam ar-Rabbâni, said at the beginning: نَه شَبَمْ نَه شَبْ پَرَسْتَمْ (I do not worship the night, I do not worship the day). THIRD: According to authentic hadiths, one part of the forty parts of prophethood appeared in the form of a true dream in a vision. Thus, a true dream is both true and related to the duties of prophethood. Since this third issue is very important, lengthy, deep, and related to prophethood, we will defer it to another time and for now, we will not open that door.

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

So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet." In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, vision becomes blind. When destiny speaks, human power cannot speak, and individual choice is silent. MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war? The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of Jamal, is a struggle between absolute justice and relative justice. Here's how: Hazrat Ali, adhering to the principle of absolute justice, made an ijtihad (independent reasoning) to proceed on that basis, just as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an ijtihad based on the principle of relative justice, known as "preferring the lesser evil." Since the ijtihad debate entered politics, the battle was triggered.

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

Twelfth Letter A Fruit of the Denizli Imprisonment It is a defense against zındıka (heresy) and absolute blasphemy of the Risale-i Nur. And this imprisonment of ours is also a true defense of the Risale-i Nur. Because we are working only for this. This essay is a fruit and a memory of the Denizli Prison and the produce of two Fridays. Said Nursî The Book of Fruit بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ فَلَبِثَ فِى السِّجْنِ بِضْعَ سِنِينَ 1 With the revelation and secret of this verse, Yusuf (Joseph) Aleyhisselâm is the pride of prisoners; and the prison becomes a kind of Yusufiye school. Since the disciples of the Risale-i Nur have entered this school twice, it is necessary to read and teach the brief summaries of some issues that the Risale-i Nur has touched upon and proven in prison, in order to complete this education. We are stating five or six of these summaries.

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

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

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

O unjust ones! How have you found Islam, which has the power to swallow the entire world, unite it, nourish it, and elevate it, so narrow that you want to assign it to the poor and a few wandering scholars, and exclude half of Islam's people? Moreover, how dare you imagine that this luminous Islamic structure, which contains all perfections and nourishes the noble feelings of all kinds of humanity, is like a black tent that belongs only to a group of poor people, Bedouins, and apostates? Indeed, everyone is subject to the observation of their own rites. So, your black and false rite has shown you this. Question: You are exaggerating, you are showing a false reality, and you are insulting us with mockery. The time is the last time, and it will get worse and worse. FOOTNOTE 1 Answer: Why should the world be a world of progress for everyone, but a world of retreat only for us? Is that right? Well, I will not speak with you either. I am turning to this side; I will speak with the people of the future: O Said, Hamza, Omar, Osman, Tahir, Yusuf, Ahmed, and others who are hidden behind the high age of three hundred years, who silently listen to the words of Light, and who observe us with a subtle glance of the unseen! I address you. Raise your heads, say "Sadakat" (sincerity). And let this be your duty. Let my contemporaries ignore me if they wish. I am speaking to you through the telegraph wires stretching from the past rivers of history to your lofty future. What can I do? I came in haste, I arrived in winter; you will come in a paradisiacal spring. The seeds of light sown now will bloom into flowers in your soil!

Münâzarat ·Ifrat Ediyorsun Hayali Hakikat Gosteriyorsun ·machine translation (qwen3-32b-sre)

O unjust ones! How have you found Islam, which has the power to swallow the entire world, unite it, nourish it, and elevate it, so narrow that you want to assign it to the poor and a few wandering scholars, and exclude half of Islam's people? Moreover, how dare you imagine that this luminous Islamic castle, which contains all perfections and nourishes the noble feelings of all kinds of humanity, is something that belongs exclusively to a group of poor, wandering, and apostate people, like a black tent? Indeed, everyone is subject to the observation of their own rites. So, your black and false rite has shown you this. Question: You are exaggerating, you are showing a false reality, and you are insulting us with mockery. The time is the last time, and it will get worse and worse. FOOTNOTE 1 Answer: Why should the world be a world of progress for everyone, but a world of retreat only for us? Is that so? Well, I will not speak with you either. I am turning to this side; I will speak with the people of the future: O Said, Hamza, Omar, Osman, Tahir, Yusuf, Ahmed, and others who are hidden behind the high age of three hundred years, who silently listen to the words of Light, and who observe us with a subtle glance of the unseen! I address you. Raise your heads, say "Sadakat" (sincerity). And let this be your duty. Let my contemporaries ignore me if they wish. I am speaking to you through the telegraph wires stretching from the past rivers of history to your lofty future. What can I do? I came in haste, I arrived in winter; you will come in a paradisiacal spring. The seeds of light sown now will bloom into flowers in your soil!

Münâzarat ·Ifrat Ediyorsun Hayali Hakikat Gosteriyorsun ·machine translation (qwen3-32b-sre)

A question: "Sometimes a significant truth is not perceived by superficial eyes, and in certain places, a high level of unity or a general principle is not recognized from a minor or ordinary event, so an error is assumed. For example, in the story of Prophet Yusuf (peace be upon him) taking his brother by a trick,1 the mention of a very high principle such as "2 وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ" does not seem to have any eloquent connection. What is the secret and wisdom behind this?" The answer: In most of the longer chapters of the Qur'an and in many passages and pages, not just one or two purposes are addressed, but perhaps the Qur'an, in its essence, is both a book of remembrance, faith, and thought, and a book of sharia, wisdom, and guidance. As such, the Qur'an, which is a kind of reading of the great book of creation, expresses the all-encompassing nature of Divine Lordship and its magnificent manifestations. Therefore, the Qur'an, in every context, and even in a single page, teaches many lessons from the knowledge of God, the levels of unity, and the truths of faith. In another context, even with a seemingly weak connection, it opens another lesson, and those weak connections become very strong, fitting the context perfectly, and thus the level of eloquence rises. A second question: "What is the wisdom behind the Qur'an explicitly and implicitly and through signs, proving and presenting the hereafter, unity, and the rewards and punishments of humanity thousands of times, and teaching lessons in every chapter, every page, and every context?"

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

S - Is it possible to make a rival to the Qur'an, but it has not been done? C - If it had been possible, those who have touched its veins would have desired to oppose it. And if they had desired to oppose it, they would have opposed it. Because their need for opposition to cancel the claim was very great. If they had opposed it, it would not have remained hidden, it would have appeared. Because the desire for its appearance was great, as well as the means. If it had appeared, it would have gained fame in the world. If it had gained fame, it would have certainly been recorded in history, just like the delusions of Musaylimah. Since it has not been recorded in history, it means it has not been done. Since it has not been done, it means the Qur'an is a miracle. S - Why did the words of Musaylimah, who was from the eloquent Arabs, become a mockery in the world? C - Because his words became ugly and laughable when they were put to the test against words that were far superior. Yes, if a handsome man enters a beauty contest with the Prophet Joseph (peace be upon him), he will certainly appear ugly and laughable. S - Have those who have doubts and suspicions about the Noble Qur'an, suspected that some of its composition and words seem to contradict the rules of rhetoric? C - These people have no knowledge of the rules of rhetoric. As Sekkâkî said, the eloquence of the Prophet Muhammad (peace and blessings be upon him), who is the most eloquent of the eloquent, was recited repeatedly over a long time, yet these mistakes were not noticed, and yet these ignorant people have noticed them? How can this enter any mind or fit into any brain? Sekkâkî has well rebuked these ignorant people at the end of his Miftah. Yes, as a poet said: "If every barking dog you threw a stone at, there would be no stones left in this world." The second interpretation of this verse is: The previous verse implies that worship is commanded, as if the listener's mind asked, "What is the nature of worship?" and the answer was given, "As the Qur'an teaches." Again, "How will we know that the Qur'an is the speech of Allah?"

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