Hz. Ali

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)

Thus, just as the last verse of Sûre-i Feth refers to the Hulefâ-i Erba'ya, this verse also refers to them partially by indicating their future situations in the form of a revelation of the unseen. Indeed, the number of verses in the Qur'an that contain such revelations of the unseen is so numerous that it is impossible to count. The people of zâhir (apparent meaning) miss about forty to fifty verses because of their literal interpretation. In reality, the number exceeds a thousand. Sometimes, a single verse contains four or five such revelations of the unseen. Our Lord, do not hold us accountable if we forget or make a mistake. Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise.

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

The Third Part of the Twenty-First Letter and the End of the Third Zeyl It is the tradition of the second Sabri, the second Husrev, and the first Ali. O Exalted Master; to You, the Most Merciful of the Merciful, be many thanks for having kindly granted with Your mercy the key to the treasure of the sublime Book of Revelation, the hidden truths of which. These are the great truths that, while all the people of the world were in a state of intense need and anxiety, impatient and uncertain, asking, "Shall we find a drop of life?" You opened the taps of the guarded and concealed Zemzem of truth, and in such a way that no one who approached could be denied, whether in part or in whole, even those who were very few in number could estimate the warmth of a single drop in Your lofty service, without hesitation, without pretense, and with complete satisfaction from many aspects. This is a task that only one who is endowed with infinite knowledge and who has become a means of mercy to the world through the arch of divine guidance can accomplish. What words can one find and what courage can one muster in such a moment? Moreover, since this work is fully connected to all possibilities, and even the subtlest details and hidden aspects are completely comprehended, I believe that these works are like a vast and endless light. I am like a beggar, in every matter lacking even half, and in this matter, I do not dare to write or even read, for fear of mixing my thoughts into that blessed idea. I lack the courage to do so. My only aim, O my Master, is to glance briefly at success in every matter. The results of these successes appear to me as a blessed day far away. God willing, we shall see that destined day through the power of your prayers. And if we do not see it, there is no doubt that your great works of revelation will be heroically witnessed in a most exalted position. May the Almighty be forever pleased with You. Since I cannot offer anything but a humble prayer, I leave this matter to my brothers of noble thoughts and pure hearts, and with my face turned toward your feet and hands, I ask for Your forgiveness for my broken and imperfect words. O Master, I have considered this third precious point. In the face of the secrets indicated by the letters of the blessed Surah Alak, my amazement is...

Barla Lâhikası ·Mektup 110 ·machine translation (qwen3-32b-sre)

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

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

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

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

Second: The Honorable Imam Ali (r.a.) at the forefront, in the beginning ... My soul has been guided by it, and it has revealed secrets hidden within it. In the middle ... O Possessor of Majesty, grant me honor - O Clement, through the secrets of knowledge, it has been unveiled. And in the end ... The saying of Ali, the cousin of Muhammad, and the secret of knowledge for all creatures has been gathered as a treasure of knowledge. However, on the surface, it is only a prayer. Indeed, it does not seem to have a complete relationship with the secrets of knowledge, just like the other odes and intellectual prayers of Imam Ali (r.a.). My personal opinion is this: Since the Celcelawiyah have accepted the Risale-i Nur into their fold and embraced it as a spiritual child, certainly they can rightly praise the Risale-i Nur as a treasure of knowledge and a hidden treasure of science, showing it as the one who reveals some of the gems of their treasure in the end times with the phrase "the secret of knowledge for all creatures has been gathered." Third: It is known that sometimes a very small sign, under certain circumstances, becomes a very strong piece of evidence and provides a conviction of certainty. From many examples that give me such a conviction, only one example that I have previously mentioned is sufficient for me. Here is the example: After showing the Risale-i Nur with its history, name, essence, principles, service, and duty through the phrase "the lamp of light is carried," the Honorable Imam Ali (r.a.) prays in Syriac, listing their names. He repeats the word "after her" twice in thirty-two or thirty-three names. One is in the twenty-seventh, "Daimukh after her," and the other is in the thirty-first, "Bazukh after her."

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

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

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

Expression Six years ago, at the beginning of this green, while writing the tafsir of "And from what We have provided them they spend," I wrote exactly what I understood in this essay. Since time has confirmed my understanding, I am publishing it. It is like a feast of scattered truths. "And from what We have provided them they spend" In the expression of this noble sentence, there is a special kind of excellence. Because instead of a short sentence like "they give in charity" or "they give alms," this phrase was chosen, which conveys the understanding of the conditions for acceptable charity and the subtleties of its beauty. Charity can be complete charity only under five conditions. First: There should be no extravagance in giving charity to the extent that the giver is in need. This condition is indicated by the use of the word "from" (min) in the phrase "from what We have provided them." Second: It should be given from one's own wealth; one should not take from Ali and give to Veli. This is indicated by the structure of the phrase "from what We have provided them," which emphasizes ownership. Third: There should be no sense of condescension. This is indicated by the phrase "We have provided," which shows that the true owner is God and the giver is merely an intermediary. Fourth: It should be given with a pure heart and a willing spirit, not out of fear of poverty. This is indicated by the letter "nun" in "We have provided," which alludes to the meaning of "I am the Provider, the Almighty, the Strong." Fifth: The recipient should spend the charity not in extravagance, but in their necessary expenses and needs. This is indicated by the root of the word "they spend." Sixth: It is the condition of perfection. The charity should not be wasted. Indeed, just as charity can be in wealth, it can also be in knowledge, ideas, and actions. This is indicated by the generality of the wording and the use of the word "they spend," which is a general term. Because in the context of the address, the general term is a sign of perfection.

İşârât ·Mektup 1 ·machine translation (qwen3-32b-sre)

Dear, sincere brothers; This time I received three important letters from the heir Abdullah of Hâfız Ali, Halil İbrahim, and Lütfü. Hâfız Ali is informing me about his impressions of the mistakes in the Hizb-i Kur’ânî and Hizb-i Nurî. He must certainly know that, thanks to his efforts and those of Tâhirî, Hâfız Mustafa, and his friends, those two groups have been subdued and are now a very bright and victorious Nurian triumph in this time and under these circumstances. Their records of deeds are widely circulated everywhere. Whoever reads them will find their share. Their mistakes are much fewer than we had imagined. Praise be to God, we easily corrected them. They have now fallen into worthy hands. Halil İbrahim’s sweet, beautiful, and harmonious representation and description of the Risale-i Nur, which emanates from his sincere devotion and conviction, has, in our view, turned out to be very bright and refined. We will include his part about the Risale-i Nur in the Lâhika. Indeed, there is no doubt that he is a significant, persistent, and enduring pillar of the Risale-i Nur. Please convey to him and his companions our special prayers and blessings every day, and especially that we hope Ince Mehmed will become a shareholder and that our greetings reach them. The letter from Abdullah, a serious and genuine heir of the late Lütfü, brought me great joy to receive the greetings of our brothers, especially Tâhirî and his father, Ali and Vehbi, Şükrü, Mustafa, Mehmed, Hüseyin, Mehmed, Hakkı, and especially Büyük Zühtü, who once held a position in the Risale-i Nur. I also send greetings, prayers, and hopes for their well-being to those brothers. However, at this moment my mind is preoccupied elsewhere, so I cannot look into the questions he raised in his letter... Third matter: One of our brothers, unaware of his fault, is the subject of a subtle issue written to warn him. We wrote it because it might be beneficial for you. At one time, I observed the intense inner struggles and the resistance to the commanding self (nafs-i emmâre) from a few individuals who had freed themselves from the tyranny of the self and the tyranny of the commanding self. I was greatly amazed. After some time, I noticed that the commanding self, apart from its own deceptions, is even more stubborn, even more defiant, and even more inclined to commit evil deeds.

Kastamonu Lâhikası ·Mektup 148 ·machine translation (qwen3-32b-sre)

With this, both to associate with the nationalistic claims of my hereafter brothers and to awaken a feeling against me, and to create a current entirely opposite and contrary to the nature of the court and justice. Yes, from thousands of historical evidences, that the judge and the court must be free from the suspicion of bias and must be completely impartial is the first condition of justice. For example, during the caliphate of Hazrat Ali (May Allah be pleased with him), he sat in court with a Jew, and many sultans were seen in the court of justice with ordinary people. Therefore, to those who create a sense of alienation and try to distort the impartial gaze of justice regarding me, I say: O gentlemen! First of all, I am a Muslim and was born in Kurdistan. However, I have served the Turks, and 99 percent of my beneficial services have been for the Turks. Most of my life has passed among the Turks, and my most loyal and sincere brothers have been the Turks. Since the Turks are the bravest among the Islamic armies, and because of my profession of the Quran, it is a sacred duty for me to love and support the Turks more than any other nation. Therefore, I can testify with a thousand Turkish people that the ones who call me a Kurd and pretend to be nationalists have served the Turkish nation and have been the true and chivalrous Turkish youth. Also, I testify with the thirty to forty books in the hands of the judicial committee, especially the treatises on Economics, the Elderly, and the Sick, that these books, which have served the four-fifths of the Turkish nation consisting of the oppressed, the poor, the sick, and the pious, are not in the hands of the Kurds but perhaps in the hands of Turkish youth. With the permission of the judicial committee, I say to those who have brought us into this calamity, who have corrupted important government officials, and who have woven intrigues under the veil of nationalism: O gentlemen! Because of a clause that has not been proven against me and even if it were proven, it would not constitute a crime, and even if it were a crime, it would only hold me responsible, a great crime has been committed against more than forty of the most precious Turkish youth and the most respected elderly.

Tarihçe-i Hayat ·Eskisehir Hayati ·machine translation (qwen3-32b-sre)

Ninth: The scholars of my community are like the prophets of the Children of Israel, and the great saints of the House of Abraham (peace be upon them) are found in the House of Muhammad (peace and blessings be upon him), including the great saints and Ali (r.a.), Hasan (r.a.), Hussein (r.a.), the twelve Imams of the Ahl al-Bayt, Gaws al-Azam (may peace be upon him), Ahmed ar-Rufai (may peace be upon him), Ahmed al-Bedawi (may peace be upon him), Ibrahim al-Dessouki (may peace be upon him), Abu al-Hasan ash-Shazili and others, who, in agreement, with a firm belief, through their knowledge and observation, and through the miraculous guidance and miracles they displayed in the community, affirm their faith and testimony in the prophethood, truthfulness, and loyalty to Muhammad (peace and blessings be upon him). Tenth: After the prophets, the most honored and noble group, the companions, who were mostly unlettered and from the desert tribes, in a short time, with the light of Muhammad (peace and blessings be upon him), governed justly from east to west, defeating great empires and becoming masters, teachers, diplomats, and just judges for advanced, learned, and civilized nations, thus transforming that era into an age of prosperity. These companions, after thoroughly examining and observing with their own eyes the many miracles of Muhammad (peace and blessings be upon him), completely abandoned their old enmities, their ancestral professions, and the traditions of their ancestors, and many of them (such as Khalid ibn al-Walid and Ikrimah ibn Abi Jahl) renounced the religious affiliations of their fathers, their tribes and clans, and with total devotion and selflessness, entered Islam with full certainty. Their faith and unwavering, complete testimony in the loyalty and prophethood of Muhammad (peace and blessings be upon him) is a most steadfast and absolute testimony.

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

The Fourth Point Brothers, It has been revealed to my heart that just as the Noble Mesnevi has become the embodiment of one of the seven truths emanating from the sun of the Qur'an and has acquired a sacred honor, it has become a most suitable guide for the people of the heart, other than the Mevlevi. Similarly, the Risale-i Nur, by embodying in its essence the seven-colored lights of the sun of the Qur'an, which are displayed in the canopy of its glory, will become a noble and sacred guide, comparable to seven Mesnevis, and will remain a guide for the people of truth in seven respects. The Fifteenth Point Brothers, Look at the protection and care of the Keeper of the Heavens. With regard to our matter, although there are about 120 people who have secret documents and are involved in conspiracies, and despite the intrigues of strangers and the machinations of opposing committees, none of the numerous and widespread societies have any evidence that any of the followers of the Risale-i Nur have any connection with them. This is a very clear and shining divine protection. This is a genuine divine care that confirms the hidden miracles of the Risale-i Nur, the divine protection of Allah and the Imam Ali (peace be upon him) and the great Gavs (may his grave be exalted). It filled the barrels of forty-two cannons with the hands of forty-two innocent and oppressed brothers who were opened toward the divine threshold, turned them back, and caused them to explode mentally on the heads of those who fired them. We were left with only a few insignificant, pious, and light wounds. To escape such a cannon, filled for so many years, with such little damage is miraculous. In the face of such a great blessing, we must respond with gratitude, joy, and happiness. Our lives after this cannot belong to us; because according to the plans of the corrupt, we were to be completely destroyed. Therefore, perhaps we should dedicate our lives after this not to ourselves, but to truth and reality. We should strive to see the trace, the face, and the essence of the mercy that brings comfort, not sorrow.

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

Error 54: It is evident that he accepted the praises of his disciples, who were inclined to flattery and ostentation, without objecting to their tendencies. Reply: In my objection letter and this document, I have proven how many ways this accusation is slander and how many places it has been proven. Error 55: By saying, "Since I am a disciple of Hazrat Ali (r.a.) in terms of true knowledge, I can be considered his spiritual offspring," he appears to have accepted the high stations attributed to himself. Reply: In the poem "Celcelûtiye," which is in the style of Bedi' (odd), I have written that Imam Ali (r.a.) made many references to the Risale-i Nur at a level close to admiration. I also wrote that I returned the name "Bediüzzaman," entrusted to me, to the Risale-i Nur. Moreover, when I said, "I can be considered a spiritual descendant of the Âl-i Beyt," my intention was to request, in a humble manner, to be included in the general prayer "Wa 'alâ âlihi wa sahbihi," where some scholars have stated that those who are not Sayyids but are pious are also included. I never intended the wrong interpretation that is being accused. Error 56: At the beginning of Ahmed Feyzi's short treatise, Said's two and a half pages of writing extracted the word "Kürdî" from the verse يَا اَيُّهَا الْمُزَّمِّلُ using abjad numerology. Reply: Here, it is wrongly assumed that I accepted Ahmed Feyzi's exaggerated praises about me. This is an error. My letter was written to correct and moderate the excessive good opinions people had about me, while still respecting Ahmed Feyzi's attention and knowledge. Also, by interpreting the verse through a symbolic and mathematical coincidence, he expressed a respectful meaning toward his teacher and sought approval. Such things cannot be considered wrong, so they do not involve responsibility. At most, it is an academic error; it has nothing to do with politics.

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

Notice Since other treatises of Risaletü'n-Nur do not exist in the environment of this country, where this treatise was composed without any choice, and in treatises such as Âyetü'l-Kübrâ, some important issues of other Sayings and Lem'as have been mentioned in the form of repetition, and each of these has been written in such a way that for the students in those places, each one has the status of a small Risaletü'n-Nur. The first proofreading of this manuscript was done by a blessed person. When that person wrote the copy without knowing about the coincidence, we found a beautiful and meaningful coincidence worth noting: in that copy, the number of the letter "Alif (ا)" at the beginning of the lines was written as six hundred and sixty-six (666). This situation exactly corresponds to the numerical and alphabetical value of the name "Âyetü'l-Kübrâ," which was given to this special treatise by the Noble Imam Ali (may Allah be pleased with him), and this shows the suitability of this treatise for this name. Also, the fact that the number of the verses of the Qur'an, which is six thousand six hundred and sixty-six (6666), coincides with three of its four levels, we believe this is an indication that this treatise is a Lem'a of the verses. Said Nursi

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

In this third month of Dhu al-Hijjah: When the calamity that had been warned to us occurred, and we were imprisoned, and at the time of parting from my friends with whom I had a deep bond, I witnessed a declaration in a miraculous and noble manner, saying "Oh, the one who carries the name whose dignity is great," which comforted us and removed our fear. It is a beautiful coincidence that in the third month of Dhu al-Hijjah, at the same time in the 8th, 18th, and 28th Lem'as (a system of time calculation), these three miracles coincided without our choice, and they corresponded in groups of ten to eight, eighteen, and twenty-eight. In these six lines, the word "La takhshaw" (Do not fear) is mentioned seven times regarding Hazrat Imam Ali (r.a.). From 1337 onwards, these are years of fear and anxiety, and the most fearful people have fallen into distress and fear according to the calculation of the Qur'an. Therefore, this general address comforts and reassures them with the word "La takhshaw" for each year until forty-two and beyond. The beginning of the dissemination and writing of the Risale-i Nur, and the fact that I was subjected to the most terrible blow of the time together with my poor friends, is a strong evidence that this general address specifically looks at us. If the meaning of "La takhshaw" included additional words such as "La takhaf" (Do not fear), "La tahrab" (Do not run away), and "Wa khasimus men tashao" (And dispute with whomever you wish), then because we and the Risale-i Nur were in the most fearful time during its dissemination, these jokes would again indicate, through other signs, that the general address specifically looks at the students of Risale-i Nur in a special way.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

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

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

SECOND ASPECT In the name of Allah, the Most Gracious, the Most Merciful. And I did not create the jinn and mankind except to worship Me. I do not desire from them any provision, nor do I desire that they should feed Me. Indeed, Allah is the Provider, the Almighty, the Strong. 1 The apparent meaning of this noble verse, according to many interpretations, did not seem to display the high eloquence of the Quran, and this often came to my mind. We will comprehensively explain three aspects of the very beautiful and lofty meanings that come from the grace of the Quran. FIRST ASPECT: The Almighty God sometimes attributes to Himself the conditions that could be related to His Messenger, especially in terms of honoring and glorifying the Messenger. Here, the verse, which means "I have created you for worship, not for providing Me with sustenance or food," is understood to refer to the sustenance and provisions of the Most Noble Messenger, upon whom be peace and blessings. Otherwise, it would be a very obvious and known statement, which would not be in line with the eloquence of the Quran. SECOND ASPECT: Since people are very attached to sustenance, they may use the excuse of working for sustenance to avoid worship and find an alibi for themselves. The noble verse says: "You were created for worship. The result of your creation is worship. Working for sustenance is a form of worship in the context of divine command. You were not created to provide sustenance for My creatures, such as your souls, your livestock, and your possessions, as if you were created to bring Me food and provisions. Because the Provider is Me. I provide the sustenance for your worship. Do not use this as an excuse to abandon worship." If this meaning is not considered, then since it is obvious and known that providing sustenance to God is impossible, it would be an example of stating the obvious. There is a well-established rule in the science of eloquence that if the meaning of a statement is obvious and clear, then that meaning is not the intended one, but rather a necessary or natural implication.

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

Yes, Hazrat Ali was the caliph of the truth. However, because the spilled blood was of great importance, and because the acquittal and innocence of the caliphate was of great importance in the eyes of the community, the Prophet Muhammad (peace and blessings be upon him), in this way, acquitted him. He invited the dissenting factions of the Kharijites and the Umayyads who criticized and opposed and belittled him to remain silent. Yes, the separate factions of the Kharijites and the Umayyads, their separations and belittlements of Hazrat Ali, and the excesses and innovations of the Shia, and their separation from the Shiah, and the extremely tragic and heart-wrenching incident of Hazrat Hussein, have been very harmful to the people of Islam. With this prayer and dua, the Prophet Muhammad (peace and blessings be upon him), not only freed Hazrat Ali (r.a.) and Hazrat Hussein from responsibility and accusation and from the suspicion of the community, but also praised Hazrat Hasan for the good he did to the community through his reconciliation, and announced that the blessed descendants of Hazrat Fatima would gain a high honor by receiving the title of Ahl al-Bayt in the Islamic world, and that the descendants of Hazrat Fatima, who said "And indeed, I seek refuge in You for her and her descendants from the accursed Satan," like the mother of Hazrat Maryam, would be very honored. Allahumma salli 'ala sayyidina Muhammad wa 'ala aalihi attayyibeen attahirin al-abrar wa 'ala ashshahabihil mujahideen al-mukaramin al-akhyaar aamin.

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

Question: Alas! What can we say to those monstrous snakes who have opened their mouths to poison our lives and to destroy our country piece by piece, while we are the ones who bring comfort and lofty deeds, and who have caused revolutions? FOOTNOTE-1 Answer: Do not fear. Since civilization, virtue, and freedom have begun to triumph in the world of humanity, certainly the other side of the scale will gradually become lighter. Even if, God forbid, they tear us apart and kill us, be assured that we will die as twenty and rise again as three hundred. We will wipe away the dust of misfortunes and conflicts from our heads and, as truly noble and united, we will take the lead in the caravan of humanity. We do not fear death, which is the gateway to the most sublime, most powerful, and most enduring life. Even if we die, Islam will remain. May that sacred nation remain! Indeed, every generous soul is near. Question: How can we be equal with non-Muslims? Answer: Equality is not in virtue and honor, but in rights. In rights, the rich and the poor are equal. Suppose a religious law says, "Do not step on an ant knowingly," and prohibits cruelty, how would it neglect the rights of the children of Adam? No! We have not merged. Yes, Imam Ali's (r.a.) fair treatment of an ordinary Jew and the noble Saladin al-Ayyubi's dealings with a poor Christian, I believe, correct your misunderstanding. FOOTNOTE-2

Münâzarat ·Mektup 28 ·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)

I also looked, and suddenly I saw within the tasbih that from thirteen hundred and fifty one, it showed up to thirteen hundred and sixty one. I looked at our condition; from fifty one under the curtain, to sixty one, in the Istanbul skies where the Risale-i Nur was awaited for help, a kind of attack had occurred and it exploded from sixty one. Analysis: ت four hundred, خ six hundred = thousand م م ى ى hundred, ل ل ك ك hundred, third ى ن م hundred, ح ح ح ب د thirty, fourth ى ten, five (ا) one ﻫ together ten, because the "tenvin" at the end is a vakfeh aleph, the total is thirteen hundred and fifty one HAŞİYE, مَيْتًا because the original is a doubled ي, it becomes thirteen hundred and sixty one. Said Nursî • • • 2 And indeed, nothing but praises Him.1 In the name of Him This humble brother of yours, both to that objecting old friend, and to the attentive ones and to you, declares: With the grace of the Qur'an, the miraculous Book of Revelation, the new Said (r.a.), mentions such logical and factual proofs regarding the truths of faith that not only Muslim scholars, but even the most skeptical European philosophers are compelled and compelled to accept. However, in a symbolic and allusive manner, the value and importance of the Risale-i Nur, like the warnings of Hazrat Ali (r.a.) and the great Gavs (k.s.), the Qur'an, the miraculous Book of Revelation, also contains allusions and hints from the symbolic level to attract attention to the Risale-i Nur, which is a spiritual miracle of this time, and it is the requirement of that language of the unseen and the miraculous eloquence.

Sikke-i Tasdik-i Gaybi ·Yirmi Yedinci Mektuptan Muhim Parcalar ·machine translation (qwen3-32b-sre)

Twenty-Fifth Point At the beginning of this Lem’a, Imam Ali (r.a.) pointed to the Risale-i Nur, and one of our brothers, with great enthusiasm, named the Risale-i Nur "Diamond, Essence, Light," and wrote it repeatedly. At the end of this Lem’a, it was considered appropriate to make a note. Even if a student in the circle of piety is foolish, can he ever be separated from the light of the Risale-i Nur and the precious Diamond? I believe that it is rare for someone to fully grasp the excellence, virtue, and sweetness of the Risale-i Nur, and to detach himself from its sweet fruit, as much as you have done, despite your great humility. And although I am so helpless that I could not even serve the Risale-i Nur, I am deeply grateful for the favor you have shown me. Therefore, the Risale-i Nur is not separate from me, nor is any of your students separable from that blessed Diamond and its sweetness. By your grace, two miracles of the Risale-i Nur have clearly manifested in this edition. While the police, gendarmes, and guards were conducting an intense search inside the prison, a child of seven or eight, the ward of my nurse, secretly placed copies of the Risale-i Nur into his school bag and took them away. The search was in my room. The child came into the room; seeing the commotion, he put the Risale-i Nur copies from one side of the room into his bag, and none of the officials inside noticed, nor did they say anything to the child. The selfless child went straight to his mother and said, "I have brought the Risale-i Nur that my uncle always read to us. They are going to take these. I took them without their knowing, while they were mixing up other letters and books. I put them in my bag. Please put them in a safe place and preserve them. I really love reading these. My uncle used to read them to us. When he read, I felt a different state." Then he returned to his school. Thus, the Diamonds, Essences, and Lights were not captured. What else could this be but a miracle? What else could this be but a Qur'anic miracle? Where else is such virtue, such sweetness, such a Diamond and Essence found? In which other composition? And from whose mouth have these Diamonds, Essences, and Lights ever been spoken before? I am not in prison, but this...

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

First Question In the name of Allah, the Most Gracious, the Most Merciful. And we seek help from Him. 1 It is a strange answer that comes to mind against two strange questions. First question: It was said: "The recitations such as Surah Al-Fatiha, Surah Yasin, and the completion of the Qur'an, which are considered sacred, are sometimes given to countless dead and living people. However, such a partial gift reaching countless souls at a single moment and each receiving the same gift is outside the realm of reason." The answer: Just as the All-Wise Creator has made the air and atmosphere a medium and means for the spread of words like the letters of the alphabet and thoughts, and just as through the medium of radio, the Adhan of Muhammad (peace be upon him) recited in a minaret can reach all places and all people at the same time; similarly, with His infinite power and boundless wisdom, even a recited Surah Al-Fatiha can be conveyed to all the believing souls at the same time. In the spiritual world, He has spread countless spiritual electric currents and spiritual radios in the spiritual atmosphere and uses them in the innate wireless telephones, operating them. Just as when a single lamp is lit, thousands of mirrors receive a complete lamp each, in the same way, if a Surah Yasin is recited, and millions of souls are given a gift, each one receives a complete Surah Yasin. Second question: It was strongly and authoritatively said: "You show witnesses from the odes of figures like Hazrat Ali (may Allah be pleased with him) and Gavs-azam (may Allah be pleased with him) regarding the acceptance of the Risale-i Nur. However, the actual speaker is the Qur'an. The Risale-i Nur is a true interpretation of the Qur'an, a translator of its truth, and a proof of its issues.

Şualar ·Birinci Sua ·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)

Beloved, faithful brothers; I have received your very blessed and sweet gifts, like fruits of Paradise, and the sign from Denizli. At this very moment, many matters prevent me from speaking at length; I am obliged to be brief. For I hastened to write because the one who brought the gift must return quickly. First: In the last section, the beginning "1 بِالْعُرْوَةِ الْوُثْقٰى" is written with a mistake. If the two hemzes and the medd at the beginning are not read, it is not a mistake, and indeed it is very meaningful. Actually, it should be 1347, which is correctly written at the end of the section. The remaining part is also important, because it looks at the world and because of the "2 اِنَّ اْلاِنْسَانَ لَيَطْغٰى" in "عَلَقَ", and because of the tâğûta in that section, it was not written for now. Second: In the index, the "Ayat al-Kahira" of the Fourth Şuâ should be written in the place of the index of the Fourteenth Request of the Ihtiyar Lem'as. Indeed, it seems appropriate, for it is a complete request. Third: The index of the Twenty-Eighth Point of the Twenty-Eighth Lem'â is not the same as the index of the Fourth Şuâ. It should be written at the end of the Fifteenth Statement. Because both speak of the same truth. Fourth: I have corrected the Lem'as of the late Hafız Ali. May God willing, they will be sent soon. Recently, while correcting the "Firdawsî and Yusufî Fruits" of the blessed heroes, that treatise appeared to me so powerful and precious that I cried out: "Even if all the sufferings we endured in prison were multiplied a hundredfold, still this Fruit Treatise has endured a hundred times more. Its most profound truths bring people to faith and joyfully spread widely. O you wretched ones who bring me suffering! Do whatever you wish to me, I will not give even five paras. Whatever comes upon us is cheap, it is the mirror of divine care and pure mercy." Thus, I found complete comfort. We send greetings and pray for the well-being of all the students of the Risale-i Nur. Said Nursî • • •

Emirdağ Lâhikası - I ·Mektup 11 ·machine translation (qwen3-32b-sre)

Is it possible that a Wise and Almighty Creator, who writes the life destinies of the most insignificant plant and the smallest tree, from their beginning to their end, in perfect order and with the pen of destiny in their seeds and fruits, would write the destinies of the entire spring as a single tree, with the utmost excellence and order, and yet neglect the most important actions and movements of man, who is the vicegerent of the earth, the guardian of the creatures, and the heir of the universe? Heaven forbid! Heaven forbid and far be it! Indeed, the universe with all its truths is crying out: I believe in Allah, His angels, His books, His messengers, and the Last Day, and in the Divine Decree, both its good and its evil. The resurrection after death is true. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and messenger. May Allah's blessings and peace be upon him, his family, his Companions, his brothers, and all of them. Ameen. A MONO-THEISTIC PRAYER AND INTRODUCTION Hazrat Imam Ali, may Allah be pleased with him and grant him honor, in the place where he mentions the Risale-i Nur in the Kaside-i Celcelûtiye, names the Risale-i Nur as "Siracü'n-Nur" and "Siracüssürc," adding two names to its three existing names. Because of the repetition of the name "Siracü'n-Nur" in this treatise, at the end of this treatise, we present the most important prayer of Imam Ali, may Allah be pleased with him, in two degrees, using his sublime language and considering our language as his. We present this prayer at the threshold of the One and Only.

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

I noticed that it looks at the Risale-i Nur to the extent of the sarahat. In short: Siraci'n-Nur is exactly and completely the Risale-i Nur with only one difference. Because Siraci'n-Nur with ج and ا ل makes thirty-four (34). In the Risale, ل and ه make thirty-five (35), so there is only one difference. That one difference is the letter "alif," which points to a thousand. Also, the first paragraph, with cifir and abjad calculation (excluding shadda), makes one thousand three hundred fifty-two (1352) or fifty (1350), which exactly corresponds to the date of the Risale-i Nur's concealment and its secret illumination and its emergence. If the word 1 بَيَانَةً is not counted, then in the footnote, the tenvin at the end of the word 2 سِرّاً is counted as nun. It becomes one thousand three hundred thirty-three (1333) or thirty-five (1335), which corresponds to the date of the beginning of the dissemination of the Risale-i Nur. The second paragraph, 3 تُقَادُ سِرَاجُ السُّرْجِ سِرًّا, again coincides with the Risale-i Nur and the differenceless "Risale-i Nur" with ten differences. The entire paragraph, with cifir and abjad calculation (excluding shadda), makes one thousand two hundred ninety-three (1293) 4, which is the birth date of the author of the Risale-i Nur. And if the tenvin in 5 سِرًّا is counted as nun, it becomes one thousand three hundred forty-three (1343), which is the time of the emergence and illumination of the Tenth Word from the Risale-i Nur. If the shadda in 6 اَلسُّرْجِ is counted as two s's and the tenvin is not counted, it becomes one thousand three hundred fifty-three (1353), which exactly corresponds to the date of the temporary concealment of the Risale-i Nur due to a calamity and its illumination behind a hidden curtain and its transformation. Can these strange and multiple coincidences in meaning, cifir, truth, and in accordance with the facts and the nature of the event, in the case of someone like Hz. Ali (r.a.), an absolute master in the secrets of letters and cifir, and in the case of someone like Celcelûtiya, who composed a poem full of cifir, abjad, and secrets, be considered coincidences? Heaven forbid! It is impossible. Perhaps it is a miracle of Hz. Ali (r.a.), which confirms and corresponds to his well-known and very obvious miracle in Ercüze.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

And there he said to his disciple: The letters of 'Ujum were written in 1348, and men and women, the rich and the poor, were compelled to learn them through night classes. Yes, the phrase "suttirat tasiyiran" exactly consists of two ت (800), two س (240), two ر (400), two ط (18), one ى (10), totaling 1348. At the same time, Latin letters were also forced upon people through night classes. Then Imam Ali (r.a.) looked at Said (r.a.), who was occupied with Sekine, and spoke to him. Afterward, he said, "يا مُدْرِكًا لِذَلِكَ الزَّمَانِ" (O one who comprehends that time). In two or three places, with strong emphasis, he addressed his disciple by the name of Said (r.a.), saying, "Strive to protect yourself with Sekine and prayer." After the address "Yâ-i nidâî," there are repeated karinahs and signs, and Said is present. Thus, it becomes "يَاسَعِيدُ مُدْرِكًا لِذَلِكَ الزَّمَانِ." This paragraph, just as the word "مُدْرِكًا" relates to the nickname "el-Kürdî" both linguistically and numerically. Because the word "دَرْكًا" without the letter م is "Kürd," and the م is ل, and the ى is exactly equivalent. Also, it refers to the nickname "Bediüzzaman" by the phrase "ez-zaman," and since it fully describes Said's (r.a.) true condition and his extraordinary state, his excessive prayers for protection, and his seclusion and solitude, in a way close to the truth, in that ode, he places his finger on his head as a sign of comfort.

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

Some of them went so far that the people of the law would have declared them as outside the religion. They cited the Basic Law and the declaration of liberty thirty years ago as proof of disbelief, 1 وَمَنْ لَمْ يَحْكُمْ بِمَا اَنْزَلَ اللّٰهُ as evidence of disbelief until the end of the proofs. Poorly aware that: 2 وَمَنْ لَمْ يَحْكُمْ is 3 مَنْ لَمْ يُصَدِّقْ . How can I not object to those who thought the previous tyranny was liberty and objected to the Basic Law? They would object to the government. However, they wanted an even more terrifying tyranny. Therefore, I would reject them. Indeed, those who now belittle the people of liberty are from this group. I saw the second group, the people of separation; they do not know religion, they make unfair objections to the people of Islam, and they cite fanaticism as evidence. Indeed, those who now distance themselves from Ottomanism and want to completely resemble Europe are from this group. At the same time, tyranny, in order to preserve itself, tempted everyone, and it deceived me ten years before the revolution, saying that most of the revolutionaries were Masons. Praise be to God, that temptation disappeared within a couple of years. At that time, I realized that most of our liberals are Muslim fundamentalists. In conclusion: Some of those who attacked the government would say "Haydo, Haydo," while others would say "Haydar Ağa, Haydar Ağa"; I would say "Haydar." Now I say "Haydar," and peace be upon you... O people! Now we have turned to God, you stay put; I have an important matter to discuss with you, a matter of the spirit. I have an important issue with the government, the elite, and the non-Masonic part of the Union and Progress.

Münâzarat ·Mektup 61 ·machine translation (qwen3-32b-sre)

Dear, sincere brothers; Caution is always good. Indeed, the noble Imam Ali, may Allah be pleased with him, recommends caution to us in a miraculous manner. Now, a new incident in the East: A work named "Vasiyetname-i Peygamberi" (the Testament of the Prophet), by the famous and long-renowned tomb-keeper of the Prophet, Sheikh Ahmed, has circulated and spread in that region through his disciples and successors. It led the brave Salahaddin there to a certain degree of caution, and the Risale-i Nur movement, which is above all politics and does not descend to politics, has been compelled to even more caution and prudence to avoid appearing to have any connection with those currents that can touch politics. Today, after five months, he came here to take up a task in Ankara. A spy followed him and he entered after him. After Salahaddin had left, I said to that spy: The Risale-i Nur and we, its true disciples, cannot use it as a tool even against worldly politics, let alone against the whole world, and we have not done so until now. We do not mix with the worlds of the worldly. To imagine harm from us is madness. First: The Quran has prevented us from politics, so that the truths, like diamonds, do not be seen as shards of glass in the eyes of the worldly. Second: Mercy, conscience, and truth have prevented us from politics. Because in the struggle, there are two godless hypocrites, and with them, seven or eight innocent, helpless, women and children, the weak, the sick, and the elderly. If calamity and misfortune come, those eight innocent ones will fall into that calamity. Perhaps those two hypocrites, who are without religion, will suffer less harm. Therefore, entering politics through the path of administration and disturbance, even though the outcome is uncertain, is prevented by the mercy, compassion, justice, and truth of the Risale-i Nur's disciples. Third: This homeland, this nation, and the people in power here, regardless of how they are, have greatly needed the Risale-i Nur. It is not out of fear or hatred, but even the most godless should support its religious and justice-oriented principles. Unless,

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