Hz. Ebu Bekir

And the fact that Islam, which is like a branch of the tree of faith, maintains perfect harmony, complete balance, and ideal proportion among its fundamental pillars, and even in the most subtle details, the smallest manners, the furthest aims, the deepest wisdoms, and the smallest fruits of those pillars, is evidenced by the perfect organization, balance, harmony, and elegance of the great Islamic Sharia, which is derived from the verses and aspects, the allusions and symbols of the comprehensive Quran. This is an irrefutable and impartial witness, an undeniable and conclusive proof. Therefore, the Quranic revelations cannot be based on the limited knowledge of mankind, especially the knowledge of an unlettered person. Rather, they are based on an all-encompassing knowledge, the speech of a Being who can see everything at once, who has observed all truths simultaneously from eternity to eternity. Amen... TWELFTH ZIYA In the previous discourse, we explained and illustrated how human philosophy, when confronted with the wisdom of the Quran, remains silent before the Quranic wisdom. Therefore, we refer to those discussions and now briefly consider another aspect. That is: Human philosophy and human wisdom look at the world from a fixed perspective; they speak in detail about the essences and properties of things. Even when they mention duties toward the Creator, they do so in a general way. In effect, they speak only of the embroidery and letters of the book of the universe, without giving importance to its meaning.

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

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

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

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)

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)

Indeed, know that how much injustice and how much baseness it is to desire the death of those blessed old people and to corrupt their bodies. Understand that desiring the decline of the life of one who has sacrificed their life for yours is a very ugly oppression and a great injustice! O man burdened with the hardships of livelihood! Know that the pillar of prosperity, the means of mercy, and the shield against calamity in your household is that old or blind relative whom you have corrupted. Do not say, "My livelihood is difficult, I cannot manage." For if the blessings that come through them did not exist, your hardship of livelihood would certainly be even greater. Believe this truth from me. I know many certain proofs of this, and I can convince you as well. But to avoid being lengthy, I will keep it brief; be convinced by my words. I swear, this truth is absolutely certain. Indeed, even my ego and my devil have submitted to this. A truth that breaks the stubbornness of my ego and silences my devil should convince you. Yes, with the testimony of the universe, the Creator, the Most Merciful, the Most Kind, and the Most Generous, who sends the sustenance of children in a very graceful manner when He sends them into the world, just as milk flows from the breast to their mouths, also sends the sustenance of the elderly—those who are more deserving of mercy and more in need of compassion—through the form of blessings. He does not place their sustenance upon greedy and stingy people. Indeed, Allah is the Provider, the Almighty, the Strong. 1 And how many creatures carry no provision for themselves. Allah provides for them and for you. 2 The truths expressed in these verses are proclaimed by all living creatures with their actions, crying out this noble truth in the language of their behavior.

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

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

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

There can be three meanings to the fireworks set off because of this devilish recm: First: It is a reference and a sign that the law of struggle is in effect, even in the broadest circle. Second: It is an announcement and indication that in the heavens there are watchful sentinels and those who resent the corruption and sins of the wicked on earth. Third: These fireworks and signal flares are like warnings shot into the sky to scare the wicked spies—those devilish informants who represent the earthly deceptions—so that they do not pollute the pure and sacred abode of the heavens or cause disturbances in the pure population. These fireworks are thrown to repel those devils from the gates of the heavens. O master of cosmography, who relies on the lamp of the head like a firefly and turns away from the light of the sun of the Qur’an! Look suddenly at the truths indicated in the Seven Steps. Open your eyes, leave the lamp of your head, and see the meaning of this verse in the light of the permission of the day. Take a star of truth from the sky of that verse, throw it at the devil above your head, and expel your own devil. We too must say, "My Lord, I seek refuge with You from the whispers of the devils," 2 together. Thus, the argument of Allah is complete and the wisdom is decisive. Glorious are You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise. 3 Click to reach the Addendum of the Fifteenth Word.

Sözler ·On Besinci Soz ·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)

FOURTH DIVINE COMMANDMENT O nurses who serve innocent sick children and the elderly who are like innocent children! Before you lies a great spiritual commerce. Strive eagerly and strive to attain that commerce. The illnesses of innocent children, like an injection and a divine training, which provide a training and a discipline to those delicate bodies and later on give resistance to the world's troubles, are diseases that, along with many wisdoms related to the worldly life of the child, and which affect the child's spiritual life and the purification of life, replace the expiation of sins in the elders. The merits from such diseases, which relate to spiritual progress in this life and later on or in the hereafter, are recorded in the account books of the parents, especially in the pages of good deeds of the mother who, with the secret of compassion, prefers the child's health to her own, is certain according to the people of truth. Caring for the elderly, along with gaining great merits, includes receiving their prayers, pleasing their hearts, and serving them faithfully, which relates both to the happiness of this world and to the happiness of the hereafter. This is confirmed by authentic traditions and many historical events. A fortunate son who fully obeys his elderly father and mother, just as he would see the same condition in his children; a wicked son, if he disgraces his parents, besides suffering divine punishment, will face many calamities in this world as a punishment, which is confirmed by many historical events. Yes, caring for the elderly, the innocent, not only for one's relatives, but perhaps for the believers—since the secret of faith brings true kinship—if a respected sick elderly person needs help, serving them with soul and heart is a necessity of Islam.

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

The first part of my above defense I draw the attention of the person who has brought the accusation and the examining committee to my previous statement, and I add three points to it. First point: They are asking me, in a very suspicious and confusing manner, as if there were a society and organization, and they are inventing a groundless accusation, "Where are you getting the money to establish this organization?" My response: First of all, I ask those who are asking such questions: What evidence or signs are there of such a political society being formed by us? What proof or justification have they found that we are establishing an organization with money, that they are asking these suspicious questions? For ten years, I have been under intense surveillance in the Isparta province. I am a strange, lonely, world-weary person who has never met anyone except one or two servants and one or two travelers every ten days. I intensely hate politics and have repeatedly observed how harmful and corrupt political opposition groups are. I have rejected political societies and movements even in the most important opportunities among my own people and thousands of friends, and I have never participated in them. I consider the destruction and corruption of the sacred service of true faith, which cannot be tainted by anything, and the corruption of faith through political schemes as the gravest of crimes. I have avoided politics like the devil for ten years, taking "I seek refuge in Allah from the devil and politics" as my guiding principle. I am a person who finds truth in honesty, who reveals secrets without fear or favor. For ten years, this man has not even given the slightest hint of such an organization to the sensitive and cautious officials of the entire Isparta province. Therefore, not only I, but perhaps the entire Isparta province and everyone who knows me, perhaps all reasonable and conscientious people, will reject their accusations with hatred and say, "You are accusing him of being part of a conspiracy."

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)

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

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

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)

EIGHTH EXAMPLE: With the touch and prayer of the Prophet Muhammad (peace and blessings be upon him), the weak and barren goats, through the touch and prayer of his blessed hand, became milk-producing, and there are many examples and details of them being very productive. We are only mentioning one or two well-known and certain examples as samples. First: All the reliable books of the people of history report that when the Prophet Muhammad (peace and blessings be upon him) migrated to Medina together with Abu Bakr al-Siddiq, they came to the house of Umm Mabad, known as Atiket bint al-Halid al-Huzai. There was a very weak, milkless, barren goat there. The Prophet Muhammad (peace and blessings be upon him) ordered Umm Mabad: "Is there no milk in this?" Umm Mabad said: "There is no blood in its body; how can it give milk?" The Prophet Muhammad (peace and blessings be upon him) went and touched the goat's back, rubbed its udder, and prayed. Then he said: "Bring a vessel and milk it." They milked it. The Prophet Muhammad (peace and blessings be upon him) drank with Abu Bakr al-Siddiq, and the people of that house drank until they were full. That goat became strong and remained blessed.1 Second: It is the well-known story of the she-goat of Ibn Masud. Before becoming a Muslim, Ibn Masud was a shepherd for some people. The Prophet Muhammad (peace and blessings be upon him), together with Abu Bakr al-Siddiq, went to the place where Ibn Masud's goats were. The Prophet Muhammad (peace and blessings be upon him) asked Ibn Masud for some milk. He said: "These goats are not mine; they belong to someone else." The Prophet Muhammad (peace and blessings be upon him) said: "Bring me a barren, milkless goat." He brought a goat that had not given birth for two years. The Prophet Muhammad (peace and blessings be upon him) rubbed its udder with his hand and prayed. Then they milked it and obtained pure milk, which they drank. After witnessing this miracle, Ibn Masud became a believer.2 Third: It is the well-known story of the goats of Halima bint Sa'd, the nurse of the Prophet Muhammad (peace and blessings be upon him). There was a degree of poverty in that tribe. The animals were weak and milkless. They did not eat enough to become full. The Prophet Muhammad (peace and blessings be upon him) went there with his nurse,

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

Fifth Lem’a It was intended to be a treatise that would explain a very important truth of the verse "Hasbunallahu wa ni3ma 3l-wakil" in fifteen degrees. However, since it was more related to remembrance and contemplation than to truth and knowledge, it was set aside for now. A very important treatise named "Mirkatü's-Sünnet ve Tiryaku Marazi'bid3a", which was originally written as the Eleventh Lem’a, was initially written as the Fifth Lem’a. However, since that treatise dealt with eleven important points, it was included in the Eleventh Lem’a, and the Fifth Lem’a remained open.

Lem'alar ·Besinci Lema ·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)

Abu Jahl had sworn, "If I see Muhammad in prostration, I will hit him with this stone." He took a big stone and went. When he saw him in prostration, he raised the stone to hit him, but his hand remained in the air. After the Prophet Muhammad, peace be upon him, finished his prayer and stood up, Abu Jahl's hand was released. It was either because the Prophet Muhammad, peace be upon him, allowed it, or because there was no longer a need.1 Again, from the same tribe of Abu Jahl, a man named Walid ibn Mugheera, intending to hit the Prophet Muhammad, peace be upon him, took a big stone and went to strike him while he was in prostration. His eyes closed. The Prophet Muhammad, peace be upon him, did not see him in the Sacred Mosque, and he came. He could not see those who had sent him either; he only heard their voices. Until the Prophet Muhammad, peace be upon him, finished his prayer, and then his eyes opened because there was no longer a need.2 Also, according to a reliable narration from Abu Bakr Siddiq, after the verse "Tabbat yadā Abī Lahab" was revealed, Abu Lahab's wife, Umm Jamil, known as "Hamalat al-Chatib," took a stone and came to the Sacred Mosque. Abu Bakr and the Prophet Muhammad, peace be upon him, were sitting there. Her eyes saw Abu Bakr Siddiq, and she asked, "O Abu Bakr! Where is your companion? I have heard that he has cursed me. If I see him, I will hit him with this stone in his mouth." While she was there, she did not see the Prophet Muhammad, peace be upon him.5 Indeed, how could a Sultan of the heavens, protected by divine protection, allow such a Hellwood gatherer to enter His presence and see Him? Could he have fallen into his mouth?

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

Saniyen: Our issue is faith. We have a bond of brotherhood in this country and with ninety-nine percent of the people of Isparta. Whereas society, on the other hand, is the alliance of the majority against the minority. One person cannot be society against ninety-nine others. It turns out that a very unjust, godless person, imagining everyone—God forbid—as himself, and intending to belittle this blessed and religious nation, creates such a narrative... Salisen: A person who loves the Turkish nation with a very serious and sincere affection; who greatly respects the Turkish nation for its contributions to the recitation of the Qur'an; who has a strong advocate against the entire world for six hundred years, and who is the standard-bearer of the Qur'an; who has served the Turkish nation as much as a thousand nationalist Turkish people have, through the martyrdom of a thousand Turks; who chose this exile by preferring thirty to forty valuable Turkish youth over thirty thousand of his fellow citizens who do not pray; who chose to preserve the dignity of scholarly honor and taught the truths of faith in a very clear manner; such a person, over ten or perhaps twenty to thirty years, would have not twenty to thirty, but perhaps a hundred or even a thousand students who, purely out of faith, truth, and the hereafter, would form selfless bonds with him and become brothers in the hereafter. Is this a great matter and harmful? Would people of conscience and fairness allow this to be criticized? And would they look at this from the perspective of political society? Rabian: Those who ask about a man who managed his life with a hundred banknotes over ten years, who sometimes lived on forty coins a day, and who wore a patched coat for seven years, saying, "Where do you get the money to live and organize?"—people of fairness understand how far they have fallen from justice. Second point: They fabricated a false imitation of the Menemen incident, instilled fear in the people, and tried to seize the government under the pretext of easily implementing freedom laws, using the enticement that "we are helping the government to accept freedom laws." They forcibly brought me from Barla to Isparta. They saw that I could not be used as an instrument for such conspiracies and that I would never engage in any schemes that are harmful to the country, the nation, and the religion in every way.

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

And also, the highest degree of asceticism, piety, and servitude of that Being is confirmed by the strength of faith in their testimonies. Also, the evidence from the biography of the Prophetic tradition confirms that in his high degree of seriousness and solemnity, and in all his actions and movements, the strength of his certainty and his adherence to truth and reality are absolute proofs. Yes, the greenness of the leaves, the fragrance and beauty of the flowers, and the freshness of the fruits are faithful witnesses that the tree is alive, full of life, and living. FOURTH ARTICLE: O Friend! The influence of time and space in intellectual reasoning is great. Indeed, following the principle "1 لَيْسَ الْخَبَرُ كَالْعَيَانِ" (a report is not like direct observation), we should leave the imagination of this time and place and mentally travel through time and space to the island of Arabia and ascend to the luminous and high pulpit of the noble Medina, where we should directly see that exalted Being addressing humanity and listen to His words. Indeed, we have mentally gone there. Look, that universal guide, that sacred orator, who perfectly unites beauty of form and beauty of character, is holding a miraculous book full of jewels in His hand and reading an eternal sermon that has descended from the highest angel to all humanity. And He is addressing all the descendants of Adam, the jinn, and all beings. Yes, He is announcing a great command. He is revealing the strange mystery of the universe. He is unveiling the secret of the wisdom of creation. He is answering the three questions that philosophy and the science of wisdom pose to humanity: "Who are you? Where have you come from? Where are you going?"—questions that leave minds in awe and confusion.

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

Here, the whole universe, with one voice, unanimously glorifies the Creator of the Most High and testifies to His oneness, fulfilling the duty of worship according to their nature with perfect obedience, yet the human being, who is the essence and result of this universe, and the appointed vicegerent and the fruit of it, contrary to all this, commits disbelief and polytheism, which are how ugly and deserving of punishment, and in order not to entirely discard them, the Almighty, the Most High, says, 1 "Indeed, He is Most Forgiving, Most Merciful," thus showing the wisdom behind not allowing such an endless crime and senseless rebellion to occur and not letting the universe be ruined by it. With this ending, He shows the wisdom of annihilation and leaves a door open for supplication. Here, from these ten signs of inimitability, understand that in the concluding parts of the verses, there are many lemmas of inimitability along with great guidance, such that the greatest of the scholars of the ancients, upon seeing these excellent styles, bit their fingers in amazement and admiration, and said, "What is this speech of a human?" and 2 "Indeed, it is only a revelation revealed," and believed with certainty. Thus, in some verses, along with the mentioned signs, there are also many hidden signs not mentioned here, and in the collection of these signs, there is such a clear inimitability that even the blind can see. THE THIRD LIGHT OF THE SECOND PRINCIPLE This is that the Qur'an cannot be compared to other speech. Because the layers of speech, in terms of sublimity, power, and beauty, have four sources: one is the speaker, one is the listener, one is the purpose, and one is the occasion. The poets do not merely show the occasion, as some mistakenly suppose. Therefore, look at who spoke, to whom, for what reason, and in what occasion. Do not just look at the words themselves.

Sözler ·Yirmi Besinci Soz ·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)

Yes, the Master, he has fully adhered to the Sunnah of our beloved Prophet Muhammad (peace and blessings be upon him). Bediuzzaman's condition is an example for all Islamic fighters and Muslims in general. That is, he combined jihad with worship and piety, doing one without neglecting the other. Being sent to prisons according to the plans of the brutal and tyrannical enemies of religion, being left in total isolation and a very cold room, and enduring the sufferings, shivers, and weaknesses of severe cold, illness, and old age did not cause any deficiency in his faith. Sa'id ibn Zaid (may Allah be pleased with him) said: "Let my body grow so large in Hell that there will be no room for the people of faith." For the sake of saving the faith of just a few people, Bediuzzaman ascended to the height of selflessness by saying, "I am ready to enter Hell." And through the testimony of his eighty-year life, it has become evident that he was a devoted and loyal servant of the Quran and Islam. For the service of the Quran and faith, Bediuzzaman sacrificed his honor, pride, soul, ego, and life. His extraordinary patience, endurance, and moderation in the face of such severe oppression, torture, and numerous calamities and misfortunes he endured are like true and faithful witnesses. For the service of the Quran and faith, Bediuzzaman sacrificed worldly comforts; he did not accumulate worldly or personal wealth, but lived a life of asceticism, piety, and self-discipline, cutting all ties with the world through frugality, contentment, and moderation. In this sense, for the well-being and happiness of Muslims, he dedicated every moment of his life solely to the service of faith, completely committing himself to devotion and sincerity, and thus withdrew from the world, becoming a recluse. Yes, Bediuzzaman, who made such great sacrifices for the service of faith and Islam, and who also stands as an exception in worship, asceticism, and piety, has risen to the rank of a historical Islamic martyr and a devoted servant of the True Quran.

Sözler ·Konferans ·machine translation (qwen3-32b-sre)

In my previous brief defense, I said: "The compassion, conscience, justice, and truth in the Risale-i Nur have kept us away from politics. Because the innocent fall into misfortune; we would be oppressing them." Some people asked me to explain this. I said: "In this stormy age, such a degree of cruelty and tyranny has emerged from the brutal civilization, from the tribalism and tribal pride, from the general war, and from the resulting military despotism and from the resulting inhumanity, that if the people of truth defend their rights with material force, they will strike many innocent people under the pretext of partiality and cruelty. In that case, they would also become oppressors and be defeated. Because people who act and attack under the influence of such feelings, strike and destroy twenty or thirty people with just the fault of one or two individuals, using trivial excuses. If the people of truth only strike those who strike them, they would gain one victory for thirty losses and remain defeated. If they retaliate according to the tyrant's principle of 'an eye for an eye,' then the people of truth would also oppress twenty or thirty innocent people because of the fault of one or two individuals. In that case, they would commit a terrible injustice in the name of justice." This is the real wisdom and reason why we have strongly and passionately avoided involvement in politics and governance, in accordance with the command of the Qur'an. Otherwise, we have such a strong sense of justice that we could fully and perfectly defend our rights.

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

The angels are not confined to a particular locality, just as the earth is not confined to a particular spot. A specific place cannot contain them. At one time, they are found in four or more stars, as the words 1 مَثْنٰى وَثُلٰثَ وَرُبَاعَ indicate in detail. Indeed, the particular expression "equipping the angels with wings," refers to a very comprehensive and universal demonstration of the majesty of power, and it is affirmed and established with the verse 2 اِنَّ اللّٰهَ عَلٰى كُلِّ شَئٍْ قَدِيرٌ. TENTH POINT OF ELOQUENCE: Sometimes the verse mentions the rebellious deeds of man and warns them with a severe threat; then, in order not to fall into despair and the intensity of the threat, it comforts them by mentioning some names that indicate His mercy. For example, قُلْ لَوْ كَانَ مَعَهُ اٰلِهَةٌ كَمَا يَقُولُونَ اِذًا لاَبْتَغَوْا اِلٰى ذِى الْعَرْشِ سَبِيلاً - سُبْحَانَهُ وَتَعَالٰى عَمَّا يَقُولُونَ عُلُوّاً كَبِيرًا - تُسَبِّحُ لَهُ السَّمٰوَاتُ السَّبْعُ وَاْلاَرْضُ وَمَنْفِيهِنَّ وَاِنْ مِنْ شَىْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ وَلٰكِنْ لاَتَفْقَهُونَ تَسْبِيحَهُمْ اِنَّهُ كَانَ حَلِيمًا غَفُورًا 3 Indeed, this verse says: Say: If there were partners with Him as they claim, then surely they would seek a way to the Lord of the Throne. Glory be to Him, He is far exalted above what they say. The seven heavens and the earth and whoever is in them glorify Him. And there is nothing but glorifies Him with praise. But you do not understand their glorification. Indeed, He is Most Forbearing, Most Forgiving.

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

FIRST ISSUE: Upon a complete inspection and examination of the points considered as basis and foundation regarding the prophethood of the previous prophets and their treatment of their communities—excluding certain matters solely due to the influence of time and place—it becomes evident that in the case of Hazrat Muhammad (peace and blessings be upon him), there is a higher and more perfect degree. Therefore, the collective assembly of those who attained the rank of prophethood, with their miracles and other circumstances, and through their words and actions, have testified to the sincerity of the prophethood of Hazrat Muhammad (peace and blessings be upon him), who, when the human race reached perfection, bore the title of "Ustadul-Basher" (the Teacher of Humanity). That noble person (peace and blessings be upon him) declared to the world, as a luminous proof, the creation and unity of the Creator through all His miracles. SECOND ISSUE: When all the circumstances and actions of that noble person (peace and blessings be upon him), from the beginning to the end, are examined with attention, each action and each state, even if not extraordinary, points to his sincerity. Especially: In the case of "Ğar," when all hope of salvation and escape was completely lost, and together with Abu Bakr as-Siddiq, he said, "La takhaf, innallahu ma'ana" ("Do not fear, indeed Allah is with us"), offering comfort to Abu Bakr as-Siddiq, and displaying a condition of seriousness, composure, and bravery beyond the capacity of humanity, without fear and without hesitation—this is certainly a sun-like proof of his sincerity and trust in his Creator, the foundation of his belief. Similarly, the principles he established for the happiness of this world and the hereafter have proven accurate, and the rules he declared are firmly connected to truth and justice, and have been and continue to be universally accepted and affirmed. Note: If the circumstances and actions of that noble person (peace and blessings be upon him) individually demonstrate his sincerity and truthfulness, then collectively they serve as such a compelling evidence of his prophetic sincerity that even devils are compelled to affirm it.

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

Our Master, who is a transmitter of the Risale-i Nur, has both his name and title exactly as in the word "mürîdî," just like the Prophet Ali (r.a.) in the verse "Ya Mudrik Li Dzalika Az-Zaman." With the science of ciphers and the abjad calculation, both "Mulla Said" and "Alkordi" amount to 265. Each of them is 265. The word "Mudrik" has a tenvin (nasalization) mark, and since the vakf (a letter that stops the recitation) is changed to an alif, it becomes "Alf." When the word "Mudrik" is read without the mim from above, it becomes "Kurd," and similarly, the word "Az-Zaman" also gives this sign by reading a part of "Badie Az-Zaman." Thus, the transmitter of the Risale-i Nur has a special attention among those who have reached that time and among the many individuals who have been addressed by the Prophet Ali (r.a.). Second sign: When the Prophet Ali (r.a.) struck a group of scholars of the ignorant who followed innovations in the path of greed and tyranny, he began to speak kindly and mercifully to one of the scholars. Those who know our Master know that the Ankara authorities requested him in Istanbul because they appreciated his struggle against the English. He went to Ankara...

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

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

Kastamonu Lâhikası ·Mektup 129 ·machine translation (qwen3-32b-sre)

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O afflicted and sorrowful patient! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you lament, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered as spiritual martyrdom, leading to a degree of wilaya (sainthood) similar to martyrdom. Especially, illnesses arising from childbirth and abdominal pain, and those who die from plague and other diseases, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to the world, thus softening, and sometimes even making pleasant, the painful separation from the world at the time of death, which is very painful for the worldly people. THE SIXTEENTH DEVA O patient lamenting from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it liberates a person from the arrogance that leads to savagery and lack of mercy. For, as it is said in the secret of "إِنَّ اْلاِنْسَانَ لَيَطْغٰى - أَنْ رَآهُ اسْتَغْنٰى", a self that is arrogant due to health and well-being does not feel respect for many people. And it does not feel compassion and mercy for those who are afflicted and suffering.

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