Hz. Ömer

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)

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

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

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)

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)

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)

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

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

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

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

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

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

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

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

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

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

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

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

Dear sincere brothers; from Risale-i Nur disciples in Ali village, Ali Efendi is asking about a noble verse regarding hypocrites. Since I do not have time to elaborate now, I will briefly state a couple of sentences. The verse meaning "The prayer of a hypocrite is not accepted after his death" refers to those who are definitely known as hypocrites according to the divine warning at that time. However, it is not permissible to call someone a hypocrite out of suspicion or doubt and then not pray for them. After all, if they say "There is none worthy of worship except Allah," they are among the people of the qibla. If they do not utter clear blasphemy or repent, their prayer can be accepted. Considering that there are many Alevi people in Ali village and some of them may even go as far as Rafizism, the worst among them must not be considered as true hypocrites. Because a hypocrite is one who lacks faith, has no heart, and no conscience, and is against the Prophet (peace and blessings be upon him). (Like some of the current zindiqs.) On the other hand, some Alevi and Shia extremists are not against the Prophet (peace and blessings be upon him), but perhaps out of excessive love for the Ahl al-Bayt, they overstep. In contrast to the deviations of hypocrites, these people go to extremes. When they exceed the limits of Sharia, they are not hypocrites, but innovators, deviant, and fasiq (wicked); they do not become zindiqs. Hazrat Ali (may Allah be pleased with him), who honored them for twenty years and accepted their authority as the level of Sheikh al-Islam, did not oppose Abu Bakr, Umar, and Uthman (may Allah be pleased with them). If Hazrat Ali (may Allah be pleased with him) honored those three caliphs, they should also honor him, and if they pray the obligatory prayers, that would be sufficient. Moreover, since the greatest teacher of the Risale-i Nur disciples, after the Prophet (peace and blessings be upon him), is Imam Ali (may Allah be pleased with him), whose imamate is affirmed by the testimony of Celcelutiye, the Shia and Alevi who advocate love for the Ahl al-Bayt must listen to the lessons of Risale-i Nur more than the Sunnis, otherwise their advocacy of love for the Ahl al-Bayt would be wrong. Indeed, many years ago, I heard that in that Alevi village, under the efforts of three Alis, innocent people eagerly wrote the Risale-i Nur. At that time, I even included that village in my dua. Insha'Allah, once again, through the efforts of our brother Ali, who wishes to be an imam there, and through the efforts of our brothers like Küçük Ali, the heir of Hafız Ali (may Allah have mercy on him), the situation regarding them will improve.

Emirdağ Lâhikası - I ·Mektup 44 ·machine translation (qwen3-32b-sre)

A miracle of the Qur'an is that which governs the spiritual dominion over fourteen centuries and one-fifth of humanity, in which the reward earned by the entire ummah over thirteen centuries is recorded in his book of good deeds, and who is the cause of the existence of the universe, Habibullah. It also proves with extraordinary arguments and brilliant evidence that the hereafter, Paradise, and Hell are absolutely true and certain. The Risale-i Nur testifies that it is an eternal and everlasting light from the light of the Qur'an and the light of Muhammad (peace be upon him). It is heavenly and divine, because of its belonging to the Qur'an and its unique interpretation. Thus, the Risale-i Nur, which is considered by some to incite the people against the government, teaches the divine truths and Islamic traditions and the mysteries of the Qur'an through all its words, all its Rays and Lights, and all its letters. Is it a crime to read such a respected and highly moral and virtuous Risale-i Nur, which teaches the absolute truths of faith, and to study its writings that bestow eternal happiness, or to serve a believer in the aspect of faith? Is it inciting the people against the government? And is establishing brotherhood in faith and the Qur'an, and forming a society, with the author of such a blessed and great work, who is at the highest peak of human perfection, adorned with the highest level of faith, morality, and virtue, and with the students of Risale-i Nur, who preserve and elevate the honor of Islam and the truths of the Qur'an in this age with unwavering faith and belief, and whose only goal is to gain the pleasure of Allah? Which pure and just conscience can punish this?

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

We expect from you, as a fee for our service, that when you come to the Mazi region, you visit our grave; hang a few of those spring gifts on the tombstone of my madrasa, which is called HAŞİYE-1, the castle that hosts our bones and is the gate of the land of Horhor. We will inform the gatekeeper; call us. From our grave you will hear the sound of هَنِيئًا لَكُمْ (Ne Mutlu Size). 1 وَلَوْ مِنَ الشَّاهِدِ عَلٰى طَيْفِ الضَّيْفِ These children who suckled from the breast of this time with us, whose eyes look toward Mazi from behind, and whose imaginations are like themselves, false and separated—let them imagine the truths of this book. For I know that the matters of this book will become real for you. O my listeners! I am calling out loudly. For I stand at the minaret of the corrupt century (that is, the thirteenth century); I invite those who are in the deepest rivers of Mazi, who are corrupt in civilization and religion, and lost in thought, to the mosque. O two-legged, moving graves who have left the spirit of Islam, which is the soul of the two lives! Do not stand at the door of the coming generation. The grave is waiting for you, come forward! So that the new generation, which will fully realize the truth of Islam on the universe, may come!

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

Lem'as It is the same as the Twenty-Second Word of the Risale-i Nur in Turkish. In the name of Allah, the Most Gracious, the Most Merciful. Allah is the Creator of all things, and He is the Guardian over all things. 1 To Him belong the keys of the heavens and the earth. 2 And there is nothing except with Us, of its treasure. 4 So exalted is He in Whose hand is the sovereignty of all things. 3 There is no moving creature but He takes it by its forelock. 5 O heedless and ignorant one, who attributes events and occurrences to causes emerging from the circle of causes! Those causes you think are the owners of wealth are not the true owners. The real owner of wealth is the eternal power behind them. They are only entrusted with announcing and spreading the true effects that come from that power. Thus, the circle of causes is like the pen of the government, through which orders from above are conveyed. Because majesty and greatness veil the reality; unity and majesty also reject partnership and do not attribute effects to causes. Indeed, the Eternal Sultan has officials, but they are not the executors, so they do not share in sovereignty and lordship. The duty of those officials is only to declare the power's execution. Or those officials are observers and witnesses, who, by obeying or disobeying the divine decrees they see, perform a kind of worship according to their capacities. Therefore, causes are only certain means established to reveal the majesty of power and the grandeur of lordship.

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

Translation of the Work "Arabî Hutbe-i Şâmiye" All living beings present to their Creator with the language of their actions, the spiritual gifts and praises and thanks in the language of their actions to that Necessary Being, we also present them, who said: 1 "Do not despair of the mercy of Allah," meaning, "Do not lose hope in the Divine Mercy." And may infinite prayers and peace be upon our Prophet Muhammad Mustafa, upon whom be prayers and peace, who said: 2 "I have come to complete the noble virtues," meaning, "My coming and being sent by the Almighty to humanity has an important wisdom, which is to perfect the noble characters and good qualities and to free humanity from moral corruption." After praise and prayers: O my Arab brothers who are listening to this lesson in this Umayyad Mosque! I did not come to this pulpit and this place beyond my capacity to guide you. Because giving you a lesson is beyond my capacity. Perhaps I am like a child going to school, in front of a congregation of nearly a hundred scholars. That child goes to school in the morning, studies, and in the evening returns to his father and presents the lesson he studied to his father, to see whether he has learned the lesson correctly or not, and waits for his father's guidance or approval. Yes, we are like children in comparison to you and are your students. You are our and the Islamic nations' teachers.

Hutbe-i Şâmiye ·Mektup 8 ·machine translation (qwen3-32b-sre)

But the Shia of the Caliphate has no rights other than their claim of being wronged by the Ahl al-Sunna and the Jama'at. Because they claim to love Hazrat Ali (r.a.) exceptionally, yet they deny him and accuse him of not having the proper conduct according to their sect. They say, "Hazrat Siddiq and Hazrat Omar (r.a.) were unjust, yet Hazrat Ali (r.a.) dealt with them, which is considered takiya (dissimulation) in Shia terminology, meaning he feared them and acted hypocritically." 1 To call such a great Muslim, who earned the title "Asadullah" (Lion of God), 2 and the commander and leader of the Siddiqun (truthful ones), a coward and a hypocrite, and to accuse him of showing affection to those he did not love, and of pretending to be loyal to the unjust for over twenty years, is not love. Hazrat Ali (r.a.) would reject such a type of love. Indeed, the sect of the people of truth does not deny Hazrat Ali (r.a.) in any way, does not accuse him of improper conduct, and does not attribute cowardice to such a brave figure. Rather, they say: "If Hazrat Ali (r.a.) did not see the Right in the Rightly Guided Caliphs, he would not have recognized them or obeyed them for even a moment. Therefore, he recognized them as just and wise, and thus dedicated his bravery and valor to the cause of justice." 3 In conclusion: Excess and deficiency in anything are not good. The correct path is the middle way, 4 which the Ahl al-Sunna and Jama'at have chosen. However, unfortunately, some political enthusiasts and a number of innovators have partially infiltrated the ideas of Wahhabism and Kharijism under the banner of Ahl al-Sunna and Jama'at, and they criticize Hazrat Ali (r.a.). May God forbid, they say he did not fully demonstrate his worth in governance and leadership because he lacked political knowledge and could not manage effectively. Because of these unjust accusations, the Alevis take a hostile stance toward the Ahl al-Sunna. However, the principles and doctrines of the Ahl al-Sunna do not support these ideas; rather, they may even prove the opposite.

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

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

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

Just as this verse, in its literal meaning, indicates the people who have been granted the high bounties of God, the caravan of prophets, the group of Siddiqun, the community of martyrs, the ranks of the righteous, and the class of Tabi'in, who are all good-doers; it also indicates that these groups in the Islamic world are the most perfect and the most excellent. The group of prophets, who have inherited the secret of the succession of prophethood from the last Prophet, the group of Siddiqun, who have inherited the mine of Siddiqiyya from the Greatest Siddiq, and the group of martyrs, who are connected to the caliphs of the three through the rank of martyrdom, are all connected with the secret of "And those who believe and do righteous deeds," and the community of the righteous, who are connected with the secret of "Say, if you love God, then follow me, and God will love you," and the class of Tabi'in, who are connected with the company of the Companions and the Rightly Guided Caliphs, and who are informed of the hidden knowledge, all indicate, in the metaphorical sense, the meaning of the word "al-Siddiqun," that after the Noble Messenger, peace and blessings be upon him, the one who will ascend to his position and become his successor, and who will be known by the title "Siddiq" by the community, and who will become the leader of the group of Siddiqun, is the honor of Abu Bakr al-Siddiq. The word "al-Shuhada" announces the martyrdom of three of the Rightly Guided Caliphs. After the Siddiq, three martyred caliphs will follow. Because "shuhada" is a plural form; the excellence of a plural is three. Therefore, the honor of Omar, the honor of Osman, and the honor of Ali (May Allah be pleased with them) will take over Islamic leadership after the Siddiq and will be martyred. The same hidden knowledge has occurred.

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

Prelude We mention a few points here, which are explained elsewhere, namely in the 22nd, 19th, and 26th sayings. FIRST POINT The foolish man in the story, along with his certain friend, has three truths. First: My carnal self and my heart. Second: The disciples of philosophy and the interpreters of the Holy Qur'an. Third: The Muslim community and the people of ignorance. The most grievous error of the disciples of philosophy, the people of ignorance, and the carnal self is not recognizing the Lord of Truth. In the story, the certain man said: "A letter cannot exist without a scribe; a law cannot exist without a ruler." We also say: Just as a book, especially a book in which each word contains a small book written in tiny letters, and each letter contains a well-structured ode written in fine script, it is extremely unlikely that such a book could exist without a scribe. Similarly, this universe existing without a craftsman is extremely, extremely unlikely. For this universe is a book in which each page contains many books. Indeed, within each word there is a book, and within each letter there is an ode. The earth is a page; how many books are contained within it. A tree is a word; how many pages does it contain. A fruit is a letter, a seed is a dot. In that dot, the program and index of a great tree exists. Therefore, such a book can only be the work of a Zât-ı Zülcelâl (a Being of majesty and beauty), possessing infinite power and wisdom, whose stroke of the pen is the art of creation. Thus, from the witnesses of the universe, this belief is necessary unless one is drunk with error...

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

Is it at all possible that a perfection of exquisite beauty, which is the highest of artistic excellence, would not wish to be displayed through a merchant who attracts attention? Is it at all possible that the sovereignty of a universal lordship, which in the realm of multiplicity and particularity manifests unity and oneness, would not wish to announce it through a subordinate? That is, this being, in the aspect of universal servitude, is the messenger of the Divine throne in the realm of multiplicity, and in the aspect of nearness and prophethood, is the servant of the throne of multiplicity. Is it at all possible that a being of ultimate intrinsic beauty would not wish to see and display the excellences of its beauty and the subtleties of its grace in mirrors? That is, through a beloved messenger—who is both beloved and, through servitude, makes himself beloved to Him, and acts as a mirror; and who is also a prophet, making Him beloved to creation and displaying the beauty of His names. Is it at all possible that the owner of treasuries filled with amazing miracles and rare and precious things would not wish to reveal and express His hidden perfections by presenting them to the people through a descriptive speaker and an eloquent announcer, and thus display them before the public? Is it possible that He would not appoint a guide-teacher, comparing this universe to a palace adorned with all the perfections of His names, decorated with strange and delicate arts for the sake of beauty? Is it at all possible that the Owner of this universe would not wish to reveal the mysterious and ambiguous sign of the purpose and goal of this universe, and also clarify the three difficult questions of the beings—"From where? To where? What is it?"—through a messenger?

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

In the Name of Allah, the Sublime, 1 To the Head of the Court; I humbly request you to listen to this very brief statement regarding the many long and oppressed life adventures of mine. For twenty-eight years, I have been subjected to unparalleled betrayals, suspicions, and imprisonments based on the following reasons: First: They have accused me of being "against the regime." In response to this, we say: In every government, there are dissenters. As long as they do not interfere with public order and security, everyone is free to follow a method or idea that they believe in with their conscience and heart. Because, for example, over a hundred million Muslims under a century of English rule, which is the most oppressive and brutal regime in religion, have rejected the English regime of disbelief with the Qur'an and have not accepted it. However, English courts have never concerned themselves with them in that regard. Also, the Jews and Christians who have existed in this nation and within this Islamic government since ancient times, although they are contrary and opposed to the religion and sacred regimes of this nation, the court has never concerned itself with them in that aspect through its laws. Moreover, the noble Companion of the Prophet, Hazrat Omar (r.a.), once appeared in court together with an ordinary Christian. Although that ordinary Christian was opposed to the sacred systems, religion, and laws of the Muslims, the fact that the court did not consider his condition shows that the court cannot be an instrument of bias or partiality. Indeed, the Caliph of the Earth appeared in court with an ordinary infidel. Thus, I, too, oppose a temporary regime that, based on a hundred Qur'anic verses, replaces the sacred laws of the Qur'an with the corrupt parts of civilization, under the guise of freedom in the Republic, which is a form of absolute tyranny and even resembles a certain kind of Bolshevism. This regime can be an instrument of the harshest oppression against the faithful. Not only I, but perhaps all people of conscience oppose it. Moreover, opposition is not considered a crime in any government. Second: For thirty years, they have imposed punishment on me under the pretext of possibly disrupting public order and security. In response to this, we say: Through the court's investigation, five hundred thousand devoted Nur students

Emirdağ Lâhikası - II ·Mektup 95 ·machine translation (qwen3-32b-sre)

There are two aspects to this matter: First: The angels and jinn, like the species of animals and humans, have physical bodies that are definite and related to us. We have proven this with the certainty of two times two equals four in the Twenty-Ninth Statement. We refer to that Statement for proof. Second: As a miraculous work, in honor of the Noble Prophet, peace and blessings be upon him, the individuals of the community see and speak to them. Indeed, the great scholars of hadith, including Imam al-Bukhari and Imam Muslim, unanimously report that: On one occasion, the angel, that is, the Archangel Jibril, came in the form of a man dressed in white clothes. While the Noble Prophet, peace and blessings be upon him, was sitting among the Companions, he approached and asked: "What is Islam, what is Iman, and what is Ihsan? Define them for me." The Noble Prophet, peace and blessings be upon him, explained them. The Companions present there both learned the lesson and clearly saw that person. That person appeared like a guest, and there was no sign of travel or journey on him. Then he suddenly vanished. At that time, the Noble Prophet, peace and blessings be upon him, commanded: "Jibril did this to teach you a lesson." 1 Furthermore, the great scholars of hadith report with certain and authentic narrations, and with a degree of spiritual transmission, that the Companions often saw the Archangel Jibril in the form of a handsome man named Dihya, sitting beside the Noble Prophet, peace and blessings be upon him. 2 In particular, the Companions such as Hazrat Umar, Ibn Abbas, Usama bin Zaid, Haris, Aisha Siddiqa, and Umm Salama, certainly and definitely reported that they often saw the Archangel Jibril in the form of Dihya beside the Noble Prophet, peace and blessings be upon him. Is it even possible that these individuals could say, "We see him," without actually seeing him?

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

Here is the continuation of the Risale-i Nur, which emanates from the Esma-i Sittin and is the essence of that Name. And this Risale-i Nur, with its own disciples and with hundreds of writings and a hundred parts of the Risale-i Nur's remedies and with the dissemination of twenty thousand copies, certainly influenced a hundred thousand people to adhere to the letters of the Qur'an, to follow the Sunnah, to strengthen their faith, and to resist completely the two movements that Hz. Ali (r.a.) opposed. Therefore, Hz. Ali (r.a.) especially looks upon them among his brothers whom he called "Ya Ayyuhal Ikhwan." Yes, this apparent miraculous divine gift of Hz. Ali (r.a.) is due to the guidance of Hz. Prophet Muhammad (a.s.m.), and thus it is related to another miraculous gift of the Prophet, similar to the divine miracle of Gavsiye and the extraordinary sign of Aleviye. It points to the fifth and fourteenth centuries' troubles and is a hidden, incomprehensible divine miracle of the Prophetic. For example, in the authentic hadith, the Prophet of Mercy (a.s.m.) commanded: "If my ummah remains steadfast, they will have a day; otherwise, half a day." This blessed hadith has been interpreted as a sign of the Day of Judgment, a hidden Prophetic miracle, and an uncomprehended one. Both Sheikh Geylani and Hz. Ali (r.a.), through Prophetic guidance, prophetically mention the troubles of the fifth, sixth, and fourteenth centuries, showing that this blessed hadith is their telescope to look into this time, observing these two centuries. Yes, in the hadith, the term "day" refers to a thousand years, as indicated by the verse: "Indeed, a day with your Lord is like a thousand years of what you count." Since the Islamic Caliphate and the Arab government did not fully adhere to the straight path according to the hadith, the half-day, which is about five hundred years, ended with the Mongol invasion.

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

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

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

Yes, for example, the evident mercy and kindness seen in the provision and care of the weak and young of animals shows that the Owner of this universe governs with boundless compassion. Could such a compassionate care in His lordship possibly neglect to accept the best prayer of the most excellent of His creation? We have explained this truth in the Nineteenth Word in the manner I mentioned, and here too, let us repeatedly state it: O my companion who listens with me to my soul! In our allegorical story, we said: "There is a society on an island. A beloved servant is delivering a speech." The truth he pointed to is as follows: Come, let us depart from this time, and mentally travel to the Age of Bliss and imaginatively go to the Island of Arabia, until we see and visit the Honored Messenger (peace and blessings be upon him) in his position of duty and in his worship. Look: That Being, through his prophethood and guidance, is the cause and means of eternal happiness. Similarly, through his worship and prayers, he is the cause of that happiness and the means to Paradise. Indeed, look: That Being is praying in a great prayer, a grand act of worship, for eternal happiness, as if this island, perhaps the whole earth, prays and supplicates with his magnificent prayer. Because, through his worship, he embodies the worship of his followers, and through the secret of harmony, he embodies the secret of worship of all the prophets.

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

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

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