İbn-i Abbas

Yes, the miracle of the trunk of the date palm tree is widespread, well known, and a genuine continuous miracle. A group of fifteen different chains of transmission from a distinguished group of the Companions brought this miracle, and the hundred imams of the Tabi'in (the generation after the Companions) transmitted this miracle through these chains to the following centuries. From that group of the Companions, the famous scholars of the Companions and the leaders of hadith narration, such as Sayyiduna Anas ibn Malik (the servant of the Prophet),1 Sayyiduna Jabir ibn Abdullah al-Ansari (the servant of the Prophet),2 Sayyiduna Abdullah ibn Umar,3 Sayyiduna Abdullah ibn Abbas,4 Sayyiduna Sa'd ibn Ubadah,5 Sayyiduna Abu Sa'id al-Khudri,6 Sayyiduna Ubay ibn Ka'b,7 Sayyiduna Buraydah,8 Sayyiduna Ummul-Mu'minin Ummu Salama,9 and other prominent scholars of the Companions and leaders of hadith narration, each one at the head of a chain of transmission, conveyed the same miracle to the community. Foremost among them are al-Bukhari and Muslim, authors of the authentic books, who transmitted this continuous great miracle through their chains to the following centuries.

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

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

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

Sheikh Mehmet Emin Efendi proposed that he enter the academic robe (kisve-i ilmiye). Molla Said replied, "I have not yet reached the age of maturity, so I cannot consider wearing the respected attire of a teacher. And how can I be a teacher when I am still a child?" and thus did not accept the proposal. After that, he went to his brother in Shirvan. There, during their first meeting with his older brother, a brief conversation took place between them. Molla Abdullah: "After you, I completed the commentary on the book 'Sharh-i Şemsî.' What are you studying?" Bediuzzaman: "I have read eighty books." Molla Abdullah: "What do you mean?" Bediuzzaman: "I completed the copying of manuscripts and also read many books that were not in your order." Molla Abdullah: "Then I will examine you." Bediuzzaman: "I am ready. Ask me whatever you wish." Molla Abdullah examined his brother and, impressed by his scholarly knowledge, accepted Molla Said, who had already had students for eight months, as his teacher. Secretly, he began taking lessons from his younger brother, without his older brother realizing that the one he had previously taught was now his teacher. Eventually, the students, upon secretly seeing from the door or keyhole that Molla Abdullah was taking lessons from Molla Said, asked about it. Molla Abdullah replied, "I am teaching him to avoid looking at him," and thus deceived his students. After staying with Molla Abdullah for a while, he went to Siirt. There, he went to the madrasa of Molla Fethullah Efendi. Molla Fethullah asked Molla Said, "Last year you were studying Süyûtî, are you studying Molla Câmi this year?" Bediuzzaman: "Yes, I have completed 'Câmi.'" Whenever Molla Fethullah asked about a book, he received the answer, "I have completed it." Molla Fethullah was astonished. He could not believe that he had completed so many books, especially in such a short time. He was surprised and said, "Last year you were crazy, are you crazy this year too?"

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

THE SEVENTEENTH SIGN The greatest miracle of the Prophet Muhammad (peace and blessings be upon him) after the Qur’an is his own self. That is, he possessed the highest moral virtues, and both friends and enemies agree that he was at the highest level in each of these virtues. Even the brave hero, Hazrat Ali, repeatedly said: “When the battle became terrifying, we would take refuge behind the Prophet Muhammad (peace and blessings be upon him) and find comfort.” And indeed, he was at an unparalleled and unattainable level in all noble virtues. We refer to this great miracle in the respected work of the scholar of the Maghreb, Judge Iyaz, called "Shifa-i Sharif." The truth is, that self and that great moral miracle have been beautifully explained and proven. Moreover, this great and confirmed by both friends and enemies, miracle of the Ahmadi (peace and blessings be upon him), is the supreme religion, which has no equal, past or future. We refer to the expression of one level of this great miracle to all thirty-three Say, thirty-three Letters, thirty-one Lem’s, and thirteen Shu’s that we have written. Also, the Prophet Muhammad (peace and blessings be upon him) has a confirmed and certain great miracle, the splitting of the moon. Indeed, this splitting of the moon is a miracle that is reported through multiple chains of narration. It was reported through numerous chains from many of the esteemed Companions, such as Ibn Masud, Ibn Abbas, Ibn Umar, Imam Ali, Anas, and Hzayfa. In addition, the Qur’anic verse, “The Hour has drawn near, and the moon has split,” has announced this great miracle to the world. The stubborn idolaters of Quraysh at that time did not deny the news given by this verse, but perhaps only said, “It is magic.” Thus, even the disbelievers acknowledged the splitting of the moon as a certainty. We refer to this great miracle, the splitting of the moon, to the treatise on the splitting of the moon appended to the Thirty-First Say that we have written.

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

Undoubtedly, the Supreme Sovereign, the All-Powerful, has granted the better form, through the grace of that Eternal Sultan, without owing to materialism, "This is from the favor of my Lord," praise be to God, in Isparta, the composition of the Risale-i Nur has become the source and has taken the form of the spiritual Madrasat al-Zehra, and by praying to the Most Merciful of the Merciful that this spiritual gathering may serve as a means to the construction of the fortress of our boundless faults, this spiritual platform has become evident in a more obvious way than the purpose and expenses of the precious and meaningful, loyal and famous report of Osman al-Halidi. After being convinced that these consecutive positive events have especially drawn our attention to our primary duty as helpless servants, we present our spiritual bodies one by one before the presence of the Master with gratitude and praise, and kiss his blessed hands. We also present this to our brothers Küçük Hüseyn, Feyzi, Nazif, Emin, Tahsin, Tevfik, Hilmi, who have assisted in this goal and are related to this gathering. From the disciples of Risale-i Nur: Hasan, Osman, Tahirî, Abdullah, Hulusi-i Sâni Sabri • • •

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

Second Issue The famous story of Sevr and Hût is included in Islam, and the narrator became a Muslim along with it. If you wish, go to the Third Introduction, and you will see from which door he entered the circle of Islam. However, the connection to Ibn Abbas is as follows: Look at the rite of the Fourth Introduction; you will see the secret of that inclusion. It is then reported: "The earth is upon Sevr and Hût." This is reported as a hadith. First: We do not accept that it is a hadith, for there are signs of Israiliyat. Second: Even if it were a hadith, it is only an individual report (âhâd) due to the weakness of transmission, expressing only a conjecture. It does not enter the realm of belief, for certainty is required. Third: Even if it were a widely transmitted (mutawâtir) and explicit text (kat’iyyü’l-metin), it is not a definitive proof (kat’iyyü’d-delâlet). If you wish, refer to the Fifth Introduction and consult the Eleventh Introduction! You will see how imaginations and those who follow appearances have inflated this hadith, transferring it from the legitimate sources. Indeed, there are three legitimate reasons: Just as the Hamele-i Arş, named after Sevr, Nesir, and Man, are angels, so too are Sevr and Hût two such angels. Otherwise, to place the great Arsh upon an angel and the sphere upon an ox, which is in need of support like a sphere, contradicts the order of the universe. Moreover, in the language of the Sharia, it is heard that for each type there is a specific and appropriate angel assigned. Based on this relationship, that angel is named after that type, and perhaps in the world of angels, it is represented in that form.

Muhakemat ·Birinci Makale Ikinci Mesele ·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)

Third Issue It is the letter "Kaf." Indication It is known, understanding the nature of a thing is one matter; affirming its body is another matter. It is necessary to distinguish these two points. Because the actual body of many things is certain, but imagination, ruling over it, can reach the degree of denial, even from possibility. If you wish, ask the Seventh Premise; it will answer you with "No knowledge." Also, when the texts of many things are categorical, people have deviated in their interpretations. Perhaps, in the answer to the question "What is the intention?" they have become confused in understanding. If you wish, open the Eleventh Premise. You will find this essence. Notice Suppose this is the case. From the categorical texts referring to "Kaf," only 1 Q - "And the Noble Quran" is mentioned. However, it is permissible that it could be like "Sad" or others. It is not in the east of the world, perhaps in the west of the mouth. With this possibility, the evidence loses certainty. Also, one proof that there is no other categorical evidence for this is that Karafi, a prominent jurist of evil, said "It has no basis." However, the well-known attributed quality to Ibn Abbas, look at the Fourth Premise. The method of attribution will become clear to you. However, not every statement attributed to Ibn Abbas must necessarily be a hadith, nor must every narration attributed to him necessarily be accepted. Because in his youth, Ibn Abbas attributed some things to Israiliyat (Jewish traditions), as a means to reveal certain truths, through storytelling.

Muhakemat ·Birinci Makale Ucuncu Mesele ·machine translation (qwen3-32b-sre)

It has been reported as an example: When the Noble Messenger of God, upon him be peace and blessings, emigrated from Mecca and the disbelievers set out in pursuit, they climbed a mountain called Sebîr. Sebîr said: "O Messenger of God, descend from me. I fear that if they strike You while You are on me, Allah will punish me. That is why I fear." Mount Hira called out: "O Messenger of Allah, come to me." For this reason, those with hearts feel fear in Sebîr and feel safety in Hira. From this example, it is understood that those great mountains are independent servants, glorifiers, and have duties. They recognize and love the Prophet, upon him be peace and blessings; they are not mindless. SIXTH EXAMPLE: It is reported with authentic narration from the Noble Abdullah ibn Umar that he said: When the Noble Messenger of God, upon him be peace and blessings, was delivering a sermon on the pulpit, "And they did not measure Allah with His true measure. Indeed, the whole earth is in His grasp on the Day of Resurrection, and the heavens are folded up in His right hand," he recited this verse. And he said: "Indeed, the tyrant exalts himself and says, 'I am the tyrant, I am the tyrant, I am the Great, the Supreme,'" at this moment, the pulpit shook so much and trembled so violently that we feared it would fall and cause harm to the Noble Messenger of God, upon him be peace and blessings. SEVENTH EXAMPLE: It is reported with authentic narration from the interpreter of the community and translator of the Qur'an, the Noble Ibn Abbas, and from the servant of the Prophet and the great scholars of the Companions, Ibn Mas'ud, that they said:

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

Dear, sincere brothers; Today, I reviewed the conversation about the knowledge you have regarding Hazret-i Ziyaeddin with my great and late brother Molla Abdullah. Then I thought of you. In my heart I said: If the veil of the unseen were lifted, and these sincere believers and serious Muslims, who show such perseverance in this difficult time and do not waver in these fiery and trying circumstances, were each seen as a wali, even a qutb, I would not greatly increase the importance and attention I now give them; and if they were seen as ordinary people and simple, I have decided that I would not at all diminish the value I now give them. Because the service of saving faith under such very heavy circumstances is above everything. Personal positions and good opinions add to the virtues, but in such difficult and shaking situations, these good opinions are broken and the affection decreases, and the one who is the possessor of virtue feels compelled to show asceticism and pretense and to endure difficult tasks in order to maintain their position in the eyes of others. So, let there be boundless thanks that we are not in need of such cold pretenses. Said Nursî • • • Dear, sincere brothers; With all my soul, heart, and mind, I congratulate you on your blessed nights. We pray for the divine mercy that you will achieve great gains in our spiritual partnership. Tonight, I dreamed that I had come to your side and was about to lead prayer as an imam, but I woke up. When I experienced that dream, at the time when the interpretation of the dream was to be given, two of my brothers, heroes like Sava and Homa, came on behalf of you all to interpret the dream. I was also very happy to see you all. Brothers; Although this situation has caused some loyal people and a number of officials to feel fear and hesitation toward the Risale-i Nur, it has awakened attention and eagerness in all the opponents, the believers, and the concerned officials. Do not worry, those Lights will shine. Said Nursî • • •

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

NINTH SIGN One of the miraculous signs of the Noble Prophet Muhammad (peace and blessings be upon him) is that the trees obeyed his command like human beings and moved from their places to come to him. This miraculous sign of the tree is comparable in terms of authenticity to the miraculous flowing of water from his blessed fingers. It has multiple chains of transmission and has reached us through many different routes. Indeed, the tree coming to the Noble Prophet Muhammad (peace and blessings be upon him) upon his command can be considered as a well-known and widely transmitted miracle. Because the prominent and trustworthy Companions, such as Hazrat Ali, Hazrat Ibn Abbas, Hazrat Ibn Masud, Hazrat Ibn Umar, Hazrat Ya'le bin Murra, Hazrat Jabir, Hazrat Anas bin Malik, Hazrat Buraidah, Hazrat Usamah bin Zaid, and Hazrat Gaylani bin Salama, each individually and with certainty, have reported the same miraculous event of the tree. The hundred imams of the Tabi'in have transmitted this miracle from each of the aforementioned Companions, through separate chains of narration, almost in the form of overlapping transmissions. Thus, this miraculous event of the tree is considered an absolute and unquestionable miracle, free from any doubt. Now, we will mention a few authentic examples of the occurrence of this great miracle, even though it has occurred many times. FIRST EXAMPLE: The great scholars Imam Ibn Majah, Darimi, and Imam Bayhaqi, through authentic narration, report from Hazrat Anas bin Malik, Hazrat Ali, and also from Hazrat Umar, that three Companions said: The Noble Prophet Muhammad (peace and blessings be upon him) was grieved due to the denial of the disbelievers. He said: "O Lord, show me a sign, and let me not care about anyone who denies me after that." In the narration of Anas, Hazrat Jibril was present. There was a tree by the side of a valley. With the command of Hazrat Jibril, the Noble Prophet Muhammad (peace and blessings be upon him) called the tree, and it came to him. Then he said, "Go," and it went back and returned to its place.

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

Answer: There is a correct narration attributed to noble individuals like Ibn Abbas (r.a.), who asked the Prophet of Mercy, peace and blessings be upon him: "On what is the world resting?" He commanded: "On the bull and the whale." 1 In one narration, he said "on the bull," and in another, "on the whale." Some scholars have applied this hadith to the fabricated and superstitious stories passed down from the Israelites. In particular, some of the learned people of the Children of Israel who became Muslim have applied the stories they found in ancient books about the bull and the whale to the hadith, thereby twisting the meaning of the hadith in an extraordinary way. For now, regarding your question, there are three main points and three explanations. FIRST PRINCIPLE: Some of the scholars of the Children of Israel became Muslim, and their old knowledge also became Muslim along with them, becoming part of Islam. However, there are errors in that old knowledge. Those errors are certainly theirs, not part of Islam. SECOND PRINCIPLE: As descriptions and metaphors pass from the learned to the ignorant, from the knowledgeable to the unlearned, over time they are taken as truth. For example, when I was a child, there was an eclipse. I asked my mother: "Why has the moon become like this?" She said, "A serpent has swallowed it." I said, "I can still see it." She said, "The serpents up there become like glass and show the thing inside them."

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

Based on these points, I say: It is a great ignorance to attribute certain reported sayings (ehâdis-i mevzu) to individuals like Ibn Abbas, either out of preference or rejection, through persuasion and encouragement. Indeed, the truth is self-sufficient. The truth is rich. The corruption of hearts is sufficient. The authentic sayings of the interpreters of the Qur'an are enough for us. And we are satisfied with the true histories that have been weighed on the scale of logic. Fifth Introduction When metaphor falls from the hands of knowledge into the hands of ignorance, it rebels against truth and opens the door to falsehood. For example: When metaphors and similes are taken from the sacred right hand of knowledge and stolen away, or when metaphors and similes persist for a long time, they rebel against truth, become empty of taste and clarity, and turn wine into illusion, and a noble and chaste person into a slanderer and a gossip. Indeed, the clarity of metaphor allows the ray of truth to pass through it. But when it rebels against truth, it becomes sharp and cuts off the real truth. However, this transformation is a natural law. If you want proof, look into the changes and transformations of language, and the secrets of repetition and overlap. If you listen carefully, you will hear that: Many words, stories, imaginations, or meanings that lead to the pleasures of the predecessors, because they are not arbitrary or ornamental, and because they do not suit the youthful desires of the successors, have led to a tendency for transformation, innovation, and bold change. This rule applies not only in language, but also in imagination, meaning, and storytelling. Therefore, one should not judge everything based on the literal meaning.

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

Truth Religious Journal, no. 70 26 February 1324 (March 1909) WE are the members of the Muhammadan society (peace and blessings be upon him). Our unity and solidarity are our strength. Our covenant and oath is faith. Since we are united in belief and unity, every believer is entrusted with the declaration of the word of God. At this time, the greatest reason for material progress is necessary. For, foreigners oppress us under their spiritual tyranny with their arts and industry. We too, with the weapons of science and industry, will wage jihad against the fiercest enemies of the word of God, namely ignorance, poverty, and the discord of opinions. But the external jihad will be entrusted to the sharp swords of the clear proofs of the divine law. For, to overcome the civilized is through persuasion, not through coercion as with the speechless savages. We are the lovers of friendship; we have no time for enmity. Constitutionalism, which is based on justice, consultation, and the concentration of power in law, was established thirteen centuries ago when the divine law was first conceived. To borrow laws from Europe is a great crime against Islam. It is like praying facing the north. Power must be in the law. Otherwise, tyranny will be considered legitimate. Indeed, Allah is the Almighty, the All-Powerful. The ruler and the commander of the conscience must be. And this must be through complete knowledge and general civilization or under the name of Islam. Otherwise, tyranny will always be in command. Unity is in God, not in whims and desires. People are free, yet they remain slaves. Everything is free, the divine law is free, constitutionalism is also... The fault of another cannot serve as an excuse or justification for a person's fault. Despair is an obstacle to all perfection. "It is not necessary, let someone else think about it" is the monument of tyranny... Bediüzzaman • • •

Divan-ı Harb-i Örfî ·Divan I Harb I Orfi ·machine translation (qwen3-32b-sre)

It is a joke of Said. 2 And indeed, nothing glorifies Him except with His praise, in His name. Peace be upon you, and the mercy of Allah and His blessings. 3 My beloved, sincere, selfless, and loyal brother Kurd Bekir Bey; I will tell a story that is perhaps considered trivial, foolish, and unworthy. But this story is not against the truly patriotic Turks, but perhaps against the opportunists who disguise themselves with the veil of Turkism in a deceitful manner, for the sake of Frenchness. Let me explain: The most recent, base, and conscienceless weapon used against us by the apostate hypocrites is this: "Said is a Kurd; it is not fitting for national patriotism to run so much behind a Kurd." I am not opposing the despicable remarks of these hypocrites, but perhaps to prevent the pure hearts of the innocent from being tainted by their words, I say: Yes, I was born in another country. But Allah has made me a servant of the people of this country, and for nine consecutive years, I have served the happiness of nine-tenths of the people of this country in their own languages, and this is known to the people of this region. Moreover, in this country, I have chosen about twenty to thirty Muslim Turkish youth—such as Hulusi, Sabri, Hafız Ali, Hüseyn, Re'fet, Âsım, Mustafa Çavuş, Süleyman, Lütfü, Rüşdü, Mustafa, Zekâi, Abdullah—as preferable to twenty to thirty thousand of my fellow countrymen, and I have accepted them in place of those thirty thousand men, and I have demonstrated this through my Turkish works and services over these nine years. Yes, while I have not favored a thousand ignorant Kurds over Hulusi, a Turk, nor have I considered a thousand ignorant Kurds as equal to Âsım and Re'fet, who are Turks, nor have I exchanged Hüseyn, a young man, for a thousand ignorant Kurds. While those who are attentive and familiar with my circumstances confirm this, those who attack me under the name of Frenchness and apostasy, under the veil of Turkism, in the form of fake patriotism and arrogance, and who poison the Turkish nation and its nationality, should know that I serve the Turkish nation, which is the most important, fighting, and magnificent army of the Islamic nation, as much as ten thousand Turks.

Barla Lâhikası ·Mektup 192 ·machine translation (qwen3-32b-sre)

It is astonishing that some extravagant and wasteful people accuse such economists of stinginess. Heaven forbid! Economy is honor and generosity. Stinginess and meanness are the inner nature of the superficial masculine qualities of the people of extravagance and waste. An incident that took place in my cell in Isparta in the year this essay was written confirms this truth. Here is the story: A student of mine insisted on giving me a gift of nearly two and a half okkas of honey, contrary to my principles and life rules. No matter how much I tried to dissuade him, he would not be moved. Out of necessity, I said, "Take it," telling my three companions who were with me that I would share the honey with them and that during the noble month of Sha'ban and Ramadan, we could eat it economically for thirty to forty days, and the one who brought it would earn a reward and they would not be left without sweetness. I had one okka of honey of my own. My three companions were, in fact, upright and appreciative of economy. However, despite all this, they forgot the noble virtue of economy, which is to offer to each other and to please each other's ego while preferring their own. In three nights, they finished two and a half okkas of honey. I laughed and said, "I wanted to sweeten your lives for thirty to forty days with that honey. You reduced it to three days. May you enjoy it!" But I used my one okka of honey economically. Throughout Sha'ban and Ramadan, I ate it myself and, praise be to God, at iftar time I gave each of my companions a spoonful of honey, which brought them significant reward. Those who saw my condition might have thought I was stingy. They might have considered the three-day condition of my other companions as a kind of chivalry. But in truth, we saw that beneath that apparent stinginess was a lofty honor, great abundance, and a high reward. And beneath that chivalry and extravagance, if they had not refrained, it would have led to a state far worse than stinginess—like begging and looking to others' hands with expectation and dependence.

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

First Part Early Life Bediüzzaman Said Nursî was born on the 1st of Rûmî 1293 in the village of Nurs, in the district of İsparit, in the district of Hizan, under the Bitlis province. His father's name was Mirza and his mother's name was Nuriye. He stayed with his father and mother until the age of nine. During this time, a spiritual condition prompted him to investigate the extent of his elder brother Molla Abdullah's knowledge and learning. He became greatly impressed by Molla Abdullah's continuous progress and the excellence he displayed through reading, which set him apart from his illiterate peers in the village. Inspired by this, he decided to pursue education with a serious enthusiasm. With this intention, he went to the school of Molla Mehmed Emin Efendi in the village of Tağ, which was within the district of İsparit. However, he could not stay there for long. Due to his natural disposition, he could not tolerate any slight to his dignity, even a small remark from an authority figure, which led to his leaving the school. He returned to Nurs once again. Since there was no separate madrasa in Nurs, he studied only on the days when his elder brother came to visit once a week. After some time, he went to the village of Pirmis, and then to the pasture of Hizan Sheikh. Here too, his intolerance of any slight caused him to be unable to live with four students. Since these four students constantly harassed him, one day he went before the presence of Sheikh Seyyid Nur Muhammad and, without complaining about his classmates, expressed his helplessness and said the following:

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

A letter written by a person who publishes the Risale-i Nur in Greece and has trained hundreds of Nur students to his Nur brothers in Turkey. Beloved brothers Abdullah, Hüsnü, Abdülkadir, Mehmed, and Süleyman Nurdaş, who serve religion and faith and destroy polytheism and disbelief: Firstly, I was very pleased to receive your sincere and heartfelt letter. Your devoted statements and inner congratulations, which arise from your passionate religious love and your souls that are deeply immersed in the true light, cannot help but move and uplift hearts with the electrification of that light. Therefore, just as our greetings and affection are boundless in response to yours, I embrace you with this connection and longing, and with Islamic yearning and sincerity, I kiss your eyes. Secondly, I was very pleased to receive the Shamiya Sermon, the Shikva, and the other court decisions and letters you kindly sent. While I was preparing a response to these, I received a collection of Sayings from my brother Ahmed Ramazan from Kirkuk. I was deeply impressed by the extraordinary care and effort evident in it. I am now writing a letter of thanks to you both. Our entire community also shares in this joy and gratitude, greeting you all and joining in brotherhood with you and your beloved Nurdaş brothers... Both I and all my brothers consider our loyalty to the Master as follows: Every era needs a perfect human being who can best interpret the infinite and clear signs from the heavens and the earth.

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

Both Imam Mujahid and in that hadith, he relates from Ibn Mas'ud that: Those jinn requested a sign. The Noble Messenger of Allah, upon whom be peace and blessings, ordered a tree; it came from its place and then returned to its place. This single miracle was sufficient for the jinn tribe. If a person does not believe after hearing a thousand miracles like this one, would he not be more of a devil than the devils whom the foolish among us describe as having exceeded in transgression against Allah? EIGHTH EXAMPLE: In Sahih Tirmidhi, with a reliable narration from the noble Ibn Abbas, they report: Ibn Abbas said: The Noble Messenger of Allah, upon whom be peace and blessings, commanded an Arab: Have you seen if I call this branch from this palm tree, will it bear witness that I am the Messenger of Allah? "If you call it and it comes to you, will you believe?" "Yes," he said. The Noble Messenger of Allah, upon whom be peace and blessings, called it. That branch, detached from the top of the tree, jumped and came to the side of the Noble Messenger of Allah, upon whom be peace and blessings. Then he ordered it, and it returned to its place. Indeed, there are many such examples like this one; they have been transmitted through many ways. It is well known that if seven or eight ropes are gathered, they form a strong rope. Therefore, this miraculous tree miracle, which has been reported through multiple ways from the most famous of the Siddiqun (truthful) Companions, certainly has the strength of spiritual consensus (tevatür-ı mânevî), and perhaps even the strength of factual consensus (tevatür-ı hakikî). Indeed, when it passed into the hands of the Tabi'in after the Companions, it took on the form of consensus. Especially the authentic books like Bukhari, Muslim, Ibn Hibban, and Tirmidhi have so firmly established and preserved this chain back to the time of the Companions that, for example, seeing it in Bukhari is like hearing it from the Companions themselves. If, as shown in these examples, the trees recognized the Noble Messenger of Allah, upon whom be peace and blessings, affirmed his prophethood, greeted him, visited him, and obeyed his commands, then how is it that some ignorant, foolish human beings, who claim to be human, do not recognize him and do not believe? Should they not be considered even more insignificant and worthless than a dry tree or a piece of wood, and thus be worthy of being thrown into the fire?

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

We are moving towards tawhid (the oneness of God): the Noble Qur'an has not left out any evidence regarding the unity of the Creator. In particular, the verse 1 لَوْ كَانَ فِيهِمَا اٰلِهَةٌ اِلاَّ اللّٰهُ لَفَسَدَتَا, which implies the "burhanü't-temânü" (the argument of disorder), is sufficient evidence that the Creator is one and independent. And this independence is a luminous proof that the attribute of divinity is an inherent and necessary characteristic. O friend! The command 2 اُعْبُدُوا, which is found before the verse we are discussing, is an order inviting people to tawhid, according to the interpretation of Ibn Abbas. And at the same time, this verse, with its overall context, has indicated a very subtle and beautiful proof pointing to tawhid. For example: Such a strange machine, which includes the provision of fruits, the cooperation and interaction between the earth and the sky, the similarities of the works of the universe, the mutual embrace of the parts of the universe, their helping each other by holding hands and fulfilling their needs, answering each other's questions and helping, and looking entirely towards a single point of unity, and moving on the seal of a single Planner, testifies with absolute certainty that the owner and the Creator are one. Thus, they recognize the following verse, which means "In everything, there is a sign and a sign pointing to the fact that He is one": 3 وَفِى كُلِّ شَىْءٍ لَهُ اٰيَةٌ تَدُلُّ عَلٰى اَنَّهُ وَاحِدٌ.

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

What thing can be hidden from His attributes and actions? What deed can be burdensome to Him? What place can be concealed from Him? What being can be distant from Him? What person can approach Him without possessing perfection? Is there any object that can be hidden from Him? Does any deed hinder another? Does any place remain distant from His presence? As Ibn Abbas, may Allah be pleased with him, said, "Doesn't each existing thing have a spiritual eye to see and a spiritual ear to hear?" Is the chain of things not like a string or a vein through which His decrees and laws flow rapidly? Can the spiritual and material not become means and instruments of His control? Are causes and instruments not merely outward veils? Is He not present everywhere even though He is not found in any particular place? Is He ever in need of any approach or contact? Can any distance, smallness, or layers of bodies hinder His nearness, control, and presence? Moreover, can any changes, transformations, approaches, or unfoldings—commands that belong specifically to matter, possibility, sharpness, fractions, multiplicity, and limitation—ever be attributed to a Most Holy Being who is free from matter, necessary in existence, the Light of Lights, the One and Only, purified from origin, freed from boundaries, exalted above defect, and liberated from imperfection? Is weakness ever fitting for Him? Does any defect ever approach His majesty?

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

Fourth Lem'a There are two stations. The first station is the answer to two questions. 2 And indeed, nothing exists but glorifies Him with His praise, 1 with His name, exalted is He. Peace be upon you, and the mercy of Allah and His blessings. 3 My beloved, sincere brother Refet Bey, Regarding the question you asked about Sevr and Hout'a, there are answers in some treatises. According to such questions, the answer is stated in the Third Branch of the Twenty-Fourth Word under the name "Twelve Principles," where twelve important rules are explained. These rules are like nails for various interpretations regarding the Prophetic hadiths and are important principles to eliminate false rumors. Unfortunately, there are some situations that prevent me from dealing with other scientific matters at the moment. Therefore, I cannot answer your question. If it were a question of inner contemplation, I would certainly be occupied with it. Sometimes answers are given because the questions coincide with contemplation; do not be upset. Therefore, I cannot answer each of your questions adequately. Let me give you a brief answer to this question. In this question, you say: "The teachers say: The earth is held up by an ox and a fish. However, geography shows that the earth moves like a star in the sky. There is neither an ox nor a fish!"

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

Third Issue It is the letter "Kaf." Indication It is known that understanding the nature of a thing is one matter; affirming its physical existence is another. It is necessary to distinguish these two points. For the actual existence of many things is certain, yet imagination, ruling over them, can elevate them from possibility to actuality. If you ask the Seventh Premise, it will answer you with "Neam." Moreover, even when the texts of many things are categorical, people have erred in their interpretations. Perhaps, in answering the question "What is Murad?" they have become confused in their understanding. If you open the Eleventh Premise, you will find this essence. Notice Suppose this is the case. From the categorical texts referring to "Kaf," only the verse 1 ق - وَالْقُرْآَنِ الْمَجِيدِ is mentioned. However, it is permissible that "Kaf" could be like "Sad," or something else. It may not be in the east of the world, but perhaps in the west of the mouth. With this possibility, the evidence loses its certainty. Moreover, one proof that the categorical interpretation is not the only one is that Karafi, a prominent jurist of the school of Islamic jurisprudence, said "It has no basis." However, the well-known attributed interpretation to Ibn Abbas, look at the Fourth Premise. The manner of attribution will become clear to you. However, not every statement attributed to Ibn Abbas must necessarily be a hadith, nor must every narration attributed to him necessarily be accepted. For in his youth, Ibn Abbas attributed some stories to the Israelites, as a means to reveal certain truths.

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

Third Issue It is the letter "Kaf." Indication It is known that understanding the nature of a thing is one matter; affirming its physical existence is another. It is necessary to distinguish these two points. For the actual existence of many things is certain, yet imagination, ruling over them, can elevate them from possibility to actuality. If you ask the Seventh Premise, it will answer you with "Neam." Moreover, even when the texts of many things are categorical, people have deviated in their interpretations. Perhaps, in answering the question "What is Murad?" they have become confused in their understanding. If you open the Eleventh Premise, you will find this essence. Notice Suppose this is the case. From the categorical texts referring to "Kaf," only this is stated: 1 ق - وَالْقُرْآَنِ الْمَجِيدِ. However, it is permissible that it could be like "Sad" or similar. It may not be in the east of the world, but perhaps in the west of the mouth. With this possibility, the evidence loses its certainty. Moreover, one proof that there is no other categorical evidence for this is that Karafi, a prominent jurist of the school of Islamic jurisprudence, said 2 لاَ أَصْلَ لَهُ (there is no basis for it). However, the well-known attributed quality to Ibn Abbas, look at the Fourth Premise. The manner of attribution will become clear to you. However, not every statement attributed to Ibn Abbas necessarily constitutes a hadith, nor does every narration attributed to him necessarily be accepted. For in his youth, Ibn Abbas attributed some Israelite stories, not as belief, but as a narrative means to reveal certain truths.

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

Second Issue The famous story of Sevr and Hût is included in Islam, and the narrator became a Muslim along with it. If you wish, go to the Third Introduction and see from which door he entered the circle of Islam. However, the connection to Ibn Abbas is as follows: Look at the rite of the Fourth Introduction; you will see the secret of that inclusion. It is said afterward: "The earth is upon Sevr and Hût." It is reported as a hadith. First: We do not accept that it is a hadith, for there are signs of Israiliyat. Second: Even if it is a hadith, it is only an individual narration expressing a mere assumption due to the weakness of its transmission. It does not enter the realm of belief, for certainty is required. Third: Even if it is a widely transmitted and clear text, it is not a definitive proof. If you wish, refer to the Fifth Introduction and consult the Eleventh Introduction! You will see how imaginations and those who follow appearances have inflated this hadith, transferring it from the legitimate sources. Indeed, there are three legitimate reasons: Just as the Hamele-i Arş, named with names like Sevr, Nesir, and Human, are angels, so too are Sevr and Hût two such angels. Otherwise, to place the great Arsh on angels and to entrust the sphere to an ox that needs help, like a sphere, contradicts the order of the universe. Moreover, in the language of the Sharia, it is heard that for each type there is a specific and appropriate angel assigned. Based on this relationship, that angel is named after that type, and perhaps in the world of angels, it is represented in that form.

Muhakemat ·Mektup 57 ·machine translation (qwen3-32b-sre)

Based on these points, I say: It is a great ignorance to attribute certain reported sayings (ehâdis-i mevzu) to individuals like Ibn Abbas, either out of favor or disfavor, with encouragement or discouragement. Indeed, the truth is sufficient. The truth is rich. The corruption of hearts is enough. The authentic sayings of the interpreters of the Qur'an are sufficient for us. And we are content with the true histories that have been weighed on the scale of logic. Fifth Introduction When metaphor falls from the hand of knowledge into the hand of ignorance, it rebels against truth and opens the door to falsehood. For example: When metaphors and similes are taken from the sacred right hand of knowledge and stolen away, or when metaphors and similes persist for a long time, they rebel against truth, become empty of taste and clarity, and turn wine into illusion, and a noble and chaste person into a slanderer and a gossip. Indeed, the clarity of metaphor allows the ray of truth to pass through it. But when it rebels against truth, it becomes sharp and cuts off the real truth. However, this transformation is a natural law. If you want proof, look into the changes and transformations of language, and the secrets of repetition and overlap. If you listen carefully, you will hear that: Many words, stories, imaginations, or meanings that lead to the pleasures of the predecessors, because they are not arbitrary or ornamental, and because they do not suit the youthful desires of the successors, have led to a tendency toward transformation, inventive thought, and bold change. This rule applies not only in language, but also in imagination, meaning, and narrative. Therefore, one should not judge everything according to its literal meaning.

Muhakemat ·Mektup 21 ·machine translation (qwen3-32b-sre)

SEVENTH EXAMPLE: It is the famous story of Şürehbilü'l-Cu'fî, who had a piece of meat in his hand so that he could not hold his sword or the reins of his horse. The blessed hand of the Prophet Muhammad (peace and blessings be upon him) touched the meat in his hand and devoured it. Nothing of that meat remained. 1 EIGHTH EXAMPLE: Each of the six children separately experienced a miracle of the Ahmediyya. First: Ibn Abi Shayba (a complete scholar and a famous hadith expert) reported that a woman brought a child to the Prophet Muhammad (peace and blessings be upon him). There was an ailment in that child; he did not speak and was foolish. The Prophet Muhammad (peace and blessings be upon him) poured water into a vessel, washed his hands, gave the water to the woman, and commanded her to make the child drink it. After the child drank the water, nothing of his illness and affliction remained. He became so wise and perfect that he surpassed the learned people of the world. 2 Second: According to a reliable narration, Hazrat Ibn Abbas said: A mute child was brought to the Prophet Muhammad (peace and blessings be upon him). He placed his blessed hand on the child's chest. Suddenly the child sneezed, and a black thing the size of a small cucumber came out of him. The child was healed and went away. 3 Third: Imam Beyhaki and Nasai reported with a reliable narration that a boy named Muhammad ibn Hatib had a pot of boiling water poured on his arm, which burned his entire arm. The Prophet Muhammad (peace and blessings be upon him) touched it and spat on it; the child was healed in an instant. 4 Fourth: A large child, who had grown up but could not speak, came to the Prophet Muhammad (peace and blessings be upon him). The Prophet asked the child: "Who am I?" The mute child, who had never spoken before, said "Anta rasulullah" (You are the Messenger of Allah) and began to recite. 5

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

Second Issue The famous story of Sevr and Hût is included in Islam, and the narrator became a Muslim along with it. If you wish, go to the Third Introduction and see from which door he entered the circle of Islam. However, the connection to Ibn Abbas is as follows: Look at the rite of the Fourth Introduction; you will see the secret of that inclusion. It is said afterward: "The earth is upon Sevr and Hût." It is reported as a hadith. First: We do not accept that it is a hadith, for there are signs of Israiliyat. Second: Even if it is a hadith, it is only an individual narration expressing a mere assumption due to the weakness of its transmission. It does not enter the realm of belief, for certainty is required. Third: Even if it is a widely transmitted and clear text, it is not a definitive proof. If you wish, refer to the Fifth Introduction and consult the Eleventh Introduction! You will see how imaginations and those who follow appearances have inflated this hadith and moved it from its correct position. Indeed, there are three valid reasons: Just as the Hamele-i Arsh, named after Sevr, Nesir, and Man, are angels, so too are Sevr and Hût two angels. Otherwise, to place the great Arsh on an angel and the sphere on an ox that needs help, is contrary to the order of the universe. Moreover, in the language of the Sharia, it is heard that for each type there is a specific and appropriate angel assigned. Based on this relationship, that angel is named after that type, and perhaps in the world of angels, it is represented in that form.

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

The third kind of miraculous signs are those miracles that are required during the time of contention. For example, the speaking of a stone, the walking of a tree, the moon being split into two parts, and water flowing from one's fingers. According to Zemahshari, the author of Tafsir-i Keşşâf, the Prophet (peace be upon him) had performed a thousand such miracles. Some of them are also reported by multiple reliable sources. Indeed, some of those who denied the Qur'an did not even deny the event of the splitting of the moon. S - The splitting of the moon is a miracle that should have been widely known by all people, yet it did not gain such widespread fame. What is the reason? C - Because of the differences in the locations of the observers, the possibility of cloudy weather, the lack of observatories at that time, the fact that the time was like a moment of sleep or unawareness, and the sudden nature of the event, it was not necessary for everyone to have seen and known about that moment. Indeed, in places where the location of the moon was the same as in Mecca, many accounts have been passed down from caravans and processions traveling on the roads that night, describing the occurrence of the splitting of the moon. The greatest and most important of the third kind of miracles is the Glorious Qur'an, which is indicated by the verse to be a miracle in seven aspects. Friend, you have somewhat understood these matters. Now, let us examine the connection between this verse and its context. Indeed, compared to Ibn Abbas (may Allah be pleased with him) interpreting the word "ibadet" in the verse "O mankind, worship" as referring to the oneness of God, the previous verse is about proving the oneness of God, and this verse is about proving prophethood. The prophethood of Muhammad (peace be upon him) is the greatest proof of the oneness of God. Therefore, the connection between these two verses is the relationship of evidence and the thing evidenced. That is, one is the proof and the other is the thing to be proved.

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