Risale'de Zalimler

Here, look: In the world of humanity, from the time of Adam until now, there have been two great currents, two chains of thought, which have spread like two mighty trees in every direction and in every stratum of humanity; one is the chain of prophethood and religion, the other is the chain of philosophy and wisdom, and they have come and gone. Whenever those two chains have converged and united, that is, when the chain of philosophy has entered the chain of religion, obeying and serving it, the world of humanity has passed through a period of bright happiness and social life. Whenever they have separated, all good and light have gathered around the chain of prophethood and religion, while evils and deviations have gathered around the chain of philosophy. Now, we must find the sources and foundations of those two chains. Indeed, the chain of philosophy, which does not obey the chain of religion, takes the form of a tree of Zakkum and spreads the darkness of polytheism and deviation around it. Indeed, in the branch of intellectual power, the eternalists, materialists, and naturalists have given their fruits to human reason. And in the branch of the power of anger, they have placed the likes of Nimrod, Pharaoh, and Sheddad upon the head of humanity. And in the branch of the beastly passion, they have produced idols, false deities, and those who claim divinity, raising and cultivating them. That tree of Zakkum, whose source is the chain of prophethood, which is a tree of Tuba of worship, has blessed branches in the world's sphere. In the branch of intellectual power, it has grown the fruits of prophets, messengers, saints, and sincere believers. In the branch of the power of resistance, it has produced just judges and kings like angels, and in the branch of the power of attraction, it has grown fruits of good character, beautiful forms, nobility, and generosity, showing how humanity is the most perfect fruit of this universe. The source of that tree is twofold. For these two trees, the source and foundation, as a solid seed, we will explain the two aspects of the source. Namely:

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

Now, look at the balance between your philosophy's inclinations and the inclinations of the Kur'an-i Hakim: Your pure inclination is like a Pharaoh. But it is a base Pharaoh who worships even the most despicable things for his own benefit. He considers every beneficial thing as his god. The pure inclination of the Kur'an, however, is like a servant. But it does not descend to worship even the most exalted of creatures. It is a noble servant who does not accept the eternal paradise—the greatest benefit—as the goal of worship. Moreover, your inclination is rebellious and defiant. But it is a wretched and base person who accepts the ultimate degradation for a taste of pleasure and shows degradation by kissing the feet of despicable individuals for a selfish benefit. The inclination of the Kur'an, on the other hand, is humble, modest, gentle, and soft. But it does not descend to the level of others, except within the limits of the permission granted by its Creator. Moreover, your inclination is tyrannical and arrogant. But because it has no point of support in its heart, it is a tyrant of weakness and helplessness. The inclination of the Kur'an, however, is poor and weak; it knows its poverty and weakness. But its Noble Lord is independent of the wealth it claims to possess. Because it relies on the infinite power of its Master, it is strong. Moreover, your inclination is self-serving and egoistic. The goal of this inclination is to satisfy the desires of the self and the stomach. Sometimes, it seeks its personal benefit under the name of the benefit of its people, and the benefit of the self under the name of the benefit of the nation. Either it wants to escape the pain of racial or ethnic prejudice, or it satisfies its anger, pride, or love of power through this nationalism. In short, it does not love anything real except itself. It sacrifices everything for its own self. The inclination of the Kur'an, however, is so detached from the benefit of the self that it is only for the love of God and the pleasure of God and for virtue. It even refrains from making eternal paradise the true purpose and goal of worship. Where is the place for the transient benefits of this world to divert it from its true purpose and goal?

Nur'un İlk Kapısı ·Nurun Ilk Kapisi ·machine translation (qwen3-32b-sre)

SECOND PRINCIPLE The wisdom of the Holy Qur'an, the moral education it gives to personal life, and the balance of the lessons given by philosophical wisdom: The pure knowledge of philosophy is like a Pharaoh. But it is a petty Pharaoh who worships the most selfish thing for his own interest. He considers every beneficial thing as his god. This godless disciple is a rebel and a heretic. But for the sake of a pleasure, he is a poor rebel who finally accepts degradation. Such individuals, like devils, are religious heretics who show degradation by kissing the feet for some selfish interest. That godless disciple is also a tyrant. But since he has no inner point of support, he is a very weak and helpless tyrant. That disciple is a greedy and self-seeking hypocrite, whose ultimate goal is to satisfy his own desires and personal interests, and he is a deceitful hypocrite who seeks his own benefit within some communal benefits. But the pure knowledge of the Qur'anic wisdom is a servant. However, even the greatest of creatures, he does not descend to worship them. He is a noble servant who does not accept the greatest benefit, like Paradise, as an object of worship. The true knowledge is modest, calm, and patient. But he does not descend to show off or display his power except by the permission of his Creator. He is poor and weak, and he knows his poverty and weakness. However, his Noble Lord makes him self-sufficient through the spiritual wealth of his devotion, and because he relies on his Lord's infinite power, he is strong. He acts and works only for the sake of Allah, for the pleasure of Allah, and for virtue. Thus, the education given by these two wisdoms is understood by comparing these two types of knowledge.

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

THIRD FAMOUS AYAH "And those who strive in Us, indeed We shall surely guide them in Our ways," this verse, along with its strong spiritual connection, numerically equals thirteen hundred forty-four (1344), and at that time, there are no apparent individuals who were more profoundly affected by the meaning of this verse, like the disciples of the Risale-i Nur. Thus, this verse refers to the Risale-i Nur, a brilliant interpretation of the Qur'an, through a symbolic layer and a metaphorical veil, from its multiple layers of meaning. It expresses, in the same way as the verse "Indeed, man is prone to transgression," which was revealed first in the Surah Alak, both in meaning and in the numerical station, that in the year 1344, a unique and unprecedented Pharaonic arrogance and denial will emerge within the human species. The verse "And those who strive in Us" refers to those who will struggle against that arrogance. Indeed, both the world of humanity and the world of Islam suffered greatly from the consequences of the World War. The arrogant and tyrannical people of the human species, especially in Europe, and particularly one individual, who entered into a Pharaonic arrogance relying on power, corruption, and wealth, are blamed for the human species, hence the general term "human" is used to describe them. If the doubled ن in لَنَهْدِيَنَّهُمْ is considered as one ن, it equals twelve hundred ninety-four (1294), which is the author of the Risale-i Nur's opening verse of life and the first year of his birth. If the doubled ل is considered as two ل and the ن as one, then thirteen hundred twenty-four (1324) is the time when the author of the Risale-i Nur appeared, manifesting spiritual struggle during the declaration of liberty.

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

Now, look at the balance between your philosophy's inclinations and the inclinations of the Kur'an-i Hakim: Your pure inclination is like a Pharaoh. But it is a base Pharaoh who worships even the most despicable things for his own benefit. He considers every beneficial thing as his god. The pure inclination of the Kur'an, however, is like a servant. But it does not descend to worship even the most exalted of creatures. It is a noble servant who does not accept the eternal paradise—the greatest benefit—as the goal of worship. Moreover, your inclination is rebellious and defiant. But it is a wretched and base person who accepts the ultimate degradation for a taste of pleasure and shows degradation by kissing the feet of despicable individuals for a selfish benefit. The inclination of the Kur'an, on the other hand, is humble, modest, gentle, and soft. But it does not descend to the level of others, except within the limits of the permission granted by its Creator. Moreover, your inclination is tyrannical and arrogant. But because it has no point of support in its heart, it is a tyrant of weakness and helplessness. The inclination of the Kur'an, however, is poor and weak; it knows its poverty and weakness. But its Noble Lord is independent of the wealth it claims to possess. Because it relies on the infinite power of its Master, it is strong. Moreover, your inclination is self-serving and egoistic. The goal of this inclination is to satisfy the desires of the self and the stomach. Sometimes, it seeks its personal benefit under the name of the benefit of its people, and the benefit of the self under the name of the benefit of the nation. Either it wants to escape the pain of racial or ethnic prejudice, or it satisfies its anger, pride, or love of power through this nationalism. In short, it does not love anything real except itself. It sacrifices everything for its own self. The inclination of the Kur'an, however, is so detached from the benefit of the self that it is only for the love of God and the pleasure of God, and for virtue. It even refrains from making eternal paradise the true purpose and goal of worship. Where has it gone that the transient benefits of this world could turn it away from its true purpose and goal.

Nur'un İlk Kapısı ·Mektup 47 ·machine translation (qwen3-32b-sre)

Result: A great good is accepted with a little evil. If a little evil is not accepted, and the great good is forsaken, then the great evil will occur. For example, when sending soldiers to jihad, certainly some minor and material and bodily harms and evils will occur. But in that jihad, there is a great good, for Islam will be freed from the invasion of the disbelievers. If that little evil causes the abandonment of the jihad, then after the great good is lost, the great evil will come. That is the same as tyranny. Also, for example, cutting off a gangrenous finger that must be amputated is good and beneficial. Although it appears to be an evil. If the finger is not cut off, the hand will be cut off, which is a great evil. Thus, the evils, harms, calamities, devils, and rebellious beings in the universe are not evil or ugly; because they have been created for many important results. For example, the angels do not progress because devils are not sent against them; their stations are fixed and do not change. Similarly, the animals also do not progress because devils are not sent against them; their ranks are fixed and complete. In the human world, however, the ranks of progress and regression are endless; from the Nimrods and Pharaohs to the sincere and pious and the prophets, there is a very long distance of progress. Therefore, to distinguish and differentiate between the low-spirited souls, like coal, and the high-spirited souls, like diamonds, a field of examination, experience, struggle, and competition has been opened through the influence of devils and the secret of proposal and the afflictions of the prophets. If there were no struggle and competition, the talents in the human ore, like diamonds and coal, would remain together. The spirit of Abu Bakr al-Siddiq in the high realm would have remained at the same level as the spirit of Abu Jahl in the low realm. Therefore, the creation of devils and evils is not evil or ugly, because it is for the sake of a great and comprehensive result. Perhaps the evils and ugliness that come from the misuse of the special faculties and the direct acquisition called "acquisition" belong to humans, not to the divine creation.

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

EIGHTH WORD "Those on whom is no wrath, and not the astray," is a brief reference to this evidence: Yes, the history of humanity and the sacred books, based on the events, general and certain, and the information and observations of humanity, unanimously and clearly and certainly inform that, in thousands of cases, the prophets (peace be upon them) of the straight path received miraculous divine help in response to their calls, and their requests were granted exactly as they wished; and at the same time, in hundreds of events, their enemies, the deniers, were struck with punishment and heavenly calamities fell upon them. This certainly and without doubt shows that there is a sovereign, just, and beneficent, and generous, and mighty, and almighty Lord of this universe and the various forms of humanity within it, who has granted many prophets, such as Noah and Abraham, Moses and Hud and Salih (peace be upon them), great and extensive historical events in a very miraculous manner, and has also brought terrible heavenly calamities upon many tyrants and deniers, such as the people of Semud and 'Ad and Pharaoh, as a punishment in this world for their rebellion against the prophets.

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

Allusion Friend! While walking amidst the darkness of whispers and suspicions, I saw the Sunnahs of the Noble Messenger (peace and blessings be upon him) as stars and lamps. Each Sunnah or religious boundary shines like the sun on the dark paths of misguidance. On those paths, if a person deviates even slightly from these Sunnahs, it becomes a refuge for devils, a center for suspicion, a source of anxiety and fear, and a burden as heavy as mountains. Moreover, I saw those Sunnahs as if they were strings descending from the heavens; those who touch them rise up and attain happiness. But those who oppose them and rely on their own reasoning become like Pharaoh, who, in his arrogance, tries to climb to the heavens with a long minaret. Allusion Friend! In the soul there is a terrifying point and an unbreakable knot, where opposites are born from each other. And it mistakenly turns every adverse thing into a benefit. For example, the sun reaches out to you with its hand, caressing your head with its brightness. But your hand cannot reach the sun, and your pleasure does not move it. Thus, the sun has two aspects toward you: one is nearness, the other is distance. If you say, based on the aspect of distance, "It cannot affect me," and based on the aspect of nearness, "I can affect it," you openly declare your ignorance. Similarly, there is a nearness and a distance between the Creator and the soul. The nearness is from the Creator, the distance is from the soul. If the soul, looking at the Creator with arrogance due to the aspect of distance, says, "He cannot affect me," it falls into misguidance. And likewise, when the soul sees the rewards, it says, "I wish I had done that, acted in that way." When it sees the severity of punishment, it consoles itself with denial and disbelief.

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

Yes, in that terrible era when atheism reigned supreme, people of faith were being persecuted. Even the idea of completely abolishing the Qur'an and entirely eradicating religious beliefs, as in Russia, was considered; but when it was argued that such a move might not yield the desired results among the Muslim nation, they gave up on it and only decided: "The youth educated through the new teaching methods we will implement in schools will abolish the Qur'an, and in this way, the nation's connection with Islam will be severed." The sources of this terrible and terrifying plan, which aimed to overturn the current religious development, were the leaders and followers of the external atheistic currents that are now the rivals and enemies of the current religious progress. Yes, we leave the detailed analysis of the inner workings and the true nature of that terrible event, which occurred within the Turkish nation, to the honest historians of the future and to the Islamic-Turkish editors who are now somewhat revealing it under the freedom of the Democratic administration. Our duty is solely and exclusively to deal with the truths of faith and the Qur'an. We are solely and exclusively part of the current of faith and Islam. Yes, during the most turbulent periods of that deviation and heresy, Bediüzzaman Said Nursî was under constant surveillance and suspicion, and in such a terrible and numerous harsh conditions. The kind of oppression that the Nimrods, Pharaohs, Shaddads, and Yazids could not achieve was inflicted upon Bediüzzaman. And this continued for twenty-five years. At that time, the Islamic world was materially poor and in the bondage of the occupiers. All the secret corrupt and atheistic committees were carrying out tremendous activities both in Turkey and in the Islamic world, and their supporters were backing them, and all of them were united against Islam. Indeed, the Risale-i Nur is the product of an era that, like the importance of the battles of Badr and Uhud in the Age of Bliss, which were the keys to the conquest of the world by Islam, holds a significant value. The service to faith and the spiritual religious struggle it carried out is of a grandeur that has never been seen in any era in history since the Age of Bliss. It was as if their hands and feet were bound.

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

Thus, with the word "صرْحًا" and this particular incident, it expresses a strange rule about the Pharaohs of Egypt, who, being in a mountainless desert, desired mountains, were nature lovers because they did not know their Creator, claimed lordship, and by showing their works of giants, they claimed the name of "ibkà," and were fame-seekers who built famous pyramids like mountains, and believed in magic and reincarnation, embalming their corpses and preserving them in tombs like mountains. For example, to the drowned Pharaoh, it says: "Today I will honor your drowned corpse," indicating that generally, the Pharaohs, based on the idea of reincarnation, embalmed their corpses to send them from the past to the future generations' spectators, expressing a life pattern of death-attached, cautionary ones. At the same time, in this last age, the same body of that drowned Pharaoh, which was discovered, will be thrown ashore from that sea of drowning, just as it was thrown ashore from the sea of that time, on the shore of this age, over the centuries' sands, indicating a miraculous sign of the unseen, a miracle of permission, and this single word is a miracle. For example, "They slaughter your sons and leave your daughters alive," referring to the incident of the sons of the Israelites being killed and their daughters being spared, which happened during the time of a Pharaoh, expresses the repeated massacres the Jewish people have suffered in most countries every century, and the role they played in the base human life of their daughters. And you will certainly find them the most eager of people for life - and you will see many of them rushing in sin and aggression, eating unlawful things; indeed, what they used to do was evil - and they cause corruption in the land, and Allah does not love those who cause corruption - and We decreed for the Children of Israel in the Book that they would certainly cause corruption in the land twice - and do not cause corruption in the land as those who cause corruption.

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

And the universe from beginning to end is a very meaningful Book of Samedânî and the entire creation from the throne to the heavens is a very miraculous collection of letters of Subhânî and the entire population of the created beings is a very orderly and magnificent army of Rabbânî and all the tribes of the created beings from microbes, ants to lions, to eagles, to travelers are known to be the very diligent servants of the Eternal Sultan and each thing, in terms of stewardship and belonging, takes a value much higher than its personal value by thousands of degrees and the meanings of the magical questions such as "Where are the stream of beings and the caravan of creatures coming from and where are they going and why have they come and what are they doing?" can only be revealed through the secret of tawhid. Otherwise, these mentioned high excellences of the universe will fade and those lofty and sacred truths will be overturned into their opposites. Indeed, the crime of shirk and kufr is considered an aggression against the entire excellence, lofty rights, and sacred truths of the universe. This is why the universe is angry with the people of shirk and kufr and the heavens and the earth are enraged and the elements unite to destroy them, drowning and submerging the people of shirk like the people of Noah (peace be upon him), the people of 'Ad and Thamud, and Pharaoh. 1. With the secret of the verse "It almost bursts from rage," even Hell becomes so angry and inflamed with the people of shirk and kufr that it reaches the point of tearing itself apart. Yes, shirk is a great humiliation and a mighty aggression against the universe. And by denying the sacred duties of the universe and the wisdom of the unseen, it disgraces its honor. We will only point out one example from thousands of examples as an illustration.

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

Seventh Point Dear Brother, You are asking for a little explanation regarding the unity of the body (vahdetü’l-vücud). Concerning this matter, in a footnote of the Thirty-First Letter, there is a very strong and explanatory response against the views of Hazret-i Muhyiddin on this issue. For now, we say only this: Advocating the issue of vahdetü’l-vücud to the current people causes serious harm. Just as exaggerations and metaphors, when they pass from the hands of the learned to the hands of the ignorant, are taken as truth. FOOTNOTE Indeed, lofty truths like the issue of vahdetü’l-vücud, if introduced to the people of ignorance and those immersed in worldly matters, are taken as natural and cause three major harms: First: The principle of vahdetü’l-vücud, which in essence denies the universe in the account of the Almighty, when introduced to the ignorant masses, especially those who are attached to materialistic ideas, leads to the denial of divinity in the account of the universe and materialism. Second: The principle of vahdetü’l-vücud so strongly denies the lordship of the Divine Other that it rejects the Other and duality. It is not merely about not seeing the independent body of the masses, but in this era, under the invasion of the idea of nature, and the pride and conceit that inflate the ego of the masses, and due to forgetting the hereafter and the Creator to some extent, promoting vahdetü’l-vücud to certain members of the masses—small pharaohs, as it were, who wish to consider their own ego as a deity—causes the ego of the masses to swell so greatly that it becomes uncontrollable.

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

In short, just as the partnership and assistance of the Necessary Being's essence is impossible and absurd; likewise, the involvement of others in lordship and the creation of things is also impossible and absurd, similar to a partner in essence. But the difficulties in the second hypothesis are: As proved in the multiple treatises, if all things are given to the Unique and Sole, then all things would be easy and simple, like a single thing. If they are given to causes and nature, it has been proved with multiple and certain proofs that a single thing is as difficult as all things. One of these proofs is as follows: Just as a man, by virtue of his service or employment to a sultan, can perform tasks many times greater than his personal strength. And sometimes, in the name of the sultan, he can capture a person. Because he does not carry the equipment and strength of the works he sees and the works he does, nor is he compelled to carry them. Through that relationship of attachment, the sultan's treasures and the army behind him, which is the point of support, carry that strength and that equipment. Therefore, the works he sees can be as magnificent as those of a sultan, and the works he produces can be as miraculous as the works of an army. Just as an ant, through that service, can destroy Pharaoh's palace. A fly, through that attachment, can crush Nimrod. And through that attachment, a tiny acorn, like a grain of wheat, can grow into a mighty cedar tree, nurturing the entire equipment of the cedar tree. FOOTNOTE If that attachment is cut off and he is dismissed from that service, he must carry the equipment and strength of the works he does on his back and arms.

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

Sixth Lesson What good befalls you is from Allah, and what evil befalls you is from yourself. O wretched Sa'id, proud and arrogant with weakness, and boasting about things you have not done! You have no right to pride or arrogance, for in your soul there is nothing but faults and evil. If there were any good, that good would also be partial, like your limited free will. But do not say, "My evil is also partial." No, with that limited free will, you can commit a universal evil. Because, by committing a single fault, you can nullify the efforts of other causes that were cooperating with your purpose, thus causing a universal harm and earning an eternal disgrace. While the truth is as such, your soul, which is a servant of Satan in one aspect, imagines the good as universal and the evil as partial, and you become like Pharaoh. Do you know what this example is like? An arrogant fool joins a group of merchants trading with a ship. Each member of the group contributes a portion of the capital and performs a specific duty on the ship. Everyone fulfills their duty. Only that arrogant man abandons his responsibility related to the ship's operation, causing the ship to sink. All the members of the group suffer a loss of a thousand liras each. They said to him: "It is only fair that you bear all the damage, because you have nullified our efforts." He replied: "No, I will not accept that. Perhaps the damage can be divided and I will bear my share according to my portion."

Nur'un İlk Kapısı ·Nurun Ilk Kapisi ·machine translation (qwen3-32b-sre)

O beloved of God! For thirty years, I have been struggling with two idols. One is within man, the other in the world. One is the ego, the other is nature. The first idol I saw as a shadowy, unintentional, and veiled rite. But those who intentionally or directly focus their attention on this idol become Nimrod and Pharaoh. The second idol, I saw as a divine art, a merciful pattern, that is, a patterned dye. But when viewed through the lens of ignorance, it is mistaken for nature and becomes a god for materialists. Indeed, that thing mistaken for nature is a divine art. Praise and thanks be to the Lord of the worlds, that with the grace of the Qur’an, this struggle ended with the death of both idols and the collapse of both beliefs. Yes, as proved and explained in the treatises of Nokta, Katre, Zerre, Şemme, Habbe, and Hubâb, the veil of nature has been torn apart, and beneath it, the divine natural law (şeriat-ı fıtriye-i İlâhiye) and the artistic creation (san’at-ı şuuriye-i Rahmâniye) have emerged like the sun. Likewise, from the ego that leads to Pharaohism, the "He" (Hüve) who is the Creator of the heavens has emerged. O beloved of God! In this world, there are many commands for you. But you do not know their nature or their outcome: One is the body. Yes, although the body resembles a delicate, elegant, and beautiful rose when young, in old age it resembles a dry and withered winter flower and decays. One is life and animality. Its end is death and decay. One is humanity. This one is between decay and eternity. Its preservation requires the remembrance of the Everlasting (Dâim-i Bâkî).

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

The other brother lacks self-confidence and considers himself weak and powerless; he attached himself to the sultan and was enrolled in the army. Through this attachment, a vast army became his point of support. And with this support, behind him, empowered by the sultan's authority, he went to war with the spiritual strength of an army, a strength that could be described as a mighty spiritual force. Thus, he encountered the great general of the defeated enemy's army. In the name of his sultan, he said, "I take you prisoner, come," captured him, and brought him. The secret and wisdom behind this condition is as follows: The first, who was disorganized, could only do very limited work because he had to carry his own source of strength and equipment. This official, however, is not required to carry the source of his strength; perhaps the army and the sultan carry it for him. It is like fastening a telegraph or telephone machine to a wire with a small thread—this man fastens himself to that boundless power through this attachment. Indeed, وَ ِللّٰهِ الْمَثَلُ اْلاَعْلٰى 1 if every creature, every particle, were directly attributed to the One, the Unique, and if they attached themselves to Him, then with this attachment's strength and the authority of their Master, the ant would tear down Pharaoh's palace and turn it upside down; the mosquito would crush Nimrod and cast him into Hell; a single microbe would bury the most brutal tyrant in his grave; a grain of wheat, as small as a pine seed, would command the grandeur of a towering pine tree, becoming its stage and machine; the tiniest particle of air could simultaneously and beautifully perform the work of forming each flower and fruit. All this ease, innate wisdom, service, and attachment stem from this. If the matter were to revert to chaos, to the primitive and the limited, and if they were left to themselves and followed the path of shirk (polytheism), then everything would only be able to do as much work as its size and consciousness allow.

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

Otherwise, if someone, without due consideration and through deceptive sophistry, compares the achievements of Europe's civilization and the fruits of intellectual progress with the efforts of a single individual, attributes to Europe a civilization that does not belong to Christianity, presents as a friend of Europe the hostility that is the enemy of Islam, and considers this as evidence that the world has turned upside down, then such a person, driven by a delusion toward Europe and a malicious hatred toward his own nation, behaves as if he were a bastard son of Europe. He is the result of revolutionary ideas, a tendency toward destruction, and deceptive sophistry, which lead to disgraceful, immoral, and shameless behavior. While displaying his own pharaoh-like arrogance and, without knowing it, his enmity toward Islam, he replaces the natural feelings of compassion, which he is bound by wisdom, reason, and conscience to feel toward his own people, with feelings of contempt; replaces the inclination for unity with the inclination for hatred; replaces the feelings of love with the intention of mockery; replaces the tendency for respect with the tendency for disdain; replaces the desire for mercy with the desire for oppression; and replaces the selflessness of sacrifice with the tendency for individualism. Thus, by revealing his lack of nobility and authenticity, he becomes in the eyes of truth a criminal and despicable, just as if someone were to try to dress a respectable teacher in a mosque in a garment that was praised in the world of decadence in Paris. For nobility is the necessary result of love, respect, and mercy. Without these, it is impossible and necessarily false, a mere pretense. Hatred is the opposite of nobility.

Sünûhat ·Sunuhat ·machine translation (qwen3-32b-sre)

Rabian: Just as man is a small world, the world is also a great man. This small man is the index and summary of that great man. The original prototypes of the examples found in man are found in the great man in their purest form. For example, just as the existence of the power of memory in man is an absolute proof of the existence of the Preserved Tablet in the world, so too, everyone can perceive in their heart a corner where there is a tool of temptation and suggestion called the "lumma-i şeytaniye" and a small devil-like tongue and power of illusion, which speak through the whispering of the power of illusion and which act contrary to the will and desires of their owners. This is an absolute proof of the existence of great devils in the world. And since this "lumma-i şeytaniye" and that power of illusion are an ear and a tongue, they sense the body of an external evil person who breathes into them and makes them speak. ELEVENTH SIGN The Qur'an, in a miraculous manner, expresses how the universe becomes angry because of the evil of the people of misguidance, how the universal elements become enraged, and how all beings become agitated. That is, the attack of the heavens and the earth during the flood that befell the people of Noah, the rage of the air element due to the denial of the people of Semud and 'Ad, the agitation of the water element and the sea against Pharaoh and his people, the anger of the earth element against Korah, and the anger and fury of Hell in the Hereafter against the people of disbelief, as indicated by the verse "It is almost as if it were to burst forth from rage," and the anger of other beings against the people of disbelief and misguidance, all show and declare the people of misguidance and rebellion in a very terrifying and impressive manner.

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

An example of the spread and well-received nature of Risale-i Nur in Europe is another letter from the Nur student Habiburrahman Shakir in Finland. Vellamonkatu 21 12/2/1958 My very esteemed brothers, And upon you be peace, mercy, and blessings of Allah. I received the inayetname you sent, along with four treatises: Ihlâs, Zeylü’l-Hubab, "A letter sent to the author about Risale-i Nur," and "Conference on Risale-i Nur." I express my gratitude to you, sir. Indeed, we have no doubt that the great master Said Nursi, may Allah be pleased with him, is one of the great geniuses of our time and one of Allah's most beloved creatures. Perhaps, even calling him one of the renewers of the 14th century would not be an exaggeration. Praise be to Allah, who preserved this treasure, which emerged from the treasures of the Turkish nation, from being swallowed and lost in the waves of revolutions until our time, and adorned our era with his presence. Just as the Prophet Moses was raised in Pharaoh's palace, this blessed person was raised in the midst of godless tyrants, suffering hardships. We pray to Allah that he may live many long years in safety in the future. This is our belief regarding our master Bediuzzaman. If possible, we remain in request that you convey our sincere devotion and our affection for you in his presence, and kindly ask him to offer prayers for our good on our behalf. With respect and greetings, Your devoted religious and national brother, Habiburrahman Shakir • • •

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

Third: In this age, conceit has taken such a hold that many people have become like little Pharaohs and little Nimrods. Indeed, in the eyes of these people of ignorance and deviation, and these arrogant conceited ones, who consider themselves as the measure of all things, they accuse the renowned figures of Islamic worship with conceit, and since these people of ignorance and deviation themselves do not know Allah, they imagine a kind of lordship over many things and many persons, and in an age when idolaters, another kind of idolaters, and image-worshippers are running after glory and honor in a very great hypocrisy, the Muslim places of worship are treated with a kind of ignorant and exclusive reverence, which certainly does not seem appropriate from the point of view of religious wisdom, so they did not hesitate to accuse these destroyers of the Sunnites. They corrected them. But along with the misdeeds and destructions of the Wahhabis, there is a side of gratitude which is very important. Perhaps it is this side that counterbalances their destructive misdeeds and allows them to succeed for now. That side is as follows: They pay great attention to prayer. They try to apply the rulings of the Sharia to their actions. They do not act carelessly like others. They seem to be overstepping in the name of religious zeal. Unlike others, they do not destroy religious symbols due to the insignificance of religion. Also, Wahhabism is a small faction. In the vast Islamic world, it either melts away or returns to moderation; because its source is not outside the Islamic world to cause turmoil. If its source were outside, it would have been considered much more seriously... Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise.

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

FOURTH LIGHT: The permission of the Qur’an is so comprehensive and extraordinary that if one pays attention, it becomes evident that it sometimes, like showing an ocean in a jug, presents very broad and long, general principles and universal laws with a simple and merciful manner, using a simple part and a particular incident. We shall mention only two examples from thousands of such examples. First example: The three verses detailed in the First Station of the Twentieth Word, which express the teaching of all the sciences and arts revealed to the progeny of Adam under the title of teaching the names (esmâ). 1 And the incident of the angels prostrating before Adam and Satan not doing so, indicates that the majority of beings from the human to the angel are marked with obedience to Adam, and from the serpent to Satan, the various creatures also show enmity and disobedience to him. 2 Also, the people of Moses (peace be upon him) see that a calf is slaughtered, and this expresses the idea of idolatry taken from the Egyptian worship of the bull, which is cut with the sword of Moses (peace be upon him) in the "Ezel" incident. 4 Also, the expression of water coming out of stone, flowing as tea, and rolling away and scattering, indicates that the stone layer beneath the soil layer serves as a treasure for water veins and as a mother for the soil. 3 Second example: The entire story and parts of the life of Moses (peace be upon him), which are frequently repeated in the Qur’an, where each sentence, and even each part, is shown as the tip of a general rule and expresses that rule. 5 For example, يَا هَامَانُ ابْنِ لِى صَرْحًا 6, the Pharaoh's vizier is ordered: "Build me a high tower; I will observe the condition of the heavens and see: From the movement of the heavens, is there a deity who governs the heavens, as Moses claimed?"

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

TWENTIETH QUESTION: The rising of the sun from the west1 and the emergence of the Beast of the Earth from the ground2 are signs. However, the rising of the sun from the west is a clear sign of the Day of Judgment. Since it is a celestial event that closes the door of repentance, which is dependent on the acceptance of reason, its interpretation and meaning are evident, and there is no need for allegory. Only this much is certain: Allah knows best. The apparent cause of that rising is that the Quran, which governs the mind of the Earth's sphere, leaves the head of the Earth. The Earth becomes mad, and with the permission of Allah, its head collides with another wandering star. As a result, it turns back from its movement and, by the will of the Divine, changes its journey from west to east into a journey from east to west, and the sun begins to rise from the west. Indeed, if the attractive power of the Quran, which strongly binds the Earth with the sun and the throne with the firmament (hablullahi’l-metîn), were to break, the rope of the Earth's sphere would be untied. It would become headless and homeless, moving erratically and without order, and the sun would rise from the west. There is an allegorical interpretation that as a result of this collision, the command of Allah would bring about the Day of Judgment. As for "the Beast of the Earth": In the Quran, there is a very vague sign and a brief expression, a short indication, a hint. As for its detailed explanation, I cannot say with certainty, even with a firm conviction, as I do with other matters. I can only say this much: 1 "None knows the unseen except Allah." Just as locusts, wasps, and birds of the kind were sent upon the people of Pharaoh and the people of Ebreh who tried to destroy the Kaaba...

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

Or this foreign account is a cunning and sly trick that seeks to cut and destroy the lifeblood of this nation, which deceives the government and confuses the judiciary, so that the spiritual weapons we have used so far against those devils, pharaohs, and anarchists may now be turned against our brothers and our homeland or be broken. The Accused Said Nursî • • • Ladies and gentlemen; For thirty to forty years, in the name of foreign interests and under the pretext of atheism and disbelief, there has been a secret committee of corruption that aims to corrupt this nation and break apart this homeland, constantly attacking the truths of the Qur'an and the truths of faith in every possible way, taking on many forms. Addressing these merciless and careless officials who have used themselves as a screen in this matter, and their propagandists who have deceived this court while wearing the veil of Islam, I ask for permission to speak a few words to you in your presence. (But on the second day, the acquittal decision postponed that terrifying speech.) In complete isolation and solitary confinement, the accused Said Nursî • • •

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

Indeed, with our eyes, as in daylight, and within our souls, and around us, we observe a universal mercy and an all-encompassing wisdom and a perpetual care, and we see the signs and traces of a terrible dominion of lordship and a careful high justice and noble acts of majesty. Even the number of fruits and flowers on a tree is a wisdom placed upon that tree, and a mercy that has tied acts of kindness and good deeds to each human being according to their equipment, senses, and powers. And a noble and watchful justice that struck the rebellious nations like the people of Noah, Hood, and Saleh (peace be upon them), and the people of 'Ad, Thamud, and Pharaoh, and that protects the rights of even the smallest living being. And among His signs is that the heavens and the earth stand by His command. Then, when He calls you with a call from the earth, behold, you shall come forth. 1 This verse, with great authority, says: Just as two camps of sleeping and resting soldiers come to their posts and duties with the sound of a trumpet when called by a commander, so too, the vast heavens and the Earthly sphere, like two camps, are the armies of the Eternal Sovereign. When the trumpet of the Angel Israfil (peace be upon him) calls those who are resting in death within those camps, they immediately put on their corpse garments and rush out. This is demonstrated and shown every spring when those within the Earthly camp respond to the trumpet of the Angel of Thunder, thus revealing the boundless majesty of the dominion of lordship. Undoubtedly, without any doubt, and certainly, according to the proof in the Tenth Word, that mercy, wisdom, care, and justice, and the boundless dominion of sovereignty, desire the eternal abode of the hereafter and the circle of resurrection, and the opening of which prevents that infinite beauty of mercy from turning into an infinite ugliness of cruelty, that boundless perfection of wisdom from turning into boundless flawed ignorance and useless waste, that very sweet care from turning into very bitter betrayals, that very balanced and just justice from becoming a very severe tyranny, and that very high and powerful sovereignty from turning into a very oppressive and weak rule.

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

Sixth Lesson What good befalls you is from Allah, and what evil befalls you is from yourself. O wretched Sa'id, proud and arrogant with weakness, and boasting about things you have not done! You have no right to pride or arrogance, for in your soul there is nothing but faults and evil. If there were any good, that good would also be partial, like your limited free will. But do not say, "My evil is also partial." No, with that limited free will, you can commit a universal evil. Because, by committing a single fault, you can nullify the efforts of other causes that were cooperating with your purpose, thus causing a universal harm and earning an eternal disgrace. While the truth is like this, your soul, which is a servant of Satan in one aspect, imagines the good as universal and the evil as partial, and you become like Pharaoh. Do you know what this example is like? An arrogant fool joins a group of merchants trading with a ship. Each member of the group contributes a portion of the capital and performs a specific duty on the ship. Everyone fulfills their duty. Only that arrogant man abandons his responsibility related to the ship's movement and causes the ship to sink. All the members of the group suffer a loss of a thousand gold coins. They say to him: "It is only fair that you bear all the damage, because you have nullified our efforts." He replies: "No, I will not accept that. Perhaps this damage can be divided and I will bear it according to my share."

Nur'un İlk Kapısı ·Mektup 22 ·machine translation (qwen3-32b-sre)

In the sight of the human, in the depth of the earth, on the face of the universe, The scattered blessings are the fruits of mercy. Beneath every blessing, one sees a benefactor, and kisses with gratitude. I do not deny this; there are indeed rare excellences in civilization. But they are not the property of Christianity, nor the inventions of Europe, Nor the art of this age. Perhaps they are common property. They arise from the harmony of the elements, from celestial influences, and from natural needs, especially the Ahmadiyya calamity, A property born of the Islamic revolution. No one claims ownership. In the assembly of the leaders, the leader of that assembly repeated the question: "Indeed, Every betrayal results in calamity, and is the cause of punishment. O man of this age! Fate struck you with a stone, and made you collide with accident. What judgment did you give about fate and accident, that the divine decree ruled with calamity and shattered you? The error of the majority is always the cause of general calamity." I said: "The intellectual deviation of humanity, the Nimrod-like stubbornness, The Pharaoh-like pride, swelled on the earth, reached the heavens, and touched the secret mystery of the soul. From the heavens it sent down A flood, like a storm, the earthquake of this war, and attached a heavenly stone to the tyrant. Thus, this calamity was a calamity for all humanity. Indeed, it was a general calamity, caused by a common reason, the intellectual deviation from materialism. The animalistic freedom, the tyranny of the desires. The cause of our share was our neglect and abandonment of the Islamic institutions. For the Almighty Allah asked for one hour out of twenty-four.

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

That is, although the soil, the soil of our earth, is nothing but disordered, shapeless, dough-like carbon and nitrogen; and although air, water, heat, and even light are all simple and unconscious, and flow in a torrent-like manner toward everything, the fact that those countless flowers emerge from that soil in separate, highly regular, and artistic forms, requires a wisdom and a necessity that would make one suppose that in that soil in the pot, there are, in a metaphorical sense, as many factories and printing presses as in Europe, albeit in a spiritual and small scale. So that they can weave such rich fabrics and thousands of different embroidered patterns. Now, compare how far the foolish ideas of the naturalists have deviated from the circle of reason. And see how these ignorant, drunken men, who imagine nature to be the creator, claim to be "thinking and intelligent," yet how far they have fallen from reason and science, and how they have adopted as their profession an absurdity that is impossible in every respect. Laugh and spit at them! If you say: If the existence of things is attributed to nature, such strange conditions arise, and they become extremely difficult. Then, when these things are attributed to the One, the Eternal, how do those difficulties vanish? And how does that impossible impossibility become an easy necessity? The answer is: In the first case, just as the reflection of the sun's light is shown with perfect ease and without effort, from the tiniest shard of glass to the surface of the largest sea, with countless little suns shining equally easily and effortlessly, yet if the relationship to the sun were cut off, then it would be necessary to accept that in each shard of glass, there exists an external, actual sun with an impossibility of the highest degree. Similarly, if each existing thing were directly given by the One, the Eternal, then with a necessity of existence, with ease and simplicity, and with a connection and reflection, every necessary thing can be prepared for each existing thing. But if that connection is cut off and that responsibility turns into chaos, and each existing thing is left to itself and to nature, then at that time, with an impossibility of the highest degree and with ten thousand difficulties, even a tiny living being like a fly, which is a small index of the universe,

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

Rabian: Just as man is a small world, the world is also a great man. This small man is the index and summary of that great man. The original prototypes of the examples found in man are found in the great man in their purest form. For example, just as the existence of the power of memory in man is an undeniable proof of the existence of the Preserved Tablet in the world, so too, everyone can perceive in their own soul that a small devil takes control, that the power of imagination, through the instrument of temptation called the "lumma-i şeytaniye" and the whispering of the power of imagination, speaks in the corner of the heart, and that these small devils act contrary to the will and desires of their owners, which is a clear proof of the existence of the bodies of great devils in the world. And since this "lumma-i şeytaniye" and that power of imagination are an ear and a tongue, they sense the body of an external evil person who blows into them and makes them speak. ELEVENTH SIGN The Qur'an, in a miraculous manner, expresses how the universe becomes angry at the evil of the people of misguidance, how the universal elements become enraged, and how all beings become agitated. That is, the attack of the heavens and the earth during the flood that befell the people of Noah, and the anger of the air element due to the denial of the people of Semud and 'Ad, and the agitation of the water element and the sea against the people of Pharaoh, and the anger of the earth element against Karun, and the anger and wrath of Hell in the Hereafter against the people of disbelief, with the secret of "takadu tamayyaz min al-ghaiz," and the anger of other beings against the people of disbelief and misguidance, all show and declare in a very terrifying and impressive way the condemnation of the people of misguidance and rebellion.

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

Here, look: In the world of humanity, from the time of Adam until now, there have been two great currents, two chains of thought, which have spread like two mighty trees in every direction and in every stratum of humanity; one is the chain of prophethood and religion, the other is the chain of philosophy and wisdom, and they have come and gone. Whenever those two chains have converged and united, that is, when the chain of philosophy has entered the chain of religion, obeying and serving it, the world of humanity has passed through a period of bright happiness and social life. Whenever they have separated, all good and light have gathered around the chain of prophethood and religion, while evils and deviations have gathered around the chain of philosophy. Now, we must find the sources and foundations of those two chains. Indeed, the chain of philosophy, which does not obey the chain of religion, takes the form of a tree of Zakkum and spreads the darkness of polytheism and deviation around it. Indeed, in the branch of intellectual power, the eternalists, materialists, and naturalists have given their fruits to human reason. And in the branch of the power of anger, they have placed the likes of Nimrod, Pharaoh, and Sheddad upon the head of humanity. And in the branch of the beastly passion, they have produced idols, false deities, and those who claim divinity, raising and cultivating them. That tree of Zakkum, whose source is the chain of prophethood, which is a tree of Tuba of worship, has blessed branches in the world's sphere. In the branch of intellectual power, it has grown the fruits of prophets, messengers, saints, and sincere believers. In the branch of the power of resistance, it has produced just judges and kings like angels, and in the branch of the power of attraction, it has grown fruits of good character, beautiful forms, nobility, and generosity, showing how humanity is the most perfect fruit of this universe. The source of that tree is twofold. For these two trees, the source and foundation, as a solid seed, we will explain the two aspects of the source. Namely:

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

Result: A great good is accepted with a little evil. If a little evil is not accepted, and the great good is forsaken, then the great evil will occur. For example, when sending soldiers to jihad, certainly some minor and material and bodily harms and evils will occur. But in that jihad, there is a great good, for Islam will be freed from the invasion of the disbelievers. If that little evil causes the abandonment of the jihad, then after the great good is lost, the great evil will come. That is the same as tyranny. Also, for example, cutting off a gangrenous finger that must be amputated is good and beneficial. Although it appears to be an evil. If the finger is not cut off, the hand will be cut off, which is a great evil. Thus, the evils, harms, calamities, devils, and rebellious beings in the universe are not evil or ugly; because they have been created for many important results. For example, the angels do not progress because devils are not sent against them; their stations are fixed and do not change. Similarly, the animals also do not progress because devils are not sent against them; their ranks are fixed and complete. In the human world, however, the ranks of progress and regression are endless; from the Nimrods and Pharaohs to the sincere and pious and the prophets, there is a very long distance of progress. Therefore, to distinguish and differentiate between the low-spirited souls, like coal, and the high-spirited souls, like diamonds, a field of examination, experience, struggle, and competition has been opened through the influence of devils and the secret of proposal and the afflictions of the prophets. If there were no struggle and competition, the talents in the human ore, like diamonds and coal, would remain together. The spirit of Abu Bakr al-Siddiq in the high realm would have remained at the same level as the spirit of Abu Jahl in the low realm. Therefore, the creation of devils and evils is not evil or ugly, because it is for the sake of a great and comprehensive result. Perhaps the evils and ugliness that come from the misuse of the special faculties and the direct acquisition called "acquisition" belong to humans, not to the divine creation.

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

The supply, which is in need of rapid transformation and continuous change from those mentioned wisdoms, also makes its seekers subject to these transformations accordingly. Also, since this limited supply has been exposed to countless miracles of power, the human and jinn, who are the most important seekers, have been subjected to endless progress and infinite regression, because no natural limit or inherent record has been placed on their powers, as is the case with other living beings. From the prophets and the saints down to Nimrods and devils, there has emerged a long field of examination. Since this is the case, certainly the devil-like pharaohs, with their boundless sparks, will throw stones at the heaven and its people. FOURTH STEP The Lord, Creator, and Ruler of all worlds, the Zât-ı Zülcelâl, has many names, titles, and the Beautiful Names (Esmâ-i Hüsnâ), each corresponding to different decrees and commands. For example, the name and title that necessitate the sending of angels to fight against the disbelievers in the ranks of the Companions of the Prophet is the same name and title that necessitates a battle between the angels and the devils, and a struggle between the good of the heavens and the evil of the earth. Indeed, the Almighty Zülcelâl, whose power encompasses the population and forces of the disbelievers, does not destroy them with a single command or a single word. Rather, under the title of Universal Lordship and by the name of the Wise and the Ruler, He opens a field of examination and struggle. To avoid error in representation, we see that just as a king has many different titles and names according to the scope of his governance. For example, the judicial department refers to him as the Just Judge. The military department knows him by the name of Supreme Commander.

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

Yes, in that terrible era when atheism reigned supreme, people of faith were being persecuted. Even the idea of completely abolishing the Qur'an and entirely eradicating religious beliefs, as in Russia, was considered; but when it was argued that such a move might not yield the desired results among the Muslim nation, they gave up on it and only decided: "The youth educated through the new teaching methods we will implement in schools will abolish the Qur'an, and in this way, the nation's connection with Islam will be severed." The sources of this terrible and terrifying plan, which aimed to overturn the current religious development, were the leaders and followers of the external atheistic currents that are now the rivals and enemies of the current religious progress. Yes, we leave the detailed analysis of the inner workings and the true nature of that terrible event, which occurred within the Turkish nation, to the honest historians of the future and to the Islamic-Turkish editors who are now somewhat revealing it under the freedom of the Democratic administration. Our duty is solely and exclusively to deal with the truths of faith and the Qur'an. We are solely and exclusively part of the current of faith and Islam. Yes, during the most turbulent periods of that deviation and heresy, Bediüzzaman Said Nursî was under constant surveillance and suspicion, and in such a terrible and numerous harsh conditions. The kind of oppression that the Nimrods, Pharaohs, Shaddads, and Yazids could not achieve was inflicted upon Bediüzzaman. And this continued for twenty-five years. At that time, the Islamic world was materially poor and in the bondage of the occupiers. All the secret corrupt and atheistic committees were carrying out tremendous activities both in Turkey and in the Islamic world, and their supporters were backing them, and all of them were united against Islam. Indeed, the Risale-i Nur is the product of an era that, like the importance of the battles of Badr and Uhud in the Age of Bliss, which were the keys to the conquest of the world by Islam, holds a significant value. The service to faith and the spiritual religious struggle it carried out is of a grandeur that has never been seen in any era in history since the Age of Bliss. It was as if their hands and feet were bound.

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

Man is the fruit of the tree of creation, the last part of it. It is well known that the fruit of a thing is its most distant, most refined, most delicate, and most important part. For this reason, man, being the fruit of the world, is the most comprehensive, most wonderful, most helpless, weakest, and most delicate miracle of power. Therefore, the ground, which is his cradle and dwelling, although materially small and insignificant in comparison to the heavens, is in essence and in creation the heart and center of the entire universe, the showcase and exhibition of all the miracles of creation, the point of manifestation of all the divine names and attributes, the place of infinite divine activity and the source of boundless divine creation, especially in the numerous subtle forms of plants and animals, the market and bazaar of divine invention, and a small-scale model of the vast hereafter worlds, the rapidly operating machine of eternal creations, the rapidly changing imitation of the endless visions, and the temporary and narrow field and nursery where the seeds of the eternal structures quickly sprout and grow. Indeed, it is because of this spiritual grandeur and artistic importance of the earth that the Holy Qur'an equates the earth, which is like the small fruit of a great tree in comparison to the heavens, with all the heavens. It places it on one scale and all the heavens on the other; repeatedly saying, "Lord of the heavens and the earth."

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

A light which is not only a veil, but also a prison, A light which makes the heart and the spring both pure. A name from that, this great sun and moon. Ever since that light, this wondrous vast world, People came from that light, again Paradise and Hell. There is no doubt that that light is the honored Quran, That eternal light is also the cause of human separation. Everything has its beginning, source, and basis, From it, the noble human form appears. It is not a single particle, but the surrounding ocean and the luminous sea, And how all humans become one from it. There is no doubt that the world is a drop of that light, There is no doubt that this soul is a particle of that light. If it were to be blown out, that ocean would boil, Who could possibly find a place to extinguish even a particle? For centuries, the disbelievers tried to extinguish it, But the Almighty destroyed them all. All the extinguished centuries, yet it burns without dying, Ask history, who is that light, and who is the cursed one? The light of Muhammad shines on his forehead, The power of every high gaze could not bear to look. If Nimrod had seen the Prophet's beautiful light, He would not have burned that fire, that wicked infidel. A single mosquito kills that king of the world (!) Because of that, Abraham was thrown into the fire.

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

The supply, which is in need of rapid evolution and continuous transformation from those mentioned wisdoms, also makes its seekers subject to evolution accordingly. This limited supply is also the reason that it has been exposed to countless miracles of power, so that the most important seekers, man and jinn, have not been given a natural limit and a fixed record like other living beings, and thus have been subject to endless progress and endless change. From the prophets and the saints down to Nimrod and even the devils, there has emerged a long field of testing. Since this is the case, of course, the devil-like Pharaohs, with their boundless sparks, will throw stones at the heaven and its people. FOURTH STEP The Lord, the Educator, and the Creator of all worlds, the Zât-ı Zülcelâl, has many names, titles, and the Beautiful Names, each corresponding to different decrees. For example, the name and title that necessitate the sending of angels to fight against the disbelievers in the ranks of the Companions of the Prophet is the same name and title that necessitate a battle between the angels and the devils, and a struggle between the good of the heavens and the wicked of the earth. Indeed, the Almighty Zülcelâl, whose power encompasses the population and the forces of the disbelievers, does not destroy them with a single command or a single word. Rather, under the title of Universal Lordship and by the name of the Wise and the Educator, He opens a field of testing and struggle. To avoid error in representation, we see that just as a king has many different titles and names according to the scope of his governance. For example, the judicial department refers to him as the Just Judge. The military department knows him by the name of Supreme Commander.

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

In short, just as the partnership and assistance of the Necessary Being's essence is impossible and absurd; likewise, the involvement of others in lordship and the creation of things is also impossible and absurd, similar to a partner in essence. But the difficulties in the second hypothesis are: As proved in the multiple treatises, if all things are given to the Unique and Sole, then all things would be easy and simple, like a single thing. If they are given to causes and nature, it has been proved with multiple and certain proofs that a single thing is as difficult as all things. One of these proofs is as follows: Just as a man, by virtue of his service or employment to a sultan, can perform tasks many times greater than his personal strength. And sometimes, in the name of the sultan, he can capture a person. Because he does not carry the equipment and strength of the works he sees and the works he does, nor is he compelled to carry them. Through that relationship of attachment, the sultan's treasures and the army behind him, which is the point of support, carry that strength and that equipment. Therefore, the works he sees can be as magnificent as those of a sultan, and the works he produces can be as miraculous as the works of an army. Just as an ant, through that service, can destroy Pharaoh's palace. A fly, through that attachment, can crush Nimrod. And through that attachment, a tiny acorn, like a grain of wheat, can grow into a mighty cedar tree, nurturing the entire equipment of the cedar tree. FOOTNOTE If that attachment is cut off and he is dismissed from that service, he must carry the equipment and strength of the works he does on his back and arms.

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

O beloved of God! For thirty years, I have been struggling with two idols. One is within man, the other in the world. One is the ego, the other is nature. The first idol I saw as a shadowy, unintentional, and veiled rite. But those who intentionally or directly focus their attention on this idol become Nimrod and Pharaoh. The second idol, I saw as a divine art, a merciful pattern, that is, a patterned dye. But when viewed through the lens of ignorance, it is mistaken for nature and becomes a god for materialists. Indeed, that thing mistaken for nature is a divine art. Praise and thanks be to the Lord of the worlds, that with the grace of the Qur’an, this struggle ended with the death of both idols and the collapse of both beliefs. Yes, as proved and explained in the treatises of Nokta, Katre, Zerre, Şemme, Habbe, and Hubâb, the veil of nature has been torn apart, and beneath it, the divine natural law (şeriat-ı fıtriye-i İlâhiye) and the artistic creation (san’at-ı şuuriye-i Rahmâniye) have emerged like the sun. Likewise, from the ego that leads to Pharaohism, the "He" (Hüve) who is the Creator of the heavens has emerged. O beloved of God! In this world, there are many commands for you. But you do not know their nature or their outcome: One is the body. Yes, although the body resembles a delicate, elegant, and beautiful rose when young, in old age it resembles a dry and withered winter flower and decays. One is life and animality. Its end is death and decay. One is humanity. This one is between decay and eternity. Its preservation requires the remembrance of the Everlasting (Dâim-i Bâkî).

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

They drink the blood of the innocent, They surpass Abu Jahl and the Nimrots, They choose death from among deaths, O a mercy of the world, Risaletü'n-Nur! There is a microbe that gnaws at the lungs, It feeds itself with our blood, It pollutes and dirties the pure homeland, O a pharmacy of the world's mercy, Risaletü'n-Nur! The mansion of the martyrs and conquerors, The home of the Sayyids and the noble ones, This homeland is the bed of the martyrs, O the grace of the world's mercy, Risaletü'n-Nur! The shroud of those martyrs has turned to gold, Their bodies smell of musk and resemble roses, Angels kiss their luminous foreheads, O the grace of the world's mercy, Risaletü'n-Nur! The Quran says they are not dead, but alive, Each one is a lion of the Truth, Their tombs make hearts tremble, O the miracle of the world's mercy, Risaletü'n-Nur! For you are the gift to a noble nation, Let us never fall into disgrace, Take us to a glorious and great state, O the example of the world's mercy, Risaletü'n-Nur! Let the light always illuminate the path, This nation will find glory through victories, Let this state radiate light to the east and west, O you, the mercy of the world, Risaletü'n-Nur!

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

Allusion Friend! Considering that every person has a fulcrum point, the variety of tasks people can accomplish also varies according to the differences in their fulcrum points. For example, a person whose fulcrum point is a great sultan can do a task that a king cannot do, because his fulcrum point is greater than that of the king. Indeed, the victory of the mosquito over Nimrod, and the fact that a single seed, by permission and power granted by Falik-ul-Habbi ve'n-Nevâ, can absorb the equipment and materials of a huge tree, are truths that illustrate this very principle. Allusion Friend! In my work "Katre," the difference between the path I follow inspired by the Qur'an and the path followed by those who are people of vision and philosophy is as follows: A spiritual staff, similar to the staff of Moses, has been bestowed upon us through the inspiration of the heart from the Qur'an. With this staff, if you strike any particle of the Book of the universe, the water of life immediately flows out. Because the effective cause can only be seen in the work. Finding the water of life through the metaphorical elevators is very difficult. Those who require evidence must travel around the world up to the Throne. And to avoid being defeated by the temptations, illusions, and devils that attack them on this long journey and to stay on the right path, they need many proofs, signs, and indicators so they do not lose their way. The Qur'an, however, has given us a truth like the staff of Moses, so that wherever I am, even if I am on a stone, I strike with the staff, and the water of life gushes out. I do not need to go outside the world on long journeys, nor do I need to protect the water pipes from breaking or leaking.

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

The other brother lacks self-confidence and considers himself weak and powerless; he attached himself to the sultan and was enrolled in the army. Through this attachment, a vast army became his point of support. And with this support, behind him, empowered by the sultan's authority, he went to war with the spiritual strength of an army, a strength that could be described as a mighty spiritual force. Thus, he encountered the great general of the defeated enemy's army. In the name of his sultan, he said, "I take you prisoner, come," captured him, and brought him. The secret and wisdom behind this condition is as follows: The first, who was disorganized, could only do very limited work because he had to carry his own source of strength and equipment. This official, however, is not required to carry the source of his strength; perhaps the army and the sultan carry it for him. It is like fastening a telegraph or telephone machine to a wire with a small thread—this man fastens himself to that boundless power through this attachment. Indeed, وَ ِللّٰهِ الْمَثَلُ اْلاَعْلٰى 1 if every creature, every particle, were directly attributed to the One, the Unique, and if they attached themselves to Him, then with this attachment's strength and the authority of their Master, the ant would tear down Pharaoh's palace and turn it upside down; the mosquito would crush Nimrod and cast him into Hell; a single microbe would bury the most brutal tyrant in his grave; a grain of wheat, as small as a pine seed, would command the grandeur of a towering pine tree, becoming its stage and machine; the tiniest particle of air could simultaneously and beautifully perform the work of forming each flower and fruit. All this ease, innate wisdom, service, and attachment stem from this. If the matter were to revert to chaos, to the primitive and the limited, and if they were left to themselves and followed the path of shirk (polytheism), then everything would only be able to do as much work as its size and consciousness allow.

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

Yes, the Lord of the Qur'an: "O mankind! A parable is presented, so listen to it: Indeed, those whom you invoke besides Allah will not create even a fly, even if they should join together for it. And if the fly should take anything from them, they could not rescue it from it. Weak is the one who asks and the one who is asked." 1 That is, "If all the deities, along with their causes and divinities, were summoned by the people of error, they could not create even a louse. The nature of the louse is such a miraculous divine wonder and a creation miracle that even if all the causes were gathered, they could not imitate it, nor could they oppose or replicate this divine miracle." This is the significant subject of the verse that overcame Nimrod, and when the noble Prophet Musa (peace be upon him) complained to Allah about these creatures, saying, "O my Lord, why have You created so many creatures that mock You?" a divine response came: "You once complained about the lice. But these lice are constantly asking: 'O my Lord, these great-headed humans praise You with only one tongue. Some are even in ignorance. If You had created us from their heads alone, there would be thousands of creatures like us who would praise You with many tongues.'" Thus, the lice defended the wisdom of their creation against the complaints of Musa (peace be upon him) with a strength of argument equal to a thousand objections. Moreover, this group of lice is extremely fastidious, always cleaning their faces, eyes, and wings like they take ablution. Surely, they have an important duty. The human eye cannot see the wisdom behind it yet. Yes, just as Allah has created certain creatures, like sanitation workers, to clean the surface of the sea and collect the billions of marine animals that die every day, removing the surface of the sea from being covered with corpses and unpleasant sights.

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

Third: In this age, conceit has taken such a hold that many people have become like little Pharaohs and little Nimrods. Indeed, in the eyes of these people of ignorance and deviation, and these arrogant conceited ones, who consider themselves as the measure of all things, they accuse the renowned figures of Islamic worship with conceit, and since these people of ignorance and deviation themselves do not know Allah, they imagine a kind of lordship over many things and many persons, and in an age when idolaters, another kind of idolaters, and image-worshippers are running after glory and honor in a very great hypocrisy, the Muslim places of worship are treated with a kind of ignorant and exclusive reverence, which certainly does not seem appropriate from the point of view of religious wisdom, so they did not hesitate to accuse these destroyers of the Sunnites. They corrected them. But along with the misdeeds and destructions of the Wahhabis, there is a side of gratitude which is very important. Perhaps it is this side that counterbalances their destructive misdeeds and allows them to succeed for now. That side is as follows: They pay great attention to prayer. They try to apply the rulings of the Sharia to their actions. They do not act carelessly like others. They seem to be overstepping in the name of religious zeal. Unlike others, they do not destroy religious symbols due to the insignificance of religion. Also, Wahhabism is a small faction. In the vast Islamic world, it either melts away or returns to moderation; because its source is not outside the Islamic world to cause turmoil. If its source were outside, it would have been considered much more seriously... Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise.

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

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

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

That is, although the soil, the soil of our earth, is nothing but disordered, shapeless, dough-like carbon and nitrogen; and although air, water, heat, and even light are all simple and unconscious, and flow in a torrent-like manner toward everything, the fact that those countless flowers emerge from that soil in separate, highly regular, and artistic forms, requires a wisdom and a necessity that would make one suppose that in that soil in the pot, there are, in a metaphorical sense, as many factories and printing presses as in Europe, albeit in a spiritual and small scale. So that they can weave such rich fabrics and thousands of different embroidered patterns. Now, compare how far the foolish ideas of the naturalists have deviated from the circle of reason. And see how these ignorant, drunken men, who imagine nature to be the creator, claim to be "thinking and intelligent," yet how far they have fallen from reason and science, and how they have adopted as their profession an absurdity that is impossible in every respect. Laugh and spit at them! If you say: If the existence of things is attributed to nature, such strange conditions arise, and they become extremely difficult. Then, when these things are attributed to the One, the Eternal, how do those difficulties vanish? And how does that impossible impossibility become an easy necessity? The answer is: In the first case, just as the reflection of the sun's light is shown with perfect ease and without effort, from the tiniest shard of glass to the surface of the largest sea, with countless little suns shining equally easily and effortlessly, yet if the relationship to the sun were cut off, then it would be necessary to accept that in each shard of glass, there exists an external, actual sun with an impossibility of the highest degree. Similarly, if each existing thing were directly given by the One, the Eternal, then with a necessity of existence, with ease and simplicity, and with a connection and reflection, every necessary thing can be prepared for each existing thing. But if that connection is cut off and that responsibility turns into chaos, and each existing thing is left to itself and to nature, then at that time, with an impossibility of the highest degree and with ten thousand difficulties, even a tiny living being like a fly, which is a small index of the universe,

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