NUR DERSLERİNE GİRİŞ - 1. SÖZ

0:16 [Music] Today's lesson is the First Word. As you know, Master Hazrat used the word "words" as you may have noticed, sometimes he uses expressions like 114 pieces, sometimes 125 pieces. As you know, the words are actually 33 pieces in this sense. I use the word "words" as the entirety of the collection. The letter was written after the words. First, the words are written, and then a Risale, which is its complement, is written. Both the letter

1:04 and the questions come largely from Hulusi. It is written in response to him. Hulusi is written with Yahya, and finally the Shualar is written. Master Hazrat thinks it is 33 when writing, but he stays for 15 minutes. Since it is significant that the Quranic surahs fall on the Just, he accepts it as a coincidence and the hatim is completed there. In other works, in this sense, he follows a Quranic usul method, consisting of parts of the words. We see that

1:53 the words have a door. That door is the door of the luminous name, also from the flood. As we will understand, it means there is a second gate. In other words, the first gate of Nur, which is very similar to the first gate, was written by Hazrat Ustad in Burdur before coming to Bara. But that work is lost, I think. It is a work consisting of 14 parts, as far as I can remember, and the words are small words. We see parts in the words. We see some parts of the words of the 20th word. We see some parts of the words of the 23rd word. We see some parts of the 17th plate and it is very similar to the small words in appearance, but

2:41 because it has disappeared, Hazrat Ustad rewrites the small words in the bars. In fact, you know the first written work in the words. The tenth word is excessive. The Treatise is small words. Then he writes a word at the beginning of the small words. Now, we will see the paragraph that we will see on the next slide. The paragraphs that start with "Ey brother", this "Ey brother" paragraph, is not just one word of small words. It goes on for 8-2 months. In fact, the first 8 words, the Small Words, the 9 words are separate and independent. Besler is already a different work in terms of its essence. There is an introduction told through so-called representations. These first 8 words are

3:28 flowing right now on the slide. No problem, we can see the first eight words, in a sense, like an introduction to a tree, like a preface to the entire collection, like a door, like the Gate of the Entire World. We can look at this in this way. This door also has a key, and the key is actually the first word. It is said that the Quran has a price. Fatiha. Although Fatiha is one of the short surahs, it is at the beginning. To conquer means to open. That is why the Short Words can also be viewed as a spiritual interpretation of the Fatiha in a way,

4:14 marked devices. Master Hazrat, a spiritual interpretation of the Fatiha in the sense of ilteral. How is the first couplet of the Masnavi interpreted in many ways? In this way, the short words can be viewed like this. The most important characteristics to be acquired in the Risale-i Nur are the supernatural. In this sense, we can say that it is in the short words and thanks to sincerity that they will be applied to life. In the Fatiha, Ihtinasi's Enam fortune. We want to go on the path from the data of blessings. We do not want to be victimized and Dalin.

4:59 What appears before us with short words is how it is listed in the calendar. We can go to the point of separation of paths, how can we be protected from being a victim and a proof? In fact, we can say that these very basic, most fundamental lessons are given in this sense. This warning letter, which we call the Gate of All, this warning letter that begins brotherhood, is a lesson in methodology. In what sense is a lesson in methodology? Where can methodology never be the beginning in a sense? Here too, there is a lesson in methodology because in the Risale-i Nur, the highest rank is the people you want to see before the master, the students. Noah, the student of the Quran and the student's

5:45 specialty, wanting to demand. Here and in this paragraph, we see the master's very strong emphasis on demanding students. First of all, let's start. Bismillahirrahmanirrahim Elhamdulillah, O brother, the principles of brotherhood. It is important because the Risale-i Nur is a scientific method and a method of prevention, but we also see it thanks to sincerity. What does the Master say about the connection between us? It is not a connection between the Sheikh and the disciple, that is, between the child, in other words, it is not a connection like in Tarikat and Sufism. Perhaps it is the connection of true brotherhood. He

6:34 first considers brotherhood, saying, all of it. Believers are brothers. In this sense, he considers brotherhood, then he says, "I want some advice from me." I remember the field of sincerity. What was he saying there? At best, a mastery could intervene. Now, when you ask for advice, he repeats it three times. He says, "Religion is advice." The Quran states in many verses that it is advice from a different world, that it is advice from my Lord. In this sense, it is not actually what is wanted. In this sense, religious knowledge is religion. In this case, whoever wants it becomes the one who requests it. They become students, and the one who is wanted becomes the teacher. So, although

7:21 being a believer and a Muslim probably has a bond of brotherhood between us, in this sense, the person we sit at the lectern with is our mentor, our teacher. What has become of our Master here? The person we seek advice from here, of course, the sender-receiver relationship is very important. [Music] Because if someone does not ask, if they do not want it, you cannot tell them anything. It is not possible to teach them anything. We see this in the hadiths. The Messenger of Allah (saw) explains this with a beautiful analogy, you know. There are such people that water, rain comes from them and grass grows from them. Both they benefit and those who come and go benefit from it. Some say it does, others say it holds the water and those who come

8:08 benefit from it, while others say it's like a slope, the incoming water flows away from it. Ultimately, our main goal here is to benefit both ourselves and others. In other words, unless there is a demand, it's impossible for an effect to occur. Because it could be a very good broadcast, but if the receiver isn't focused, if they haven't opened their antennas, meaning they haven't become receivers, no matter how good the transmitter is, if we don't perform the process, it's impossible for the effect to occur. Therefore, we see that Master emphasizes this request in this paragraph, demanding, and asking. We

8:54 understand that after brotherhood, your studentship has been harmed. You asked me for some advice because you're a soldier. Now, here, some of Master's students, especially Hulusi, are soldiers. There are other students like Refet Abi, among the students from the first week of the first semester, there are serious military students. Master 's formerly had military students. In this sense, one might assume there was a physical demand for soldiers, but His Excellency tells me this is not the case. What is this? Actually, there are two separate letters behind this. He even says that he wrote in a sense invisibly. He

9:48 says that a long time before I met you, the majority of the representation came from the military. He even amazes me. It happened this way involuntarily. He says, "I couldn't find the reason why I write like this." Then it came to my mind that maybe my important students who will truly understand these words in the future, accept them and quickly say them will leave this profession. I am forced to write like this, he says. There is another letter there, too. A long time before I saw him, that is, Hulusi. While I was writing these words with the Muhacir Hâmets (emigrants) and Sıddık Süleyman (Sıddık Süleyman), he

10:37 said, "I was giving these representations with a great person, spiritually, as if he were addressing me, most of them definitely." So, in fact, there is a bar here physically, but what we understand from these two representations is that as of the late 20s, late 1920s and early 30s, we understand that there were no military students themselves. So why does he take military service into consideration ? Master Hazrat wants to address the issue from a taboo point. What does he say about his profession? [Music] tar2 says that the station leads to the level of being a master. Of course, because it is a profession of worship.

11:22 Because it is not a profession like a profession of love, Master Hazrat wants to see his interlocutors as a private soldier. Now, the issue has two dimensions. One dimension is scientific education and training. Also, as So 23 said, there are two states of knowing a believer: knowing, informing, reading and teaching, recognizing and introducing, reading, knowing, and recognizing. The believer's status is being a student. Being a continuous student, constantly demanding the Quran, being in a position that demands studenthood in the universe. In other words, such a teacher is not something I should do to guide people, but rather, as a hero of merit, he will always demand full curiosity and yearning. In other words, he

12:14 wants to see his interlocutors as students in terms of learning and knowing the issue. What does he say about himself? I am the first student of the Risale-i Nur, We, Hazrat Hulusi generally says. that; He says for himself, "I am a treatise student, somehow the duty of sovereignty has fallen to me," and he says this is not because of my merit, but because I need it the most. But there is also a declaration, that is, there is a wisdomless training aspect, and there is an aspect of serving him. In terms of serving, His Excellency the Master always wants to see his interlocutors as soldiers. In other words, as we saw in the example of Zubeyir Abi, he wants to see it in such a way, like saying "gassal's tendency", so he probably wants to take the matter into consideration.

13:00 What does His Excellency the Master mention in this way? I think he uses the image of a soldier. Otherwise, it's like a militaristic emphasis. We shouldn't understand it because our profession is like that. Listen to a few truths with your soul with 8 explorers, probably the most important point is this. In the 8 stories of this letter, he will say, "Listen to a few rak'ahs with my soul," which he will say at the end. Whoever wants, let them listen together. So, the interlocutor here is the self. Look, in this short paragraph, listen to your soul with my soul, more than anyone else. I see myself in need a bit more. I briefly said to my soul, and what will I say my father's name?

13:46 And my wrist will begin with "My soul," and it says "My soul" five times. We are still at the door of the palace. We have the key in our hands. We will open the door. We will enter the palace. Above the palace gate, there is a plaque like this. It says "My soul" five times. That is, reason, logic, and nothing else. Because the soul is important in terms of addressing a person's mind, heart, and all its subtleties at once. When reading, the purpose of explaining something to someone is not to list the evidence, hit them on the head, convince them, or execute them if you don't convince them. What is our real issue? Convincing our own souls, that is. The Master probably doesn't read the treatise he wrote, the tenth

14:34 word, more than 100 times. So, because there is this kind of knowledge here, he says, "Listen to a few actions with my soul." Now, the word "listening" is emphasized a lot. As you know, hearing is a function of the ear, but listening is the action of the heart. Just as there is an unbridgeable gap between looking and seeing, we say that seeing is blind, looking is a feature of the eye, but seeing. In a sense, insight can be with the human mind or insight can be with the human heart That's why our issue here is to listen, if listening is the first thing it requires Actually it requires silence A heart that speaks cannot listen Anyway, in

15:24 Sufism we have many selves, many guarantees, many concentrations Actually, it is aimed at silencing the inner conversations of the person Even in the advanced levels, it is aimed at silencing even the positive thoughts because the incoming knowledge, do not interfere with anything The knowledge of the truth can be received directly with the way things are, that way, that communication should not be veiled from you in the soul It is related to us getting into the listening mode Especially in modern times The thing that people have the most difficulty in, for example, their inability to get into the listening mode, their inability to let go of their inner conversations Maybe we cannot expect this at first but in the later stages We can

16:13 say that this is actually one of the benefits in the perfect sense In fact, this is togetherness with your soul Of course, there is an emphasis on togetherness This is how the meanings of reading together, reading with discussion can be understood But beyond that, as you know, Master Hazrat says; Let 's remember he says there is no separation and separation in our profession. He even says that the worldly may be saddened by this, you know our profession is always an example. He says that even if one of us is in the north, one of us is in this world, one of us is in the hereafter, one of us is in the grave, one of us is in the extreme, it does not prevent the conversation of the people of truth. In fact, for example, especially

16:58 in the last period of Said, during the 3 Said period, when he was ill, he had something hung on his door, a piece of paper, and you know, there is a letter in there regarding this, saying that those who want to meet with me can meet if they open the treatises, he even says there is a letter he wrote to Refet brother. There he says, "My brother Refet, if someone mentions your friend Said, we have emphasized this, brother, you can request it, but you have a way here to see your friend Said, if you want to see your brother Said, just as he sees you in the morning and evening prayers, you can see him and meet him if you want." He says that morning and evening prayers are a channel for spiritual benefit, a request, a spiritual blessing, when you say Turusali Nur, that Master is my friend and brother to all three of the students. and he

17:44 wants the student to include him in his prayers by name. What is this request for strengthening this connection? The master's request. But if you want to see your master, you can talk to him in any treatise you open. This should not be understood as empty consolation. What we understand from here is that Hazrat Ustad, all of the great figures, have a powerful prayer. Let's remember the prayer at the end of the treatise of supplication. What does he say there? He says, "Just as you subjugated the fire to Hazrat Ibrahim, the sea to Hazrat Musa, the sun and the moon to the Messenger of Allah, subjugate the minds and hearts of the Risale-i Nur students." In other words,

18:31 all his efforts and all his efforts are concentrated on that point. In this sense, Hazrat Ustad's efforts and efforts are open until the apocalypse, but Hazrat Ustad's efforts and efforts are essentially directed towards guidance, which is where the word Mahdi comes from. It means the guided one. It is at the point of guidance. That is why Hazrat Ustad says, "He has made the treatise" in a sense, with all his efforts. He has loaded his power to the Risale-i Nur, and from the point of faith, the strong voltage of his power with the real dedication in terms of duty-i Nuriye is realized through the Risale-i Nur and the Risale-i Nur lessons, and as an open channel that will continue until the apocalypse, God willing, he

19:19 has given the good news. The emphasis on togetherness here is related to this. In other words, we are talking about a person whose power with the Sunnah is clear. Therefore, it is not like reading any book, but listening together with my soul as if you are directly addressing a Perfect Guide whose speaker you sit at. Because I feel like I am NEF. Because I see my soul in need of advice more than anyone else, he says, the possibility of benefiting and benefiting is possible with sincerity in the true sense. In fact, there is a letter that the Imam of the Good News said, I used to read that letter a lot in classes and private

20:07 lessons. Later, I saw Hulusi Abi reading that letter in İhsan Atasoy's memoirs. Hulusi Abi also established that letter in the letter. I I'm not saying Imam Rabbani says he says that the Master gives a sign and does something. I also thought that letter was a direct reference to the Master. It is also one of the letters preferred as an annotation in the letter "You want a country". Remember the letter in Rabbani. Imam Rabbani says there; He talks about that person. He says that when that person comes, his luminosity will cover the highest heaven. He says, " To whom will guidance come on that day?" He says, "It will come through his means." He even

20:54 details many matters. He says, "It will cover my days like a crushed ocean." He says, "Whoever turns to him with sincerity on that day?" He says, " A window will open to his heart." He says, "The lights of faith will flow to him as blessings." This is interesting. Even while giving the good news in a sense, Master Imam Rabbani mentions that if he turns to him with sincerity, he will benefit from it. In this sense, we understand that the service of sincerity is a very critical treatise. Here, the issue that His Excellency the Master actually emphasizes is the issue of sincerity. Why is the issue of sincerity in this sense? What do we see here? What does His Excellency the Master say? I see my soul in need of advice more than anyone else.

21:42 Because the condition of sincerity is to study the self. The condition of the issue we call sincerity is to study the self, not to study with others. It is not possible to be sincere when you study others. The condition of studying the self is also to read oneself. Seeing oneself in need is different from everyone else, so, you know, when he says prayer, is it not the need for prayer that Master Hazrat is gifted with Ihsan, prayer is a painful prayer [Music] The hernia of need, with Ihsani, Nature is a hernia of need for us The truths of faith are our greatest

22:29 need, we need them for the salvation of our afterlife We demand this with pain Our seeds of talent will be opened Here's what this depends on, seeing the need with the absolute Truth In this sense, seeing the truths of faith depends on seeing, for example, it is explained Brother Hüsrev says to me, I was in something, I was in another place, he says, I was in another village, Hazrat Ustad sent me the tenth word, he says, I read it, he says, That's why I read it in one breath, such a work about the reasonableness of a Crusader's body, I was desiring, I was searching, I was in need, the painful prayer

23:15 was in demand, and I read it in one breath, he says, the reader says, you should read it, he says, the Throne, Pardon me, you seek the sphere, I saw its particles pouring into the field of resurrection, he says, now this is an issue related to demand, in other words, truths The development of a matter of faith sometimes takes 40 minutes, says Master Hazrat. This means that the same certainty in development is possible. I see my soul as more in need of advice than anyone else. The form in which I benefited from eight verses is a bit long. I once said to my soul. He is probably talking about the first gate of Nur. We just mentioned that in Burdur, before Master Hazrat was exiled to Barla for eight months, there was a period of time where some treatises lived there. For example, there are software, that is,

24:02 works. He says the 25 Secrets of Surah Yasin have arrived, but they could not be written because the scribes were not ready with him. This issue also happens in Burdur, just as the Messenger of Allah was stoned. While in Burdur, Master Hazrat went to fetch water and had children stoned there. At that time, that Iza asabetu calamity Gali, God willing, faced that calamity. Master Hazrat said, "Don't touch those children." They don't know. Master Hazrat said, "They don't know." His Holiness says that the secrets of Surah Yasin were revealed at that moment. So, it means that there was a strong connection with that calamity. This issue is very much related to patience at that point. It

24:51 becomes a spiritual development, and he says the 25th Secret has arrived. But I couldn't write it at that time. One of the treatises written is the first door of Nur. It benefits from 8 verses. It is a little longer. Adalı then disappears. That treatise also disappears, and if he brings that treatise to His Holiness the Master, His Holiness approves. He adds Risalah Ahmet as a final appendix and then it is reproduced in that way. But as far as we understand, this is the work he is talking about now. It is short. My father is a person, so works aimed at construction are written at a level that can be understood generally. But especially the first 8 words are

25:38 representations and written to appeal to the general public. Let's stop again on this sentence. Whoever wants to listen together, let's stop again on this sentence. Because this sentence is a key sentence for us. It expresses all three conditions for benefiting from the Risale-i Nur. One is to want, to demand, two is to listen, so that listening is beyond hearing, listening with the heart. We said that listening is Nas's need for advice. We call it listening to the Safi operation of a seeing heart, heart surgery. The third one requires togetherness, reading together, discussing, and that is, we can

26:38 say that we approach the issue in that way, knowing that we are in the presence of His Excellency the Master, transcending the clouds of time and space, like the students in the first circle, in a way that is conscious and aware of being able to address him. Yes, after such an introduction, God willing, we can begin the first word. Yes, there are questions, I'm looking immediately at the second door, the second door, these short words, in fact, in the work we call Nur's first door, the First Door is the first one written, is these short words like the Sentence Door a response to a letter, no, not like that. It is assumed that it is a request, as if he were addressing them, in a priestly manner. Just a moment ago, I referenced two letters after him. There, His Excellency the Master

27:24 says that it is like that. When we say the old Said period, when does it correspond chronologically to the date before it? When we say the old Said period, the Risale, which best describes the distinction between the old Said and the new Said, is the Risale, the treatise of the elderly, the new Said has importance, and also what he calls the 3 Said, that is, Salih Nur's release. After Afyon Naval Prison, that period is now called a period after the 46s, but there is also a transformation adventure from the old set to a new issue. We already tell it extensively auto-chronologically in the first summarized treatise of the elderly. There, he explains it chronologically and autobiographically.

28:10 That autobiography describes his spiritual initiatory transformation. Where does Master Hazrat begin? He says Costa didn't hit, he says it started at the Tatar Mosque. He says it started at the old set, and the transformation in the new issue. But this transformation continues. As we see in 23 Soz, these are all spiritual transformations. You can also look at the introduction of his profession. This transformation is described there, too. Change and transformation. This is a period between the ages of 38 and 47-48 for Masnavi Nuriye. But especially in Istanbul, as we said, the rush sells. It starts in the mosque. He goes into seclusion seven times in three different places in Istanbul. Master Hazrat here, we know that his transformations

28:55 are spiritual. We know what the spiritual events are as a result of. Yes, he calls his previous works old numbers, in part, some sections of Masnavi Nuriye, this transformation from the old set to the new issue. In fact, it is written in the time of Nuriye. We will mark a work written in this isthmus, for example, it is written before this. It is written as old counting. Master. Yes, we continue from the first word. Yes, Bismillah is the beginning of all good. As you know, this concept of No is a very critical concept in Islamic thought. Because in many religious thought, there are different ones within Islamic thought, in terms of variations, the concept of No is a critical concept. In its top-down expression, it

29:43 summarizes the Sunnah view that No is of two types: it is good in itself or it is good. Therefore, it is good. Therefore, when we say it is the beginning of all good, the Master says that existence and body are generally good. In other words, it is generally good in relation to Adam and non-existence. Then we can also understand the word "the beginning of all good" as the head of every being. Now, he does not say "it is on the head," he says "it is the head," for example, the skullcap may be on my head, the hat may be on my head, but my head constitutes the beginning. So, I do not mean this physical head. In fact, it means "it is in the beginning," meaning "this head came, it is in the beginning," for example, what is the seed, the

30:30 head of the tree, it constitutes the beginning of the beginning. Even The spirit of the Master is in power, which constitutes the houses of tayyun, that is why the beginning of every good and every being is Bismillah. Because the very story of existence is known by Allah Almighty. Also, what depends on this knowledge and story emerging as a fruit? This goodness that is intended depends on its existence as a seed in the beginning. That is why the reality of things is the reality, the things, the Names are divine and the Names. What comes out as a result is again the Names are divine, what is manifested is again the Names are divine. In other

31:25 words, something is placed in the heart of the being as a seed and as a result, what opens in the form of a fruit and the fruit is found as a seed inside the fruit is again the same truth. In this sense, Bismillah is the beginning of every good and if we take this a little further, this tree of the Universe is both the seed and the reality of the Perfect Neighborhood is Muhammad. What does our master say is that the first created is my light? In this sense, this is the No that holds the head; Where does existence necessarily occur? Knowing the truth through Muhammadanism has been realized. However, the main issue is still Muhammadanism. In this sense, saying Bismillah in the name of Allah means saying in the name of Allah and in the name of Allah. Actually, it is discussed in both meanings in the tafsir books. Both are

32:11 correct, both are correct, but of course there are nuances. That is, saying in the name of Allah means saying in the name of Allah. We even start with it, he says, we start with it, because the Basmala has two aspects. Let's remember the marked device. Master Hazrat Kızılcaz also says this with it and that. That is, it is at the beginning, so let's remember that issue. What does Basmala say? Although Basmala is a verse, as you know, it is at the beginning of many surahs.

33:00 As we know, the Shafi'i jurists have different opinions here. So, is it one verse or many? If it is 114 verses, is it one verse? That is, the Hanafis say it is one verse. That is why we do not read the Basmalas at the beginning of surahs clearly in prayer, but the Shafi'is do. You know, because of this view, our Master says that although the Basmala is a single verse, it has been sent down 114 times. This is a very interesting verse that combines the views of Shafi and Hanafi. It is a verse from the Hanafi view. Although he is Shafi, he supports me, but by saying that it has 114 separate verses, which is the view of Shafi, and it has been sent down 114 more times, he combines the two with the view of danger. In other words, it is an issue that is already known to those who know the subject. There he

33:45 says; The Basmala has two aspects, one of which is its own, and the other is its illumination of other verses. Basmala is like the sun, it does not need another external light source. In other words, what can we compare it to the Basmala in the Quran? The universe is human. The summary of the universe is the world. The summary of the world is human. The summary of the Quran is the Fatiha. The Fatih, that is, the Basmala, in this sense, we can say that human beings correspond to the Basmala. Because the

34:30 23 words were mentioned earlier by the Master, he says that he reads and makes others read, knows, informs, recognizes, and introduces. There are two Messengers. Humans have two faces. Just like the Basmala, the Basmala is a verse itself. It is also a means for reading from other verses. Humans are the same, a verse themselves. The meaning of other beings is revealed, explained, and understood through humans. In this sense, the existence of existence finds meaning in humans. What is the Basmala of the universe? Humans. So, the first word is actually legislative. Rather than being an interpretation of the Basmala, how should we read it? We

35:20 should understand the Basmala as the interpretation of man, who is the Basmala of the universe. Therefore, the Basmala here, rather than explaining the Basmala in the Quran in the first Word, describes man, who is the Basmala of the universe. In fact, it describes the believing man with the perfect human being, the believer, who is the true human being. The human being describes the perfect human being within the believer. Within the human being, the Amin, in a sense, it describes the real Muhammadan, who is the true human being. Would it be wrong to say, "We start with it," if he said, "We start with it," that would be correct. But when I say, "We start with it," I am making an emphasis like this. Doesn't the Master know how to say, "We start with it,"

36:06 why do we start with it? Even when it comes to a treatise, he purges treatises. Maybe it's a treatise, but he hasn't recommended it yet. There are so many Turkish versions of it, so do n't misunderstand His Holiness. I mean, sometimes it seems like there are Turkish things, but here he is making an emphasis. As we said earlier, The Basmala has two vetci. One of them belongs to itself, and it doesn't mean it can be read from another verse. If he had said "we start with it," what would he have emphasized? He says "we start with it," in terms of it being a means of opening other verses. He says "we start with it," because it is a verse itself and it will

36:51 emphasize its work, that is, it will emphasize the endus, that is, it will emphasize the person himself, and it will emphasize the Basmala itself. So, the emphasis here is important in this sense, of course, my soul. There is something here that conflicts with the modern paradigm and the modern paradigm. Does a person think with their mind? Is it the issue of what we call the intellect? The Master is emphasizing knowing here because self-knowledge is a knowledge that includes the mind. I have seen it here with our former classmates in our previous lessons. We have emphasized this issue a lot, that is, the knowledge suffix is the same, but the Right is much discussed. But as we have

37:37 said before, for example, you tell a child that "This fire burns," now he trusts it from you to his parents, then he sees the fire. He reaches a different knowledge about fire, but when he puts his hand into the fire again, his hand burns, and after his hand burns, he doesn't say "I know it again." He doesn't reach the fire because here the knowledge reaches a different level of certainty in the sensory sense and that fire may continue to experience burning, there is no need for the burning experience to continue, but that knowledge is fixed in that person now. Knowing the self is such a matter; that is, not

38:22 only a mental knowledge but also a different knowledge, not only a sensory knowledge, but also the whole hand, that is, when I say the self, we mean the personality of the person, which is related to all its subtleties as a state of barzakh between the physical and metaphysical structure of the mind, feelings, and senses. In this sense, knowing the self is the goal for us, that is, the matter that the Quran calls knowing is the most perfect result, but this perfect result can be achieved. Otherwise, we also know the forbidden things, but we can enter, I mean we know the sins, but we can enter,

39:08 God willing, the self is known again. This blessed word is the sign of Islam, as it is, let's immediately transfer it to 11 levs. Was it in 5 things, was it in our hands, was it in 11 grooms? In a few sunnahs, the sunnah is known. What does the Master say about the safety? There, the poet says that the sunnahs that make Islam the most important sunnahs, and even that one is generally held responsible. If they are not performed, for example, since the Master said the call to prayer during his time, it can sometimes be safer than the obligatory prayers.

39:56 His Master says that when they are abandoned, it can be even more important than the obligatory prayers. For your information, for example, now, this blessed word is a sign of Islam. This means it stands in a separate place. Such words are connected to a line in the language of all beings. Now, let's look a little more closely. O my soul. What are we supposed to know? This blessed word is a sign of Islam, as according to Turkish rule, it is the known before like, the known one, the one that is likened to the known one. This is also what is known. In our opinion, the Basmala is a sign of Islam and its similitude is fixed with the holy meaning. Because

40:43 all verses and all surahs of the Quran except one begin with Basmala. The fact that our Prophet started with Basmala in all his deeds shows that Islam is a motto. There is no doubt about this from the Holy Prophet, but with this certainty and clarity, all beings are human, and the issue has a technical dimension, such as the diagnostic dimension. What will you know with this certainty and clarity? My soul says that the beginning of the beginning of the matter of the universe, of existence, is the Basmala, and there was nothing that did not glorify Allah Almighty. Oh my soul, know this, that is, His Excellency the Master will actually teach

41:30 us here, the single dimension of the Basmala, it teaches you the dimension of the Basmala, you already know the dimension of the Basmala, that is, which is the known, the unknown, which is similar, you do not know the dimension of the creation of the matter, what will I teach you? Throughout this treatise, His Excellency the Master says, You know the dimension of this treatise, now His Excellency the Master begins every letter and with a verse of Emin, it is a very important verse, as it continues, and they ask His Excellency from above, why do you start with this verse and not another verse? His Excellency says, as the new Said, the treasure is the first verse opened to me from the Quran.

42:16 So, what does it mean? There is nothing that does not glorify Allah. What is it that everything glorifies Allah? In the Risale-i Nur, as the new Said, the Quran is the first issue opened from the treasures to the Master. The matter of hearing the glorification of existence and things is this, this is what I will teach the individual, says My Soul This The blessed word is the symbol of Islam, as it is the language of all beings. You may not be able to process it in your human state, but you can see it in your human state. There is a verse called Bismillah. If you want to understand what a great inexhaustible power and endless abundance it is, look at the need for representation. Listen now. We will read this sentence and take a 5-minute break.

43:02 Every sentence has a purpose, every treatise has a purpose sentence. The first word is the Purpose sentence. So, what is my purpose in the first word? What will I tell you in the first word? Now, the previous sentence. In fact, the purpose of the whole Risale-i Nur is this sentence. This sentence is the purpose of the first word in particular. What will we tell you in the first word? Master, what is the great inexhaustible power of the Basmala? If we were to express it as a complement, what is its power? Its power is absolute. What do we call its owner? We call it the absolute Power. We

44:21 use the Rahim as the Provider. The Power is Haluk, meaning the Ahl al-Sunnah. What is the concept of the center? The Power of Power is absolute belief. For example. In Mu'tazila, this is just, especially in Ash'ari, perhaps Qadir, but in Maturidi, along with Qadir, the name Hakim also comes. Now, Almighty God, the Almighty Creator, is absolutely powerful, absolute, but also says that the Merciful hopes. Why? Because He may have created, but there is the continuation of existence, that is, the Almighty is known through His divinity,

45:08 but He also makes Himself known through His divinity. What do we understand by this? We understand it by His being Merciful, that is, He does not create and abandon existence, we call it sustainer. In other words, Almighty God created existence and keeps it alive continuously. For example, Hayme Qayyum (Grand Order) is also the relationship between Feyzi Akdeniz's sacred names in Sufism. In tasbihat, we often read it like this. Almighty God is good. He is the owner of life, but he is also the guardian, the sustainer of life. For example, Just and Arbiter, Almighty God had absolute justice, and there is also the implementation of arbitration, faults, etc., like Ehad and Samet. God Almighty is absolutely one in meaning. When we say Samet,

45:55 everything that needs nothing is dependent on him. That is, what existence must exist for God Almighty to be Samed? That is, the joys of lordship and the joys of lordship. So when we look at it this way, the Powerful and Merciful are the Creator and the Provider. In a sense, the Provider continues existence with His sustenance. In this sense, here is Bismillah. If you want to understand what a great, perfect power and endless abundance it is, listen to this symbolic Need. This sentence also has a point, but we will not go into every aspect of that. It is necessary for a Bedouin traveling in the Arabian deserts to take the name of a tribal leader and come under his protection.

46:42 Now we said that the Master stated that in the first sentence, which expresses the purpose of the first word, he would explain what the great Bismillah is, what a great, inexhaustible power and endless abundance it is. If you want to understand, I said I will explain this. Look and listen. He said, of course. Look, listen, words are important, but let's just move on. Let's say, when Master Hazrat explained the contemplation that results in faith, you may remember that he starts from imagination. This is a classic explanation. If he plays with codes a little, it is better to

47:35 start from imagination, confirmation, understanding, commitment, belief in the style of faith. Imagination, Sufism, realization, confirmation, human commitment and belief in the style of faith, or he starts from analysis. What is he operating here with the stories? In fact, he takes our imagination mechanism, takes us there, and by starting our imagination, our imagination, our realization from imagination, representations have such a feature. In other words, he says it seals, it seals the mind, and by starting this mechanism from there, he brings it all the way to faith. What a great inexhaustible power, clear, endless blessing, he said that he will tell the names of Almighty God, the Powerful and the Merciful. Do we actually see it physically, that is, will we see it as a word in a sentence? We will see in the first Word what he will say

48:22 in the lodge of the Powerful and the Merciful, the most acceptable one. We will see him when the first word flows, saying "the intercessor". But Kadir Rahim hasn't even arrived yet. Here, in the first Word, we began to see him. When we first encountered the treatises, Hazrat Ustad said to his students that the Risale-i Nur can be read in the document mode. In other words, it is a document and a dhikr. How do we understand the issue of dhikr? He generally thinks like this: there are prayers in between, verses, hadiths, prayers at the end, and verses at the beginning. Then, Risale-i Nur is also dhikr. No, it is not exclusive to this. In other words, the Nur itself, its own syntax, its tie structure, is actually oriented towards dhikr. In other words, it flows in a way that makes

49:08 you realize the continuation of the names of Allah Almighty. In all codes, we see that these divine names go on. We see Kadir Rahim as a great, perfect force, an endless blessing. For example, here, the Bedouin travels in the Arabian deserts. Our situation is like a traveler, the Messenger of Allah. He says, "I am a traveler, my world, so what connection do you have?" It is like sitting under the shade of a tree. Hazrat Ustad, this journey is like sitting under the shade of a tree. How does Alim describe Barzakh? Isn't Rahmi Mad talking about a long journey, from childhood to youth, from old age, from the grave, from the resurrection, from the account, from the straight path? We are on a long journey. The

49:53 Bedouin vehicle deserts are compared to the desert metaphor. The Paradise you were taken to, compared to the afterlife, and the Paradise you are destined for, compared to Paradise. Of course, this abstraction is important, but ultimately, with this metaphor, the real issue he is talking about here is the issue of affiliation. Because what will he say in the 23 words? Faith is affiliation. The Creator of the Glorious. It relates people to obedience. Being subject is ittiba. In other words, in the Sunnah of the Prophet, Fettebiuni is affiliation with the sand. What is faith? When you believe,

50:40 you are affiliated. The Master will give an example of the situation of the traveler. What will happen if he takes it? What will happen if he doesn't take it? The traveler needs to take the name of a tribal leader and enter his protection. To take his name means to gain his power and to be under his protection. It means to enter, so that the Powerful and the Merciful may receive their power and enter under their protection so that they can be saved from the evil of forms and meet their needs. What is the need for power to be saved from their evil?

51:25 What is the need for power? To be able to meet the needs of the Powerful, the Merciful, is an endless blessing. We look at the Merciful, and we see that they always go in the form of power and mercy. We will be saved from their evil and meet their needs. Otherwise, he will be devastated by countless enemies and needs. Against what is the enemy and need? The Powerful against the enemy, the Merciful against the need. That is, always the Powerful and the Merciful. The Powerful and the Merciful. So, when this happens, what happens? You are mentioning them. That is, the whole meaning goes to the names of the names to be explained. For such a journey, two men

52:10 set out for the Sahara. In other words, they are left in this world. One of them was humble, the other proud. Here, we see the believer and the unbeliever; the believer and the unbeliever; the adherent and the disbelievers; the adherent and the disbelievers; the adherent and the disbelievers; the believer and the unbeliever ... The words he put forward as adjectives, distinguishing the house as pure, are very important. One was humble. The other was proud. He took the name of a humble leader. Proud did not take it.

52:57 What does he say about Prophet Adam? He says talaka. Adam held on to a word from his Lord. In other words, hold on to a word from his Lord. Now, when the world was sent to this world, this was first said to Prophet Adam. It is also said to Satan. What is Satan doing? Prophet Adam has a licentiousness, he has a mistake, in a sense, but he says it is a known sin. His Excellency the Master says it is a known natural sin and what does Prophet Adam do? He repents. What does he say? He condemns his soul. What does Satan say about cruelty

53:43 in the Araf Surah? He says, "Aghva iteni, You led me astray." He presents a forced paradigm. That is, he is forced. What God Almighty pushed him, he is forced. That is, he is forced. That is, Cevriye is finding a satanic money and he is claiming his own superiority there. What does he say, "Vasak, give him, he became arrogant." That is, Mağrur, from prostration. What was holding him back? His arrogance is a profession. What prevented him from prostrating was his pride, and that pride was only a personal pride. 2010 Beyond what he said: Minaret Jinn.

54:29 My smokeless ones, you created this from a house, you created it from mint clay. In other words, do not attribute your superiority to something material. It is not a moral state that is inherent in creation, it is not a character state, and in a moral situation, superiority cannot be claimed, but it is not something that originates from it. It is a material issue. I mean, the superiority of white people and black people to this material thing. Minaret Jinn. We are the sons of fire. These are the sons of soil and mud. They both see themselves as superior and this superiority

55:26 here. [Music] Take a humble leader, I took his name, I was not victimized. The believer says in it, humility is all, the honor of the believer is humble towards the believers, or how Man says, and worship Allah, meaning they walk in a humble manner. We always see that humility is taken into consideration where the qualities of believers are described. But what we need to take into consideration here is One of the issues is this; So, the issue of the absolute treatise is humility. Yes, the main thing is. But this word humility and pride are a little misunderstood, a little incompletely understood. So, I need to be modest, I want to humble people. This

56:13 holy man is not this. In other words, the real issue here is 23 Words. Let's remember that he has a lantern on a bridge between mountains. He breaks the lantern and everywhere is illuminated. What is the lantern? We go to humanity thanks to the energy of the 30 Words. Again, we understand that the issue is humanity's egotism. When we look at the history of human thought, the Master explains this egotism through individual morality in 11 themes. Thanks to his energy, he explains it through social human morality throughout history. There, we

57:00 see that the real issue is the matter of reason. So, what is the fundamental difference between philosophy and prophethood? We will see this throughout the words. We will see this in the whole lesson of words. [Music] philosophy claims that human reason and experience are sufficient and sufficient to know right from wrong, good from bad, beautiful from ugly. Prophethood, on the other hand, claims that prophethood At the point of the revelation that comes, the mind accepts that it will fulfill its duty by understanding it, investigating it, learning its wisdom, and attaining its knowledge. In this sense, it surrenders to the Prophetic knowledge in the face of revelation.

57:46 This mind that does not surrender is aggrieved. Those who surrender are humble. Faith can only reach the rank of submission, obedience, and obedience through humility. However, faith can transform into affiliation. From affiliation, it can reach the level of obedience with Islam, and from obedience to the level of gull-i obedience. In other things, it raises the flag of rebellion. It took the name of a humble leader, but the proud did not. The point that draws our attention here is if we look at the encounter between Satan and Adam

59:04 [Music], that is, it emerges in such a reaction. What is being said? Muhammad has five hands, Muslu kum, is he not a human being like us? So why should he be a Prophet? We can multiply this. In this sense, the Perfect Man is the greatest means, but also the greatest test. As we see in Satan's refusal to prostrate, he is the greatest means. It is the greatest means in the caliphate. Let it also be the greatest test in terms of informing God Almighty. I took the name of a humble leader and did not take it lightly. Travel everywhere in peace, not only in this world. Because this journey has

59:51 many stops. What did we say? We said it was a long journey, passing from the grave, from the resurrection, from the account, to the Sirat. He traveled everywhere in peace. He showed his document of faith and passport everywhere. He showed his prayer visa everywhere. He showed Salat. What happened in all those stops? If they came across a KATU telek, I would travel in the name of Fidan Chief. Shaki will go away and he will not be touched. Who is Katie? We see it clearly in the Holy Quran. What does it say in the Araf Surah? When he is expelled, he returns. He says, "By Your glory, I

1:00:40 will lead them astray from their fields, from their left, from their front, from their bottom, from above." You will not find them grateful servants. Allah Almighty says, "Except for the sincere." What does He say there? He says in the verse, "I will dwell on their paths." Then this solid foundation is clearly stated in the Surah Al-Araf. That's why our teacher always says that many sentences in all his works are actually references to verses and hadiths. But here, our Master did not say this KATÜ tarik shaytan. Before reading the Basmala, what are we reading? We say A'udhu billahi min ash-shaytanirrajim. 13 lemmas of hikmat al-istiya and 21 maqams of

1:01:27 whispers. Let's remember the verses of Rabbi Sharia and Anatolia. The Messenger of Allah is commanded to seek refuge. A person at the peak of guidance is commanded to seek refuge in Allah. The Messenger of Allah, peace and blessings be upon him, is commanded to seek refuge in Allah to seek refuge from the whispers and mischief of Satan, the Almighty. Isn't it at the peak of things that Satan can have? But the Messenger of Allah does not say, " I will break this devil's leg. I will defeat my ego. I will become a perfect human being." This is also with Sufism and other The

1:02:14 fundamental difference between metaphysical schools is that all prophets are victorious over their own selves, and they are victorious over Satan. All servants and powers express that all power comes from God Almighty. In the name of their Lord, like " La ilaha illa Subhanaka" (There is no god but God, Subhanaka is the oppressor), the souls complained about their own selves to God Almighty. Otherwise, what would happen? A consequence that could cause egotism to grow in a different way, such as "I have overcome my own self, I have become a perfect human being", would be formed from the beginning. Yes, if a judge encountered, I would walk in the name of the final leader, and he would

1:03:00 act with that affiliation. 'Az-ud-Billahi min- e-shaytanirrajim' (In the name of Allah, the Most Gracious, the Most Merciful), in the station of Bismillahirrahmanirrahim, what is at the peak of investigative faith, cannot even reach their whispers. Look, we see that Satan whispered something about the Quran. What does he do while in the Beyazıt Mosque? He can't get in touch. Isn't he saying he went away? 32 In the literal sense, he says he rolled away, isn't he saying he went away? Or here is the indication of personal disbelief in the name of the spiritual King from the moldy termite in Eskişehir prison. A wicked devil comes to my spiritual person, meets with the master, and then goes away. He cannot be

1:03:47 touched. In other words, his whispers do not affect him. He remains ineffective. Even if he enters a tent, he is respected. In other words, in a negative sense, he resists attacks with the power of a Powerful One. On the other hand, he receives mercy. Also, we look at Kubra. We see the 19th degree of progress. What does he say there? He entered the Assembly of the Prophets and saw him. He said, " The Prophets call him to the assembly. He is honored with the malakut. He enters here and there. He is respected." Or let's remember a speech in a dream. Let's remember how the Salaf Salih was there. He said, "I saw a gathering of the Salaf Salih and every hanging, an assembly unlike any in the world."

1:04:34 From there, he said, "A commanding person, O man of disaster and calamity." Actually, you also have a say in this assembly, express your opinion. Here he enters a tent. That is, he enters a tent. Different curiosities enter different positions in a body, different compliments within that body are honored everywhere. The other is shown a compliment, is shown respect, the other is a victim throughout his journey, at all stops of his journey, he suffers such troubles that indescribable faith and blasphemy materials always have this comparison, he always trembles, he always begs, trembling causes power, being powerless or feeling powerless. The opposite of power is

1:05:21 begging, expelled from mercy, the opposite of mercy, be both humiliated and disgraced. Humiliation, powerlessness, disgrace, being expelled from mercy, that is, the issue here. Just in the physical sense, for example, let's remember 23 words. There was a person who boarded a ship, you know that master himself. We know that the ship is boarded. When he boarded, what did he have on his head and waist? The burdens on his head and waist? What was the burden on his head? Ontological anxiety, that is, existential anxiety. Where am I coming from? Where am I going? What am I? Three incredibly difficult

1:06:07 questions. Acceptable answers to these are what he said. Sit down and trust in God. where he describes This sultan's ship that carries you and me carries that too, he says, with the load on his back, he would say, livelihood, the hardships in this world, the anxiety of continuing his existence, that is, the anxiety of continuing life in the physical sense and fulfilling its requirements. Now here he would always tremble, always begging. He describes the helplessness and difference of man in the face of both the anxiety of spiritual existence and the anxiety of material existence. What is helplessness? We will see in a moment. Difference is the opposite of mercy.

1:06:54 Where do we go from the almighty to the absolute power? We go to the absolute power. By reflecting from the different absolute, we go to the absolute mercy. Yes, let's continue. Yes, here it is. O your proud soul, you write that thing. You are that traveler. What I am telling is your story, I am not telling anyone else. It is telling your story. The Holy Quran is telling you when it says Hz. Adam, it is telling you when it says Hz. Ibrahim, it is telling you when it says Hz. Musa, it is calling you. I told you it is your story, you write that number. You are there right now, you are in that desert, you have to take that thing right now. You will get out of that thing anyway.

1:07:41 That is. The world is a desert. Let's go to the first theme. Remember what the sea was turning into? The sea was turning into a safe desert. Of course, we had a separate lesson on that 1 Leva. Thanks to his friends, we reached the most advanced state. The master told us about three journeys in Lemaat. These three journeys have three different explanations. In fact, there is an explanation, but the master gives one explanation thanks to his suggestion. It is an explanation he made in Enes' lesson. If we go to the 23rd so-called, we see another explanation. In fact, those three journeys are explained in the first Lemaat. While the new number is growing from the old sait, there are three journeys. The first one, remember the throne. The earth goes underground, then the wooden floor

1:08:28 goes to the sea. It is very strange and he says that I encountered the victor. It is the same as in the first Lema. There is a journey on the sea. Then there is another third one. He was not stopped there. He was sent to another place. And ropes hung from there. He saw those ropes in his previous journeys but he did not know their meaning. From the Mini mortar of the Quran, in fact, you say they are each a verse of the Quran and he clings to them and rises very quickly. As we said here 3, this dream can be interpreted in 3 ways. There, Master's journey to the blackboard is the journey of the soul, the journey underground. The second one is the journey of the Afak, from the afak to the

1:09:14 truth. And in both, he finished perfectly, he tells about those who could not finish, he tells about those who drowned, he says he saw their footprints, and a third journey is his journey with the meaning of the Quran. Now here, while we say this world is a desert, we actually go to that narrative in that first theme there. We see that the sea is also the Sahara. Your helplessness and poverty are limitless. In other words, if you had an ontological situation, due to your situation, you would be the first, I mean I understand that I am helpless, it's not like I should feel helpless, there's no need to strain like this. You are already that way, it happened that way. You will know your Lord through the way you are. The shortest path was found. Your determination and poverty are

1:10:01 limitless, they are endless, the needs of the enemy are endless. Now the verse and the difference is the power and mercy of Allah Almighty. We said; Let's explain it this way. For example, you need water. This is your poverty. Being in need, that is, having a need. For the continuation of life. What do you need? Water, this poverty. I also need air. You are poor. I need absolute poverty at every point, but you cannot do this. You have no power. You are helpless. However, God Almighty is both Powerful and Merciful. He creates, gives, and continues. You are helpless to the point of not being able to do it. You are compassionate to the point of not being able to take it. You are

1:10:46 poor. God Almighty is both Creator and Giver. Now, the perception of this in the inner self is limited and different. On the outer side, perception occurs with enemies and needs. For example, Kahya, we sometimes read that ghaffari disasters are now immediately removed from the outer self against the understanding of nature and other enemies, but on the other hand, against the self, it is at the top. Now here, there is little and the difference is just like this. In the inner self, those who can perceive God Almighty's mercy with power are given barometers and thermometers for you to be able to perceive.

1:11:32 If the enemy and need are on the outer self, they are given barometers and thermometers for you to be able to perceive. Everything is known by its opposite in a sense, and the power of God Almighty is not necessarily relative to you. Because the power of God Almighty is not relative, it is absolute, and it is absurd. We have talked about this before in our lessons, that is, God Almighty. For example, I am strong, Ahmet Efendi is stronger than this angel. He talks about the angels who carry the throne. The most powerful angels are God Almighty. He is stronger than all of them. He is not the strongest. The power of God Almighty is the very power itself. The power in them is God

1:12:18 Almighty's power. There is no separate power. Whatever there is in the name of power, whatever you see, God Almighty's power is only its use in them, there are reflections, manifestations. Whatever you see in the name of power, there is only one power. In fact, there is no second power. God Almighty has power. The others are merely their appearances in others, their use in other beings. In other words, in order to be able to perceive the absolute, it is relative, that is, within the most Self, a similarity is established. What do you say? He talks about the establishment of a relation when a relation is established. The power in me is not for the purpose of defining, but

1:13:03 for you to be able to define, Mac What do you think you should do? Here you are making a comparison, but when you come to the stage of recognition, here it is not similarity but opposite that applies. Because you can define the power of Almighty God within your own Power, but with the diet of the known opposite, that is, in your weakness. You have no power, all power comes from Almighty God. With the power in you, you say, "O God." In this sense, the issue we call resetting is already happening here. Mercy, Azim, your loyalty, you are boundless to the infinite power, mercy. Sorry, we probably skipped, did we skip? Yes,

1:13:50 take the name of the eternal ruler and the sovereign of this desert. Azim is endless to your death. Since it is so, take the name of the eternal ruler and the sovereign of this desert so that you can be saved from the begging of the whole universe and every event without trembling here. Begging has been taken before trembling. Because what does begging look at? It looks at mercy, salvation without trembling, what does it look at power? Look, you know, the famous book of fear and trembling of two cakes is one of the most important works of Varol thought, it already

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