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    ("[Part of a letter written in response to a gift from his above-mentioned, well-known student. (*<ref>*This refers to Hulûsi Yahyagil, “the first student of the Risale-i Nur.” He was from Elazığ in eastern Turkey and was then serving as a captain in the army stationed at Eğridir. He first visited Bediuzzaman in the spring of 1929. In Bediuzzaman’s Words, “his zeal and seriousness were the most important reason for the last of The Words (Sözle..." içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The First Letter ⇐ | The Letters | ⇒ The First Letter </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 8 değişikliği gösterilmiyor)
    5. satır: 5. satır:
    [Part of a letter written in response to a gift from his above-mentioned, well-known student. (*<ref>*This refers to Hulûsi Yahyagil, “the first student of the Risale-i Nur.” He was from Elazığ in eastern Turkey and was then serving as a captain in the army stationed at Eğridir. He first visited Bediuzzaman in the spring of 1929. In Bediuzzaman’s Words, “his zeal and seriousness were the most important reason for the last of The Words (Sözler) and Letters (Mektûbat) being written. See, Barla Lahikası, 21. Also, Necmeddin Şahiner, Son Şahitler, i (1st ed.), 33-55. (Tr.)</ref>)]
    [Part of a letter written in response to a gift from his above-mentioned, well-known student. (*<ref>*This refers to Hulûsi Yahyagil, “the first student of the Risale-i Nur.” He was from Elazığ in eastern Turkey and was then serving as a captain in the army stationed at Eğridir. He first visited Bediuzzaman in the spring of 1929. In Bediuzzaman’s Words, “his zeal and seriousness were the most important reason for the last of The Words (Sözler) and Letters (Mektûbat) being written. See, Barla Lahikası, 21. Also, Necmeddin Şahiner, Son Şahitler, i (1st ed.), 33-55. (Tr.)</ref>)]


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    '''Thirdly:'''You sent me a present and want to break an extremely important rule of mine! Just this time I am not going to say: “I don’t accept presents from you in the same way  that I don’t accept them from Abdülmecid (*<ref>*Abdülmecid (‘Abd al-Majid) was Bediuzzaman’s younger brother. A teacher of the religious sciences, then a Mufti, he translated parts of the Risale-i Nur into Arabic, and Isharat al-I‘jaz and al- Mathnawi al-‘Arabi al-Nuri (Mesnevî-i Nuriye) from Arabic into Turkish. He died in 1967. (Tr.)</ref>)
    '''Sâlisen:''' Bana bir hediye gönderdin. Gayet ehemmiyetli bir kaidemi bozmak istersin. Ben demiyorum ki “Kardeşim ve biraderzadem olan Abdülmecid ve Abdurrahman’dan kabul etmediğim gibi senden de kabul etmem.” Çünkü sen, onlardan daha ileri ve ruhuma daha yakın olduğundan herkesin hediyesi reddedilse seninki bir defaya mahsus olmak üzere reddedilmez. Fakat bu münasebetle o kaidemin sırrını söyleyeceğim. Şöyle ki:
    and Abdurrahman, (*<ref>*. Abdurrahman was the son of Bediuzzaman’s elder brother, Abdullah. He was born in Nurs in 1903. Bediuzzaman called him his spiritual son, student, and assistant. He joined his uncle in Istanbul
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    following First World War, and published a short biography of him at that time. He died in 1928. (Tr.)</ref>)my brother and nephew,” because since you are more advanced than them and closer in spirit, I can’t refuse them even if I refuse everyone else’s. But apropos of this, I shall tell you the reason for my rule. It is like this:


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    The Old Said never accepted favours. He preferred death to becoming obliged to people. He never broke that rule of his despite suffering great hardship and difficulty. This wretched brother of yours inherited this characteristic from the Old Said, and it is not asceticism or artificial self-sufficiency; there are four or five important reasons for it:
    Eski Said minnet almazdı. Minnetin altına girmektense ölümü tercih ederdi. Çok zahmet ve meşakkat çektiği halde kaidesini bozmadı. Eski Said’in senin bu bîçare kardeşine irsiyet kalan şu hasleti ise tezehhüd ve sun’î bir istiğna değil belki dört beş ciddi esbaba istinad eder.
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    '''The First:'''The people of misguidance accuse  religious scholars of securing advantage through  their learning. They attack them unfairly, saying: “They are exploiting knowledge and religion to make a living for themselves.” This has to be shown to be false in practice.
    '''Birincisi:''' Ehl-i dalalet, ehl-i ilmi; ilmi vasıta-i cer etmekle ittiham ediyorlar. “İlmi ve dini kendilerine medar-ı maişet yapıyorlar.” deyip insafsızcasına onlara hücum ediyorlar. Bunları fiilen tekzip lâzımdır.
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    '''The Second:''' We are charged with following the prophets in disseminating the truth. In the All-Wise Qur’an those who do this say:My reward is only due from God * My reward is only due from God,(10:72, etc.)
    '''İkincisi:''' Neşr-i hak için enbiyaya ittiba etmekle mükellefiz. Kur’an-ı Hakîm’de, hakkı neşredenler: اِن۟ اَج۟رِىَ اِلَّا عَلَى اللّٰهِ ۝ اِن۟ اَج۟رِىَ اِلَّا عَلَى اللّٰهِ diyerek insanlardan istiğna göstermişler. Sure-i Yâsin’de اِتَّبِعُوا مَن۟ لَا يَس۟ئَلُكُم۟ اَج۟رًا وَهُم۟ مُه۟تَدُونَ cümlesi, meselemiz hakkında çok manidardır.
    and they display independence. Most meaningful in regard to this matter is the verse in Sura Ya. Sin.:
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    Follow those who ask no reward of you, and who have themselves received guidance.(36:21)


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    '''The Third:''' As is explained in the First Word, one should give in God’s name and take in God’s name. Whereas mostly either the one giving is heedless and gives in his own name and implicitly puts the recipient under an obligation, or the recipient is heedless; he gives the thanks and praise due to the True Provider to apparent causes and is in error.
    '''Üçüncüsü:''' Birinci Söz’de beyan edildiği gibi Allah namına vermek, Allah namına almak lâzımdır. Halbuki ekseriya ya veren gafildir; kendi namına verir, zımnî bir minnet eder. Ya alan gafildir; Mün’im-i Hakiki’ye ait şükrü, senayı zâhirî esbaba verir, hata eder.
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    '''The Fourth:''' Reliance on God, contentment, and frugality are such a treasury and wealth they can be exchanged for nothing. I do not want to take things from people and shut up that  inexhaustible treasury. I offer endless thanks to the All-Glorious Provider that since my childhood He has not compelled me to remain under obligation and so suffer abasement. Relying on His munificence, I beseech His mercy that I may remain faithful to this rule for the rest of my life.
    '''Dördüncüsü:''' Tevekkül, kanaat ve iktisat öyle bir hazine ve bir servettir ki hiçbir şey ile değişilmez. İnsanlardan ahz-ı mal edip o tükenmez hazine ve defineleri kapatmak istemem. Rezzak-ı Zülcelal’e yüz binler şükrediyorum ki küçüklüğümden beri beni minnet ve zillet altına girmeye mecbur etmemiş. Onun keremine istinaden, bakiyye-i ömrümü de o kaide ile geçirmesini rahmetinden niyaz ediyorum.
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    The Fifth: In consequence of many signs and experiences over the past year or two I  have formed the firm conviction that I am not permitted to accept people’s goods and particularly the gifts of the rich and of officials. Some make me ill. Indeed, they are made to be like that; they are made so that I cannot eat them. Sometimes they are turned into a form that upsets me.
    '''Beşincisi:''' Bir iki senedir çok emareler ve tecrübelerle kat’î kanaatim oldu ki halkların malını, hususan zenginlerin ve memurların hediyelerini almaya mezun değilim. Bazıları bana dokunuyor belki dokunduruluyor, yedirilmiyor. Bazen bana zararlı bir surete çevriliyor. Demek, gayrın malını almamaya manen bir emirdir ve almaktan bir nehiydir.
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    This must be a sort of command not to accept the goods of others, prohibiting me from accepting them. Moreover, I have a need for solitude, I cannot receive everyone all the time. Accepting people’s gifts necessitates considering their feelings and accepting them at times I do not want to.
    Hem bende bir tevahhuş var; herkesi, her vakit kabul edemiyorum. Halkın hediyesini kabul etmek, onların hatırını sayıp istemediğim vakitte onları kabul etmek lâzım geliyor, o da hoşuma gitmiyor.
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    And I do not find that agreeable. I find it more agreeable to eat a small piece of dry bread and wear clothes patched in a hundred places, and be saved from fawning and artificialit y. It is disagreeable for me to eat the best quality baklava and wear the finest clothes at the hands of others and be obliged to consider their feelings.
    Hem tasannu ve temelluktan beni kurtaran bir parça kuru ekmek yemek ve yüz yamalı bir libas giymek, bana daha hoş geliyor. Gayrın en a’lâ baklavasını yemek, en murassa libasını giymek ve onların hatırını saymaya mecbur olmak, bana nâhoş geliyor.
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    The Sixth: The most important reason for self-sufficiency is what Ibn Hajar, the most  reliable  scholar of our school of law, says:  “If  you  are  not righteous it is forbidden to accept something intended for the righteous.” (*<ref>*Ibn Hajar al-Haythami al-Shafi’i, Tuhfat al-Muhtaj li-Sharh al-Minhaj, i, 178.</ref>)
    '''Altıncısı:''' Ve istiğna sebebinin en mühimmi, mezhebimizce en muteber olan İbn-i Hacer diyor ki: “Salahat niyetiyle sana verilen bir şeyi, salih olmazsan kabul etmek haramdır.”
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    Out of their greed and ambition, the people of this age sell the smallest gift ver y expensively. They imagine a sinful wretch like myself to be righteous or a saint and they give him a loaf of bread. If, God forbid, I consider myself to be righteous, it is a sign of pride and points to the absence of righteousness. If I do not consider myself to be righteous, it is not  permissible to accept those goods.
    İşte şu zamanın insanları hırs ve tama’ yüzünden küçük bir hediyesini pek pahalı satıyorlar. Benim gibi günahkâr bir bîçareyi, salih veya veli tasavvur ederek sonra bir ekmek veriyorlar. Eğer hâşâ ben kendimi salih bilsem o alâmet-i gururdur, salahatin ademine delildir. Eğer kendimi salih bilmezsem, o malı kabul etmek caiz değildir.
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    Also, to receive alms and gifts in return for actions that look to the hereafter, means consuming the eternal fruits of the hereafter in transitory form in this world.
    Hem âhirete müteveccih a’male mukabil sadaka ve hediyeyi almak, âhiretin bâki meyvelerini dünyada fâni bir surette yemek demektir.
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    The Eternal One, He is the Eternal One!
    اَل۟بَاقٖى هُوَ ال۟بَاقٖى
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    '''Said Nursî'''
    '''Said Nursî'''
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    <center> [[Birinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[Üçüncü Mektup]] </center>
    <center> [[Birinci Mektup/en|The First Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[Üçüncü Mektup/en|The First Letter]] </center>
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    13.58, 14 Ekim 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    In His Name, be He Glorified! And there is nothing but it glorifies Him with praise.(17:44)

    [Part of a letter written in response to a gift from his above-mentioned, well-known student. (*[1])]

    Thirdly:You sent me a present and want to break an extremely important rule of mine! Just this time I am not going to say: “I don’t accept presents from you in the same way that I don’t accept them from Abdülmecid (*[2]) 

    and Abdurrahman, (*[3])my brother and nephew,” because since you are more advanced than them and closer in spirit, I can’t refuse them even if I refuse everyone else’s. But apropos of this, I shall tell you the reason for my rule. It is like this:

    The Old Said never accepted favours. He preferred death to becoming obliged to people. He never broke that rule of his despite suffering great hardship and difficulty. This wretched brother of yours inherited this characteristic from the Old Said, and it is not asceticism or artificial self-sufficiency; there are four or five important reasons for it:

    The First:The people of misguidance accuse religious scholars of securing advantage through their learning. They attack them unfairly, saying: “They are exploiting knowledge and religion to make a living for themselves.” This has to be shown to be false in practice.

    The Second: We are charged with following the prophets in disseminating the truth. In the All-Wise Qur’an those who do this say:My reward is only due from God * My reward is only due from God,(10:72, etc.) and they display independence. Most meaningful in regard to this matter is the verse in Sura Ya. Sin.: Follow those who ask no reward of you, and who have themselves received guidance.(36:21)

    The Third: As is explained in the First Word, one should give in God’s name and take in God’s name. Whereas mostly either the one giving is heedless and gives in his own name and implicitly puts the recipient under an obligation, or the recipient is heedless; he gives the thanks and praise due to the True Provider to apparent causes and is in error.

    The Fourth: Reliance on God, contentment, and frugality are such a treasury and wealth they can be exchanged for nothing. I do not want to take things from people and shut up that inexhaustible treasury. I offer endless thanks to the All-Glorious Provider that since my childhood He has not compelled me to remain under obligation and so suffer abasement. Relying on His munificence, I beseech His mercy that I may remain faithful to this rule for the rest of my life.

    The Fifth: In consequence of many signs and experiences over the past year or two I have formed the firm conviction that I am not permitted to accept people’s goods and particularly the gifts of the rich and of officials. Some make me ill. Indeed, they are made to be like that; they are made so that I cannot eat them. Sometimes they are turned into a form that upsets me.

    This must be a sort of command not to accept the goods of others, prohibiting me from accepting them. Moreover, I have a need for solitude, I cannot receive everyone all the time. Accepting people’s gifts necessitates considering their feelings and accepting them at times I do not want to.

    And I do not find that agreeable. I find it more agreeable to eat a small piece of dry bread and wear clothes patched in a hundred places, and be saved from fawning and artificialit y. It is disagreeable for me to eat the best quality baklava and wear the finest clothes at the hands of others and be obliged to consider their feelings.

    The Sixth: The most important reason for self-sufficiency is what Ibn Hajar, the most reliable scholar of our school of law, says: “If you are not righteous it is forbidden to accept something intended for the righteous.” (*[4])

    Out of their greed and ambition, the people of this age sell the smallest gift ver y expensively. They imagine a sinful wretch like myself to be righteous or a saint and they give him a loaf of bread. If, God forbid, I consider myself to be righteous, it is a sign of pride and points to the absence of righteousness. If I do not consider myself to be righteous, it is not permissible to accept those goods.

    Also, to receive alms and gifts in return for actions that look to the hereafter, means consuming the eternal fruits of the hereafter in transitory form in this world.

    The Eternal One, He is the Eternal One!

    Said Nursî

    The First Letter ⇐ | The Letters | ⇒ The First Letter
    1. ↑ *This refers to Hulûsi Yahyagil, “the first student of the Risale-i Nur.” He was from Elazığ in eastern Turkey and was then serving as a captain in the army stationed at Eğridir. He first visited Bediuzzaman in the spring of 1929. In Bediuzzaman’s Words, “his zeal and seriousness were the most important reason for the last of The Words (Sözler) and Letters (Mektûbat) being written. See, Barla Lahikası, 21. Also, Necmeddin Şahiner, Son Şahitler, i (1st ed.), 33-55. (Tr.)
    2. ↑ *Abdülmecid (‘Abd al-Majid) was Bediuzzaman’s younger brother. A teacher of the religious sciences, then a Mufti, he translated parts of the Risale-i Nur into Arabic, and Isharat al-I‘jaz and al- Mathnawi al-‘Arabi al-Nuri (Mesnevî-i Nuriye) from Arabic into Turkish. He died in 1967. (Tr.)
    3. ↑ *. Abdurrahman was the son of Bediuzzaman’s elder brother, Abdullah. He was born in Nurs in 1903. Bediuzzaman called him his spiritual son, student, and assistant. He joined his uncle in Istanbul following First World War, and published a short biography of him at that time. He died in 1928. (Tr.)
    4. ↑ *Ibn Hajar al-Haythami al-Shafi’i, Tuhfat al-Muhtaj li-Sharh al-Minhaj, i, 178.
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