The Sixteenth Flash

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

Peace be upon you, and God’s mercy and blessings!

My Dear and Loyal Brothers Hoja Sabri, Hâf›z ‘Ali, Mes’ud, the Mustafa’s, Husrev, Re’fet, Bekir Bey, Rüştü, the Lütfi’s, Hâfız Ahmed, Shaykh Mustafa, and the others!

It occurred to my heart to explain to you in concise informative fashion four small matters that have been the subject of curiosity and questions.

THE FIRST

Certain of our brothers like Çaprazzâde Abdullah Efendi had heard related from the diviners of realities that this last Ramadan a relief from difficulties, a victory, would occur for the Sunnis, whereas it did not occur. Why do such people of sainthood and illumination make predictions that are contrary to reality? They asked me, and a summary of the reply I gave them, with which I was inspired, is this:

It says in a Hadith: “Sometimes a calamity is visited on a person, but if it meets with almsgiving, it is repelled.”(*) The underlying meaning of this Hadith shows that while appointed events are going to come to pass under certain conditions, they do not occur. That is to say, the appointed events of which the people of illumination are aware are not absolute, but restricted by certain conditions; if the conditions are not fulfilled, the event does not occur. However the event, like the appointed hour of death, which is suspended, is written and determined in the Tablet of Appearance and Dissolution,(*) which is a sort of notebook of the Pre-Eternal Tablet. It is only extremely rarely that illuminations penetrate as far as the Pre-Eternal Tablet; mostly they cannot rise that far.

In consequence, predictions made as a result of interpretations or illuminations this last Ramadan and Feast of Sacrifices or at other times that do not occur because the conditions on which they were dependent were not fulfilled, do not give the lie to those who told of them. For they were determined, but did not come about because the conditions were not fulfilled.

Yes, the sincere prayers of the majority of the Sunnis that innovations in the month of Ramadan be abrogated formed a condition and important reason. But since innovations had entered the mosques in Ramadan, they hindered the acceptance of the supplications, and the relief did not arrive. Just as in accordance with the above Hadith, alms-giving repels calamities, the sincere supplications of the majority attract a general release from troubles. Since the power of attraction was not formed, the victory was not given.

SECOND CURIOUS QUESTION

The last two months there has been a lively political situation in the face of which some attempt should have been made to alleviate conditions both for myself and the brothers with whom I am connected. While there was a strong possibility that this could have been achieved, I attached no importance to the situation, and on the contrary, had an idea in support of ‘the worldly’ who oppress me. A number of people were astonished at this. They said: “What do you think about the policies followed by those at the head of these innovators and in part dissembling people who torment you, so that you do nothing to them?”

A summary of my reply is as follows: The greatest danger facing the people of Islam at this time is their hearts being corrupted and belief harmed through the misguidance that arises from science and philosophy. The sole solution for this is light; it is to show light so that their hearts may be reformed and their belief, saved.

If one acts with the club of politics and prevails over them, the unbelievers descend to the degree of dissemblers. And dissemblers are worse than unbelievers. That is to say, the club cannot heal the heart at this time, for then unbelief enters the heart and is concealed, and is transformed into dissembling.

And at this time, a powerless person like myself cannot employ both of them, the club and the light. For this reason I am compelled to embrace the light with all my strength and cannot consider the club of politics whatever form it is in. We are not charged with physical jihad at the moment, whatever that duty demands.

Yes, in accordance with a person’s way, a club is necessary to form a barrier against the assaults of the unbelievers or apostates. But we only have two hands. Even if we had a hundred hands, they would be sufficient only for the light. We do not have any other hands with which to hold the club!

THIRD CURIOUS QUESTION

Why do you violently oppose war, although, with foreign forces like the British and Italians interfering in the government recently, it would have excited Islamic zeal – the true point of support and source of moral strength of this country’s government – and been a means to an extent of reviving the marks of Islam and repulsing innovations? Why have you offered prayers for its being settled by peaceful means and come out fervently in support of the innovators’ government? Is this not indirect support of innovations?

The Answer: We want relief, release, happiness, and victory, but not with the sword of the unbelievers. Let their swords be the end of them! We are not in need of any advantage proceeding from them. In fact it is those obstinate Europeans who have set the dissemblers to pester the people of belief, and have raised the atheists.

As for the calamity of war, it would cause great harm to our service of the Qur’an. The majority of our most valuable, self-sacrificing brothers are under the age of forty-five, and would be forced because of war to leave their sacred service of the Qur’an and enroll in the army. If I had the money, I would gladly pay the thousand liras necessary to exempt each of such valuable brothers from military service. With hundreds of my valuable brothers leaving the Qur’anic service of the Risale-i Nur and laying hands on the club of physical jihad, I feel a loss in myself of a hundred thousand liras. These two years of Zekâi’s military service, even, have caused perhaps a thousand liras of his immaterial profit to be lost. Anyway...

Like the One Powerful Over All Things sweeps and cleans in a minute the atmosphere filled with clouds and shows the shining sun in clear skies, so He may dispel these black, merciless clouds and show the truths of the Shari‘a like the sun, and give them without expense or trouble. We await it from His mercy that He will not sell them to us expensively. May He give intelligence to the heads of those at the top, and belief to their hearts; that would be enough. Then matters would put themselves to rights.

FOURTH CURIOUS QUESTION

They ask: “Since what you hold in your hand is light, not a club, and light may not be objected to, nor fled from, nor can harm come from showing it, why do you advise caution to your friends, and prevent them showing many light-filled parts of the Risale-i Nur to people?”

A brief reply to the question is this: the heads of most of those at the top are drunk and they cannot read them. And even if they do read them, they cannot understand them; they give them the wrong meaning, and interfere.

They should not be shown them until they come to their senses lest they interfere. There are also many unscrupulous people who out of spite or ambition or fear, deny the light or close their eyes to it. Therefore, I advise my brothers to be cautious and not to give the truths to those who are unfit,(*) or do things which excite the suspicions of ‘the worldly.’(*)

Conclusion

Today I received a letter from Re’fet Bey. In connection with his question about the Prophet’s (UWBP) beard, I say this: It is established by Hadiths that the number of hairs from the blessed beard of the Noble Messenger (Upon whom be blessings and peace) was small. But despite their being few – for instance, thirty, forty, fifty or sixty – the fact that there are hairs from the blessed beard in thousands of places caused me much thought at one time.

It occurred to me then that what is known as his blessed beard consists not only of its hairs, but also the hair of his blessed head, which the Companions, who neglected nothing,(*)preserved when he cut it. His luminous, blessed hair, which would be preserved for ever, numbered thousands and may be equal to what is now extant.

I also wondered at that time whether or not it was established with sound documentary evidence that the hair found in all mosques was the Messenger’s (UWBP) hair so that it was acceptable to visit it.

Then it occurred to me that it was the cause of visits, and of benedictions being uttered for the Noble Messenger (Upon whom be blessings and peace), and his being venerated and loved,(*)and thus was not looked at for what it actually was. Therefore, even if the hair was not truly from the Messenger’s (UWBP) blessed beard, since it was held to be so because of its appearance, and it functioned as a means of veneration, regard, and benedictions, it did not have to be authenticated. So long as there was no definite evidence to the contrary, that was sufficient. For generally held opinions and the acceptance of the Islamic community count as a sort of proof. If some of the pious object to such matters on grounds of fear of God, or caution, or resolution, they do so in particular cases. And if they say it is an innovation, it should be included among commendable innovations, for it is a means of benedictions for the Prophet (UWBP) being recited.

Re’fet Bey said in his letter that the matter had led to an argument among the brothers. I advise my brothers that they do not argue in such a way as to cause differences and conflict; they should grow accustomed to discussing things as an exchange of ideas, without arguing.

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

Peace be upon you and God’s mercy and blessings.

My Dear and Loyal Brothers from Senirkent, İbrahim, Şükrü, Hâfız Bekir, Hâfız Hüseyin, Hâfız Receb Efendi!

The atheists have for a long time objected to the three matters you sent with Hâfız Tevfik.

The First:

According to the explicit meaning of the verse, “Until when he reached the setting of the sun, he found it set in a spring of murky water,”(18:86) he saw the sun setting in a hot, mud spring.

The Second:

Where is the barrier of Dhu’l-Qarnayn?

The Third:

This is about Jesus (UWP) coming at the end of time(*) and killing the Dajjal.(*)

The answers to these questions are lengthy, so indicating them briefly we say this:

since the verses of the Qur’an express matters in accordance with the styles of Arabic, in conformity with apparent meanings, in a way everyone will understand, they frequently explain things in the form of metaphors, allegories, and comparisons.

So to consider the verse, “set in a spring of murky water:” Dhu’l-Qarnayn saw the sun setting on the shores of the Atlantic Ocean, which appeared to be a boiling, muddy spring, or in the fiery, smoking crater of a volcano. That is, evidently the Atlantic Ocean appeared to Dhu’l-Qarnayn in the distance as the large pool of a spring surrounded by a swamp which in the intense heat of summer was steaming and vaporizing; he saw the sun’s apparent setting in a part of it. Or he saw the sun, the eye of the skies, being hidden in a new, fiery crater at the summit of a volcano which was spewing out rocks, earth, and lava.

Yes, the All-Wise Qur’an’s miraculously eloquent expression teaches many matters with this sentence. Firstly, it explains that Dhu’l-Qarnayn’s journey to the west coincided with the intense heat of summer, the area of a swamp, sunset, and the time of a volcanic eruption, and so alludes to many instructive matters, such as the complete conquest of Africa.

It is well-known that the sun’s motion is apparent, indicating the hidden movement of the earth and giving news of it. What it intends is not the actual setting of the sun. Also the spring is a metaphor. From the distance a large sea appears to be a small pool. It is most meaningful and apt according to the mysteries of eloquence(*)to liken a sea appearing beyond swamps with mists and vapours rising from it due to the heat to a muddy spring, with word ‘ayn, which in Arabic means both spring, and sun, and eye.

It appeared like that to Dhu’l-Qarnayn because of the distance. So too, the Qur’an comes from the sublime throne and commands the heavenly bodies, so its heavenly address stating that the subjugated sun, which performs the duty of a lamp in this guesthouse of the Most Merciful One, is hidden in a dominical spring like the Atlantic Ocean, is fitting for its loftiness and sublimity; with its miraculous style it shows the sea to be a hot spring and steaming eye. And that is how is appears to heavenly eyes.

In Short: The use of the term “a muddy spring” for the Atlantic Ocean indicates that Dhu’l-Qarnayn saw that huge ocean as a spring due to the distance. But because the Qur’an sees everything from close to, it did not see what Dhu’l-Qarnayn saw, which was a sort of illusion. Indeed, since the Qur’an comes from the heavens and looks to them, it sometimes sees the earth as an arena, sometimes as a palace, sometimes as a cradle, and sometimes as a page. So its calling the vast misty, vaporous Atlantic Ocean a spring shows its lofty sublimity.

YOUR SECOND QUESTION

Where is the barrier of Dhu’l-Qarnayn? Who were Gog and Magog?

The Answer: Long ago I wrote a treatise about this question and it silenced the atheists. I do not have it with me now, and my memory is not working and helping me. Also, this question is discussed briefly in the Third Branch of the Twenty-Fourth Word. We shall therefore only indicate very briefly two or three points about it, as follows:

According to explanations given by investigative scholars, and as indicated by the title Dhu’l-Qarnayn, names beginning with the suffix Dhu, like Dhu’l-Yazan, were used by the kings of Yemen, so this Dhu’l-Qarnayn was not Alexander the Great. He was one of the kings of Yemen(*)who lived at the time of Abraham (UWP)(*)and received instruction from Khidr.(*)Alexander the Greek lived approximately three hundred years before Christ, and was taught by Aristotle.(*)

Human history goes back in regular fashion approximately three thousand years. This deficient and short view of history is not accurate concerning pre-Abrahamic times. It continues back either as superstition, or as denial, or in very abbreviated form. The reason the Dhu’l-Qarnayn of Yemen was since early times in Qur’anic commentaries known as Alexander,(*) was either because it was one of his names and he was Alexander the Great or the Alexander of Ancient Times, or else the following:

Zülkarneyn olan İskender-i Kebir’in nübüvvetkârane irşadatıyla akvam-ı zalime ile milel-i mazlume ortasında hâil ve gaddarların garetlerine mani olacak meşhur Sedd-i Çin’in binasını kurduğu gibi; İskender-i Rumî misillü müteaddid cihangirler ve kuvvetli padişahlar, maddî cihetinde ve manevî âlem-i insaniyetin padişahları olan bir kısım enbiya ve bazı aktab dahi manevî ve irşadî cihetinde o Zülkarneyn’in arkasında gidip iktida edip, mazlumları zalimlerden kurtaracak çarelerin mühimlerinden olan dağlar ortalarında setleri (Hâşiye) sonra dağlar başlarında kaleleri kurmuşlar. Ya bizzat maddî kuvvetleriyle veyahut irşad ve tedbirleriyle tesis etmişler. Sonra şehirlerin etrafında surları ve ortalarında kaleleri, tâ son çare olan kırk ikilik topları ve kale-i seyyar gibi dritnotları yapmışlar.

Hattâ rûy-i zeminin en meşhur seddi ve kaç günlük uzak bir mesafe tutan Sedd-i Çinî, Kur’an lisanıyla Ye’cüc ve Me’cüc’ün ve tabir-i diğerle tarih lisanında Mançur ve Moğol denilen ve âlem-i beşeriyeti kaç defa zîr ü zeber eden ve Himalaya Dağlarının arkasından çıkan ve şarktan garba kadar harap eden akvam-ı vahşiye ve garetkâr milletlerin Hint ve Çin’deki akvam-ı mazlumeye tecavüzlerini durdurmak için o Himalaya silsilelerine yakın iki dağ ortasında uzun bir set yaptığı ve o akvam-ı vahşiyenin kesretle hücumlarına çok zaman mani olduğu gibi Kafkas Dağlarında Derbent cihetinde yine çapulcu garetgir akvam-ı Tatariyenin hücumunu durdurmak için Zülkarneyn-misal eski İran padişahlarının himmetiyle setler yapılmıştır. Bu neviden çok setler var. Kur’an-ı Hakîm umum nev-i beşer ile konuştuğu için zâhiren bir hâdise-i cüz’iyeyi zikredip, umum o hâdiseye benzer hâdisatı ihtar ederek konuşuyor.

İşte bu nokta-i nazardandır ki Sedd’e ve Ye’cüc ve Me’cüc’e dair rivayetler ve akval-i müfessirîn, ayrı ayrı gidiyor.

Hem Kur’an-ı Hakîm, münasebat-ı kelâmiye cihetinde bir hâdiseden uzak bir hâdiseye intikal eder. Bu münasebatı düşünmeyen zanneder ki iki hâdisenin zamanları birbirine yakındır. İşte Sedd’in harabiyetinden kıyametin kopmasını Kur’an’ın haber vermesi, kurbiyet-i zaman cihetiyle değil belki münasebat-ı kelâmiye cihetinde iki nükte içindir:

Yani bu set nasıl harap olacak, öyle de dünya harap olacaktır. Hem nasıl ki fıtrî ve İlahî setler olan dağlar metindir ancak kıyametin kopmasıyla harap olurlar, öyle de bu set dahi dağ gibi metindir ancak dünyanın harap olmasıyla hâk ile yeksan olabilir. İnkılabat-ı zaman tahribat yapsa da çoğu sağlam kalır demektir. Evet, Sedd-i Zülkarneyn’in külliyetinden bir ferdi olan Sedd-i Çinî binler sene yaşadığı halde daha meydanda duruyor. İnsanın eliyle zemin sahifesinde yazılan, mücessem, mütehaccir, manidar tarih-i kadîmden uzun bir satır olarak okunuyor.

Üçüncü Sualiniz

Hazret-i İsa aleyhisselâmın Deccal’ı öldürmesi hem Birinci Mektup’ta ve hem On Beşinci Mektup’ta gayet muhtasar ve size kâfi bir cevap vardır.

بِاس۟مِهٖ وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ

اَلسَّلَامُ عَلَي۟كُم۟ وَ رَح۟مَةُ اللّٰهِ وَ بَرَكَاتُهُ

Aziz, fedakâr, sıddık, vefadar kardeşlerim Hoca Sabri (rh) ve Hâfız Ali (rh)

Mugayyebat-ı Hamseye dair

Sure-i Lokman’ın âhirindeki âyetin hakkında mühim sualiniz gayet mühim bir cevap isterken, maatteessüf şimdiki halet-i ruhiyem ve ahval-i maddiyem o cevaba müsait değildir. Yalnız sualinizin temas ettiği bir iki noktaya gayet mücmel işaret edeceğiz.

Şu sualinizin meali gösteriyor ki ehl-i ilhad tarafından tenkit suretinde mugayyebat-ı hamseden yağmurun gelmek vaktine ve rahm-ı maderdeki ceninin keyfiyetine itiraz edilmiş.

Demişler ki: “Rasathanelerde bir âletle yağmurun vakt-i nüzulü keşfediliyor. Onu da Allah’tan başkası da biliyor. Hem röntgen şuâıyla rahm-ı maderdeki ceninin müzekker, müennes olduğu anlaşılıyor. Demek, mugayyebat-ı hamseye ıttıla kabildir?”

Elcevap: Yağmurun vakt-i nüzulü bir kaideye merbut olmadığı için doğrudan doğruya meşiet-i hâssa-i İlahiye ile bağlı ve hazine-i rahmetten hususi iradeye tabi olduğunun bir sırr-ı hikmeti şudur ki:

Kâinatta en mühim hakikat ve en kıymettar mahiyet; nur, vücud ve hayat ve rahmettir ki bu dört şey perdesiz, vasıtasız, doğrudan doğruya kudret-i İlahiye ve meşiet-i hâssa-i İlahiyeye bakar. Sair masnuatta zâhirî esbab, kudretin tasarrufuna perde oluyorlar. Ve muttarid kanunlar ve kaideler, bir derece irade ve meşiete hicab oluyor. Fakat vücud, hayat ve nur ve rahmette o perdeler konulmamış. Çünkü perdelerin sırr-ı hikmeti o işte cereyan etmiyor.

Madem vücudda en mühim hakikat, rahmet ve hayattır; yağmur, hayata menşe ve medar-ı rahmet, belki ayn-ı rahmettir. Elbette vesait perde olmayacak. Kaide ve yeknesaklık dahi meşiet-i hâssa-i İlahiyeyi setretmeyecek; tâ ki her vakit, herkes, her şeyde şükür ve ubudiyete ve sual ve duaya mecbur olsun. Eğer bir kaide dâhilinde olsaydı o kaideye güvenip şükür ve rica kapısı kapanırdı. Güneşin tulûunda ne kadar menfaatler olduğu malûmdur. Halbuki muttarid bir kaideye tabi olduğundan güneşin çıkması için dua edilmiyor ve çıkmasına dair şükür yapılmıyor. Ve ilm-i beşerî o kaidenin yoluyla yarın güneşin çıkacağını bildiği için gaibden sayılmıyor.

Fakat yağmurun cüz’iyatı bir kaideye tabi olmadığı için her vakit insanlar rica ve dua ile dergâh-ı İlahiyeye ilticaya mecbur oluyorlar. Ve ilm-i beşerî, vakt-i nüzulünü tayin edemediği için sırf hazine-i rahmetten bir nimet-i hâssa telakki edip hakiki şükrediyorlar.

İşte bu âyet, bu nokta-i nazardan yağmurun vakt-i nüzulünü, mugayyebat-ı hamseye idhal ediyor.

Rasathanelerdeki âletle, bir yağmurun mukaddimatını hissedip vaktini tayin etmek, gaibi bilmek değil belki gaibden çıkıp âlem-i şehadete takarrubu vaktinde bazı mukaddimatına ıttıla suretinde bilmektir. Nasıl, en hafî umûr-u gaybiye vukua geldikte veyahut vukua yakın olduktan sonra hiss-i kable’l-vukuun bir neviyle bilinir. O, gaybı bilmek değil belki o, mevcudu veya mukarrebü’l-vücudu bilmektir. Hattâ ben kendi âsabımda bir hassasiyet cihetiyle yirmi dört saat evvel, gelecek yağmuru bazen hissediyorum. Demek yağmurun mukaddimatı, mebâdileri var. O mebâdiler, rutubet nevinden kendini gösteriyor, arkasından yağmurun geldiğini bildiriyor. Bu hal, aynen kaide gibi ilm-i beşerin gaibden çıkıp daha şehadete girmeyen umûra vusule bir vesile olur.

Fakat daha âlem-i şehadete ayak basmayan ve meşiet-i hâssa ile rahmet-i hâssadan çıkmayan yağmurun vakt-i nüzulünü bilmek, ilm-i Allâmü’l-guyub’a mahsustur.

Kaldı ikinci mesele

Röntgen şuâıyla rahm-ı maderdeki çocuğun erkek ve dişisini bilmek ile وَ يَع۟لَمُ مَا فِى ال۟اَر۟حَامِ âyetinin meal-i gaybîsine münafî olamaz. Çünkü âyet yalnız zükûret ve ünûset keyfiyetine değil belki o çocuğun acib istidad-ı hususisi ve istikbalde kesbedeceği vaziyetine medar olan mukadderat-ı hayatiyesinin mebâdileri, hattâ simasındaki gayet acib olan sikke-i samediyet muraddır ki çocuğun o tarzda bilinmesi, ilm-i Allâmü’l-guyub’a mahsustur. Yüz bin röntgen-misal fikr-i beşerî birleşse yine o çocuğun umum efrad-ı beşeriyeye karşı birer alâmet-i farikası bulunan yalnız hakiki sima-yı vechiyesini keşfedemez. Nerede kaldı ki sima-yı vechî sikkesinden yüz defa daha hârika olan istidadındaki sima-yı manevîyi keşfedebilsin.

Başta dedik ki vücud ve hayat ve rahmet, bu kâinatta en mühim hakikatlerdir ve en mühim makam onlarındır. İşte onun için o câmi’ hakikat-i hayatiye, bütün incelikleriyle ve dekaikiyle irade-i hâssaya ve rahmet-i hâssaya ve meşiet-i hâssaya bakmalarının bir sırrı şudur ki: Hayat, bütün cihazatıyla ve cihatıyla şükür ve ubudiyet ve tesbihin menşe ve medarı olduğundandır ki irade-i hâssaya hicab olan yeknesaklık ve kaidelik ve rahmet-i hâssaya perde olan vesait-i zâhiriye konulmamıştır.

Cenab-ı Hakk’ın rahm-ı maderdeki çocukların sima-yı maddî ve manevîlerinde iki cilvesi var:

Birisi: Vahdetini ve ehadiyetini ve samediyetini gösterir ki o çocuk, aza-yı esasîde ve cihazat-ı insaniyenin envaında sair insanlarla muvafık ve mutabık olduğu cihetle, Hâlık ve Sâni’inin vahdetine şehadet ediyor. O cenin bu lisan ile bağırıyor ki: “Bana bu sima ve azayı veren kim ise bütün esasat-ı azada bana benzeyen bütün insanların sâni’i dahi odur. Ve hem bütün zîhayatın sâni’i odur.”

İşte rahm-ı maderdeki ceninin bu lisanı, gaybî değil, kaideye ve ıttırada ve nevine tabi olduğu için malûmdur, bilinebilir. Âlem-i şehadetten âlem-i gayba girmiş bir daldır ve bir dildir.

İkinci cihet: Sima-yı istidadiye-i hususiyesi ve sima-yı vechiye-i şahsiyesi lisanıyla Sâni’inin ihtiyarını, iradesini ve meşietini ve rahmet-i hâssasını ve hiçbir kayıt altında olmadığını, bağırıp gösteriyor. Fakat bu lisan, gaybü’l-gaybdan geliyor. İlm-i ezelîden başkası, kable’l-vücud bunu göremiyor ve ihata edemiyor. Rahm-ı maderde iken bu simanın binde bir cihazatı görünmekle bilinmiyor!

Elhasıl, ceninin sima-yı istidadîsinde ve sima-yı vechiyesinde hem delil-i vahdaniyet var hem ihtiyar ve irade-i İlahiyenin hücceti vardır.

Eğer Cenab-ı Hak muvaffak etse mugayyebat-ı hamseye dair bazı nükteler yazılacaktır. Şimdilik bundan fazla vaktim ve halim müsaade etmedi, hâtime veriyorum.

اَل۟بَاقٖى هُوَ ال۟بَاقٖى

Said Nursî

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

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On Beşinci Lem'a ⇐ Lem'alar | ⇒ On Yedinci Lem'a

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