The rules of translation from one language to another,or the important points that we should take into consideration while translating.


Since  all people are in need of the truths (hakikat) in the Risale-i Nur and indeed they are the right of all people, and indeed all people have a right to them; Ustadh Bediüzzaman Said Nursi sent the Treatises to many countries and encouraged the translation of the treatises into other languages ​​in many parts of the Risale-i Nur.

It can be said that one of the important means by which service of the Risale-i Nur may grow and flourish and the collective personality may be formed in a country is the existence of literal and fluent translations of the whole collection.  Therefore, the translation of the Risale-i Nur in a style suitable to the original should be regarded as a serious duty and responsibility.

When it comes to the translation of the Nur; I hope it will not be wrong if it is said as follows; "Translation means the growing and flourishing of the Truths of the Qur'an that were inspired in Anatolia at other times and on different  grounds .

The treatises have been translated into more than 50 languages, in some of them most of the treatises and in some only a few of chapters have been achieved up to now.

The method to be followed in translations and revisions and the status of the translator play an important  role in order to express the truths in a manner that is fitting to the original.

When a work or a chapter is translated from the Risale-i Nur collection, the phases listed below should be followed as much as possible:


1) The issues that we consider important to be done before starting translation:

  1. a) If the translator has not read the treatises before, it is beneficial that they should study a few places together with someone who knows the Risale-i Nur well, such as the Short Words and the 23rd
  2. b) In languages ​​where Islamic terminology is not used, such as Western languages, a glossary is needed; before translation, it is appropriate for the translator to make a glossary for some names, adjectives and terms (such as adalet-i izafiye, ahsen-i takvim). In this way more beautiful translations  can be obtained and the use of the glossary by those who read the treatises will provide a better understanding of the truths.

The entire collection of the Risale-i Nur may not be translated by one person, so the translator may change later. Such a glossary can be prepared before starting translation; even if the translator changes, it will allow the translation to continue with the same method and terminology.

At the first stage the explanation of 100 - 150 frequently used words may be sufficient and then it can be increased gradually.

It is important for a Nur student who knows the treatises well to accompany the translator in order to avoid ambiguous or incorrect translation of meanings.

The points stated in a) and b) are a time-consuming and arduous way, but in the translation of a work such as the Risale-i Nur, it may be necessary and perhaps indispensable. other books, it does not seem possible to achieve the desired result in the task of translation of the Risale-i Nur collection  by having them translated by a commercial or professional translation office.

If there is a developed body of Islamic literature in the target language, it is desirable for the translator to have a command of that literature and the terminology established in that literature.


2) You must take into consideration these rules when you start translating:

  1. a) The screen is divided into two and the text to be translated (Turkish, Arabic or English) is placed on one side of the screen. The sentences in the text are arranged one under the other and their translations are written on the other side of the screen. If possible, instead of writing very long sentences, you can divide it the text into a few sentences on condition that it does not cause any change in meaning; this will help correct translations to emerge and to be understood much more easily. In order not to harm the meaning, it is recommended to be careful about this issue and, if possible, to do it with a brother who knows the Risale-i Nur


  1. b) It is appropriate to use Turkish treatises when translating into other languages. If Turkish is not available​​, you can benefit from Arabic treatises.

We recommend that as English translations are not at the level of proficient source they should not be used, except as a last resort.

When you translate works such as Mesnevi, Talikat, Kızıl Icaz, İşaretü'l-Icaz, etc, it may be more appropriate to translate such works from Arabic rather than Turkish.

İt may be more appropriate to translate such works as Mesnevi, Talikat, Kızıl İcaz, İşaratü’l-İ’caz, etc, from Arabic rather than Turkish.


  1. c) It is ideal to preserve both the word and the meaning in translations. In cases where this is not possible, meaning should be given priority and the word or expression that is the sheath should be kept in second place.


  1. d) Names and adjectives in the text, which are the cornerstones in Marifetullah, are recommended to be written in English and Arabic transcription (such as Divine Oneness - Wahidiyyah).


3) In order not to fall into the same error or mistakes made in some existing translations;

  1. a) It is recommended that the words and phrases mentioned in the treatises should be translated with the same words from the beginning to the end of the translation, that is, to note the exact word preferences made during the translation and check the previous preferences when the same words are repeated.

Otherwise, the integrity and depth of the meaning in the treatises will be lost. For example, in the existing translations, "teklif" has been translated in four different ways: accountability, mystery of the examination, man’s accountability, obligation. Dozens of words like this are translated with more than one word.

For this reason, it may be difficult for someone who reads the Treatises from English translations to realize that dozens of issues such as “teklif”, “külliyet kesbetmek” and “ahsen-i takvim” are mentioned and explained in various places in the treatises.


  1. b) For terms that are not exactly equivalent in another language and whose meaning is expanded by Ustadh Said Nursi’s usage in his works, it is important in terms of the depth and integrity of the meaning to write the terms as they are in the original such as “şe’n, şuunat”.

In the English translation, "şe'n, şuunat" is translated as "act, action, workings" and in some places, "quality" is used because it is understood that these words do not meet the exact meaning. Sometimes it hasn't been translated at all.


4) Importance of correction;

  1. a) When the many different translations available in the market by a person or persons are examined; it is possible to see serious or even unacceptable mistakes. Like the translation of “Gaibane ibadet” as "absence of the Object of Worship". Therefore, correction can be considered as an important integral element of translations. If possible, it is important to create a proof-reading (checking) team together with translations.
  2. b) According to the result of the work done so far, the easiest and most efficient method of correction work is as follows:

The translation and original texts are placed opposite each other in the Word file and the lines are arranged facing each other. Thus, the first step is taken for the correction.


5) Translator:

The main motivation of the translator of the Risale-i Nur should be to convey the truths in the Treatises to the hands of those in need and consequently, the pleasure of Allah and the spiritual reward.

The translator must have enough knowledge of the source language to understand the original text. If this is not possible fully, he should go by checking the Arabic and Turkish together.

The translator should be a native speaker, if this is not available or not possible, he must have the ability to write the target language like a native language. (This is condition not an option or a choice.)

The translator should preferably have an academic career and experience in writing. It should be taken into consideration that he be a graduate of his native language or a social department and be religious. In addition, those presenting papers in symposiums can be considered as potential translator candidates.

In conclusion;

It may not be possible to find an interpreter and form a proofreading team for every languages, but we believe that as long as the above mentioned issues are fulfilled, reliable translations will occur.




The person who will translate and correct must have a deep knowledge of the Risale-i Nur and Arabic at the level of understanding and being able to comment on the commentary of the Qur'an, and keep the meaning of the word and preserve it in expression. And take the essence of the word and preserve it in expression.

 In translation and correction, the translation must be  based on the meaning suitable for the spirit of the Risale-i Nur, not a simplistic word by-word translation, and the Islamic terms, divine names, adjectives, words such as Allah, rububiyet, uluhiyet, etc. must be written as they are or the meaning of them should be compatible with the customs and traditions and understanding of the language that you are translating into. (For example, in the sentence “I live without bread, I cannot live without liberty”, the word “bread” is not very appropriate in the Far East; instead, food or something nutrious can be written in Chinese).  Translation and proofreading should be made from Turkish, which is the original language. If Turkish is not available ​​ it is better to do this from Arabic, or if that is not possible from English.  .“Sometimes a wrong letter, or even a wrong point, changes the matter in question and spoils the meaning.”Rays – 482 (The Fourteenth Ray/Short Letters) 

“Since I cannot find the courage and power in myself I can not dare to add a comma or a point

“After repeatedly studying and reading in order to make a critique of your work, which is as lofty as the Arş (Divine throne; heights of divinity), since I cannot find the courage or the power within myself to dare to add a word or even a point, I do not think it possible to comment on this chapter.”

Barla – 46 (Hakkı Efendi’s article)



Who can  dare to make a speech against your works. None! None can dare. Nobody can ever criticize  a page or a sentence or to object to a word, even a letter and perhaps a point.

“Who could have the right to try to touch one of your treatises? Or to speak against one of its pages, or to criticise a sentence or a word, or to object to a single letter or even a point?”

Barla – 353 (Hüsrev’s letter)


“That is why I consider it a grave sin to change a single letter.”

Barla – 62 (Hulusi’s article)