Celâleddin-i Rumî

Thirdly: The notions of change, transformation, transcendence, and the sacred, exalted, and sublime Zât-ı Zülcelâl (the Divine Being) are not in accordance with the necessity of His existence and transcendence and elevation, and they lead to misleading imaginations and deceptive suggestions. Yes, the one who speaks of the unity of existence, who ascends mentally to the level of Suraya, leaving the universe behind and fixing his gaze upon the Arsh-ı Âlâ (the Celestial Throne), can see everything directly through the power of faith from the Vâhid-i Ehad (the One). Otherwise, the one who stands behind the universe, looks at it from behind, sees the causes before him, and gazes from the curtain, is certainly at risk of being submerged in causes and falling into the swamp of nature. One who ascends mentally to the Throne, like Celâleddin-i Rumi, can say: "Open your ears! The words you hear from others, like innate photographs, you can hear from the Cenâb-ı Haqq (the True Being)." Otherwise, if you tell a person who cannot ascend to such a high level like Celâleddin and cannot see the existence from the curtain to the Throne as a mirror, "Listen, you will hear the word of God from everyone," he will fall into the realm of false imaginations, as if he were silent from the Throne to the curtain, contrary to the truth. 2 What is the earth and what is the Lord of lords? Say: "Allah," then leave them in their idle talk, playing. Glory be to the One who is sanctified from any likeness, whose essence is exalted above any resemblance, and whose attributes are free from the likeness of created things. His signs testify to His oneness. His majesty is exalted, and there is no god but Him. 3

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

Yes, as the phrase "those who reach the shore of safety" refers to Hizb al-Koran, and as the phrase "he who is doomed is the wretched one who is distant and tormented" refers to certain well-known individuals who, with the intention of destroying Islamic sciences, behaved like Hulagu and his officials, their names exactly correspond and indicate the meaning of the mentioned verse in the science of ciphers. It is well known that correspondence is an important key in the science of ciphers. If there is a correspondence, it cannot be considered as evidence; rather, it is a slight indication. If the same matter corresponds from two aspects, it rises to the level of a hint. If it corresponds from two or three aspects, it becomes a sign. If the meanings of the words correspond to the letter-based signs and the conditions of the people mentioned in the signs are consistent with those meanings, then that sign reaches the level of evidence. If there is correspondence from six or seven aspects, and the meanings of the words correspond to the letter-based signs and the conditions of the people also correspond, then that evidence reaches the level of certainty. According to this principle, Sheikh al-Ghailani, in his famous kasida, mentions Hizb al-Koran at the level of certainty, and in the Vird al-Isha supplication, he also mentions, based on the mentioned verse, one of the members of Hizb al-Koran explicitly and his companions at the level of a sign. From the type of information conveyed by the Great Gav (the eagle), the famous Sheikhulislam Ahmed Cami also conveyed information about Imam al-Rabbani (may Allah be pleased with him), Ahmed al-Faruki. Jalaluddin al-Rumi conveyed information about the Nakshbandi order. Many more saints have conveyed information consistent with the facts in this manner; however, some of them conveyed information close to certainty. Another part of them conveyed information that is absolutely vague to some extent; however, since the people they mentioned were masters of a station and great individuals, due to their greatness and prominence, they have taken that vague esoteric information as true.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

There is a muhajir named Edhem Hoca from Balıkesir, a descendant of Celaleddin Rumi, who has been engaged in village teaching and teaching children the Qur'an for nearly twenty years, and who now serves the Risale-i Nur in the areas of Balıkesir and Kırkağaç. With his long letter, he invites the timid teachers to the Nur and encourages them. In a letter signed by the name of "Imam Ibrahim Edhem of Sandıklı Alamesciz village" on behalf of the Nur disciples of Balıkesir and Kırkağaç, there are many important and beautiful stories and warnings for the timid teachers. I sincerely congratulate that person. May Allah grant him success. I also greet him and the many new Nur followers mentioned by name in his letter. I could not revise and correct his long letter due to my illness. Many of the praises about me should be either removed or modified. I am sending you his photograph for inclusion in the lahikas. Insha'Allah, just as Hasan Feyzi and Ahmed Fuad teachers led their students to the Nur, this courageous brother of ours will also lead the teachers to the Nur. While I was at the Denizli Hotel, I also greet the baker Mustafa, who occasionally brought me bread and provided service in terms of firewood, and who sent me letters with Tahir Çavuş. We send thousands of greetings to everyone and pray for their safety and well-being. • • •

Emirdağ Lâhikası - I ·Mektup 169 ·machine translation (qwen3-32b-sre)

Reason sees in this zemzeme of animals and birds, and in this demdeme of plants and air, a very meaningful order of creation, a pattern of wisdom, a treasure of secrets. Everything in many ways praises the Creator of the sublime majesty. Desire takes pleasure from this hemheme of air and hevheve of leaves, so much so that it forgets all the metaphorical tastes and pleasures, and by abandoning the metaphorical pleasures that are the life of this desire, it wants to die in the true pleasure. Imagination sees these trees as if the veiled angels have entered them and clothed them as corpses, each branch full of neys. As if the King of the Sky, Sultan-i Sermedî, has adorned them with a magnificent picture of a thousand neys, so that these trees are not lifeless, unconscious bodies, but perhaps very conscious and meaningful in their positions. Indeed, these neys are pure and influential, as if coming from a celestial and lofty music. Thought does not hear the sorrowful, passionate laments of separation that all lovers, beginning with Mevlânâ Celâleddin Rumi, have heard from these neys. Perhaps it hears the gratitude and praise of the Eternal, Self-Subsisting Being, offered in return.

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

For example, Ahmed Câmi (may God be pleased with him) said: "An important Ahmed comes every four hundred years. The Ahmed at the beginning of a thousand years is the most important one." That is, he is the renewer of the age. Yet, even though he said this in an absolute manner, the greatness and claim of Imam Rabbâni (may God be pleased with him) has absolutely taken that prophetic knowledge for himself. Hazret-i Mevlâna Celaleddin Rumi (may God be pleased with him) also mentioned the Nakshbandi order in a vague way; however, the greatness and high rank and claim of the Nakshbandis have absolutely taken that knowledge for themselves. This kind of miraculous divine knowledge, which is of a special nature, even Gavs-azam (may God be pleased with him) mentioned Hizb-i Kur'an in a symbolic way, and also directly informed this poor Said (may God be pleased with him), who is a servant of Hizb-i Kur'an, in two places. The secret of not leaving it vague or absolute is this: This poor Said, while he was not yet a master of a rank, not yet great, and while there was no claim to be able to recognize the absolute meaning of the term, by the grace of God, he was serving in the service of a great rank. In fact, while he was just one person, he was serving in the rank of leadership. It is precisely because of his smallness and insignificance that Hazret-i Gavs, unlike the other saint, did not stop at a mere indication, but actually placed his finger on his head to the degree of directness. There were many wonderful events in the course of my life, most of which I have hidden. Because I did not consider myself worthy of any miracle in any way, I sometimes attributed them to coincidence and sometimes to other causes. Now I am convinced that those wonders form part of the chain of miracles of Gavs-azam. So it is through his prayers and his intercession, that we have been blessed with a kind of divine attention, both as a favor to him and as a gift to us. In short: When I was brought to Istanbul in a negative way, at one time I was working in the service of the Quranic studies at the Dâr al-Hikma al-Islamiya, which was located in the circle of Islamic leadership. Because of this connection, I asked, "What is the condition of the circle of Islamic leadership?" Alas! I received such an answer that my soul, heart, and mind trembled and wept.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)

Twice now, the long-willed but short-handed Abdurrahman Salâhaddin has wanted to send the Asâ-yı Mûsâ and part of Zülfikar to the Câmiü’l-Ezher, but for some reason he has not gone to that necessary and important place. According to the principle "the good is in what Allah has chosen," perhaps because I did not look at and correct those two copies, I now feel in my heart that it would be appropriate for the complete Zülfikar and the Asâ-yı Mûsâ to go together, after being examined by the learned committee that checks everything in detail. Perhaps there are important and objectionable errors in them. For this reason, let Salâhaddin send those two treatises to me so I can look at them. Then, insha'Allah, we will send the complete Zülfikar, the Asâ-yı Mûsâ, and the Tılsım collection together with an important explanatory letter. It is understood from the letter of the pharmacist Hajj Abdüllâtif, who is believed to be a descendant of my master, Mevlânâ Celâleddin-i Rumi (may God be pleased with him), that he will serve the Lights knowingly and with full consideration. Indeed, I was expecting that some champions of the Nur would emerge from the Mevlevîs. Insha'Allah, one of them will be this person. I send much greetings to him. I apologize for not being able to write a special letter, may they not be offended. There, I send much greetings to Sabri and his companions, to the disciples of Nur, and especially to their teachers, particularly Hoca Vehbi, and await their prayers. • • •

Emirdağ Lâhikası - I ·Mektup 160 ·machine translation (qwen3-32b-sre)

"Bediuzzaman has rendered the greatest service to Islam at this time, and his works are entirely correct. At such a time of deprivation, to renounce one's ego, to abandon the world, and to produce such a work is impossible for anyone else, and it is certainly worthy of congratulations in every way. The Risale-i Nur is a religious reformer, and may Allah make him successful in this world and the hereafter, amen," saying this in response to objections regarding some people not shaving their beards, he defended him by citing a story about Mevlana Jalaluddin Rumi's father, Sultan-ul-Ulema, and said: "This person, of course, Bediuzzaman has his own independent judgment. Those who object are in the wrong." And he ordered Hoca Mustafa to write down what he said: "I greet Bediuzzaman with the utmost respect. I pray with all my heart for the completion of your work (meaning, so precious that it will be imprinted on the soul). Do not be distressed by the criticism of some scholars. For it is well known that 'a nut-bearing tree is polished.' Continue your struggle. May Allah and the Supreme Judge hasten to grant your desires and fulfill your needs. Entrust yourself to the unity of the Eternal Truth." Former Chief Mufti Ali Riza Thus, this meticulous and learned scholar, the greatest authority on knowledge, religion, and the Quran in this age, has ruled in this matter. The students of the Risale-i Nur, out of caution, should not publicly name him when referring to this issue among outsiders, and they should include him in their prayers. Greetings to all my brothers. • • •

Kastamonu Lâhikası ·Mektup 119 ·machine translation (qwen3-32b-sre)