Imam-ı Gazâlî

And there he said to his disciple: The letters of 'Ujum were written in 1348, and men and women, the rich and the poor, were compelled to learn them through night classes. Yes, the phrase "suttirat tasiyiran" exactly consists of two ت (800), two س (240), two ر (400), two ط (18), one ى (10), totaling 1348. At the same time, Latin letters were also forced upon people through night classes. Then Imam Ali (r.a.) looked at Said (r.a.), who was occupied with Sekine, and spoke to him. Afterward, he said, "يا مُدْرِكًا لِذَلِكَ الزَّمَانِ" (O one who comprehends that time). In two or three places, with strong emphasis, he addressed his disciple by the name of Said (r.a.), saying, "Strive to protect yourself with Sekine and prayer." After the address "Yâ-i nidâî," there are repeated karinahs and signs, and Said is present. Thus, it becomes "يَاسَعِيدُ مُدْرِكًا لِذَلِكَ الزَّمَانِ." This paragraph, just as the word "مُدْرِكًا" relates to the nickname "el-Kürdî" both linguistically and numerically. Because the word "دَرْكًا" without the letter م is "Kürd," and the م is ل, and the ى is exactly equivalent. Also, it refers to the nickname "Bediüzzaman" by the phrase "ez-zaman," and since it fully describes Said's (r.a.) true condition and his extraordinary state, his excessive prayers for protection, and his seclusion and solitude, in a way close to the truth, in that ode, he places his finger on his head as a sign of comfort.

Şualar ·Sekizinci Sua ·machine translation (qwen3-32b-sre)

In the context of the Glorious Name: "Whoever is favored with happiness, it is as if a necklace is around his neck." That is, "Whoever is favored with divine grace and happiness, those who recite these six names in the manner of lessons I have given, will be protected from the trials of the Last Days." Regarding the incident of Hazrat Ali (r.a.) forcing the acceptance of foreign letters among Muslims, the scholars of the past expressed regret about their support for innovations. Between these two incidents, the wise ones advised some of them who opposed the scholars of the past and resisted foreign letters by using the Glorious Name called Sekine. Indeed, these people are certainly the disciples and publishers of the Risale-i Nur. Because they are the ones who preserve the script of the Quran and resist a faction of innovators among the scholars. Yes, we have understood from our Teacher that thirteen years ago, Hazrat Ali (r.a.) unknowingly recited this kasida seven years before, and while he had learned these six names from Imam Ghazali and had been reciting them constantly, he continued to recite these six names, referred to as Sekine, in the manner of the lessons given by Hazrat Ali (r.a.), without interruption or change, despite all the transformations and changes in the world. We have never heard of anyone continuing in this way. Moreover, for twenty years, despite falling into twenty major trials and significantly influencing Islamic social life, we have seen with our own eyes that they were under an amazing state of protection. Therefore, we feel that among the friends addressed by Hazrat Ali (r.a.) for the Last Days, there was especially a special attention and affection for them.

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

SECOND POINT: Because he proceeded with the harmony of intellect and heart, like Mevlâna Celâleddin (r.a.), Imam ar-Rabbâni (r.a.), and Imam al-Ghazali (r.a.), he first worked to heal the wounds of the heart and spirit and to free the soul from delusions, and by the grace of Allah, he brought about a revolution from the old Said to the new Said. Originally in Persian, later in Turkish, such as the esteemed Mesnevi, he also wrote in Arabic a kind of Mesnevi, including Katre, Hubab, Habbe, Zühre, Zerre, Şemme, Şu’le, Lem’alar, Reşhalar, Lâsiyyemalar, and others, and in Turkish at that time, Nokta and Lemeat in a very short form, and published them whenever the opportunity arose. For nearly half a century, his profession, in the form of the Risale-i Nur, instead of an internal struggle with the ego and Satan, became comprehensive and universal Mesnevis against those in need and the followers of philosophy who lead to misguidance. THIRD POINT: Just as the new Said's debate leads to the complete defeat and silencing of the ego and Satan, the Risale-i Nur also heals the wounded seeker of truth in a short time and completely refutes the followers of disbelief and misguidance. Therefore, this Arabic Mesnevi collection is like the core and seed of the Risale-i Nur. This collection not only engages in the internal struggle with the ego and Satan but also completely frees one from the doubts of the prompting ego and the jinni and human Satan. And those knowledge, being of the nature of known facts, and knowledge by certainty, gives a level of assurance and conviction of the nature of actual certainty.

Mesnevi-i Nuriye ·Mukaddime ·machine translation (qwen3-32b-sre)

THE INTRODUCTION TO THIS COLLECTION, WHICH IS IN A WAY THE ARABIC-STYLE DIVINE POEM OF THE RISALE-I NUR, IS "FIVE POINTS." FIRST POINT: About forty-five years ago, the former Said, who was especially active in intellectual and philosophical sciences, sought a path to the ultimate truth, and he looked for a profession like the people of the path (ahl-i tarikat) and the people of truth (ahl-i hakikat). However, like most of the people of the path, he could not be satisfied with just the heart's movement. Because his mind and thoughts were somewhat wounded by philosophical wisdom and needed treatment. Later, he wanted to follow some great people of truth who could guide him to the truth both in heart and mind. He looked at them and saw that each of them had a unique and attractive characteristic. He hesitated about which one to follow. Then Imam al-Rabbani advised him in a hidden way: "Unite your direction (tevhid-i kıble)." That is, "Follow only one master." The deeply wounded former Said thought to himself: "The true master is the Qur'an. Uniting the direction is achieved through this master." Thus, following only the guidance of this sacred master, both his heart and soul began a very strange kind of spiritual journey (sulûk). His lower self (nafs-i emmare) compelled him to engage in spiritual and intellectual struggle due to doubts and suspicions. He did not proceed blindly; rather, perhaps like Imam al-Ghazali (may God have mercy on him), Mawlana Jalal al-Din (may God have mercy on him), and Imam al-Rabbani (may God have mercy on him), with his heart, soul, and intellectual eyes open, he walked in places where the people of istighraq (exclusive concentration) closed their intellectual eyes, keeping his eyes open there. Praise be to God, through the lessons and guidance of the Qur'an, he found and entered the path to the truth. Indeed, he experienced the truth that "In everything there is a sign indicating that He is One," and the New Said demonstrated this through the Risale-i Nur.

Mesnevi-i Nuriye ·Mukaddime ·machine translation (qwen3-32b-sre)

The Thirty-Second Window It is He who has sent His Messenger with guidance and the true religion, to make it prevail over all religion, and sufficient is Allah as a witness. 1 Say: O mankind, indeed I am the Messenger of Allah to you all, the One to whom belongs the dominion of the heavens and the earth. There is none worthy of worship except Him, the One who gives life and causes death. 2 This Window is the sun of the celestial sphere of prophethood, perhaps the sun of the suns, the Window of the Honored One, the Honored Muhammad (peace and blessings be upon him). This extremely luminous, very great, and highly radiant Window has been proven to be so radiant and evident in the Thirty-First Word, the Miraculous Treatise, and in the Nineteenth Word, the Treatise of the Prophethood of the Honored One (peace and blessings be upon him), and in the Nineteenth Letter, which has nineteen signs. Therefore, considering those two Words and that Letter and its Nineteenth Sign, we refer the matter to them and say only: The Zât-ı Ahmediye (the Honored One), who is a decisive proof of the Oneness of God, with the wings of prophethood and authority, that is, with the power that embraces the consensus of all the prophets before him and the consensus-like tradition of all the saints and the elect after him, has demonstrated and declared the unity of God throughout his entire life with all his strength, and has opened a vast, luminous, and radiant window of Islamic world to the knowledge of Allah. Millions of ascetics and sincere believers, such as Imam Ghazali, Imam Rabbani, Ibn Arabi, and Abdulqadir Gilani, look through that window and also show it to others. Is there a curtain that can close such a window? And is there any mind that accuses it and refuses to look through this window? Come on, you say.

Sözler ·Otuz Ucuncu Soz ·machine translation (qwen3-32b-sre)

Here too, the Risale-i Nur, which has unveiled the secret of 1 "the fire was extinguished," is applauded. It should be known that the essence and spirit of Celcelûtiye is 2 "the comprehensive oath and the noble invitation and the greatest name," and that the most important and most devoted student of Imam Ali (may Allah be pleased with him) was the famous and brilliant proof of Islam, Imam al-Ghazali (may Allah have mercy on him), who said: "When the revelation was sent down to the Prophet (peace be upon him), he ordered Imam Ali (may Allah be pleased with him) to write; he wrote and then composed." Imam al-Ghazali (may Allah have mercy on him) said: Indeed, this noble invitation and great harmony and comprehensive oath and greatest name and hidden, exalted secret without doubt is a treasure from the treasures of this world and the hereafter 3 Imam al-Ghazali explained the Celcelûtiye, both the Syriac words and its value and characteristics, by learning from Imam Nur ad-Din. FOURTH ALLUSION After Imam Ali (may Allah be pleased with him) announced the Sirac al-Nur, he again enumerated thirty-three and one aspects of thirty-two Syriac names, and while strongly indicating the most powerful and most valuable treatise of the Risale-i Nur, the Mu'jizat al-Qur'aniyya and the Thirty-Second Word, he also refers to, alludes to, or hints at other treatises.

Şualar ·Sekizinci Sua ·machine translation (qwen3-32b-sre)

THE INTRODUCTION TO THIS COLLECTION, WHICH IS IN A WAY A NOBLE ARABIC-STYLE MASNAVI OF THE RISALE-I NUR, IS "FIVE POINTS." FIRST POINT: About forty-five years ago, the former Said, who was particularly active in intellectual and philosophical sciences, sought a path to the ultimate truth, and looked for a profession like that of the people of the path (ahl-i tarikat) and the people of truth (ahl-i hakikat). However, like most of the people of the path, he could not be content with movement only in the heart. Because his mind and thoughts were to some extent wounded by philosophical wisdom and needed treatment. Later, he wanted to follow some great people of truth who could guide him to the truth both in the heart and in the mind. He looked around and found that each of them had a unique and attractive characteristic. He hesitated about which one to follow. Then Imam al-Rabbani advised him in a hidden way: "Unite your direction (tevhid-i kıble)." That is, "Follow only one master." The deeply wounded former Said thought to himself: "The true master is the Qur'an. Uniting one's direction is achieved through this sacred master." Thus, following only the guidance of this sacred master, both his heart and soul began a very strange kind of spiritual journey (suluk). His lower self (nafs-i emmare) compelled him to engage in spiritual and intellectual struggle due to doubts and suspicions. He did not proceed blindly; rather, perhaps like Imam al-Ghazali (may God have mercy on him), Mawlana Jalal al-Din (may God have mercy on him), and Imam al-Rabbani (may God have mercy on him), with his heart, soul, and intellectual eyes open, he walked in places where the people of istighraq (exclusive concentration) closed their intellectual eyes, keeping his eyes open there. Praise be to God, through the lessons and guidance of the Qur'an, he found and entered the path to the truth. Indeed, he experienced the truth that "In everything there is a sign indicating that He is One," and through the Risale-i Nur of the new Said, he demonstrated this.

Mesnevi-i Nuriye ·Mukaddime ·machine translation (qwen3-32b-sre)

Of course, we can say that after this phrase: "By the Lord of the heavens and the earth, and by the city of Tabriz and its mother, I swear," the twelve Syriac words in this phrase refer to the twelve short treatises of the Risale-i Nur, which were first announced and disseminated under the name "On Twelve Subjects," with the karine of "Aqid Kawkabi." Indeed, the Celcelutiya manuscript I have is the most authentic and accurate. Many imams, like Imam al-Ghazali (may God be pleased with him), have commented on Celcelutiya. However, since I do not fully understand the meanings of these Syriac words and there are discrepancies among the manuscripts, and since I do not yet know the exact nature of each one's indication and relation, I leave it aside for now. In short: Hazrat Imam Ali (may God be pleased with him), once, with the phrase "Aqid Kawkabi," in the last time, he prayed to God for the Risale-i Nur and requested it, and since it initially consisted of twelve treatises, he refers only to these twelve treatises. On the second occasion, with the phrase "Taqad Siraj al-Nur," he more clearly demonstrates the Risale-i Nur with praise and eulogy, and by indicating its perfection, he indirectly informs about the general treatises, letters, and Lem'as. Also, since those small treatises, which spread widely under the name "On Twelve Subjects," resemble each other in name and form just like the words in this phrase, and in accordance with the word "Celcelutiya," which means "beautiful," each one interprets and proves a great and deep Quranic truth in a very beautiful style and with a beautiful representation. If a critic were to say, "Hazrat Imam Ali (may God be pleased with him) did not intend these general metaphorical meanings," we would say: Suppose Hazrat Imam Ali (may God be pleased with him) did not intend them, but the words still indicate them. And with the power of the karines, they include these meanings through implied and indirect indication.

Şualar ·Sekizinci Sua ·machine translation (qwen3-32b-sre)