Celcelûtiye

And this general address also shows with the beginning of the special Risale-i Nur, the origin of the composition of "Isarat-ul-Icaz," and with the abjad and cifir calculations, just as it shows the meaning, the most terrible and feared time of calamity in the Islamic world. Where the meaning and the cifir calculation coincide, the implication becomes stronger and reaches the level of a sign. Because 1 "And do not fear" in the Hijri year thirteen hundred thirty-seven (1337), Rumi differs by two years. Therefore, it goes down to thirteen hundred thirty-four (1334). At that time, I was alone in the north of Russia, in the most feared situation, escaping from captivity. 2 "Then fight and do not fear" together would make thirteen hundred thirty-nine (1339) or so, which in that time, Allah knows, is a sign of another general war and our participation. However, in such large totals, the difference of three or four years is not significant. So, if instead of Rumi, the Arabic calculation is used for the Gregorian date, it would differ by five or six years. Again, the thirty-seven (37) date coincides with the previous calculation and gives comfort in our most feared situation. 3 "And fight and do not fear" clearly shows a general war. Because "And fight and do not fear" means "Do not fear a terrible war from the last time," and with the cifir and abjad calculations, it gives thirteen hundred thirty-one (1331) or thirteen hundred thirty-three (1333). And as other signs show, at that time, I was caught in the most terrible situation of a general war. The first draft of "Isarat-ul-Icaz" had been torn piece by piece by the enemy's hands. I was in a situation where four bullets hit my body, one of them breaking my already wounded leg, lying in mud and water for thirty-four hours waiting for death, with enemy soldiers surrounding me. Therefore, it is looking at my most feared and hopeless time. Thus, it can be said that within the general, it specifically points to us. FOOTNOTE.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

Second: The Honorable Imam Ali (r.a.) at the forefront, in the beginning ... My soul has been guided by it, and it has revealed secrets hidden within it. In the middle ... O Possessor of Majesty, grant me honor - O Clement, through the secrets of knowledge, it has been unveiled. And in the end ... The saying of Ali, the cousin of Muhammad, and the secret of knowledge for all creatures has been gathered as a treasure of knowledge. However, on the surface, it is only a prayer. Indeed, it does not seem to have a complete relationship with the secrets of knowledge, just like the other odes and intellectual prayers of Imam Ali (r.a.). My personal opinion is this: Since the Celcelawiyah have accepted the Risale-i Nur into their fold and embraced it as a spiritual child, certainly they can rightly praise the Risale-i Nur as a treasure of knowledge and a hidden treasure of science, showing it as the one who reveals some of the gems of their treasure in the end times with the phrase "the secret of knowledge for all creatures has been gathered." Third: It is known that sometimes a very small sign, under certain circumstances, becomes a very strong piece of evidence and provides a conviction of certainty. From many examples that give me such a conviction, only one example that I have previously mentioned is sufficient for me. Here is the example: After showing the Risale-i Nur with its history, name, essence, principles, service, and duty through the phrase "the lamp of light is carried," the Honorable Imam Ali (r.a.) prays in Syriac, listing their names. He repeats the word "after her" twice in thirty-two or thirty-three names. One is in the twenty-seventh, "Daimukh after her," and the other is in the thirty-first, "Bazukh after her."

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

These servants of the Rabbâniye confirm their positions through their actions and deeds. They themselves perform the duties of the guardians of faith and sincerity. They demonstrate their level of faith through their actions. They show that they are true followers of the virtues of Muhammad (peace be upon him), true adherents of the Ahmediyen (peace be upon him), and true wearers of the Nebeviyen (peace be upon him). In short, they are excellent examples for the Ummat-i Muhammed (peace be upon him) in terms of deeds and character, and in following and being close to the Sunnet-i Nebeviye (peace be upon him). The works they wrote in the style of interpreting the Book of God and explaining religious rulings, and according to the understanding of the time and the level of knowledge, are not the product of their own refined souls or lofty inclinations, nor the result of their own intellect and spiritual insight. Rather, these are spiritual inspirations and promptings from the Pure Zât of Prophethood (peace be upon him), the direct source of revelation. The Celcelûtiye, the Noble Mesnevî, Fütuhu'l-Gayb, and similar works are all of this nature. These sacred works are only interpreters of those lofty beings. These sacred individuals have a share in the composition and style of expression of those sacred works; that is, these sacred beings are the recipients, mirrors, and vessels of those meanings. English translation:

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

I noticed that it looks at the Risale-i Nur to the extent of the sarahat. In short: Siraci'n-Nur is exactly and completely the Risale-i Nur with only one difference. Because Siraci'n-Nur with ج and ا ل makes thirty-four (34). In the Risale, ل and ه make thirty-five (35), so there is only one difference. That one difference is the letter "alif," which points to a thousand. Also, the first paragraph, with cifir and abjad calculation (excluding shadda), makes one thousand three hundred fifty-two (1352) or fifty (1350), which exactly corresponds to the date of the Risale-i Nur's concealment and its secret illumination and its emergence. If the word 1 بَيَانَةً is not counted, then in the footnote, the tenvin at the end of the word 2 سِرّاً is counted as nun. It becomes one thousand three hundred thirty-three (1333) or thirty-five (1335), which corresponds to the date of the beginning of the dissemination of the Risale-i Nur. The second paragraph, 3 تُقَادُ سِرَاجُ السُّرْجِ سِرًّا, again coincides with the Risale-i Nur and the differenceless "Risale-i Nur" with ten differences. The entire paragraph, with cifir and abjad calculation (excluding shadda), makes one thousand two hundred ninety-three (1293) 4, which is the birth date of the author of the Risale-i Nur. And if the tenvin in 5 سِرًّا is counted as nun, it becomes one thousand three hundred forty-three (1343), which is the time of the emergence and illumination of the Tenth Word from the Risale-i Nur. If the shadda in 6 اَلسُّرْجِ is counted as two s's and the tenvin is not counted, it becomes one thousand three hundred fifty-three (1353), which exactly corresponds to the date of the temporary concealment of the Risale-i Nur due to a calamity and its illumination behind a hidden curtain and its transformation. Can these strange and multiple coincidences in meaning, cifir, truth, and in accordance with the facts and the nature of the event, in the case of someone like Hz. Ali (r.a.), an absolute master in the secrets of letters and cifir, and in the case of someone like Celcelûtiya, who composed a poem full of cifir, abjad, and secrets, be considered coincidences? Heaven forbid! It is impossible. Perhaps it is a miracle of Hz. Ali (r.a.), which confirms and corresponds to his well-known and very obvious miracle in Ercüze.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

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)

Dear sincere brothers; from Risale-i Nur disciples in Ali village, Ali Efendi is asking about a noble verse regarding hypocrites. Since I do not have time to elaborate now, I will briefly state a couple of sentences. The verse meaning "The prayer of a hypocrite is not accepted after his death" refers to those who are definitely known as hypocrites according to the divine warning at that time. However, it is not permissible to call someone a hypocrite out of suspicion or doubt and then not pray for them. After all, if they say "There is none worthy of worship except Allah," they are among the people of the qibla. If they do not utter clear blasphemy or repent, their prayer can be accepted. Considering that there are many Alevi people in Ali village and some of them may even go as far as Rafizism, the worst among them must not be considered as true hypocrites. Because a hypocrite is one who lacks faith, has no heart, and no conscience, and is against the Prophet (peace and blessings be upon him). (Like some of the current zindiqs.) On the other hand, some Alevi and Shia extremists are not against the Prophet (peace and blessings be upon him), but perhaps out of excessive love for the Ahl al-Bayt, they overstep. In contrast to the deviations of hypocrites, these people go to extremes. When they exceed the limits of Sharia, they are not hypocrites, but innovators, deviant, and fasiq (wicked); they do not become zindiqs. Hazrat Ali (may Allah be pleased with him), who honored them for twenty years and accepted their authority as the level of Sheikh al-Islam, did not oppose Abu Bakr, Umar, and Uthman (may Allah be pleased with them). If Hazrat Ali (may Allah be pleased with him) honored those three caliphs, they should also honor him, and if they pray the obligatory prayers, that would be sufficient. Moreover, since the greatest teacher of the Risale-i Nur disciples, after the Prophet (peace and blessings be upon him), is Imam Ali (may Allah be pleased with him), whose imamate is affirmed by the testimony of Celcelutiye, the Shia and Alevi who advocate love for the Ahl al-Bayt must listen to the lessons of Risale-i Nur more than the Sunnis, otherwise their advocacy of love for the Ahl al-Bayt would be wrong. Indeed, many years ago, I heard that in that Alevi village, under the efforts of three Alis, innocent people eagerly wrote the Risale-i Nur. At that time, I even included that village in my dua. Insha'Allah, once again, through the efforts of our brother Ali, who wishes to be an imam there, and through the efforts of our brothers like Küçük Ali, the heir of Hafız Ali (may Allah have mercy on him), the situation regarding them will improve.

Emirdağ Lâhikası - I ·Mektup 44 ·machine translation (qwen3-32b-sre)

Second question: If a miracle is not shown, and you are in a better state, why do you declare it? The answer: This is not a miracle belonging to me. Rather, it is a divine favor and a heavenly grace upon us and the people of faith, through a unique interpretation of the spiritual power of the Qur’an. Indeed, the miracle of the Qur’an and its effects are declared. And a blessing is declared with the intention of gratitude, which is a recognition of the blessing. I am commanded to declare the verse: "And by the grace of your Lord, relate (the story)." I confess with certainty that I have no merit or claim to pride or arrogance. I have withered and dried up like a kernel. I know that all value, life, and honor have passed into the tree of the Risale-i Nur and the spiritual miracle of the Qur’an, which has grown from that kernel. And since I believe this, I declare it in the light of the Qur’anic power. All value lies in the Risale-i Nur, which is a miracle of the Qur’an. Indeed, the name Bediüzzaman, which I have carried from the beginning, belongs to Him, and it has been returned to Him. The Risale-i Nur is the property and meaning of the Qur’an. In this respect, I have many specific signs and evidences that confirm my special conviction and are specific to myself. However, since I cannot prove them to others, I cannot write them. Only a few of them have come to mind to mention. First: When I read the Celcelûtiye, I felt that I was praying with my own feelings, unlike other prayers. It was not imitative or artificial, using another person’s words. For me, it was very natural, related to my sorrows, and provided a pleasant spiritual ground for reflection. A few years later, I saw its miracle and its connection with the Risale-i Nur, and I understood that this state had arisen from that connection.

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

Yes, at a time when the separation from my beloved brothers, who are very dear to my heart, is very near, and when I will be alone in prison, and when for three months I have seventy times experienced a strange kind of miracle and remained without evidence, in the seventy times repeated lines of Hz. Ali's (r.a.) Celcelûtiye kaside, beginning with "O carrier of the Name whose dignity is great," there are three or four strong signs and evidence in the three or four lines, especially in the general address of "O carrier of the Name," which looks at us specifically. FIRST EVIDENCE: The verse "O carrier of the Name whose dignity is great" not only in the rank, meaning, and ciphers and abjad calculations, but also in this general Alevi call, looks at this time and the Risale-i Nur and its author in a special way. Because the cipher and abjad calculation of "O carrier of the Name whose dignity is great" exactly indicates the year 1353, and this was the most feared time for the Risale-i Nur and its disciples. In this verse, the word "La takhs" is repeated seven times in six lines. The word "Hamile-ı isim" in the verse "O carrier of the Name" coincides with Molla Said, Molla Kurd, and Molla Said Bedi' with only three differences, revealing the secret of their agreement. And this indicates that the person whose name is mentioned is the specific target of this address. Also, in meaning, it says, "O carrier of the Great Name in the year 1353," meaning "the person who protects the Great Name," and in this general address, it looks at us specifically. Because, by the grace of God, in the year 1353, I was reading the Great Name, "the Name whose dignity is great," 171 times every 24 hours and trying to protect myself with it.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

And by considering the treatise "Otuzuncu Lem'a" which has six points and the names of the beautiful names, saying "wa bismaik al-husna" and the evidence of other signs, And by the evidence of the twenty-ninth Lem'a, and by the coincidence of both in the name and the wording of the names, And by the author's attachment to the state and the distress of a difficult exile and hardship, and by the blessing of his composition finding comfort and endurance, And in terms of metaphorical meaning, with the words of the noble Imam Ali (r.a.), the prayer to himself is "wa bismaik al-husna ajirni min ash-shatt," meaning; "By the blessing of the great name of that treatise of names, protect me from distress and hardship, O my Lord," which exactly corresponds to the condition of that treatise and its author, we can say that it is a metaphorical speech and a sign pointing to Imam Ali (r.a.) who is unseen. And since the original of Celcelûtiye is revelation and esoteric, and looks toward the future and informs about hidden matters of the future. And since this century is terrible according to the Quran, and according to the Quranic calculation, the Risale-i Nur is an important event in this dark century. And since the Risale-i Nur and its remedies have entered into Celcelûtiye with many signs and evidences up to the level of certainty, and have settled in the most important place. And since the Risale-i Nur and its remedies are worthy of this position and have the qualities and values to be considered by the noble Imam Ali (r.a.), to be approved by him, and to be informed about them.

Mektubat ·Isarat I Gaybiyye Hakkinda Bir Takriz ·machine translation (qwen3-32b-sre)

Celcelûtiye means "bedi'" in Syriac, and it is in the sense of "bedi'". The Risale-i Nur, whose expressions are "bedi'", holds an important position in Celcelûtiye, and since it is seen in most places as a display of this, the name of the ode seems to have been given in reference to it. Now I understand that the title "Bediüzzaman" given to me, although I did not deserve it, was not actually mine. Perhaps it was a spiritual name of the Risale-i Nur, which was mistakenly and faithfully attached to an obvious interpreter. Now that spiritual name has been returned to its rightful owner. Therefore, since the name Celcelûtiye, given to the ode in a symbolic style, means "bedi'" in Syriac and because of its repetition in the ode, I think that the Risale-i Nur, which emerged during the time of bid'at and is called Bediülbeyan and Bediüzzaman, is related to its original bedi' nature in terms of expression, meaning, and name, and that this name also refers to it a little, and since the Risale-i Nur occupies a large place in the name, it has earned the right. Our Lord, do not hold us accountable if we forget or make a mistake. EIGHTH REMIZ Question: What is the special way in which the Risale-i Nur, among all valuable books, is indicated and favored by the Qur'an, appreciated and praised by the Noble Imam Ali (r.a.), and loved and commended by the Great Gavs (k.s.)? What is the wisdom behind these two noble beings giving such value and importance to the Risale-i Nur? Answer: It is known that sometimes a moment, an hour, or perhaps a day, or even years, can yield results and be significant for a while, an hour, a year, or even a lifetime. For example, a person who becomes a martyr in a minute gains a spiritual rank. And in the time of severe cold, when one is suffering from the cold, or in the face of the enemy's terrifying attack, keeping watch for an hour can be equivalent to a year of worship.

Mektubat ·Isarat I Gaybiyye Hakkinda Bir Takriz ·machine translation (qwen3-32b-sre)

The Second Alevi Miracle The First Question of the Twenty-Eighth Letter These are some of the short jokes I wrote for my brothers in front of me for comfort during the time I was prohibited from participating in the uprising and from speaking in Eskisehir Prison. In the name of Allah, the Most Gracious, the Most Merciful. A beautiful memory of imprisonment is that the Risale-i Nur is hidden, yet it does not extinguish and cannot be extinguished. I asked in a world of meaning from the honor of Imam Ali (peace be upon him): "You said, 1 'The letters of the Arabs are written in a certain way,' what is your intention?" He said, 2 "Arabs mean letters that are unconnected and unformed, like numbers, without shapes, which are 'Latin letters.' They are used in the time of irreligion." Then I asked, "In the Ercüzende, you said 'protect yourself.' We saw your command in time, but unfortunately, we could not protect ourselves. We fell into this disaster. Is there no mention or reference to the Risale-i Nur, which is more important than myself a thousand times over?" He said, "Not only a reference, perhaps I mention it in the Celcelûtiyem." After this answer, I saw this idea in the Celcelûtiya ode, which is the most famous and most esoteric of the Alevi odes. The lamp of light is carried secretly - the lamp of the torch is carried secretly, and it has shone.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·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 Second Alevi Miracle The First Question of the Twenty-Eighth Letter These are some of the short jokes I wrote for my brothers in front of me for comfort during the time I was prohibited from participating in the uprising and from speaking in Eskisehir Prison. In the name of Allah, the Most Gracious, the Most Merciful. A beautiful memory of imprisonment is that the Risale-i Nur is hidden, yet it does not extinguish and cannot be extinguished. I asked in a world of meaning from the honor of Imam Ali (peace be upon him): "You said, 1 'The letters of the Arabs are written in a certain way,' what is your intention?" He said, 2 "Arabs mean letters that are unconnected and unformed, like numbers, without shapes, which are 'Latin letters.' They are used in the time of irreligion." Then I asked, "In the Ercüzende, you said 'protect yourself.' We saw your command in time, but unfortunately, we could not protect ourselves. We fell into this disaster. Is there no mention or reference to the Risale-i Nur, which is more important than myself a thousand times over?" He said, "Not only a reference, perhaps I mention it in the Celcelûtiyem." After this answer, I saw this idea in the Celcelûtiya ode, which is the most famous and most esoteric of the Alevi odes. The lamp of light is carried secretly - the lamp of the torch is carried secretly, and it has shone.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

That is, for the past three months, I have been reciting that kaside every day. I was not reading it because of a need related to the eight pages I had not yet completed. However, in the end, I read the last two pages, which begin with "وَصَلِّ اِلٰهِى", together with the others. About seventy times definitely, and perhaps nearly a hundred times according to my estimate, each time without exception, whenever I picked it up and read it from the beginning, the page beginning with "فَيَا حَامِلَ اْلاِسْمِ الَّذِى جَلَّ قَدْرُهُ" would open at the end. I was amazed. I would doubt myself for not reading those two pages and then reading the last two pages that begin with "وَصَلِّ اِلٰهِى". Every time I reached the eight pages I had skipped while reading from the beginning, and opened the remaining nearly hundred pages of the book, the same page beginning with "فَيَا حَامِلَ اْلاِسْمِ" would open again. I was amazed at my amazement. After fifty times, I thought to myself, "Why is this page opening? What if I read it too?" I saw that this page was showing the result of the purpose for which I was reciting the Kaside-i Celcelûtiye. I realized that I had made a mistake by omitting it. From then on, I began reading it. After that, perhaps more than forty times, whenever I picked it up, that same page would open again. In the end, I told my friends about it. They were also amazed and stayed in amazement. I said, "This is a miracle of the Celcelûtiye. I have no material evidence to convince you or others. I only have my own observation. My observation cannot serve as proof for others. Until now, I have never made it a habit to write claims without evidence. But since this coincidence is strange, it is certainly a sign that says, 'Write me.' For the one who does not believe, it is as if he wants to convince himself to write. I thank Allah a hundred thousand times for giving me both great comfort and a strong evidence for my claim. And several or six types of coincidences have been given to us and our profession as a privilege and encouragement. And just as this time, in every time of despair and weakness, a whip of encouragement and a miracle of service to the Qur'an, a coincidence of grace, has come to our aid.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

Since the original of Celcelûtiye is revelation and esoteric, and it looks to the future and gives news about hidden and future matters. And since this century is terrible according to the Qur'an, and according to the Qur'anic calculation, the Risale-i Nur is an important event in this dark century. And since the Risale-i Nur has entered into Celcelûtiye with many signs and indications up to the degree of certainty, and has settled in the most important place. And since the Risale-i Nur and its remedies are worthy of this position, and they have the qualifications and value to be considered by the glance, approval, and notification of Hazret-i Imam Ali (r.a.). And since after Hazret-i Imam Ali (r.a.) clearly informed about Siracü'n-Nur, and in a second-degree veiled manner, after the Words, the Letters, and then the Lem'as, the same order, the same rank, the same platform, with strong signs, the speech has been proven to be in accordance with Hazret-i Imam Ali's (r.a.) indication. And since, for example, looking at the beginning of the treatises and the first Word, which is the Bismillah Treatise, and at the end of the great comprehensive section, the last Lem'as and Şuâs of the treatises, especially the remarkable 29th Lem'a of the Arabs, which is a great verse of unity, and the treatise of the six names, and the treatise of the letters of the Qur'an, and especially the last Şuâ and the Asâ of Musa, which have a nature capable of canceling all spiritual magic of deviations and are called the Great Verse in a certain sense, a style of expression similar to looking at the miraculous treatise is seen. And since the signs and indications present in a single issue, due to the unity of the issue, strengthen each other, and even a weak relationship becomes a manifestation that is attached to the source.

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

Yes, in the kasida-i Ercüziye, he refers to the name-i Âzam as "Sekine," and in the Celcelûtiye, he again mentions it in a multiple style in both Syriac and Arabic as "1 اَ ْلاِسْمُ الْمُعَظَّمُ الَّذِى جَلَّ قَدْرُهُ" and other similar expressions. These are the famous six names (Esma-i Sitte-i Meşhure), which are the name-i Âzam. The author of the Risale-i Nur mentions that in the year 1353 (1934/5), he recited the names of the six names 171 times as a permanent vird (daily recitation). Together with these 171 recitations of the six names, he also recited 71 verses 19 times in 24 hours, totaling 1353, which also equals 1341 in another aspect, matching the date from which he has been reciting the name-i Âzam since 1340. Also, once a day, 19 verses of the name-i Âzam are recited 19 times permanently. The total number of letters in the repetition of these verses is 6666, which corresponds to the verses of the Qur'an. For the Sûre-i İhlas (Surah Ikhlas) which has three verses and the Fâtiha-i Şerif (Surah Al-Baqarah) which has one verse, if it were two, it would exactly match. SECOND EVIDENCE: After the line "2 فَيَا حَامِلَ اْلاِسْمِ الَّذِى", the paragraph "3 فَقَاتِلْ وَلاَتَخْشَ وَحَارِبْ وَلاَتَخَفْ" clearly and definitely indicates a general war. Considering the most dangerous time this poor person is involved in such a general war, he comforts and says, "Do not fear."

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

There is a remarkable coincidence that confirms Celcelûtiye's reference to the Risale-i Nur. For example: The mysterious and coded poem has coded, calculated numbers printed under each line, and these numbers are separate. However, where it refers to the Risale-i Nur, those coded numbers correspond exactly to the accepted Gregorian calendar date. And that date shows the accepted date of the event and the date when the Risale-i Nur was secretly transmitted. It indicates from 1929 to 1939 and up to 1944. This Gregorian calendar date is shown only in one or two places of the poem, which consists of thirty-two pages. I think it also refers to this period in other places, but I have not fully understood it yet. Also, the triangular time marked at the beginning with the Sûre-i İhlâs is 1351. This sign of Alevism also suggests that in the first half of the poem, in seventy sections, the word "Nur" is repeated seventeen times in the footnotes. And the word "Celcelûtiye," meaning "beautiful" in Syriac, is repeatedly mentioned with such importance that the name of the poem became "Celcelûtiye." The Risale-i Nur is the manifestation of the names Nur, Hakîm, and Bedi’ among the Esma-i Hüsna. On the surface and in the style of expression, the charm of the name Bedi’ is evident. Also, two lines before the line "tُقَادُ سِرَجُ النُّورِ," there is this line, perhaps the most important and brilliant line of the poem: "اَقِدْ كَوْكَبِى بِاْلاِسْمِ نُورًا وَبَهْجَةً - مَدَى الدَّهْرِ وَاْلاَيَّامِ يَانُورُ جَلْجَلَتْ" That is, "O Lord! Make my star a light. Illuminate and illuminate it beautifully for eternity..."

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

My beloved, sincere, very blessed, very active, very pure, and very precious brother Husrev; the letter I received on the second day of your celebration, like a message from a dove, on the same day of the disturbing incident, became a balm and a remedy for my sorrows and griefs, and brought to my mind this meaning: "Against the betrayal of insignificant people, there are the extraordinary respect and reverence of the heroes of the Gül and Nur factory, but not against the insults of one or two heartless people, but against the betrayals of millions of enemies, it can arise and be declared invalid." However, when I looked at myself, I saw that I was like a dried, rotten, and duty-completed date seed, yet in the garden of the Risale-i Nur, I saw that you looked at it as a magnificent, fruitful, and huge tree emerging from that seed. I saw that your extraordinary good opinion of me was from that tree, and that the seed was also, in a way, a kind of means to that good opinion. The first page of that letter is beautiful; I also agree. I made some changes and revised a few places on the second page. In short: Along with the six-month caliphate of Hazrat Hasan (May Allah be pleased with him), the Risale-i Nur, with the strength and benefit it received from the Cevşenü'l-Kebîr and the Celcelûtî, can be viewed from the perspective of the most important duty of the caliphate, the dissemination of religious truths, and by extending the short period of Hazrat Hasan (May Allah be pleased with him) into a long time, we can look at it as the fifth caliph. Because, the Risale-i Nur, with its true justice, is a movement that can make people happy in this century, and its spiritual figure is like an assistant, a successor, and a spiritual son of Hazrat Hasan (May Allah be pleased with him), so I revised your letter accordingly. In comparison, I also made some changes in a couple of places on your behalf. However, on the same day, the court, among the letters and drafts that were handed over to me, I saw this incomplete piece I wrote to you, based on the green pen marks indicating their high importance on those drafts.

Emirdağ Lâhikası - I ·Mektup 40 ·machine translation (qwen3-32b-sre)

Then, at the thirty-second level, the thirty-second discourse, which is the important treatise that draws attention to the number of chapters, again strongly attracts attention for the sake of emphasizing ذَيْمُوخٍ اَشْمُوخٍ بِهِ الْكَوْنُ عُمِّرَتْ and in one manuscript بِهِ الْكَوْنُ عُطِّرَتْ, meaning "The world is built and saved from destruction by the manifestation of the Name of Justice and the Name of the Judge, by justice and the scale, by order and wisdom." With the second manuscript, "The world receives pleasant scents and gives a fragrant aroma, like a perfume shop, by the sweet scent and the pleasant aromas of those two names." Indeed, the thirty-second discourse, which is like a brilliant mirror and an interpretation of the Name of Justice and the Name of the Judge, expresses it in a metaphorical sense. By repeating the word ذَيْمُوخٍ, the thirty-three discourses are indicated to be in the form of letters, and the thirty-second discourse is indicated to be the last one. Since I do not fully understand the meanings of the Syriac words and even Imam al-Ghazali (may Allah be pleased with him) did not fully explain them, I leave aside for now the references to Imam Ali's (may Allah be pleased with him) other treatises with those words. FIFTH ALLUSION: Since the Celcelutiya was revealed to the Prophet (peace and blessings be upon him) through inspiration and expresses meanings with the knowledge of Allam al-Ghayyb. Moreover, since in the Celcelutiya's verses 1 اَقِدْ كَوْكَبِى and 2 تُقَادُ سِرَاجُ النُّورِ, the treatise of Nur, which proves the truth of that ode through metaphorical meanings, clearly informs and refers to its thirteen important treatises, and in 3 فَيَا حاَمِلَ اْلاِسْمِ الَّذِى جَلَّ قَدْرُهُ, it also refers, alludes, and points metaphorically to the Author of the Treatise of Nur, who deals with and seeks help from the exalted Name اَ ْلاِسْمُ الْمُعَظَّمْ, which is one of the foundations of that ode, and to its thirteen important events of life.

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

And especially the phrase meaning "Do not fear the aggression, captivity, and capture by kings and rulers!" is generally addressed to people, but specifically refers to us. Neither in meaning nor in the numerical value (cifir) of the words is there anyone in this age who can be a true and worthy recipient of this address, just as we are. Therefore, these two paragraphs specifically refer to us. Also, the paragraph under the phrase "O carrier of the Name" and the phrase "With it, take refuge from all matters" (meaning "With it, take refuge from all matters")—which in both cifir and abjad calculations equals 1354 AH—refers to a time when I was in prison with my beloved brothers, in a state of despair. At that time, I was reciting the Great Name (the Name which is exalted in rank) 171 times a day. Undoubtedly, this comfort of safety in the general glad tidings of Celcelûtiye specifically refers to us, and those who are just should not doubt this. Because escaping from the enemy's plan against us is a miracle, and this is what it indicates.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·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)

A Brief Note on the Sign of the Unseen Regarding Imam Ali (r.a.) This section, which is a part of the unseen report of Imam Ali (r.a.) about the Epistle of Light, together with the "Signs of the Qur'an," the "Three Miracles of Aleviyya," and the "Miracle of Gavsiyya," which are included in the Collection of the Seal of the Unseen Testimony, has been returned to their rightful owners by the courts, based on the reports of the experts. This part is a part of the eighth sign of one of the three miracles of Imam Ali (r.a.) regarding the Epistle of Light in the Celcelûtiya, and it is included in the Collection of the Seal of the Unseen Testimony. SEVENTH SIGN Hazrat Imam Ali (r.a.) has referred to the Seventh Light as follows: ....... and by the great signs, I am safe from the fall, And by the right of the opening with the crowd, O our God, and by Your beautiful names, save me from scattering. The letters for Bahram have risen and stood tall, and the name of the staff of Moses has dispelled the darkness. 1 With this first paragraph, he has referred to the Seventh Light. Likewise, with the same paragraph, he also refers to the Twenty-Ninth Arabic Letter, titled "A high treatise on contemplation and a high book of knowledge about the Oneness of God."

Mektubat ·Isarat I Gaybiyye Hakkinda Bir Takriz ·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), and the most famous and brilliant proof of Islam, Imam al-Ghazali (may Allah have mercy on him), says: "When they were revealed to the Prophet (peace be upon him) by revelation, he ordered Imam Ali (may Allah be pleased with him), 'Write'; he wrote and then composed." Imam al-Ghazali (may Allah have mercy on him) says: 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, learning from Imam Nur ad-Din, has explained both the Syriac words and the value and characteristics of this Celcelûtiye. FOURTH ALLUSION After Imam Ali (may Allah be pleased with him) announced the Sirac an-Nur, while enumerating thirty-three and one aspects and thirty-two Syriac names, the Risale-i Nur strongly points to the most powerful and most precious treatise, the Mu'jizat al-Qur'aniyya and the Thirty-Second Word, and also refers, alludes, or hints at other treatises.

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

Even a dream worthy of my astonishment occurred the night before my interrogation in Eskisehir: "The Syriac phrase of Celcelûtiye, 1 بِهَالٍ اَهِيلٍ شَلْعٍ شَلْعُوبٍ شَالِعٍ - طَهِىٍّ طَهُوبٍ طَيْطَهُوبٍ طَيَطَّهَتْ, has come to my aid. It has saved me from distress. I read it several times." I woke up. I lay down. I was still occupied with it. Early in the morning, I was called for an extraordinary interrogation. I gave an exceptional answer. The most important and surprising part of my defense appeared effortlessly. But I did not write that part myself. They wrote it. Whatever the case... From this, Celcelûtiye looks toward us. A memory came to me. I saw that before that Syriac phrase, one line earlier, I had written a line about Hazrat Ali (r.a.) relating to the Epistles of Light, as I mentioned at the beginning: 2 تُقَادُ سِرَاجُ النُّورِ سِرّاً بَيَانَةً, and two lines earlier, 3 اَقِدْ كَوْكَبِى بِاْلاِسْمِ نُورًا, there are meaningful, heralding, and miraculous phrases. I understood that my preoccupation during the night was partially for this reason. In short, Celcelûtiye, with this sign, not only confirms the evident miracles of the Alevi poem Kaside-i Ercüziye but also aligns with it, approaching the degree of clarity from the sign. It is remarkable that I had taken some knowledge of the science of truth, which is the evidence of Islam, from Imam al-Ghazali (may God have mercy on him), in a similar style. Now I understand that Imam al-Ghazali (may God have mercy on him) had also received the same lesson in a similar style from Imam Ali (r.a.). Therefore, it is not strange but perhaps necessary and indeed appropriate that Hazrat Imam Ali (r.a.), whose important student Imam al-Ghazali (may God have mercy on him) was, looked upon this poor student of his with compassion and comfort during the most difficult time. The fact that Hazrat Ali (r.a.), who strongly refers to the Epistle of Light in three of his phrases, composed the poem Celcelûtiye cannot be attributed to coincidence. I was compelled to declare this coinciding miracle.

Sikke-i Tasdik-i Gaybi ·Yirmi Sekizinci Lemanin Birinci Meselesi ·machine translation (qwen3-32b-sre)

I confess that to be the author of such an accepted work is in no way fitting for me. But to make a great tree like a mountain from a small, insignificant seed is the nature and custom of the Divine Power and is a proof of its greatness. I solemnly affirm that my intention in writing the Risale-i Nur is to confirm, prove, and spread the truths of the Qur'an and the pillars of faith. Praise be to my Compassionate Creator, who has not made me proud of myself. He has shown me the faults and shortcomings of my soul. And the desire to make others proud of my soul has been removed. For a man waiting at the gate of the grave to look at the transient world behind him with hypocrisy is a pitiable weakness and a terrible sin. With this spiritual state, I will say a graceful word about the truth of the Risale-i Nur, which is the interpreter of the truths of faith. This is as follows: "Celcelûtiye" means "beautiful" in Syriac, and it is in the sense of "beautiful." The Risale-i Nur, whose expressions are beautiful, occupies an important position in Celcelûtiye and is seen to be repeated in most places, so the name of the poem was given in reference to it. Now I understand that the title "Bediüzzaman," which was given to me although I was not worthy from the beginning, was not mine. Perhaps it was a spiritual name of the Risale-i Nur, which was mistakenly and faithfully attached to an outward interpreter. Now that name of trust has been returned to its rightful owner. Therefore, I think that the name Celcelûtiye, which means "beautiful" in Syriac and was given to the poem because of its repetition, in a symbolic way, refers to the Risale-i Nur, which is the Bediülbeyan and Bediüzzaman of the time of bid'at (innovation), and that the Risale-i Nur is beautiful in terms of expression, meaning, and name, and that this name also refers to it a little, and since the Risale-i Nur occupies a large place in the name, it has rightfully earned it. 1 Our Lord, do not hold us accountable if we forget or make a mistake.

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

In the name of Allah, the Most Gracious, the Most Merciful. In His hand is the sovereignty of all things. 1 To Him belong the keys of the heavens and the earth. 2 And there is nothing except that with Us are its treasures. 3 There is no moving creature but He takes hold of its forelock. 4 This is a point of the verses indicating the Divine Self-Sufficiency (Kayyûmiyyat), and it appeared to my mind in the month of Zilkade, as a great manifestation of the name Kayyûm, which is the sixth of the six lights of the Greatest Name or the second adornment of the Greatest Name's two adornments or the sixth light of the six lights of the Greatest Name. Due to my unlawful imprisonment in Eskişehir Prison, I certainly cannot fully express that great light. However, since Hazrat Imam Ali (r.a.) mentioned the Greatest Name in the Kaside-i Ercûzes with the exalted name "Sekîne," and in the Celcelûtiyes again emphasized the Greatest Name with very magnificent names, and because he considered the six names within the Greatest Name as the most exalted and important, and because mentioning them brought us great comfort, we will also refer to this name of Kayyûm, like the previous five names, at least briefly, with the Five Rays, to point to that great light.

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

First: It is the noble Messenger of Allah, upon whom be peace and blessings, who, during the Battle of Badr, the most extraordinary battle in the Islamic world, ordered through a noble hadith that half of the fighters should leave their weapons to join the congregation for prayer, so that they would not miss their share of the prayer, and so that after two rak'ahs, the others would also be included. Since such permission exists in war, and since the good of the congregation is a sunnah, it is preferred over the greatest worldly event to follow this sunnah. Taking a hint from the absolute Master's indication, we too follow it with our soul and spirit. Second: The hero of Islam, the Imam Ali, peace be upon him, in many places and at the end of the Celcelûtiye, asked for a guardian so that forgetfulness would not come to him during prayer. Because he feared that an enemy might attack him, and that the thought of an attack might disturb his concentration during prayer, he requested a protective jinn from the Divine Presence. This poor one, your poor brother who has rolled through the world in this age of ignorance, has learned these two small points from the cause of the world's division and from the hero of Islam. And in this time, when it is very necessary to pay attention to the mysteries of the Qur'an, without neglecting the protection of the soul in war, he has explained a dot of a letter of the Qur'an. Said Nursî

Emirdağ Lâhikası - II ·Mektup 151 ·machine translation (qwen3-32b-sre)