Cevşenü’l-Kebîr

Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise. 1 And their final invocation is that all praise belongs to Allah, Lord of the worlds. 2 If I have committed any shortcomings in presenting this lesson, which I have taken from the Qur'an and the great supplications of the Prophetic tradition, Cevshenü'l-Kebîr, as a form of contemplative worship to the dergah of my Merciful Lord, I ask for forgiveness of my shortcomings by taking the Qur'an and Cevshenü'l-Kebîr as intercessors, and I seek His mercy. Said Nursî • • •

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

The disciples of Risaletü'n-Nur, who are a month away from us, saw the condition of our Master's illness exactly as it was in a dream at the same time. Likewise, the groups of Sabri and Hafız Ali worked in an even more important way for our ailing Master at the same time, that is, in Kastamonu. For example: (This is a part of Sabri's letter.) My Master, may you be well; at the moment of your illness, the warriors of the source of light there, just as they performed spiritual labor for an hour for the servant of the Qur'an, also performed a special spiritual labor for this year in this village. This was mentioned to me by the poor one a day before the Night of Power, during the time of the blessing: "This year, the Night of Power will be two nights." I also told the congregation: "Our Master (May Allah preserve him and grant him health) for certain purposes, on some blessed nights, would strive to revive that blessed night even a day before, or even a day after the actual blessed night. So we decided and resolved to observe the Night of Power for two nights in his account. On the first night, we worked on our lessons and recitations such as the Evrad-ı Bahaiye, the Tasbihat, the Sekîne, the Delâil-i Hayrat, and the Cevşenü'l-Kebîr. On the second night, similarly, we gave advice... Thus, in terms of following, we have worked for our Master's account with a hundred congregations. Later, in places like Isparta, Atabey, İslâmköy, Kuleönü, and others, in addition to other duties, every day we distributed the chapters of the Qur'an and completed the recitation of the entire Qur'an, and for the entire Ramadan and the recitation of the Ayat al-Kursi, all for the account of our Master. Therefore, there must be a wisdom in these acts of worship performed specifically this year, which we did not know, and we were made to work for our Master's account, just like our brothers from Kastamonu. May Allah grant our Master long life, may He bestow hidden, eternal healing, cure, and care. Ameen! Your student, Sabri

Sikke-i Tasdik-i Gaybi ·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar ·machine translation (qwen3-32b-sre)

Beloved, sincere brothers; a poor, sensitive, and pious man who is in conversation with the irreligious has seen a hadith about the famous dua-i Nebevî, Cevşenü’l-Kebîr, and about the merits and virtues beyond reason, and has become doubtful. He said: "The narrator is one of the Imams of the Ahl al-Bayt. However, it seems like an incredible exaggeration. For example, it says: 'This dua is rewarded as much as the Qur’an.' Also, 'The great angels in the heavens descend from their thrones and show great humility and respect to the one who recites this dua.' This does not conform to the measures of reason and logic." So he sought help from Risale-i Nur. I also gave a very definite and complete answer in accordance with reason and wisdom from the Qur’an, Cevşen, and the Nur Collection. I am now briefly summarizing it for you. I said to him: Firstly: In the Third Branch of the Twenty-Fourth Word, there are ten "principles" that cut off and eliminate such doubts at their root. Look at them and find your answer. Secondly: Every day, the good deeds of the entire ummah are attributed to him, and he helps the blessings of the entire ummah. He is the manifestation of the Glorious Name and the essential core of the universe, and also the most perfect and comprehensive fruit. The Prophet Muhammad (peace and blessings be upon him), saw the lofty rank of this dua for himself, heard it from the angel Jibril (peace be upon him), and compared or was compared to others. Therefore, that extraordinary and amazing merit has come to him from the great wilāya (authority) of the Prophet Muhammad (peace and blessings be upon him). It is not general or universal; perhaps such an amazing value exists in the nature of that dua, and through the manifestation of the Glorious Name, which is embodied in the Prophet, others may also attain that merit; but there are very important conditions, and merely reading it is not sufficient. Otherwise, it would disrupt the balance of rulings and relate to obligations. Thirdly: That dua, just as it becomes free from exaggeration and becomes the true essence when looking at the Prophet Muhammad (peace and blessings be upon him), similarly, when looking at the hundred beautiful names in that dua, it is not exaggeration, but perhaps some of their infinite manifestations can be realized, and to show the infinite value of these manifestations, the truthful announcer (peace and blessings be upon him) has informed us of a very small part and encouraged us with a general and absolute statement.

Emirdağ Lâhikası - I ·Mektup 106 ·machine translation (qwen3-32b-sre)

And the man who took Cevşenü’l-Kebîr, a spiritual and extremely important inheritance and treasure of the House of the Prophet, as his teacher, who recited the famous Six Names (Esma-i Sitte) called Ism-i Âzam one thousand three hundred times with verses, who completed the entire Cevşenü’l-Kebîr once a day, sometimes twice or thrice, and recommended it to his students, is the author of the Risale-i Nur. Indeed, two of the kasides mention him in six places close to the beginning. Even in the single verse 1 "O Bearer of the Name whose greatness is great," in six lines, six times with 2 "Do not fear," he indicates the greatest event of this time, the World War, and comforts a student who fell into fear of knowledge, religious law, and personal matters during that war. These six lines, without exception, in thirteen sentences, thirteen times point to the same student. And the man who has continued the Ism-i Âzam for thirteen years, whose thirteen important moments in the history of his life are indicated in thirteen forms, and whose signs generally reinforce and converge with each other, is the author of the Risale-i Nur. Undoubtedly, these nine mentioned truths clearly conclude that Sayyiduna Ali (r.a.) in Ercüze and Celcelûtiye's mentions the Risale-i Nur, informs about it, and converses with its author, offering comfort. 3 "Knowledge is with Allah, and Allah knows best the truth." FOOTNOTE • • •

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

For example, in the prayer called "Cevşenü'l-Kebir," which is a true and complete form of supplication and a kind of summary derived from the Qur'an, the sentence "Subhanaka ya la ilaha illa anta al-aman al-aman khallisna, wa ajirna, wa najjina minan-nar" is repeated a hundred times. This repetition is important because it relates to the greatest universal truth, the oneness of God, and the three great duties of creation: glorification, praise, and sanctification of the Creator. It also touches on the most important issue for humanity, which is to be freed from eternal damnation, and the essential outcome of servitude and human helplessness. Even if repeated thousands of times, it would still be insufficient. Indeed, the repetition in the Qur'an is based on such fundamental texts. Sometimes, in a single page, due to the need for emphasis, the necessity of understanding, and the eloquence of expression, the truth of tawhid (the oneness of God) is expressed explicitly and implicitly twenty times. This is not tiring, but rather it gives strength, motivation, and spiritual upliftment. In the Risale-i Nur, the appropriateness, suitability, and eloquence of the Qur'anic repetition have been demonstrated with evidence. The secret of the difference between the Meccan and Medinan chapters of the Qur'an-i Mu'cizü'l-Beyan, in terms of eloquence, clarity, and the style of detail and summary, is as follows: In Mecca, the primary audience and opponents were the idolatrous and illiterate Quraysh. Therefore, a strong, elevated, eloquent, convincing, and summarizing style was necessary, and repetition was essential. Hence, the Meccan chapters mostly express and repeatedly emphasize the pillars of faith and the degrees of tawhid with a very strong, high, and eloquent style. They prove the beginning and the end—Allah and the Hereafter—not only in a single page, verse, sentence, or word, but sometimes even in a single letter and in the structures of emphasis, negation, definition, negation, and omission, so powerfully that the great masters of the science of eloquence have been amazed. The Risale-i Nur, and especially the Twenty-Fifth Word, which summarily proves the forty styles of eloquence of the Qur'an, explains this in an extraordinary manner, along with its stylistic features and the poetic style.

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

Here is how, if a man is both a teacher, a clerk, a judicial clerk, and an inspector of civil administration, he would have a certain rank, a certain duty, a certain service, a certain salary, a certain responsibility, and a certain chance of promotion in each office; and he would have an enemy and rival for each failure. And he appears and is seen with many titles before the sultan. And he asks for help in many languages and addresses his superior with many titles. And to escape from the harm of his enemies, he seeks his help in many ways. Therefore, a person who is subjected to many names, burdened with many duties, and surrounded by many enemies, in his prayers and in his seeking protection, mentions many names. Just as the honorable and truly perfect human, Muhammad the Arab, peace be upon him, in his prayer called "Cevshenü'l-Kebîr," prays with a thousand and one names and seeks protection from the fire. Indeed, this is the secret behind the verse: Say: I seek refuge in the Lord of mankind, the King of mankind, the God of mankind, from the evil of the whispering devil who creeps along. (1) Here, seeking protection is commanded with three titles, and in Bismillâhirrahmânirrahîm, seeking protection is shown with three names.

Sözler ·Yirmi Dorduncu Soz ·machine translation (qwen3-32b-sre)

But the masters, teachers, and the blind and deaf (literally, "deaf-mute") ones are like the thousands of our Master Muhammad (peace and blessings be upon him and upon them) and the other prophets (peace be upon them), and the righteous ones (may Allah be pleased with them). The servants of the king in the palace are a sign of the angels (peace be upon them). The guests invited for a visit and hospitality are a sign of the jinn, humans, and the animals that serve humans. As for those two groups: One is the people of faith, the interpreters of the verses of the Book of Creation, and the blind and deaf (literally, "deaf-mute") ones of the noble Qur'an. The other group is the people of disbelief and rebellion, those who obey their desires and the devil, who know only this worldly life, and are like animals, perhaps even lower, deaf and mute (literally, "deaf-mute") oppressed and misguided people. The first group, the virtuous and the righteous, listened to the master of the two groups. That master is both a servant; in the station of servitude, he describes and defines his Lord with the like of Cevshen al-Kebir and others. He is also a messenger; in the station of prophethood, he conveys the decrees of the Lord through the Qur'an. This group, by listening to the messenger and heeding the Qur'an, saw themselves adorned with many lofty stations and subtle duties. Firstly: They performed the duties of glorification and praise in the station of witnessing the beauties of the sovereignty of lordship. Secondly: In the station of being drawn to the beginnings of the sacred names, they performed the duties of sanctification and praise. Thirdly: In the station of weighing and understanding the external and internal qualities of the treasures of mercy, they began the duties of gratitude and praise. Fourthly: In the station of weighing and understanding the essences in the descriptions of the divine names, they began the duties of purification, sanctification, and praise. Fifthly: In the station of reading the letters written with the pen of power on the tablet of destiny, they began the duties of contemplation and approval. Sixthly: In the station of purification, by observing the subtle and beautiful details in creation and art, they entered the duties of love and longing for the Creator of the heavens and the Maker of the earth.

Nur'un İlk Kapısı ·Mektup 38 ·machine translation (qwen3-32b-sre)

The result of the Alevi miracles Since Hazrat Ali (r.a.) is the source of the hadith "I am the city of knowledge and Ali is its gate," and since he has demonstrated miraculous miracles by taking the title of Shah-i Velayet, and since he is more concerned than anyone else with the Qur'an and the Ahl al-Bayt regarding the events of the end times, and since he informs about future events in the esoteric Kaside-i Ercüze and the famous Kaside-i Celcelûtiya, and partially proves his claim by saying "ask me about the hidden secrets," and since the most important principle and the greatest lesson he follows in those two kasides is the Ism-i Âzam, and he speaks, comforts, and encourages those who are occupied with the Ism-i Âzam. And since when looking toward the future in those kasides, with many signs and symbols, with their meanings, and with numerical calculations, they point to our time and the strange events of this time, and repeatedly indicate the same event. And since the Risale-i Nur, which serves faith and the Qur'an in this era, is the most important event that will catch the attention of Hazrat Ali (r.a.). And since Hazrat Ali (r.a.) established the Risale-i Nur, which serves the world with his miraculous knowledge and extraordinary courage, and which proves the fundamental truths of faith and the Qur'an in a miraculous way with irrefutable evidence, and which has illuminated those sacred truths like the sun. And since Hazrat Ali (r.a.) received the most important lesson from his sacred teacher and gave it to this ummah, and since the subject, basis, and spirit of these two esoteric kasides is the Sekine and the Ism-i Âzam, and since this time is the time when he has recited the Sekine and the Ism-i Âzam more than anyone else, and since for thirteen years he has been reciting the Ism-i Âzam along with a thousand and one divine names, and since the Cevşenü’l-Kebîr, who is found within those names, has opened the treasure of the sciences of the Qur'an, and since he has written one hundred and twenty treatises that explain the Qur'an with the blessings of that name, and since he recites the Sekine one hundred and seventy-one times in twenty-four hours...

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

But the masters, teachers, and the blind and deaf (literally, "deaf-mute") ones are like the thousands of our Master Muhammad (peace and blessings be upon him and upon them) and the prophets (peace be upon them), and the servants of the king in the palace are a sign of the angels (peace be upon them). The guests invited for sightseeing and hospitality are a sign of jinn, humans, and animals that serve humans. Those two groups are: One is the people of faith, the interpreters of the verses of the Book of Creation, and the blind and deaf (literally, "deaf-mute") of the Supreme Qur'an. The other group is the people of disbelief and rebellion, those who obey their desires and Satan, who only know worldly life and are like animals, perhaps even lower, deaf and mute (literally, "deaf-mute"). The first group, the virtuous and the righteous, listened to the master of the two groups. That master is both a servant; in the station of servitude, he describes and describes his Lord with the like of Jushayn al-Kabir. He is also a messenger; in the station of messengership, he conveys the decrees of the Lord through the Qur'an. This group, by listening to the messenger and listening to the Qur'an, saw themselves adorned with many high stations and many subtle duties. Firstly: They performed the duties of glorification and recitation in the station of beholding the beauties of the sovereignty of lordship. Secondly: In the station of being lost in the beginning of the sacred names, they performed the duties of sanctification and praise. Thirdly: In the station of weighing and understanding the hidden and apparent qualities of the treasures of mercy, they began the duties of gratitude and praise. Fourthly: In the station of weighing and knowing the essences in the definitions of the divine names with the measures of spiritual equipment, they began the duties of purification, sanctification, and praise. Fifthly: In the station of reading the letters written with the pen of power on the scale of destiny, they began the duties of reflection and approval. Sixthly: In the station of purification by observing the subtle and beautiful details in nature and creation, they entered the duties of love and longing for the Creator of the heavens and the Maker of the earth.

Nur'un İlk Kapısı ·Nurun Ilk Kapisi ·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)

He is the most advanced in all aspects of worship in his religion; he is the most pious and fears Allah more than anyone else; he constantly engages in struggle and hardships, reaching the most subtle secrets of true servitude; and he performs deeds without imitating anyone, in a complete and independent manner, yet in the most perfect way, combining the beginning and the end. Naturally, there is no one like him, seen or unseen. Moreover, with thousands of prayers and supplications, he describes his Lord with such a high degree of divine knowledge and to such an extent that the people of divine knowledge and the people of authority since that time, despite their efforts and lamentations, have not reached that level of knowledge or that degree of description, showing that there is no one like him in prayer either. A person who looks at the place in the beginning of the Book of Supplications where a brief summary of one of the ninety-nine chapters of Cevşen al-Kebir is mentioned will say, "Even Cevşen has no equal." Moreover, in conveying the message and calling people to the truth, he showed such perseverance, steadfastness, and courage that great states and great religions, even his own tribe, clan, and uncle, who were fiercely hostile to him, did not show the slightest hesitation, anxiety, or cowardice. Alone, he challenged the whole world and succeeded, and made Islam the dominant religion of the world, proving that there has never been and never will be anyone like him in conveying the message and inviting people to the truth. Moreover, in faith, he possessed such an extraordinary strength, a miraculous certainty, a miraculous expansion, and a lofty belief that illuminated the world. While the prevailing beliefs and doctrines of that time, the wisdom of rulers and the knowledge of spiritual leaders, were all opposed and contradictory to him, yet no doubt, hesitation, weakness, or temptation ever touched his certainty, belief, trust, or assurance. The foremost among them, the Companions and all the people of authority, who advanced in spiritual and religious ranks, always benefited from his level of faith and found him to be at the highest degree. This clearly shows that his faith was also unparalleled.

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

The Poisoning of the Master in Emirdag A political officer's betrayal and a guard chief who was deceived by the statement "We received orders from above to eliminate him," climbed up to the Master's window at night using a ladder and poisoned his food. The next day, the Master began to suffer from poisoning. Although the effect of the poison was very severe, he said: "I am being protected from death by the blessings of the sacred books like Cevşenü'l-Kebir. However, the illness and suffering are very intense." For about a week, he was in a condition of being almost starving and thirsty, groaning in a pitiful state, and then with the permission of Allah, he recovered and resumed his duties such as writing the Risale-i Nur. During these severe illnesses, he never missed his prayers. Only during the second and third poisonings, in a condition of illness that was almost unbearable, he was able to perform his obligatory prayers in bed for two or three days. On the nights when he was in danger of death, two of his students, who kept vigil by his side and wept for the Master, said: "Near dawn, with his eyes closed, he sat up, opened his hands toward the Divine Threshold, and with a soft voice and a few words, he prayed for the development of the Risale-i Nur service and the safety of his students. Then he fell back into a faint and lay on the bed." The service was carried out in turn by two or three young students. For a while, they were also prevented from doing so, but the diligent students showed great self-sacrifice by never giving up the service. A high-ranking official in Emirdag, who later became a brave student of Nur, said to his friend: "There is a secret plan and order to secretly eliminate Said Nursi." Thus, all the treatment done to the Master was the result of such a plan. It was not limited to one or two times, but continued for many years, so the oppression, torture, and spiritual pressure inflicted were very cruel and painful. The Master first went to the Çarşı Mosque for two years, participated in the congregation. On most days, he performed the Asr prayer in the mosque and stayed there until nightfall, then returned home. This continued for two years. Then the district governor prevented him from going to the mosque, saying "He is meeting with people." In Emirdag, he

Tarihçe-i Hayat ·Emirdag Hayati ·machine translation (qwen3-32b-sre)

Beloved, sincere brothers; in the Hizb-i Nurî, both the mystery of "the reflection of an hour" and a complete servitude exist; now at this moment, I have observed a strong sign. Today, while reading a part of the Risale-i Nur from the Hizb-i Nurî and also a part from Cevşenü’l-Kebîr, I saw that; The twenty-ninth letter's latter part and the verse "Allah is the light of the heavens and the earth" reveal the universes and the beings of the cosmos. With the journey of the heart, I saw that each divine name illuminates a world in this universe and disperses the darkness. Similarly, and in another way, the Cevşenü’l-Kebîr, the Risale-i Nur, and the Hizb-i Nurî also illuminate the entire universe, scatter the darkness, break the natural laws piece by piece, tear the veils in which the people of ignorance and the people of misguidance try to hide, and I observed that they comb the universe with its beings like cotton, combing it with combs. They reveal the lights of unity behind the last and broadest veils of the universe where the people of misguidance drown. In short: Two days ago, a Nakshî dervish who was reading the point of the name of the Judge, did not understand the way of applying the subject of the sun and its system in the context of the Risale-i Nur. He said: "He speaks like the people of science and geographers," he thought. When he read it to me and I explained it to him, he said: "This is entirely different." So, like the geographers and the people of science, the Risale-i Nur shows the light of oneness in the last and broadest points of support and the veils of ignorance where their enemies hide. There, it follows its enemies and breaks their farthest outposts. It shows a way to peace everywhere. If someone flees to the sun, it says to him: "That is a stove, a lamp. Who provides its firewood and gas? Know, awaken!" It strikes him on the head. Also, it shows the reflections of the names of God throughout the universe in such a way that ignorance is impossible. Nothing prevents peace. For the people of the path and truth, to gain eternal peace, it is not about hating or forgetting the universe, nor about not remembering and not bringing to mind, but rather it shows that one gains a level of peace as vast as the universe itself and ge.

Kastamonu Lâhikası ·Mektup 147 ·machine translation (qwen3-32b-sre)

He demonstrated such a profound ubudiyet (servitude to God) and ibadet (worship) that by unifying the beginning and the end, without imitating anyone, and by perceiving the most subtle mysteries of worship and seeking closeness to God, even in the most difficult times, he performed ubudiyet perfectly, which is an unparalleled state. He made such daavât (invocations), münâcât (supplications), and ricalar (requests) to God that until now, even with the lamentations of the mourners, no one has reached that level. For example, in the münâcât of Cevşenü’l-Kebîr, he describes his Creator in such a way, using a thousand divine names as intercessors, that there is no equal to it. And the fact that no one can reach him in terms of knowledge of God (ma'rifetullah) is a unique and unparalleled state. Moreover, he invited people to religion with such sincerity and conveyed his prophethood with such courage that, even though his people, his uncle, the great powers of the world, and the followers of ancient religions opposed and were hostile to him, he defied them all without the slightest fear or hesitation, and overcame them all, which is an unparalleled state. Thus, these eight extraordinary and unparalleled states of his sincerity and prophethood constitute a very strong testimony. These states show that the person (peace be upon him) reached the highest degree of seriousness, certainty, perfection of sincerity, and truthfulness. The Islamic world, every day, in every prayer, millions of tongues recite 1 "Assalamu alaykum ayyuhan Nabiyyu wa rahmatullahi wa barakatuhu." And the Islamic world affirms its submission to his mission and confirms the promise of eternal happiness he brought, and that he opened a solid path to the eternal life which humanity has long sought with deep love and an innate and powerful desire. In gratitude and appreciation, the Islamic world, which numbers three hundred and fifty million, perhaps billions, spiritually visits and meets him with 2 "Assalamu alaykum ayyuhan Nabiyyu," and congratulates him on his name.

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

Epilogue The Ism-i Âzam is not the same for everyone; it may differ. For example, the six names of Ism-i Âzam for Imam Ali Radıyallahu Anh are Ferd, Hayy, Kayyûm, Hakem, Adl, and Kuddûs. For Imam Âzam, the Ism-i Âzam consists of two names: Hakem and Adl. For Gavs-i Âzam, the Ism-i Âzam is Hayy. For Imam Rabbânî, the Ism-i Âzam is Kayyûm, and similarly, many other individuals have seen different names as their Ism-i Âzam. Since this fifth point concerns the name Hayy, we recite this prayer both as a prostration, a witness, a proof, a sacred evidence, a personal supplication, and as a beautiful ending for this treatise. The Honored Prophet Muhammad Aleyhissalâtü Vesselâm, in his great invocation called Cevşenü’l-Kebîr, expressed his very high and comprehensive level of knowledge of God by saying the following. We imagine ourselves in that time, and with the voice of the Prophet Muhammad Aleyhissalâtü Vesselâm, we say "Amen" to what he said and recite the same invocation: Ya Hayyu ba'da kulli hayyin, Ya Hayyu qabl kulli hayyin. Ya Hayyu alladhi la yusabihuhi shay', Ya Hayyu alladhi la yushabhuhu shay'. Ya Hayyu alladhi la yahaja ila hayyin, Ya Hayyu alladhi la yusharikuhu hayy. Ya Hayyu alladhi yarzuqu kulla hayyin, Ya Hayyu alladhi yumitu kulla hayyin. Ya Hayyu alladhi la yamutu, Ya Hayyu alladhi yuhyi al-mawtâ. Subhânaka ya la ilâha illa anta al-amân, al-amân, najjina minan-nâr, âmin. Subhânaka la 'ilma lanâ illa ma 'allamtanâ, innaka anta al-'alîmu al-ḥakîmu.

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