Kaside-i Celcelûtiye

Is it possible that a Wise and Almighty Creator, who writes the life destinies of the most insignificant plant and the smallest tree, from their beginning to their end, in perfect order and with the pen of destiny in their seeds and fruits, would write the destinies of the entire spring as a single tree, with the utmost excellence and order, and yet neglect the most important actions and movements of man, who is the vicegerent of the earth, the guardian of the creatures, and the heir of the universe? Heaven forbid! Heaven forbid and far be it! Indeed, the universe with all its truths is crying out: I believe in Allah, His angels, His books, His messengers, and the Last Day, and in the Divine Decree, both its good and its evil. The resurrection after death is true. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and messenger. May Allah's blessings and peace be upon him, his family, his Companions, his brothers, and all of them. Ameen. A MONO-THEISTIC PRAYER AND INTRODUCTION Hazrat Imam Ali, may Allah be pleased with him and grant him honor, in the place where he mentions the Risale-i Nur in the Kaside-i Celcelûtiye, names the Risale-i Nur as "Siracü'n-Nur" and "Siracüssürc," adding two names to its three existing names. Because of the repetition of the name "Siracü'n-Nur" in this treatise, at the end of this treatise, we present the most important prayer of Imam Ali, may Allah be pleased with him, in two degrees, using his sublime language and considering our language as his. We present this prayer at the threshold of the One and Only.

Şualar ·Ikinci Sua ·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)

In the name of Allah, the Most Gracious, the Most Merciful. It is the third miracle of Imam Ali (may Allah be pleased with him) regarding the Risale-i Nur. Yes, in the Kaside-i Celcelûtiyesi, he confirms and strengthens the two evident miracles explained and proved in the Eighteenth and Twenty-Eighth Lem'as, just as he gives news of Siracü'n-Nur to the degree of sarahat (clear indication), and again in that same ode, he points to and almost applauds the most famous treatises of Siracü'n-Nur, indicating with eight allusions a number of well-known treatises. FIRST After the phrase "1 تُقَادُ سِرَاجُ النُّورِ سِرًّا بَيَانَةً" in the Risale-i Nur, which describes the Siraj of Nur moving secretly and clearly, he makes a supplication in Syriac language, seeking help from the Beautiful Names and invoking a Quranic invocation. He mentions thirty-three chapters in such a strange and meaningful style that it seems he is also conveying some hidden secrets and unseen news. When I finished the Seventh Şuâyı, which I had named Âyetü'l-Kübrâ by Imam Ali (may Allah be pleased with him) during a difficult time, I immediately read the Celcelûtiye at night as a reward and compensation for my belief. Suddenly, as if by a hidden indication, it was said to my heart: Imam Ali (may Allah be pleased with him) is very occupied with the Risale-i Nur. Just as he gives news from the collection, he also alludes to and hints at his precious treatises. If it were not forbidden by Divine Wisdom (because of its many harmful effects and because it contradicts wisdom), he would have revealed news from the unseen in an explicit manner.

Şualar ·Sekizinci Sua ·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)

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)

If the ى in يَا نُورْسِى is emphatic, then it would be thirteen hundred fifty-one (1351), which coincides exactly with the time when human scorpions tried to destroy and kill that نُورْسِى but failed. 1 The addressee of the phrase "وَلاَ اَسَدٌ يَاْتِى اِلَيْكَ بِهَمْهَمَةٍ" is clearly indicated by multiple signs to be يَاكُرْدِى. Because Hazrat Imam Ali (r.a.) in his poem "Kaside-i Ercüzesi" 2 in the verse يَا مُدْرِكًا لِذٰلِكَ الزَّمَانِ, linguistically and in meaning, gives the name "Kürdî." Therefore, if the ى in يَاكُرْدِى is not emphatic, it would be thirteen hundred twenty-one (1321). At that time, that "Kürdî," after performing the evening prayer on a stone at the head of the famous mountain called Başît, was sitting alone when a monstrous wolf, the lion and tiger of that mountain, came to him like a friend and approached him. If the ى in يَاكُرْدِى is emphatic, then it would be thirteen hundred thirty-one (1331), which coincides exactly with the time when Armenian and Russian committee monsters surrounded and tried to kill that "Kürdî" everywhere but failed. Thus, the year thirteen hundred thirty-one (1331) and that terrible time of general war and the most dangerous and fearful time of Said Kürdî, Hazrat Imam Ali (r.a.) in these six lines six times repeatedly refers to that time with the phrase لاَ تَخْشَ, which certainly is not a coincidence in any way. And Hazrat Ali (r.a.), the expert of the science of secrets and ciphers of the community, in his famous and mystical poem "Kaside-i Celcelûtiye," in six lines looking toward the future, six times repeatedly refers to the same date and the same fearful time with the word لاَ تَخْشَ, using cipher calculation and meaning, which is an unquestionable and undeniable supernatural miracle. He learned from the Messenger of the Sublime (a.s.m.) and taught the community.

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

A Few Words About Âyetü’l-Kübra When Hazrat Bediüzzaman was in Kastamonu, he composed an immense treatise, under the name of Âyetü’l-Kübra, proving the existence and oneness of Allah with the languages of the beings in the universe. Regarding this treatise, our Master said, “It is a great truth of the Qur’an and a mighty barrier against the current terrible corruption.” It was written hastily as it came to the heart, and only the first draft was used. Our Master said, “Since I did not feel that my will and choice were present while writing it, I did not consider it appropriate to revise or improve it with my own opinion.” Because this treatise was first submitted secretly, it caused the arrest of the Master and his students. However, later on, the Denizli and Ankara High Courts, after two years of investigation, unanimously decided on their acquittal and the return of the treatise. Imam Ali (r.a.), with his insight into the unseen, saw this treatise and in his “Kasida-i Celcelutiye” he referred to the importance and acceptance of this treatise and prayed for it with the verse, “And by the great sign, protect me from the calamity,” thus appointing it as an intercessor. The fact that the Master and his students were acquitted and released from prison as a result of the investigation of this Âyetü’l-Kübra proved the acceptance of Imam Ali’s (r.a.) prayer. Our Master considered it appropriate that this Qur’anic truth, as a mighty barrier, be placed here in terms of rank, against the currents of deviation in this century, which attempt to cause a serious corruption in the faith of Muslims. • • • This third ray, the Münacât treatise, was composed in Kastamonu together with Âyetü’l-Kübra and five or six other treatises. It is a brilliant example of the course of the Master’s life in Kastamonu, his preoccupations, and the issues around which his service revolved. Yes, Said Nursi was working for the strengthening of faith, which is the most essential service for the nation and Islam, through the truths in these treatises.

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

In the name of Allah, the Most Gracious, the Most Merciful. It is the third miracle of Imam Ali (may Allah be pleased with him) regarding the Risale-i Nur. Yes, in the Kaside-i Celcelûtiyesi, he confirms and strengthens the two evident miracles explained and proved in the Eighteenth and Twenty-Eighth Lem'as, just as he gives news of Siracü'n-Nur to the degree of sarahat (clear indication), and again in that same ode, he points to and virtually applauds the most famous treatises of Siracü'n-Nur, indicating with eight allusions a number of well-known treatises. FIRST After the phrase "1 تُقَادُ سِرَاجُ النُّورِ سِرًّا بَيَانَةً" in the Risale-i Nur, which describes the Siraj of Nur moving secretly and clearly, he makes a supplication in Syriac language, seeking help from the Beautiful Names and invoking a Quranic invocation. He mentions thirty-three chapters in such a strange and meaningful style that it seems he is also conveying some hidden secrets and unseen news. When I finished the Seventh Şuâyı, which I had named Âyetü'l-Kübrâ after the Risale-i Nur, at the same time, out of my belief, I read the Celcelûtiye quickly during the night as a reward and a recompense. Suddenly, as if by a hidden indication, it was said to my heart: Imam Ali (may Allah be pleased with him) is very occupied with the Risale-i Nur. Just as he gives news from the collection, he also alludes to and hints at his precious treatises. If it were not forbidden by the Divine Wisdom (because of its many harmful effects, which contradict wisdom), he would have revealed the news from the unseen in an explicit manner.

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)

In the middle of the kasida, in the most important and prominent place, as a result of the most important prayer, the three verses of the kasida show the Risale-i Nur near the sarahat in meaning and cipher. Here, in the verse "فَيَا حاَمِلَ اْلاِسْمِ", it strongly confirms that the Risale-i Nur especially looks after and comforts its disciples. This is confirmed by the fact that the kasida-i Celcelûtiye, in general, is Syriac and Hebrew, and uses divine names and Quranic verses as intercessors, yet in the verse "بَدَئْتُ بِبِسْمِ اللّٰهِ رُوحِى بِهِ اهْتَدَتْ - اِلٰى كَشْفِ اَسْرَارٍ بِبَاطِنِهِ انْطَوَتْ 1" it shows that there are only one or two special prayers and supplications where it speaks of revealing some hidden secrets. One of them starts with "اَقِدْ كَوْكَبِى بِاْلاِسْمِ نُورًا", and in those three lines, it shows the Risale-i Nur three times with strong signs in meaning and cipher. The second place is in the three lines starting with "فَيَا حاَمِلَ اْلاِسْمِ الَّذِى جَلَّ قَدْرُهُ", where it looks after the disciples of the Risale-i Nur with three strong signs. Just as opening a single page among seventy possibilities is not a coincidence, these kinds of hints, signs, and indications are certainly not coincidental. Perhaps it is a hidden miracle, a favor from the Book of the Almighty to its servants. • • •

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