Lem'alar

FOURTH DIVINE COMMANDMENT O nurses who serve innocent sick children and the elderly who are like innocent children! Before you lies a great spiritual commerce. Strive eagerly and strive to attain that commerce. The illnesses of innocent children, like an injection and a divine training, which provide a training and a discipline to those delicate bodies and later on give resistance to the world's troubles, are diseases that, along with many wisdoms related to the worldly life of the child, and which affect the child's spiritual life and the purification of life, replace the expiation of sins in the elders. The merits from such diseases, which relate to spiritual progress in this life and later on or in the hereafter, are recorded in the account books of the parents, especially in the pages of good deeds of the mother who, with the secret of compassion, prefers the child's health to her own, is certain according to the people of truth. Caring for the elderly, along with gaining great merits, includes receiving their prayers, pleasing their hearts, and serving them faithfully, which relates both to the happiness of this world and to the happiness of the hereafter. This is confirmed by authentic traditions and many historical events. A fortunate son who fully obeys his elderly father and mother, just as he would see the same condition in his children; a wicked son, if he disgraces his parents, besides suffering divine punishment, will face many calamities in this world as a punishment, which is confirmed by many historical events. Yes, caring for the elderly, the innocent, not only for one's relatives, but perhaps for the believers—since the secret of faith brings true kinship—if a respected sick elderly person needs help, serving them with soul and heart is a necessity of Islam.

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

FIFTH STEP It has been reported in a noble hadith that: 1 "Indeed, Allah created man in the image of the Most Merciful (and so on)." This noble hadith has been interpreted in a strange way by some members of the Sufi path, which is incompatible with the beliefs of faith. Indeed, some of the lovers of divine love have looked at the spiritual image of man with the image of the Most Merciful. Since most of the Sufis are superficial and many of the lovers of divine love are confused and entangled, their views may be contrary to the truth. However, those who are of sound mind cannot accept the meanings of their beliefs that contradict the fundamentals of faith. If they do, they commit an error. Indeed, the Divine Being, who governs the entire universe in an orderly manner like a palace or a house, who skillfully and effortlessly rotates and moves the stars like tiny particles, and who employs the smallest particles as orderly officials, has no partner, no counterpart, no opposite, and no rival. 2 "Nothing is like Him, and He is the All-Hearing, the All-Seeing," according to His secret. He has no image, no likeness, no equal, and no resemblance. However, 3 "And to Him belongs the highest description in the heavens and the earth, and He is the Almighty, the All-Wise," according to His secret, His affairs and attributes are observed through analogy and metaphor. Therefore, analogy and metaphor exist in the context of His affairs. One of the many purposes of the aforementioned noble hadith is as follows: Man is a form that fully represents the name of the Most Merciful. Indeed, as we have previously stated, the name of the Most Merciful appears in the image of the universe through the manifestations of a thousand names, and in the image of the earth's surface through the boundless movements of the absolute divine lordship. Similarly, in the composite form of man, on a small scale, just like the image of the earth and the image of the universe, the name of the Most Merciful manifests in its complete form.

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

Introduction O human! Know that there are terrifying words coming from the mouths of people, which do not denote atheism, and the people of faith use them unknowingly. We will mention three of them. First: Evcedethu’l-esbab, that is, "The causes produce this thing." Second: Teşekkele binefsihî, that is, "It forms itself, comes into being, and ends by itself." Third: İktezathu’t-tabiat, that is, "It is natural, nature produces and creates by its own inclination." Indeed, since the existents are present and undeniable, and each existing thing comes into being in an artistic and wise form. Also, since it is not ancient but newly created, O denier, you must say either that the causes of the world produce this being, that is, this being comes into existence through the gathering of causes; or that it forms itself; or that it comes into being through the influence of nature's inclination; or that it is created by the power of a Supreme Almighty Being. Since there is no other way but these four ways in reason, if the first three ways are proven to be impossible, invalid, and rejected, then necessarily and obviously, the fourth way, the path of unity, becomes certain without doubt. HOWEVER, THE FIRST WAY, which is the formation of things and the body of creatures through the gathering of the causes of the world, has many absurdities. We mention only three of them. FIRST In a pharmacy, there are hundreds of bottles and jars filled with very different substances. From these medicines, a living ointment was desired. Also, a miraculous drug, which is life-giving, had to be made from them. We went to that pharmacy and saw many examples of that living ointment and life-giving drug. We examined each of those ointments.

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

And the one who performs those duties in the most excellent and perfect manner, with the utmost sincerity, is the Prophet Muhammad (peace and blessings be upon him). Therefore, just as the sun festival is proportionate to the sun's illumination of the day, the wisdom in the universe is proportionate to the mission of the Ahmadiyya (peace be upon him). Yes, just as the great miracle of the names of the Sovereign and the Judge draws the Ahmadiyya mission (peace be upon him) to the highest degree, so too, each of the beautiful names of Allah from the Esmâ-i Hüsnâ—Allah, Rahmân, Rahîm, Vedûd, Mün’im, Kerîm, Cemîl, Rab, and many others—through a great miracle seen in the universe, draws the Ahmadiyya mission (peace be upon him) to the highest degree and the most absolute level. For example, the miracle of the name Rahmân, which is the all-encompassing mercy, is manifested in the statement "Rahman for the worlds." And the miracle of the name Vedûd, which is the divine yearning and the lordly familiarity, results in and corresponds to the statement "Beloved of the Lord of the worlds." And the miracle of the name Cemîl, which is all beauty—namely, the beauty of essence, the beauty of names, the beauty of arts, and the beauty of creations—is seen and displayed in the Ahmadiyya form. And the miracles of the majesty of lordship and the sovereignty of divinity are also known, seen, understood, and confirmed through the mission of the Ahmadiyya, who is the manifestor of the sovereignty of lordship. And similarly, like these examples, the majority of the beautiful names of Allah are each a luminous proof of the Ahmadiyya mission (peace be upon him). In conclusion, since the universe exists and is not denied, certainly the colors, adornments, lights, splendor, arts, lives, and connections of the universe—such evident truths as wisdom, care, mercy, beauty, order, balance, and adornment—are not denied in any way.

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

How the word "magfiret" (forgiveness) reflects this beautiful meaning is also connected with the sentence at the beginning of the chapter: "So that Allah may forgive your past and future sins." The beginning of the chapter does not refer to forgiveness from real sins, because there is no sin, only a name. Perhaps it is a meaning worthy of the station of prophethood, that the Prophet is given the glad tidings of forgiveness, and later the Companions are also given the glad tidings of forgiveness, thus adding another grace to that meaning. Indeed, in the last three verses of the chapter of Feth (Victory), we have only mentioned seven of the many aspects of the miraculous nature of these verses. At the end of the 26th Statement, regarding the subject of free will and predestination, an important miraculous aspect of the lettering in the last verse is mentioned. This last verse, while looking at the Companions with its words, also looks at the Companions' conditions through their records. And just as the words describe the qualities of the Companions, so too, through their lettering and the numerical repetition of the letters in that verse, it points to certain individuals in the famous groups of the Companions such as the Companions of Badr, Uhud, Hunayn, Suffa, and Rida. Moreover, through the repetition of letters and the use of abjad (numerical) calculations, it reveals more secrets, akin to a form of numerology and a key to it. Glory to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise.

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

The followers of the Sunnah cannot be condemned by such ideas coming from the Kharijites and the Mubahidun. Perhaps the followers of the Sunnah are more supporters of Hazrat Ali (r.a.) than the Alevis. In all their sermons and prayers, they mention Hazrat Ali (r.a.) with the praise he deserves. Especially, the majority of the pious and ascetics in the Sunnî and Cemaat sects consider him as their guide and the Master of Wilayah. 1 Alevis should not take sides against the people of truth, leaving aside the Kharijites and Mubahidun who have earned the enmity of both Alevis and the followers of the Sunnah. Indeed, some Alevis abandon the Sunnah due to their opposition to the Sunnîs. However, we have said enough on this matter, as it has been a subject of much discussion among the scholars. O followers of the Sunnah and Cemaat, the people of truth! And O Alevis, who have made the love of the Ahl al-Bayt their profession! Quickly remove this meaningless, false, unjust, and harmful dispute from among you. Otherwise, the current of heresy, which is now strong and ruling by decree, will use one of you as a tool against the other and crush them. After defeating the defeated, it will also break that tool. Since you are people of tawhid, and since there are numerous sacred bonds of brotherhood and unity between you, commanding love and unity, it is necessary to leave aside the partial issues that cause division. Second Station So if they turn away, say, "Sufficient for me is Allah. There is none worthy of worship except Him. Upon Him I have relied, and He is the Lord of the Great Throne." 2 Regarding the second truth of this verse. FOOTNOTE

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

Thirty-Third Letter The first manifestation of truth in the heart of the new Said is expressed in the Arabic terms Katre, Habbe, Şemme, Zerre, Hubâb, Zühre, Şule, and their derivatives. Its Turkish translation has been published under the name Mesnevî-i Nuriye from the Risale-i Nur Collection.

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

THE FIFTEENTH DEVA O afflicted and sorrowful patient! When you see the form of your illness, do not lament; look into its meaning and say, "Oh!" If the meaning of illness were something bad, the Merciful Creator would not send it upon His beloved servants. On the contrary, in a verified hadith it is stated: "أَشَدُّ النَّاسِ بَلاَءً أَلْأَنْبِيَاءُ ثُمَّ الأَوْلِيَاءُ، ثُمَّ الأَمْثَلُ فَالأَمْثَلُ" (and so on). That is, "The most afflicted with calamities and hardships are the best and most perfect of people." Foremost among them is Hazrat Ayub (peace be upon him), the prophets, then the awliya, and then the righteous. They regarded their illnesses as pure acts of worship and divine gifts, and with patience, they expressed gratitude, seeing them as a kind of surgical operation from the mercy of the Merciful Creator. You, O afflicted and sorrowful patient! If you wish to join this luminous caravan, express gratitude with patience. Otherwise, if you lament, they will not accept you into their caravan. You will fall into the pits of the heedless. You will walk on a dark path. Indeed, some illnesses, if they end in death, are considered as spiritual martyrdom, leading to a degree of wilaya (sainthood) similar to martyrdom. Especially, illnesses arising from childbirth and abdominal pain, and those who die from plague and other diseases, are considered spiritual martyrs. There are many blessed illnesses that grant the degree of wilaya through death. Moreover, illness reduces the love and attachment to the world, thus softening, and sometimes even making pleasant, the painful separation from the world at the time of death, which is very painful for the worldly people. THE SIXTEENTH DEVA O patient lamenting from distress! Illness instills the most important and beautiful virtues of respect and mercy in human social life. Because it liberates a person from the arrogance that leads to savagery and lack of mercy. For, as it is said in the secret of "إِنَّ اْلاِنْسَانَ لَيَطْغٰى - أَنْ رَآهُ اسْتَغْنٰى", a self that is arrogant due to health and well-being does not feel respect for many people. And it does not feel compassion and mercy for those who are afflicted and suffering.

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

O wretched, corrupt man! Do not be deceived by the number of the corrupt and say, "The majority of people are with me." Because the corrupt man has not entered corruption willingly and by his own choice; perhaps he has fallen into it and cannot escape. There is no corrupt person who does not wish to be righteous and who does not desire to see his leader and chief destroyed. Unless—God forbid—he takes pleasure in poisoning like a serpent, corrupting his conscience with apostasy! O foolish head and corrupt heart! Do you think that Muslims do not love the world or that they are unaware of their poverty and need guidance so that they do not forget their share in this world? Your assumption is wrong, your estimate is mistaken. Perhaps their desire has become intense; that is why they fall into poverty. Because in a believer, desire is the cause of disgrace and ruin. Indeed, the overly eager one is a loser. Yes, there are many causes that draw man to this world. Foremost among them are his soul and its desires, his needs and his attachments, his emotions and his devil, the sweet allure of this world, and bad companions like yourself. Whereas those who invite to the eternal life and the hereafter are few. If there is even a slight amount of sincerity in you toward this poor nation, and if your claim of noble intentions is not a lie, then you must help those few who call to eternal life. Otherwise, if you silence those few callers and help the many, you become a companion of Satan. O you! Do you think that the poverty of this nation arises from asceticism or laziness born of renouncing the world for religious reasons? You are mistaken in this belief. Do you not see that the nations under the domination of Europe, like the Zoroastrians and Brahmins of China and India and the blacks of Africa, are poorer than us? And do you not see that even the essential necessities are not left in the hands of Muslims?

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

However, if the practices, rituals, and forms of the Sufi orders are of a kind that do not contradict the established principles and methods, provided that their origins are derived from the Book and the Sunnah, and they are carried out in different ways and forms without opposing or altering the Sunnah of the Prophet, they are not considered innovations. However, some scholars have included some of these practices under the category of innovation, but they have called them "good innovations." Imam Rabbanî, the Renewer of the Thirteenth Century, says: "I observed in the spiritual journey that the words reported from the Noble Messenger of Allah, peace and blessings be upon him, are luminous, and the Sunnah of the Prophet shines with their light. When I saw words and states not reported from him, I noticed that they lacked that light. Even the brightest among them could not match the least of the former. From this, I understood that the light of the Sunnah of the Prophet is a remedy. This Sunnah is sufficient for those seeking light; there is no need to seek light elsewhere." Thus, the judgment of this great figure, who embodies both truth and the Sharia, shows that the Sunnah of the Prophet is the cornerstone of eternal happiness and the source and origin of all perfection. O Allah, grant us the grace to follow the Sunnah of the Prophet. Our Lord, we believe in what You have sent down and we follow the Messenger. Please write us among those who bear witness.

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

They are not assistants who help in the weakness and needs of power. Rather, the officials of the kings of mankind are assistants and partners who are necessarily appointed to serve the kings' needs and weaknesses. Therefore, there is no relation between the officials of Allah and the officials of humans. Only the heedless and ignorant, who cannot see the wisdom and beauty in events and occurrences, begin to complain and seek help from Allah. Hence, the causes of these complaints and grievances are set as veils. Because the fault lies with them, and it arises from their own incompetence. A subtle allegorical representation is narrated to illustrate this secret: Hazrat Azrail (peace be upon him) said to Allah: "In the task of taking souls, my servants will complain to You and will be angry with me." Allah said to him in the language of wisdom: "I will place the veil of calamities and diseases between my servants and you, so that their complaints do not reach You and they do not become angry with you." Indeed, just as diseases are a veil, they are a means to prevent the feared misfortunes of fate. And in the act of taking souls, true wisdom and beauty belong to the duty of Hazrat Azrail (peace be upon him). Thus, Hazrat Azrail (peace be upon him) himself is a veil. He is a veil and a supervisor for the office of taking souls, to serve as a means for some apparent harshness and situations that seem incompatible with the boundless mercy. Yes, dignity and majesty require that causes be seen as veils of divine power in the eye of the mind. Unity and majesty require that causes withdraw their hands from true influence. • • •

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

Of course, we say this based on these seven principles: Hazrat Imam Ali (r.a.) has indicated the order of the famous Sayings and has arranged some parts of the Mektubat and the most important Lem'as. Also, he refers to the 30th Lem'ay, that is, the Esmâ-i Sitte Risalesi, the last of the independent Lem'as, with the words "wa bisemâ'ik el husnâ ajirnî min esh-shatât," and with the words "hurûf lî bahram 'alat wa tashâmakhât," he also refers to the following Risale-i Îşârât-ı Hurûf-u Kur'âniye and confirms it with a sign. Also, with the words "wasem el 'asâ mûsây bihi el zulmete enjelat," he refers to the last treatise, which is the most powerful proof of unity and belief, like the staff of Moses, and we conclude without hesitation that Hazrat Imam Ali (r.a.) informs about the Risale-i Nur and other very important treatises in a manner of both literal and metaphorical, indicative, allusive, and referential expressions. Whoever has any doubt should look carefully at the treatises indicated. If they are just, I think their doubt will remain. Here, the most beautiful and subtle meaning of the allusive and metaphorical expressions is the relation of the names given in the same order. For example, the names given to the 29th, 30th, 31st, and 32nd words are very appropriate, and the first word, which is the beginning of the Sayings, is named with the secret of the Basmala, and at the end, names suitable for the nature of the last treatise are given. Although this is hidden, it is very beautiful and subtle.

Şualar ·Sekizinci Sua ·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)

Second Letter The Last Fruit of Eskisehir Prison The Second Letter of the Thirty-First Letter بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ Sixteen years ago, in Eskisehir Prison, when my companions were released and I was left alone, this letter was written in great haste with my very poor pen, in a difficult and uncomfortable time, and although it is somewhat disorganized, while correcting it now, I saw many precious, strong, and important things regarding faith and unity. Said Nursî

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

SECOND REMIZ The treatise called "Yedinci Şuâ" (The Seventh Ray), which reveals the great reality and the greatest interpretation of the great verse of the Qur'an, "تُسَبِّحُ لَهُ السَّمٰوَتُ السَّبْعُ وَاْلاَرْضُ وَمَنْ فِيهِنَّ وَاِنْ مِنْ شَىْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ" (The seven heavens and the earth and whoever is in them glorify Him; and there is nothing but exalts Him with His praise), and which is a divine gift of the sacred month of Ramadan, is mentioned by the Noble Imam Ali (peace be upon him) in his letters after referring to the "Mektubat" and while looking at the "Lem'alar" and "Şuâlar", saying "وَبِاْلاٰيَةِ الْكُبْرٰى اَمِنِّى مِنَ الْفَجَتْ" (And by the great sign, I take refuge from the dawn), and by the science of eloquence, indicating the meaning of the apparent, called "mustetbeatü't-terakîb" and "maarîzü'l-kelâm", and according to the strength of the multiple layers behind the curtain. And he names this treatise, which is extraordinary, lofty, the greatest proof of unity, a great sign of the great verse, and a great interpretation of it, as "Âyetü'l-Kübrâ". And by this name, he declares and announces both the greatness of the source verse of the great verse and the extraordinary strength of the proof of oneness and unity of this seventh ray. Whoever has any doubt about the great attention of the Noble Imam Ali (peace be upon him) to this treatise and its worth, let them come and read this treatise once. If they do not say, "Yes, it is worthy," then let them say to me, "I swear!"

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

Beloved, sincere brothers; First of all: A part of the Hasbihal has been sent to you a day or two ago, so that you may take it as a basis, and when needed, either submit it to the authority or the court or approach another office with that part, and also that your brothers may defend themselves against the hypocrites based on that. Therefore, the one who has caused me the most torment and suffering so far is that person. Whatever it may be. You will do whatever is necessary by consulting together, but it is necessary to do so with caution, without haste, and not to hand it over to someone unreliable. Secondly: This time, through the timid mufti of this place, whom I have not met, I received a letter from Hulusi from Kars, along with a letter from my cousin Nihad. May God be praised, my brother is always maintaining his extraordinary loyalty and strong connection to the Nurlar. It is a meaningful coincidence that, without knowing, I mentioned in the section about Sabri that if Nihad is in Kars, he will meet with Hulusi, which is what I said here and later wrote to you at the same time. Yet, although both of them have been silent until now, they are writing a letter to me together. Thirdly: The letter from my dear brother Re'fet, which shows his great loyalty and connection, and coincides with the time I received Hulusi's letter, which shows that Hulusi is a commander of the Nurlar, was a graceful and joyful thing. Let those two be included in the Lahika. And Re'fet reading the Qur'an to the innocent, and he himself being occupied with writing and reading with the Lem'as, and praying for my recovery with those innocent ones, brought comfort and relief to my illness like a balm. And fourthly: In the letter, I was sad and regretful many times because I thought of someone named Yakup Cemal, who resembles the late Asim, and I did not know if he was alive and, if so, whether he was serving the Nurlar with his beautiful pen. Praise be to God, I received a letter showing that he is alive, serving the Nurlar, and loyal, and I said, "Praise be to God." • • •

Emirdağ Lâhikası - I ·Mektup 90 ·machine translation (qwen3-32b-sre)