Behold, in that wondrous activity in which the forms (shu'unat) are engaged, they are rapidly driven along with existence, transformation, and change, and continuously sent from the world of manifestation to the world of concealment.
And beneath the movements of those forms, the created beings are perpetually agitated, in a constant motion and commotion, and they scatter to the ears of the heedless the sounds of decay and ruin, and to the hearing of the guided, the sounds of remembrance and praise.
Based on this secret, each existing thing leaves behind in its body meanings, qualities, and states that are enduring supports for the enduring forms of the Necessarily Existing (Wâjib al-Wujûd), and thus they proceed.
Moreover, that existing thing, during the entire span of its life, leaves behind a detailed body that represents its external form in the intellectual spheres such as the Explicit Imam, the Explicit Book, and the Preserved Tablet, which are titles of eternal knowledge, and thus they proceed. Therefore, every transient being leaves behind a body, and acquires and bestows thousands of enduring bodies.
For example, just as some ordinary materials are thrown into a miraculous factory machine; they burn within it and seemingly perish, yet in the distillations of that factory, many precious chemical substances and dyes are produced.
Moreover, with its power and steam, the wheels of that factory turn; some parts contribute to weaving cloth, some to printing books, and some to manufacturing other precious things like sugar, and so on.
Therefore, the burning and apparent destruction of those ordinary materials result in the emergence of thousands of things. Therefore, an ordinary body departs, and leaves behind the inheritance of many noble bodies. In this state, is it said of that ordinary material, "What a pity!"? Is there a complaint that "Why didn't the factory owner have mercy on it, let it burn; he destroyed those lovely materials"?
Is there a complaint?
Mektubat
·Yirmi Dorduncu Mektup
·machine translation (qwen3-32b-sre)
· · ·
For example, just as a human eats good fruits. Those fruits are distributed in the stomach, melt, and seemingly vanish. Yet, while providing a taste and pleasure to all the bodily cells, they contribute to many wise purposes such as nourishing the body and life of the body, and sustaining life. The food itself ascends from the plant body to the human life level, progressing.
Exactly so, when these beings are hidden behind the veil of decay, while leaving behind many praises of each one, they leave the manifestations and effects of many divine names to those names' hands, that is, they entrust them to a lasting body, and go away like that.
Would it be said that "It is a pity for him" or "It was in vain" or "Why did this lovely creature go away," when a finite and temporary body departs and in its place, thousands of bodies benefit?
Perhaps mercy, wisdom, and love for him are so demanding and necessary. Otherwise, to avoid just one loss, one would have to give up thousands of benefits, which would result in thousands of losses.
Therefore, the names Rahîm (Merciful), Hakîm (Wise), and Vedûd (Abundant in Mercy) are not opposed to decay and separation; rather, they may demand and require it.
FIFTH SIGN
And fifthly: For the manifestation of the divine affairs and the scientific scenes.
It expresses the idea that:
Beings, especially those with life, when they depart from their physical bodies, leave behind many things and go away like that.
As stated in the Second Allusion, in a manner befitting the holiness and perfection of the Necessary Being's essence, and in a way worthy of Him, there is an immeasurable love, an endless compassion, an infinite pride, so to speak, a sacred, immeasurable satisfaction, a joy—without error in the expression—an immeasurable sacred delight, a pure and sublime comfort, in the affairs of lordship, whose traces are seen without direct observation.
Mektubat
·Yirmi Dorduncu Mektup
·machine translation (qwen3-32b-sre)
· · ·
And shortly after that date, the most luminous parts of Risaletü'n-Nur, such as the treatise "Mu'cizat-ı Ahmediye (a.s.m.)" and the "Twentieth and Twenty-Fourth Letters," began to appear on the field of dissemination, and at the same time, the treatise "Mu'cizat-ı Kur'âniye," which proves the inimitability of the Qur'an in forty ways, and the two parts of the "Tenth Word" about the resurrection were published in "Forty Two (42)" and had extraordinary announcements in "Forty Six (46)." This is a strong indication that this verse has a special reference to it.
Just as these verses point to the composition and dissemination, so too, the word تَنْزِيلُ الْكِتَابِ (the revelation of the Book) coincides with the name Risaletü'n-Nur (with the letter ن being doubled, there is a very slight difference) and metaphorically looks at it and accepts it. Because the word تَنْزِيلُ الْكِتَابِ (the revelation of the Book) is 951, and from the secret point of view of the three differences, it looks at the rank of Risaletü'n-Nur, which is 948.
Suddenly, it occurred to me that the secret of these three differences is that the rank of Risaletü'n-Nur is third. That is, it is not a revelation and cannot be. Also, generally, it is not inspiration, but perhaps mostly the impressions and inspirations of the Qur'an that come to the heart through the grace and help of the Qur'an. It is remarkable that in the first حٰمۤ of Surah Al-Mu'min, the verse تَنْزِيلُ الْكِتَابِ مِنَ اللّٰهِ الْعَزِيزِ الْعَلِيمِ (the revelation of the Book from the Almighty, All-Knowing) has a cipher rank of 1370, which looks toward some important verses. Perhaps in fifteen to twenty years, another light of the Qur'an will appear, or perhaps the Resâili'n-Nur will have a special expansion and new revelations. Since I do not know, I cannot open that door.
TWENTY-FIFTH VERSE: 2 حٰمۤ - تَنْزِيلٌ مِنَ الرَّحْمٰنِ الرَّحِيمِ (This is a sacred verse). The metaphorical meaning of this verse has a very strong connection with the Resâili'n-Nur. One aspect is that the work of Risaletü'n-Nur and his disciples is based on four principles.
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)
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Since this is the case, it is certain that in the Dâr-ı Cennet, which is the abode of delight and the station of happiness, there will be scenes of worldly adventures and events, displayed on couches opposite each other, in endless landscapes.
Indeed, the fact that these beautiful entities appear for a moment and then disappear, and that one follows another in succession, seems to resemble the machinery of a factory, producing these endless scenes. For example, just as civilized people, in order to give a kind of permanence to transient situations and to leave a memory for future generations, take pictures of beautiful or strange situations and present them as gifts to the future through cinema screens, thus displaying and projecting the past in the present and the future.
Similarly, after these entities of the sea and the world have lived a brief life, their Creator, the Almighty, records their purposes belonging to the world of eternity in that world, and in the eternal world, in endless landscapes, He records the duties of life and the miracles of the Sublime that they witnessed in their lifetimes, which is the will of the Name of the Almighty and the Merciful and the Unique.
FOURTH SIGN
And the fourth: declaring the praises of the Divine and manifesting the implications of the Names.
The paragraph states:
Entities, through their lifetimes, perform multiple praises of the Divine. They also demonstrate the situations implied and necessitated by the Divine Names. For example, the Name Rahîm implies compassion, the Name Rezzâk necessitates providing sustenance, and the Name Lâtîf necessitates showing grace. Likewise, each Name has its own implication.
Thus, every living being, through its life and body, demonstrates the implication of these Names, and according to their number, they perform praises of the Almighty Creator.
Mektubat
·Yirmi Dorduncu Mektup
·machine translation (qwen3-32b-sre)
· · ·
Salisen: If the grave door were to close and man were to remain in this world, then duties would be only military, administrative, and official. Since every day thirty thousand witnesses, with their funerals, sign the claim of death; certainly there are more important matters of faith than worldly duties. This is exactly what the Risale-i Nur performs, fulfilling these duties in accordance with the command of the Qur'an. Since the Risale-i Nur, which is the commander, ruler, and leader of the Qur'an, commands three hundred and fifty million people and every day five times, four of these times, opens their hands toward the Divine Threshold, and in all mosques, congregations, and prayers, it respectfully recites the sacred and heavenly decrees; certainly its true interpretation and the Risale-i Nur, which is a light of that sun and a servant of it, will fulfill its religious duty, by the permission of God, without encountering any obstacles. Therefore, the people of this world and the people of politics are not in conflict with it, but perhaps they are very much in need of benefiting from it.
Yes, there are many parts of the Risale-i Nur, such as the Twenty-Ninth Word, which reveals the mystery of the universe's hidden power and the mystery of the origin and destination of beings; the Thirtieth Word, which reveals the mystery of the subtle thoughts; the Twenty-Fourth Letter, which reveals the strange and continuous activity and general decay in the universe; the Twentieth Letter, which reveals and explains the most profound and important mystery of unity and proves that the resurrection of a human being is as easy as reviving a single human fly; and the Twenty-Third Letter, known as the Book of Nature, which completely destroys and shatters the superstitious ideas of naturalists. Anyone who discovers the mystery in just one of these parts, whether an alim, a poet, or a professor, would certainly be rewarded and honored by any government, as one who carefully reads these writings can confirm.
Tarihçe-i Hayat
·Eskisehir Hayati
·machine translation (qwen3-32b-sre)
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And shortly after that date, the most luminous parts of Risaletü'n-Nur, such as the treatise "Mu'cizat-ı Ahmediye (a.s.m.)" and the "Twentieth and Twenty-Fourth Letters," began to appear on the field of dissemination, and at the same time, the treatise "Mu'cizat-ı Kur'âniye," which proves the inimitability of the Qur'an in forty ways, and the two parts of the "Tenth Word" about the resurrection were published in "Forty Two (42)" and had extraordinary announcements in "Forty Six (46)" on the same date, which is a strong indication that this verse has a special attention to it.
Just as these verses point to the composition and dissemination, so too, the word تَنْزِيلُ الْكِتَابِ (the revelation of the Book) coincides with the name Risaletü'n-Nur (with the emphatic ن, with a very slight difference) and metaphorically looks at it and accepts it. Because the word تَنْزِيلُ الْكِtَابِ (the revelation of the Book) is 951, and from the secret point of view of the three differences, it looks at the rank of Risaletü'n-Nur, which is 948.
Suddenly, it occurred to me that the secret of these three differences is that the rank of Risaletü'n-Nur is third. That is, it is not a revelation and cannot be. Also, generally, it is not inspiration, but perhaps mostly the impressions and inspirations of the Qur'an that come to the heart with the grace and help of the Qur'an. It is remarkable that in the first حٰمۤ of Surah Al-Mu'min, the verse تَنْزِيلُ الْكِتَابِ مِنَ اللّٰهِ الْعَزِيزِ الْعَلِيمِ (the revelation of the Book from the Almighty, All-Knowing) has a cipher rank of 1370, which looks toward 1370, like some important verses. Perhaps in fifteen to twenty years, another light of the Qur'an will appear, or perhaps the Resâili'n-Nur will have a special unfolding and new revelations, but since I do not know, I cannot open that door.
TWENTY-FIFTH VERSE: 2 حٰمۤ - تَنْزِيلٌ مِنَ الرَّحْمٰنِ الرَّحِيمِ is a sacred verse. The metaphorical meaning of this verse has a very strong connection with the Resâili'n-Nur. One aspect is that the work of Risaletü'n-Nur and his disciples is based on four principles.
Şualar
·Birinci Sua
·machine translation (qwen3-32b-sre)