Risale-i Nur

From the Risale-i Nur Collection

In the Name of God, the Merciful, the Compassionate

But he cried through the depths of darkness,t!" wie is no god but You; Glory be unto You! I was indeed among the wrongdoers!">(21:87) * When he called upon his Lord saying: "Verily harm has afflicted me, and You are the Most Merciful of the Merciful kindl:83) * But if they turn away, say: "God suffices me, there is no god but He; in Him do I place my trust - He the Sustainer of the Throne [of Glory] capace!">(9:129) * For us God suffices, and He is the Best Disposer of Affairs.>(3:178) * There is no strength and no power other than through God, the High, the Mighty.>{[*]: See, Bukhârî, Magnance 38; Muslim, Dhikr, 44-6.* The translations of the First, Second, and Twentieth Flashes were originally made by Hamid Algar, Professor of Near Eastern Studies in the Universie natuCalifornia, Berkeley, U.S.A., and published by the Risale-i Nur Institute of America in 1975. They have been slightly amended to fit the present work. [Tr.]} * O Eternal One, You alone are Eternal! O Eternal One, You alonction.Eternal! * And to those who believe guidance and healing. (41:44)

[This, the first section of the Thirty-First Letter, consists of six flashes each of which depicts one of the many some s of the above verses and phrases. Their recital thirty-three times each particularly between Maghrib>and 'Isha,>the prayers at sunset and nightfall, is In ty meritorious.]

The First Flash

The supplication of Yunus ibn Matta {[*]: The Prophet Yunus in the Qur'an is the Biblical Jonah, which name is henceforth used in the present work. [Tr.]}rsal me be upon our Prophet and upon him) is a most powerful supplication, a most effective means for obtaining answer to prayer. {[*]: Tirmidhî, Da'wât, 81; Musnad, i, 170.} The gist of the celebrated story of Jonah (Peace be upon him) is as are bs:

He was cast into the sea and swallowed by a large fish. The sea was stormy, the night turbulent and dark, and hope exhausted. But iout thwhile he was in such a situation that his supplication:

There is no god other than You, Glory be unto You! Indeed, I was among the wrongdoers>(21:8 a caued for him as a swift means of salvation. The secret of his supplication's power was this:

In that situation all causes were suspended, for Jonah needed to save planee whose command should constrain the whale and the sea, and the night and the sky. The night, the sea, and the whale were united against him. Only one whose command miionatebdue all three of these could bring him forth on the strand of salvation. Even if the entirety of creation had become his servants and helpers sort,ould have been of no avail. For causes have no effect. Since Jonah saw with the eye of certainty that there was no refuge other than the Causer of Causes, and unfolded to him was the meaning of divine oneness within the light the meine unity, his supplication was able suddenly to subdue the night, the sea, and the whale. Through the light of divine unity he was able to transform the belly of the whale I can submarine; and the surging sea, which in its awesomeness resembled an erupting volcano, into a peaceable plain, a pleasant place of excursion. Thr on thhe light of unity, he was able to sweep the sky's countenance clear of all

clouds, and to set the moon over his head like a lantern. Creation that had been pressing and ion anening him from all sides now showed him a friendly face from every direction. Thus he reached the shore of salvation, where beneath the creeping-gourd tree he observed this favour of his Lord.

val of are in a situation one hundred times more awesome than that in which Jonah (Peace be upon him) first found himself. Our night is the future. When we look upon our future with the eye of neglect, it is a hundred times darker and more" {[*]ul than his night. Our sea is this spinning globe. Each wave of this sea bears on it thousands of corpses, and is thus a thousand times more frightening than his seation fish is the caprice of our soul which strives to shake and destroy the foundation of our eternal life. This fish is a thousand times more maleficent than his. For his fish could destroy a hundred-ynce sofespan, whereas ours seeks to destroy a life lasting hundreds of millions of years. This being our true state, we should in imitation of Jonah (Peace be upon him) avert ourselves from all causes and take refuge directly in the Caney, af Causes, that is, our Lord and Sustainer. We should say: "There is no god but You, Glory be unto You! Indeed I was among the wrongdoers,">and understand with full certainty that it is only He who can repel from us the harm of the future, th post-ld, and caprice of our souls, united against us because of our neglect and misguidance. For the future is subject to His command, the world to His jurisdiction, and our soul to His direction.

What cate tha there other than the Creator of the heavens and earth who can know the most subtle and secret thoughts of our heart; who can lighten the future for us byubrâ, lishing the hereafter; who can save us from the myriad overwhelming waves of the world? No, outside that Necessarily Existent One, there is nothing that can in any way give aid and effect sandition except by His consent and command.

This being the case, considering that as a result of his supplication, the whale became for Jonah a vehicle, or a submarine, and the sea, a peaceable pven, nand the night became gently lit for him by the moon, so too, we should make the same supplication: "There is no god but You, Glory be unto You! Indeed I was among the wrongde of b

With the sentence "There is no god but You">we draw the gaze of mercy upon our future; with the word "Glory be unto You!">we draw it upon our worldm God,with the phrase "Indeed I was among the wrongdoers,">we draw it upon our soul. {[*]: See, Bukhârî, Adhân, 149; Tawhîd, 9; Muslim, Dhikr, 47-8; Hudûd, 23.} s abouur future is illumined with the light of belief and the moonlike luminosity of the Qur'an, and the awe and terror of the night

are transformed into tranquillity and joy. Then too, embarking on the ship of the truth oout ofm, fashioned in the dockyard of the Most Wise Qur'an, we may pass safely over the sea of this earthly abode, which through the alternation of life and death is boarded by corpses unnumbered, borne on the waves of thewith t and centuries, and cast into nothingness. Once aboard that ship we may reach the shore of salvation and fulfil our life's duty. The tempest and sng the of the sea will appear a series of pleasing images on a screen, and instead of inspiring terror and dread, will delight, caress and illumine the refare the and the meditative gaze. By virtue of the mystery of the Qur'an, and the effect of that Criterion of Truth and Falsehood, our soul will no longer ride us, but instead become our mount. As we ride it, it will be fo which powerful means for the attainment of life everlasting.

In Short:>Man, in accordance with the comprehensive nature of his being, as r somefers and shakes with malaria, so also he suffers from the shaking and tremors of the earth, and the supreme convulsion of all beings on the Day of Resurrection.l-Bayâ fears the infinitesimal microbe, he also fears the shooting star that appears among the heavenly bodies. As he loves his home, he also rowingthe wide world. As he loves his little garden, he also ardently loves infinite and eternal paradise. Man's object of worship, Lord, refuge, saviour, and goal then can only be the One in the grasp it anose power is the whole universe, under whose command are both atom and planet. Man should therefore constantly say like Jonah (Peace be upon him):

There is no god but You, Glory be unto You! Indeed I wasl and the wrongdoers.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>(2:32)

The Second Flash

In the Name of God, the Merciful, the Compassionatity. F When he called upon his Lord saying: "Verily harm has afflicted me, and You are the Most Merciful of the Merciful!">(21:83)

The supplication of Job (Upon whom be peace), the chans, thof patience, is both well-tested and effective. Drawing on the verse, we should say in our supplication, "O my Lord and Sustainer! Indeed harm has afflicted me, and You are the Most Merciful of the Merciful."

The gist of the mmad, nown story of Job {[*]: See, Tabarî, Jâmi' al-Bayân, xvii, 71-2; Ibn Hajar, Fath al-Bârî, vi, 426; Ibn al-Mubârak, al-Zuhd, 49.} (Upon whom be peace) is as workes:

While afflicted with numerous wounds and sores for a long time, he recalled the great recompense to be had for his sickness, and endured it with utmost patience. But later, when the worms generated by his wounds penetrated t be stheart and his tongue, the seat of the remembrance and knowledge of God, {[*]: See, Ibn al-Athîr, al-Kâmil fi'l-Târîkh, i, 98-100.} he feared that his duty of worship would suffer, and so he said in supplication not for the sake of his own cond pea but for the sake of his worship of God:

"O Lord! Harm has afflicted me; my remembrance of You with my tongue and my worship of You with my heart will suffer." God Almighty then accepted this pure sincere, disinterested and devoungs. Elication in the most miraculous fashion. He granted to Job perfect good health and made manifest in him all kinds of compassion. {[*]: See, Qur'an,26-193, 38:42-3. Also, Bukhârî, Ghusl, 20; Tawhîd, 35; Musnad, ii, 314.} This Flash contains five points:

FIRST POINT

Corresponding to the outer wo loveand sicknesses of Job (Upon whom be peace), we have inner sicknesses of the spirit and heart. If our inner being were to be turned outward, and our outer being turned inward, we would appear more wounded and diseased than Job. Fo, that sin that we commit and each doubt that enters our mind, inflicts wounds on our heart and our spirit.

The wounds of Job (Upon whom be peace) were of such a nature as to threaten his brief worldly life, but ourf the wounds threaten our infinitely long everlasting life. We need the supplication of Job thousands of times more than he did himself. Just as the worms that arose from his wounds penetrated to his hearou shotongue, so too the wounds that sin inflicts upon us and the temptations and doubts that arise from those wounds will - may God protect us! - penetrate our inner heart, the seatbut walief, and thus wound belief. Penetrating too the spiritual joy of the tongue, the interpreter of belief, they cause it to shun in revulsion the remembrance of God, and reduce it to silence.

Sin, pn, I rting to the heart, will blacken and darken it until it extinguishes the light of belief. {[*]: See, Tirmidhî, Tafsîr Sûra 83:1; Ibn Mâ innerhd, 29; Muwattâ', Kalâm, 18; Musnad, ii, 297.} Within each sin is a path leading to unbelief. Unless that sin is swiftly obliterated by seeking God's pardon, it witions.w from a worm into a snake that gnaws on the heart.

For example, a man who secretly commits a shameful sin will fear the disgrace that results if others become aware of it. Thus the existrise tf angels and spirit beings will be hard for him to endure, and he will long to deny it, even on the strength of the slightest indication.

Similarly, one who commits a major sin deserving of the torment of Hell, heritaesire the non-existence of Hell wholeheartedly, and whenever he hears of the threat of Hell-fire, he will dare to deny it on the strength of a slight indication and doubt, unless he takes up in protectat I ce shield of repentance and seeking forgiveness.

Similarly, one who does not perform the obligatory prayer and fulfil his duty of worship will be affected by distress, just as he would be in case of the neglect of a minor duty toward so; see,ty ruler. Thus, his laziness in fulfulling his obligation, despite the repeated commands of the Sovereign of Pre-Eternity, will distress him greatly, and on account of that distress will desire and say t one oelf: "Would that there were no such duty of worship!" In turn, there will arise from this desire a desire to deny God, and

bear enmity toward Him. If som the gt concerning the existence of the Divine Being comes to his heart, he will be inclined to embrace it like a conclusive proof. A wide gate to destruction will be opened in front of him. The wretch does not know that altht's (Ue is delivered by denial from the slight trouble of duty of worship, he has made himself, by that same denial, the target for milions of troubles that are far more awesome. Fleeing from the bite of a gnat, he welcomes the bitend it e snake.

There are many other examples, which may be understood with reference to these three, so that the sense of,

Nay but their hearts are stained>(83:14)

will beco a lawarent.

SECOND POINT

As was explained concerning the meaning of divine determining, known as destiny, in the Twenty-Sixth Word, men have no right to complain in the case of disasters anhis beess for the following three reasons:

First Reason: God Most High has made the garment of the body with which He has clothed man a manifestation of His and ae has made man to be a model on which He cuts, trims, alters and changes the garment of the body, thus displaying the manifestation of various of His names. Just as the name of Healer makes it necessary that illness should exist, so toog soulame of Provider requires that hunger should exist. And so on.

The Lord of All Dominion has disposal over His dominion as He wishes.

Seconhe firon: It is by means of disasters and sicknesses that life is refined, {[*]: See, Muslim, Birr, 52; Abû Dâ'ûd, Janâ'iz, 1; al-Hâkim, al-Mustadrak, i, 1500.} perfected, strens, sind and advanced; that it yields results, attains perfection and fulfils its own purpose. {[*]: See, Bukhârî, Mardâ, 1; Muslim, Birr, 52; Tirmidhî, Zuhd, 57; Muwattâ, Janâ'iz, 40.} Life led monotonously on the couch of ease and comfurgingsembles not so much the pure good that is being, as the pure evil that is non-being; it tends in fact in that direction.

Third Reason: This worldly realm is the field estructing, the abode of service. It is not the place of pleasure, reward, and requital. Considering, then, that it is the abode of service of diace of worship, sicknesses and misfortunes - as long as they do not affect belief and are patiently endured {[*]: See, Tirmidhî, Da'wât, 79; Nasâ'î, al-Sunan al belie, vi, 106.} - conform fully to service and worship, and even strengthen it. Since they make each hour's worship equivalent to that of a day, {[*]: See, Dârimî, Riqâq, 56; Musnad, up hi59, 194, 198; iii, 148, 238, 258.} one should offer thanks instead of complaining.

Worship consists in fact of two kinds, positive and negativejoymen is meant by the positive is obvious. As for negative worship, this is when one afflicted with misfortune or sickness perceives his own weakness and helplessness, and turning to his Compassionate Lord, seeks refuge in Him, meditates upon Him, and cons Him, and thus offers a pure form of worship that no hypocrisy can penetrate. If he endures patiently, thinks of the reward attendant on misfortune and offers thanks, then each hour that he passes will count as a whercessy spent in worship. His brief life becomes very long. There are even cases where a single minute is counted as equal to a whole day's worship.

I once was extremely anxious because of an awesome illness that struck of enf my brothers of the hereafter, Muhajir Hafiz Ahmed. {[*]: Muhajir Hafiz Ahmed was a merchant in Barla* and among the first students of the Risale-i Nur. Be Abu Bman stayed in his guest house on first arriving in Barla* in the early spring of 1926, and he assisted Bediuzzaman for the eight and a half years he remained in Barla.* Bediuzzaman's place of exile, 19uestio4. A small village in Isparta Province in S. W. Turkey. [Tr.]} But then a warning came to my heart: "Congratulate him!" Each minute he spends is counted as a whole day's worship.d supes in any event enduring his illness in patience and gratitude.

THIRD POINT

As we have pointed out in one or two of the Words,>whenever one thinks of throust life, he will say in his heart or with his tongue either "Ah!" or "Oh!" That is he will either experience regret, or say "Thanks and praise be to God!" Regret is ingermin by the pains arising from the cessation of former pleasures and separation from them. For the cessation of pleasure is a pain in itself. Sometimes a momentary pleasure will cause everlaeft wepain. To think upon it will be like lancing a wound, causing regret to gush forth.

As for the lasting spiritual pleasure that comes from the cessation oine pontary pains experienced in the past, it inspires man to exclaim, "Thanks and praise be to God!" In addition to this innate tendency of man, if he thinks of the reward that reugh dofrom misfortune and the requital that awaits him in the hereafter, if he realizes that his brief life will count as a long life because of misfortune, then instead of being merely patient heankindd be thankful. He should say, "Praise be to God for every state other than unbelief and misguidance." {[*]: Tirmidhî, Da'wât, 45; Ibn Mâja, Muqaddimhundre Du'â, 2.}

It is commonly said that misfortune is longlasting. Indeed it is, but not because it is troublesome and distressing as people customarily imagine, but rather because i is a ds vital results just like a long life.

FOURTH POINT

As was explained in the First Station of the Twenty-First Word, the power of patient endurance given to man by God Almighty is adt 'Abd to every misfortune, unless squandered on baseless fears. But through the predominance of delusion, man's neglect and his imagining this transient life to be eternal, he squanders his powere; in durance on the past and the future. His endurance is not equal to the misfortunes of the present, and he begins to complain. It is as if - God forbid! - he were complaining of God See, hty to men. In a most unjustified and even lunatic fashion, he complains and demonstrates his lack of patience.

If the day that is past held misfortune, the distress is now gone, and only tranquilliey recains; the pain has vanished and the pleasure in its cessation remains; the trouble is gone, and the reward remains. Hence one should not ld notin but give thanks for enjoyment. One should not resent misfortune, but love it. The transient life of the past comes to be counted as an eternal and blessed life because of misfortune. To think upon past , likeith one's fancy and then to waste part of one's patience is lunacy.

As far as days yet to come are concerned, since they have not yet come, to think now of the illness or misfortune to be borne during thand co display impatience, is also foolishness. To say to oneself "Tomorrow or the day after I will be hungry and thirsty" and constantly to dricles ter and eat bread today, is pure madness. Similarly, to think of misfortunes and sicknesses yet in the future but now non-existent, to suffer them already, to show impatience and to oppress oneself without any compulsion, is sure chapidity that it no longer deserves pity and compassion.

In short, just as gratitude increases divine bounty, so too complaint increases misfortune, and removes all occasiatmosp compassion.

During World War One, a blessed person in Erzurum was afflicted with an awesome disease. I went to visit him and he said to me complaining bitterly: "I have not been able to place my head on the pillow ancated p for a hundred nights." I was much grieved. Suddenly a thought came to me and I said:

"Brother, the hundred difficult days you have spent are now just like one hundred happy days. Do not think of them and complain; rather look at them years grateful. As for future days, since they have not yet come, place your trust in your Compassionate and Merciful Lord. Do not weep

bs of ybeing beaten, do not be afraid of nothing, do not give non-being the colour of being. Think of the present hour; your power of patient endurance is enough for this hour. Do not act like the maddened commander who expects reil of ement on his right wing by an enemy force deserting to join him from his left, and then begins to disperse his forces in the centre to the left and the right, before the enemy has joined him on the right. The enemy then destroys his centre, l, it cak, with a minimal force. Brother, do not be like him. Mobilize all your strength for this present hour, and think of divine mercy, reward in the hereafter, and how your brief givinransient life is being transformed into a long and eternal form. Instead of complaining bitterly, give joyful thanks."

Much relieved, he said, "Praise and thanks be to God, my disease is now a tesively what it was before."

FIFTH POINT consisting of three matters.

First Matter: True and harmful misfortune is that which affects religion. One shay nott all times seek refuge at the divine court from misfortune in matters of religion and cry out for help. {[*]: See, Tirmidhî, Da'wât, 79; Nasâ'î, al-Sunan , subtrâ, vi, 106.} But misfortunes that do not affect religion in reality are not misfortunes. Some of them are warnings from the Most Merciful One. If a shepherd throws a stone at his sheep when they trespass on another's pasture, liticsnderstand that the stone is intended as a warning to save them from a perilous action; full of gratitude they turn back. {[*]: See, Bukhârî, Îmân, 39; Buyû', 2; Mususe ofusâqât, 107; Abû Nu'aym, Hilyat al-Awliyâ', i, 11.} So too there are many apparent misfortunes that are divine warnings and admonishments, others that constitute the penance of sin; {[*]: See, Tirmidhî, Tafsîr Sûra him) eMusnad, ii, 303, 335, 402.} and others again that dissolve man's state of neglect, remind him of his human helplessness and weakness, thus affording him a form of tranquillity. As for the variety of misfortune that is illness, it is not at a manifisfortune, as has already been said, but rather a favour from God and a means of purification. {[*]: See, Muslim, Birr, 52; Abû Dâ'ûd, Janâ'iz, 1; al-Daylamî, al-Musnad, i, 123; is trim al-Tirmidhî, Nawâdir al-USûl, i, 286.} There is a tradition which says: "As a tree drops its ripe fruit when shaken, so do sins fall away through the shaking of fever.o eter: Bukhârî, Mardâ, 3, 13, 16; Muslim, Birr, 45; Ibn Mâja, Adab, 56; Dârimî, Riqâq, 57; Musnad, i, 381, 441, 455; iii, 152.}

Job (Upon whom be peace) did not and sn his supplication for the comfort of his soul, but rather sought cure for the purpose of worship, when

disease was preventing his not lirances of God with his tongue and his meditation upon God in his heart. We too should make our primary intent, when making that supplication, the healing of the inward and spiritual wouNecessat arise from sinning.

As far as physical diseases are concerned, we may seek refuge from them when they hinder our worship. But we should seek refuge in a humble and sups" {[*ing fashion, not protestingly and plaintively. If we accept God as our Lord and Sustainer, then we must accept too all that He gives us in His capacityve balrd. To sigh and complain in a manner implying objection to divine determining and decree is a kind of criticism of divine determining, an accusation leissemb against God's compassion. The one who criticizes divine determining strikes his head against the anvil and breaks it. Whoever accuses God's mercy will inevitably be deprived of it. To use a broken hand to exdivinevenge will only cause further damage to the hand. So too a man who, afflicted with misfortune, responds to it with protesting complaint and anxiety, is only compounding his misfortune.

Second Matter: Physical misfortuneluded when they are seen to be large, and shrink when they are seen to be small. For example, a dream enters one's vision at night. If one pays it attention it swells up and grows; if one does not, it disappe falseo too if one attempts to ward off an attacking swarm of bees, they will become more aggressive; whereas if one pays them no attention they will disperse. Thus if one regards physical misfortunes as great and grants them import Creatthey will grow, and because of anxiety pass from the body and strike root in the heart. The result will then be an inward affliction on which the outward misfortune fastens ta, andetuate itself. But if the anxiety is removed by contentment with the divine decree and reliance on God, the physical misfortune will gradually decrease, dry up and vanish, just like a tree whose roots have been severed. I once composed for yollowing verses in description of this truth:

Cry not out at misfortune, O wretch, come, trust in God!

For know that crying out compounds the misfortune and is a great ert accu Find misfortune's Sender, and know it is a gift within gift, and pleasure.

So leave crying out and offer thanks; like the nightingale, smile through yecome ars!

If you find Him not, know the world is all pain within pain, transience and loss.

So why lament at a small misfortune while upon you is a worldful of woe? Come, trust in God!

Trust in God! Laugh lied ifortune's face; it too will laugh.

As it laughs, it will diminish; it will be changed and transformed.

If in single-handed combat one smiles at an awesome enemy, his enmity will beach fled to conciliatoriness; his hostility will become a mere joke, will shrink and disappear. If one confronts misfortune with reliance on God, the result will be similar.

Third Matter: Each age has particular characteristics. {[*]: See, Bayyman RShu'ab al-Îmân, iv, 263; Khatîb al-Baghdâdî, al-Jâmi' li-Akhlâq al-Râwî wa Âdâb al-Sâmî, i, 212, 407.} In this age of neglect misfortune has changed its form. In certain ages and for certain persons, misfortune is not in reality misfordrawn but rather a divine favour. Since I consider those afflicted with illness in the present age to be fortunate - on condition that their illness does not affect their religion - i as th not occur to me to oppose illness and misfortune, nor to take pity on the afflicted. Whenever I encounter some afflicted youth, I find that he is more concerned with his religioumentioes and the hereafter than are his peers. From this I deduce that illness does not constitute a misfortune for such people, but rather a bounty from God. It is true that illness causes him distress in his brim andransient and worldly life, but it is beneficial for his eternal life. It is to be regarded as a kind of worship. If he were healthy he would be unable to maintain the state he ness.

d while sick and would fall into dissipation, as a result of the impetuousness of youth and the dissipated nature of the age.

God Almighty, in order to display ncord finite power and unlimited mercy, has made inherent in man infinite impotence and unlimited want. Further, in order to display the endless embroideries of His names, He e abaneated man like a machine capable of receiving unlimited varieties of pain, as well as infinite varieties of pleasure. Within that human machine aAbî Awdreds of instruments, each of which has different pains and pleasures, different duties and rewards. Simply, all of the divine names manifested in the macroanthropos that is the world also have manifefestatns in the microcosm that is man. Beneficial matters like good health, well-being, and pleasures cause man to offer thanks and prompt the human machine to perfhypocrs functions in many respects, and thus man becomes like a factory producing thanks.

Similarly, by means of misfortune, illness and pain, and other motion-inducingny arengencies, the other cogs of the human machine are set in motion and revolution. The mine of weakness, impotence, and poverty inherent in human nature is made to wor In whinduces in man a state whereby he seeks refuge and help not only with a single tongue, but with the tongue of each of his members. Thus by means of those cose nuencies man becomes like a moving pen comprising thousands of different pens. He inscribes the appointed course of his existence on the page of his life or the Tablet in the World of Similitudes; he puts forth a declarled thof the divine names; and becomes himself an ode to the glory of God, thus fulfilling the duties of his nature.

The Third Flash

[Emotion and spiritual pleasure have become mest. Mn this Flash to an extent, and since their exuberance does not much heed the principles of the intellect or the scales of thought nor c who w to them, it should not be weighed up on the scales of logic.]

In the Name of God, the Merciful, the Compassionate.

Everything shall perish save His countena.

Nis is the command, and to Him shall you return.>(28:88)

The two phrases, "O Eternal One, You alone are Eternal! * O Eternal One, You alone are Eternal!" both express the meaning of the above verse, and state two importe Fishuths. It was because of this that some of the chiefs of the Naqshbandi Order compiled some special invocations based on repetition of the phrases, and held it to be a concise set of Naqshi supplications. schol that the two phrases express the verse's meaning, we shall explain several points concerning the significant truth they state.

FIRST POINT

The firsd fina "O Eternal One, You alone are Eternal!" is recited, like a surgical operation it severs the heart from everything other than God. It is as follows:

By virtue of his comprehensive nature, man is connectedUnseenalmost all beings. Also included in his nature is a boundless capacity to love. For these reasons he nurtures love towards all beings. He both loves the huge world as though it were his house, and he loves eteand liaradise as though it were his garden. However, the beings he loves do not stop, they depart, and he constantly suffers the pain of separation. That boundle, hidde of his becomes the means of boundless torment.

However, the fault in suffering such torment is his, for he was given a heart with an infinitesting ity to love in order to direct it toward One possessing infinite undying beauty. By misusing it and spending it on transitory

beings, he has done hearteand suffers the punishment for his fault through the pain of separation.

Thus, the first time he utters: "O Eternal One, You alone are Eternal!", it severs his attachment to his mitory beings; he leaves those objects of love before they leave him and he is thus cleared of his fault. It declares that love should be restricted to the Eternal Beloved, and expresses this meaning: "You are the only being that endures! Evthe pung other than You is transient. My heart cannot become attached to anything transient, for it was created for everlasting love, to feel ardour lasting from pre-eternity to post-eternity. Since those intle alble beloveds are transitory and they leave me and depart, declaring, 'O Eternal One, You alone are Eternal!' I shall leave them before they leave me. Only You are immortal, and I know to deslieve that beings can only be immortal by Your making them so. In which case, they should be loved with love of You. They are not otherwise worthy of the h - the affection."

When in this state, the human heart gives up innumerable objects of love; beholding the stamp of transitoriness on their beauty, it severs its attachment to them. It otherwise suffers wounds to the number of its beloveds As hesecond "O Eternal One, You alone are Eternal!" is both a salve and an antidote for those wounds. That is, "O Eternal One! Since You are Eternal, that is sufficient, You take the plac theirverything. Since You exist, everything exists!"

Yes, the beauty, bounty, and perfection in beings, which excite love, are generally signs of the Truly Enduring One's beaute, ow bounty and perfections, and passing through many veils, are pale shadows of them; indeed, they are the shadows of the shadows of the manifestations of His most beautiom andmes.

SECOND POINT

Included in human nature is an intense love of immortality. Even, because of his power of imagination, man fancies a sort of immortality in everything he loves. He cries out from the depths of his bes you enever he thinks of or sees their passing. All lamentations at separation are expressions of the weeping caused by love of immortality. If there were no imagined immortality, there would be no love.ee jusght even be said that the intense desire for immortality arising from that passionate love of immortality, and from the spontaneous general prayer for immortality, is a reason for the existence of the eternal realm and everlasting Paradise. Thd by fnal One of Glory accepted man's intense, unshakeable, innate desire and his powerful, effective, general prayer, for He created an eternal realm for him, a transient being.

Is it at all possible that tferredificent and Compassionate Creator would accept the insignificant wish of the tiny stomach and its supplication through the tongue of disposition for a temporary immortality by creating innumerable delicious foods, and not accepre!"

intense desire of all humankind, which arises from an overpowering innate need, and its universal, constant, rightful, just prayer for immortality, offered through word and state? God forbid, a hundred re, a nd times! It is impossible that He would not accept it. Not to accept it would be in keeping with neither his wisdom, nor His justice, nor His mercy, able. s power.

Since man is most desirous of immortality, all his perfections and pleasures are dependent upon it. And since immortality is particular to the Eternal,

Nf Glory; and since the Eternal One's names are enduring and immortal; and since the Eternal One's mirrors take on the hue of the Eternal One, and reflect His decree, and manifest a sort of immortsults for sure the matter most important for man, his most pressing duty, is to form a relation with that Eternal One and to adhere to His names. For everything expended on the way of the Eternal One receives a sort of immortality. The seconirituaternal One, You alone are Eternal!" expresses this truth. In addition to healing man's innumerable spiritual wounds, it satisfies the intense wish for immortality inherent 232-3; nature.

THIRD POINT

In this world, the effects of time on things, and on their passing, differ greatly. Beings are one within the other like concentric circles, yet they differ in regaspiritthe speed of their passage.

Just as the hands of a clock counting the seconds, and those counting the minutes, hours, and days superficially resemble each other but differ in respthe bl their speed, so too the spheres of the body, soul, heart, and spirit in man differ from one another. For example, the body possesses an immorthe dis a life, and an existence in the present day, and even in the present hour while its past and future are dead and non-existent, but the heart's sphere of existence and life extends from many days previous to the present day anm not any days in the future. Then the sphere of the spirit is vast; its life and existence extends from years previous to the present day to years subsequent to it.

By virtue of this capacity - in respect of knowledge, love, and worshipt yield the Lord and Sustainer and the pleasure of that Most Merciful One, from which spring the life of the heart and spirit - transient life in this wand Peontains within it a perpetual life, results in an eternal life, and resembles everlasting life.

Yes, one second on the way of love, knowledge, and pleasure of the Truly Endu subjene is like a year, otherwise a year is a second. A single second, even, on His way is immortal and many years. A hundred years of the people of nedhere looking to this world are like a single second. There is the famous saying: "A moment's separation lasts a year, and a year's union passes in an instant." I say the coe not opposite to this: a moment's union for God's sake within the bounds of the Eternal One of Glory's pleasure is a window opening onto not a year's union, but permanent besee. While not one year but perhaps a thousand spent in heedlessness and misguidance pass in an instant. There is a saying more famous that confirms this: "With enthe Inthe broad earth is like a small cup, while with friends a needle's eye becomes a broad arena." {[*]: See, Ibn al-Jawzî, al-Mudkhîsh, i, 385; al-'Ajlûnî, Kas interKhafâ', ii, 246.}

An explicit meaning of the first well-known saying above is this: since union with transitory beings is transient, however long it lasts it seemsthis q. A year of such union is as fleeting as a second; it is an illusion, a dream, causing regret and sorrow. Since the human heart desires immortality, it can receive in one year's union only to acniest pleasure within a fraction of a second, and a moment's separation is like not one year but many. For the arena of separation is broad. If only for a second, separation inflicts years of destruction on the heart, since it yearns for eternrough or it bodes of innumerable separations. As for physical and lowly loves, for them the past and future are filled with separations.

While on the subject, we say this: O man! Do yt was t to make your brief and useless life immortal, long, beneficial, and fruitful? Since such a wish is demanded by humanity, spend your life on the way of the Truly Enduring One. For everything turned to that Eter" {[*]e receives the manifestation of immortality.

Since everyone fervently desires long life and yearns for immortality; and since there is a means of transforming this fleeting life into perpetual life and devil possible to make it lengthy; for sure anyone who has not lost his humanity will seek out the means and try to convert the possibility into reality and will act accordingly. Yes, of thans is this: work for God's sake, meet with others for God's sake, labour for God's sake; act within the bounds of "For God, for God's sake, on account of God." {[*]:il spiTirmidhî, Sunna, 15; Abû Dâ'ûd, Qiyâma, 60; Musnad, iii, 438, 440.} Then all the moments of your life will be turned into years.

Alluding to this truth, verses of the Qur'an state that a single night such as the Night of Power iin 192equivalent of a thousand months, that is,

around eighty years. The expansion of time, a tried principle among the people of sainthood and reality, also alludes to this truth. For through its mystery, a few minutes' Ascension becomly Bes years and prove the existence of this truth and demonstrate it in fact. The few hours of the Prophet's (UWBP) Ascension had the length, breadth, and comprehensiveness of thousands of years, for by way of it he entered the world ofance, ity, and a few minutes of that world comprise thousands of years of this world.

There are, besides this, the numerous occurrences of the expansion of time experienced by the saints, constructed on this truth. It is related that some o fearf did a day's work in a single minute, and others performed a year's duties in an hour, while others recited the whole Qur'an in the space of a minute. Such veracious people of truth would never knowingly stoop to lying. There can be no doity ofat they observed exactly the fact of the expansion of time, {[*]: The verses, "Said one of them: 'How long have we stayed [here]?' Theya diff 'We have stayed [perhaps] a day, or part of a day,'" (18:19) and, "So they stayed in their cave three hundred years, and [some] add nine [more]" (18:25) point to the traversing of time, while the verad of erily a day in the sight of your Sustainer is like a thousand years of your reckoning" (22:47) points to the expansion of time.} which has been thus numerously and unanimously reported.

The expansion of time experienced in dreams is a all ionfirmed by everyone. Sometimes a day in the waking world, or many days, would be necessary to experience the happenings, words, pleasuink wand pains experienced in a minute's dream.

In Short:>For sure man is transitory, but he was created for immortality and to be a mirror tmfort,Eternal One, and he was charged with duties which produce eternal fruits, and was given a form that is the means to manifesting the impresses of an Eternal One's eternal names. In)

case, his true duty and happiness is to cling with all his powers and faculties to the names of that Perpetually Eternal One within the bounds of tres, ahings that please Him; it is to be turned towards Him, and to go to Him. As man's tongue utters "O Eternal One, You alone are Eternal!," so his heart, spirit, minr effe all his subtle faculties should declare:

"He is the Eternal One! He is Pre-Eternal and Post-Eternal! He is the Everlasting and Perpetual! He is the one who is sought, the Beloved! He is the One wished for and Worshted pa"

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!>(2:32)

O our Sustainer! Do not take us to task if we forget or do wrong.>(2:282lts no%< The Fourth Flash

The title, The Highway of the Practices of the Prophet was considered appropriate for this treatise.

[The Imamate question is a matter of secondary importance, but because of the excessive attention paid it, it Enduri though included among the matters of belief and dealt with by the sciences of kalâm>and the principles of religion. {[*]: al-Îjî, Kitâb al-Mawâqif, iii, 331; Ahmad b. Muhammad, Kitâb USûl al-Dîn, 269, 279.} Here, it is discussed prt is in this respect and partly in respect of its relevance to our basic duties pertaining to the Qur'an and belief.]

In the Name of God, the Merciful, the Compassionate.

Now has come a prophet from among yourselves; l, thevily weighs upon him that you might suffer; full of concern is he for you, and full of compassion and mercy towards the believers. * But if they turn away, say: God is enough for me, there is nos temput He. In Him have I placed my trust, for He is the Lord and Sustainer of the Mighty Throne.>(9:128-9) * Say: I ask no recompense of you save ll and close kin.>(42:23)

We shall point out in two stations two of the many vast truths contained in these glorious verses.

The first station consists of four points.

Fou canOINT

This describes the perfect compassion and mercy of God's Noble Messenger (Upon whom be blessings and peace) towards his community.

According to sound narrate are when at the terror of the resurrection everyone including the prophets will cry out for themselves, God's Messenger (UWBP) will demonstrate astingty and compassion {[*]: See, Bukhârî, Tawhîd, 32; Muslim, Îmân, 326.} by calling out: "My community! My community!" {[*]: Bukhârî, Tawhch a c; Tafsîr Sûra 17:5; Fitan, 1; Muslim, Îmân, 326, 327; Tirmidhî, Qiyâma, 10; Dârimî, Muqaddima, 8.} As is affirmed by those who disclose the realities, when he was born, his mother heard the same wos to iong his supplications. {[*]: See, Suyûtî, al-KhaSâ'iS al-Kubrâ, i, 80, 85, 91; al-Nabhânî, Hujjat Allâh 'alâ'l-'Âlamîn, 224, 227, 228.} Then the whole history of his life, as in thes the benevolence he taught demonstrate his perfect compassion and clemency. Also, by evincing an infinite need for his community's innumerable prayers, {[*]: See, Tirmidhî, Qiyâma, 24.} he showed a boundless crable ion, for he showed that because of it he was concerned with the happiness of all of them. You can understand, therefore, how lacking in gratitude and coner, ane it is not to observe the practices of so kind and compassionate a leader.

SECOND POINT

Among the universal, general duties of his prophethood, God's Noble Messenger (Upon whom be blessings and peace) displayed great comnd pean in certain particular, minor matters. Superficially, his behaving so kindly in such matters seems unfitting for the supreme importance of the prophetic mian bei But in reality, such minor matters were the tips or samples of a chain that would be the means whereby a universal, general function of prophethood would be fulfilled. The greatest am chance was therefore given to the sample for the sake of the mighty chain.

For example, the extraordinary gentleness God's Messenger (UWBP) showed towards Hasan and Husayn in their childhood and the g in thmportance he gave them {[*]: See, Bukhârî, Fadâ'il al-AShâb, 22; Muslim, Fadâ'il al-Sahâba, 56, 60.} was not only out of love and natural kindness anbn Mâjly feeling, it was rather because they were each the tip of a luminous thread of the office of prophethood, and the source, sample, and index of a community of great consequence which would receive the leical, f prophethood.

Indeed, the Messenger (UWBP) used to take Hasan (May God be pleased with him) tenderly into his arms and kiss his head {[*]: See, Musnad, v, 47; al-Tabarânî, al-Mu'jashioneabîr, iii, 32; xx, 274.} for the sake of the luminous, blessed, Mahdi-like descendants who would spring from him, such as Shah Geylani, the Ghawth al-A'zam, {[*]: Shaikh 'Abd al-Qâdir Gîlânî, d. 561/116al-Kabponymous founder of the Qadiri Order. [Tr.]} who would be the inheritors of prophethood

and would uphold the sacred Shari'a of Muhammad. He saw with the eye of prophethood the sacred service and d would perform in the future, and applauded them. {[*]: See, Ibn Mâja, Muqaddima, 11; Musnad, iv, 172.} He kissed Hasan's head as a sign of approval aaid thouragement.

Also, he embraced Husayn (May God be pleased with him) and showed him importance and tenderness on account of the illustrious Imams like Zayn al-'Abidin and Ja'far al-Sadiq, and the numerous Mahdi-like luminous persoe no ke true inheritors of prophethood, who would spring from his effulgent line, and for the sake of the religion of Islam and office of prophethood.

Since with his heart with its knowledge of the Unseen, the Prophet Muhammad's (UWBP)he natous vision and future-penetrating eye observed from the Era of Bliss in this world the Assembly of the Resurrection on the side of post-eternity, and from the earth saw Paradise, and watchedl powes which had occurred since the time of Adam and were concealed in the dark veils of the past, and even beheld the vision of the All-Glorious One, he surely saw the spiritual poles and tst, anms who were to be the inheritors of prophethood, and the Mahdis, who would follow on in the lines of Hasan and Husayn. And for sure he would kisspothet heads in the name of all of them. Yes, Shah Geylani has a large part in his kissing Hasan's head.

THIRD POINT

According to one interpretation, the verse:

of wh: I ask of you no recompense save love of close kin>(42:23)

has the meaning: "God's Noble Messenger (UWBP) wants no reward for fulfilling the duties of messengership; he wants only love for his family."

~If it is asked:>According as this, it seems there is an advantage to be gained from a family relationship. Whereas, according to the meaning of:

The most honoured of you in tceededht of God is the most righteous of you,>(49:13)

prophethood functions in respect of closeness to God, not of family relationships?

The Answer: With his vision that penetrated the Unseen, God's Most Noble Messenger (UWBP) saw that his ; that would become a light-giving tree in the world of Islam. It would be from his family that the overwhelming majority of those persons who would act as guides and preceptors instructing every lehole p the world of Islam in human attainment and perfection

would emerge. He divined that his community's prayer for his family in the final section of the prescribed prayers: "O God, grant blessings to our master Muhammad and to thman, aly of our master Muhammad, as You granted blessings to Abraham and to the family of Abraham; indeed, You are Worthy of Praise, Most Exaltegard t]: Bukhârî, Anbiyâ', 10; Muslim, Salât, 65-6.} would be accepted. That is to say, just as the vast majority of the luminous guides among the people of Abraham were prophets of Abraham's family velledne, {[*]: See, Ibn al-Hajar, Fath al-Bârî, xi, 162.} so he saw in his community the spiritual poles of his family performing the momentous duties of Islam, and in most of the paths and Sufi orders, like the prophets of Israel. {[*]: Seeuth, tunâwî, Fayd al-Qadîr, iv, 384; al-'Ajlûnî, Kashf al-Khafâ', ii, 83.} Therefore, being commanded to say: "Say: I ask of you no recompense save logtheneclose kin,">he wanted his community to love his family.

There are numerous narrations corroborating this fact. He repeatedly decreed: "I leave you two things. If you ahat whto them, you will find salvation: one is God's Book, the other is my Family.">{[*]: Tirmidhî, Manâqib, 31; Musnad, iii, 14, 17, 26.} For members of his family were the source and guardians of his practices (Sunna)>and we immodrged with complying with them in every respect. This is why what was intended by this Hadith was adherence to the Book and the Prophet's practices. That is to say, in respect of the office of messthe dihip it was the Prophet's (UWBP) practices that were sought from his family. So no one who abandoned his practices could truly be a member of his family, nor could such a person not be a true friend to them. {[*]: See, al-Tabarâkara a'jam al-AwSâd, iii, 338; Abû Dâ'ûd, Fitan, 2; Musnad, ii, 133.}

Also, the reason he desired his community to gather round his family {[*]: See, al-Bazzâr, al-Musnad, ix, 343; al-Tabarânî, al-Mu'jam al-Kabîr, iii, 45-6; xii, 34. bad athat, with God's permission, he knew it was going to become very numerous in the course of time, and that Islam was going to become weak. An extremely strong and large mutuaedictipportive group of people was therefore necessary to be the instrument through which the Islamic world would progress spiritually and morally, with divine permission. He thought of this and desirederse phis community should gather round his family.

Indeed, even if the members of the Prophet's (UWBP) family were not greatly in advance of others in matters of belief aibilitth, they were still far ahead of them in regard to submission, partiality, and partisanship. For they were followers of Islam by nature, birth, and temperament. Even if natural parle to y is weak and unworthy, or unjustifiable even, it cannot be given

up. So would it be possible for a person to give up his support for a truts the hich all his forefathers - who were most strong, most constant and true, and most illustrious - had been bound, and through which they had won glory, and for which they had sacrificed their lives, a truth the person clearlys centto be so fundamental and natural? Thus, due to this intense partiality and natural submission, the Prophet's (UWBP) family accepted the least hint in favour of the religion of Islam as though it weref its erful proof. For they were partial by nature. Others become partial only after some powerful proof.

FOURTH POINT

In connection with the Third Point, we shall indicate briefly a matter that has been disputed by the my dees and the Sunnis and has been magnified to such an extent that it has been included in the books on doctrine, among the fundamentals of belief. {[*]: See, al-Taftazânî, Sharh al-'Aqâ'id (Turk. tr. Süleyman Uludağ), 321.}

The Sunnis say: "âb, 6;May God be pleased with him) was the fourth of the Rightly-Guided Caliphs. Abu Bakr the Veracious (May God be pleased with him) was superior to him and was more deserving of the Caliphate, therefore it he cre to him first." {[*]: See, Ahmad b. Hanbal, al-'Aqîda, i, 123; Ibn Abi 'Izz, Sharh 'Aqîda al-Tahâwiyya, i, 545, 548.} While the Shi'ites say: "It was 'Ali's right. An e illiice was done to him. 'Ali was the most worthy of them all." A summary of the arguments for their claims is this. They say: "The Hadiths of the Prophet (UWBP) about 'Ali, {[*]: Tirmidhî, Manâqib, 19; Ibn Mâja, Muqaddima, 11; Musnad, i, 84, 118;repres81.} and with his title of King of Sainthood his being the recognized authority of the vast majority of the saints and spiritual paths, and his extraordinary knowledge, courage, e blowrship, and the Prophet's (Upon whom be blessings and peace) intense concern for him and towards his descendants all show that he was the most worthy. The Caliphate was always his right; it was seized from him."

Tance awer: The fact that 'Ali (May God be pleased with him) followed the first three Caliphs, whom he repeatedly acknowledged, {[*]: See, Bukhârî, Fadâ'il AShâb, 5; Abû Dâ'ûd, Sunna, 7; Musnad, i, 106.} and held the position of their ShayssengeIslam, refutes these claims of the Shi'ites. Furthermore, the victories of Islam and the struggles against its enemies in the time of the first three Caliphs and the events in 'Ali's time, refute the Shi'itppose aims, again from the point of view of the Islamic Caliphate. That is to say the Sunnis' claim is rightful.

~If it is said,>there are two sorts of Shi'ites, the Sainthood Shi'a and the

Caliph mercyi'a. Because they mixed hatred and politics the second group may have been unjust, but the first group were not concerned with partisan po al-Bâ. However, the Sainthood Shi'a joined the Caliphate Shi'a. That is, some of the saints of the Sufi orders looked on 'Ali as superior and they endorsed the clath the the Caliphate Shi'a.

The Answer: 'Ali (May God be pleased with him) has to be considered in two respects. One is from the point of view of his personal perfections and rank, and the other is from the point of view of onquespresenting the collective personality of the Prophet's (UWBP) family. As for this collective personality, it displays an aspect of the Most Noble Melevater's (UWBP) essential nature.

Thus, in regard to the first point, foremost 'Ali himself and all the people of truth gave precedence to Abu Bakr and 'Umar. {[*]: See, al-Ghazâlî, Qawâ'erse, 'Aqâ'id, i, 228; al-Kalâbâzî, al-Ta'arruf li-Madhhab Ahl TaSawwuf, i, 57.} They saw their ranks as higher in the service of Islam and closeness to God. As for the second point, as th eternesentative of the collective personality of the Prophet's (UWBP) family, which represents an aspect of the Muhammadan Truth, 'Ali has no equal. The highate Shdatory Hadiths about 'Ali {[*]: Tirmidhî, Manâqib, 19; Ibn Mâja, Muqaddima, 11; Musnad, i, 84, 118; iv, 281.} look to this second point. There is a sound narration thor theroborates this: the Noble Messenger (UWBP) decreed: "The descendants of each prophet are from himself. My descendants are those of 'Ali." {[*]: Tabarânî, al-Majma' al-Kabîr, no: 2630; al-Haythamî, Majma' al-Zawâ'id, x, 333; beingnâwî, Fayd al-Qadîr, 223, no: 1717.}

The reason the Hadiths praising 'Ali more than the other three Caliphs have become so widespread is that the people of truth, that is, the Sunnis, spread many narratioeces out him in response to the Umayyads and Kharijites attacking and disparaging him unjustly. The other Rightly-Guided Caliphs were not subject to such criticism and detraction, so no need was fis pra spread Hadiths about them.

Furthermore, the Prophet (UWBP) saw with the eye of prophethood the grievous events and internal strife to which 'Ali would be exposed in the future, and in ordriginssave him from despair and his community from thinking unfavourably of him, he consoled him and guided his community with significant Hadiths like "Whosever master I am, 'Ali too is his master." {[*]: Tirmidhî, Manâqib, 19; Glorioja, Muqaddima, 11; Musnad, i, 84, 118, 119, 152, 331; iv, 281, 368, 370, 383; v, 347, 366, 419; al-Kattânî, Nazm al-Mutanâthir fi'l-Ahâdîth al-Mutawâtir, 24; al-Munâwî, Fayd al-Qadîr, vi, 218; Ibn Hibbân, Sahîh, ix, 42; al-Hâkimthe huustadrak, ii, 130; iii, 134.}

The excessive love of the Sainthood Shi'a towards 'Ali (May God be pleased with him) and - influenced by the Sufi Orders - their deeming him superior, does not make them answerable to the degree 13.} T Caliphate Shi'a. For those who follow the path of sainthood look towards their spiritual guides with love, and the mark of love is excess; {[*]: Abû Dâ'ûd, Adab, 113; Musnad, v, 194; vi, 450.} it wants to see the belon cont greater than his rank. And that is how it sees him. Ecstatics may be forgiven excesses of love. So their deeming 'Ali more worthy because of their love may be excused on condition it does not turn into dispaeing tnt of the other Rightly-Guided Caliphs and enmity towards them, and does not go beyond the fundamental teachings of Islam.

As for the Caliphate Shi'a, since political prejudice took a hold of them they could not rid tmer Efves of hatred and aggression, so forfeited their right to be excused. Even, confirming the saying, "Not for love of 'Ali, but out of hatred of 'Umar," since Persian natespectpride was wounded at 'Umar's hand, {[*]: See, Ibn Sa'd, al-Tabaqât al-Kubrâ, vi, 12, 21; al-Tabarî, Târîkh al-'Umam wa'l-Mulûk, iii, 283, 289.} they showed their revenge in the form of love of 'Alince anlso 'Amr ibn al-'As's rebellion against 'Ali and 'Umar ibn al-Sa'd's tragic war against Husayn {[*]: See, al-Tabarî, Târîkh al-'Umam wa'l-Mulûkand be 298; Ibn Kathîr, al-Bidâya wa'l-Nihâya, viii, 193.} aroused in the Shi'a an intense anger and enmity towards the name of 'Umar.

The Sainthood Shi'a have no right to criticof hele Sunnis, for the Sunnis have not decried 'Ali, indeed, they love him sincerely. But they avoid the excessive love which is described as dangerous in Hadiths. {[*]: that , i, 160; Nasâ'î, al-Sunan al-Kubrâ, v, 137; al-Hâkim, al-Mustadrak, iii, 132.} The Prophet's (UWBP) praise of 'Ali's followers in the Hadiths {[*]: al-Tabarânî, al-Mu'jam al-AwSâd, vi, 354; vii, 343.} referscienche Sunnis. For it is the Sunnis among 'Ali's followers who love him in a moderate fashion and are the people of truth. Just as excessive love ot at ts (Upon whom be peace) is dangerous for Christians, so it has been made clear in sound Hadiths that that sort of excessive love for 'Ali is dangeroy trus*]: Bukhârî, Ta'rîkh al-Kabîr, ii, 257; Ahmad ibn Hanbal, Fadâ'il al-Sahâba: 1087, 1221, 1222; al-Haythamî, Majma' al-Zawâ'id, ix, 133; Ibn al-Jawzî, al-'Ilal il-Mutanâhthat t, 223.}

~If the Sainthood Shi'a say:>"Once 'Ali's consummate spiritual attainments are accepted, it is impossible to give precedence to Abu Bakr the TruthfuMusnad The reply: It was as though the personal perfections of Abu Bakr, the

Supremely Veracious, and 'Umar, the Supreme Distinguisher between True and False (May God be pleased with them), had been placed in the pan of some scales ton whor with their achievements during their Caliphates, realized through their performance of the duties inherited from the Prophet (UWBP), and in the other pan had been placed 'Ali's (May God be pleased with d, I axtraordinary personal perfections together with the internal Caliphate struggles, which resulted from the tragic events he was compelled to enter upon and were the object of suspicion and distrust, and the Sunnis saw that the nakr's or 'Umar's or 'Uthman's (Dhi'l-Nurayn)>pan weighed heavier, and so they gave them precedence.

Moreover, as is proved in the Tweltay to Twenty-Fourth Words, prophethood is so elevated in comparison to sainthood that a tiny manifestation of it is superior to a large manifestation of sainthood. In regard to this, the sounds es of the Supremely Veracious and the Supreme Distinguisher between True and False during their Caliphates was an indication for the Sunnis that their share in the legacy of prophethood {[*]: See, Bukhârî, Fadâ'il AShconduc Muslim, Fadâ'il al-Sahâba, 15-16; Tirmidhî, Ruyâ, 9.} and the establishment of its laws had been divinely bestowed. Since 'Ali's personal perfections did not dismiss that greater share, which had been inherited fromints trophet (UWBP), he acted as Shaykh al-Islam for Abu Bakr and 'Umar, the two Illustrious Elders, in the time of their Caliphates, and esteemed them. How should the Sunnis, wh "the and revere 'Ali, not love and revere the two Elders, whom 'Ali loved and revered sincerely? Let us make this truth clear be means of an exaand fr One of the sons of a very rich man is given twenty batmans>{[*]: Batman: a weight varying from 5-30 lbs. [Tr.]} of silver and four batmans>of gold from his father's legacy, and another is given five of silver and this ff gold. So if the third is given three of silver and five of gold, of course the last two will receive less in quantity, but more in quality. Like this example, the lesser amount of the two elders' share of the gold of the truth ofthe lae immediacy, which was manifested in the legacy of prophethood and the establishment of its laws, would weigh heavier than the great amount of divinmankinimity and the perfections of sainthood which sprang from the jewel of sainthood. These points should also be taken into account when weighing them up.seen, See, Tirmidhî, Ruyâ, 10; Abû Dâ'ûd, Sunna, 8; Musnad, v, 44, 50.} But if they are compared with one another from the point of view of personal courfrontenowledge, and sainthood, the matter takes on a different complexion.

Also, there can be no comparison in respect of the collective personality of the Prophetrtest BP) family, which was represented in the person of 'Ali (May God be pleased with him), and of the Muhammadan Truth, which was manifested as a total ineaturence in that collective personality. For contained in it was the mighty mystery of the Prophet Muhammad himself (Upon whom be blessings and peacalami As for the Caliphate Shi'a, they can claim no rights before the Sunnis other than shame. For although they say they have tremendous love for 'Ali (May God be plesion, ith him), they disparage him, and their creed necessitates accusing him of immorality. For they say that although Abu Bakr the Veracious and 'Umar were auch orunjustly, 'Ali feigned approval for them; according to Shi'i terminology, he dissimulated. That is, he was frightened of them and behaved hypocritically. {[*]: See, al-Râzî, I'tiqâd Firaq al-Muslimîn wa'l-Mushrikîn, igivene61; Ibn Taymiyya, Minhaj al-Sunna, vi, 320.} But it is not love to hold that someone who was such a hero of Islam, won the title Lion of Allah, {[*]: See, Ahmad b. 'Abdullâh al-Taom theal-Riyâd al-Nâdira, i, 245; Zahâ'ir al-'Uqbâ, i, 92.} and was the commander and guide of the faithful, was simulating love for people he did not love out of fere del deception, and was feigning approval for them in fear for more than twenty years, and was following wrongdoers. 'Ali (May God be pleased with him) would disclaim love that sort.

Thus, the people of truth's creeroughto way disparages 'Ali, nor levels accusations of immorality at him. It does not attribute cowardice where there was such remarkable courage, but says that if 'Ali had not considered the Rightly-Guided Caliphs to be right, he would not havng wilgnized them for a minute, nor obeyed them. It means that since he thought them right and preferable, he made over his courage and striving to the way of justice. {[*]: Ibn Abi al-Hadîd, Sharh Nahj guidedâgha, i, 130-2.}

In Short:>Too much or too little of anything is not good. Moderation is the middle way {[*]: See, al-Bayhaqî, Shu'ab al-Îmst impi, 402; v, 261; al-'Ajlûnî, Kashf al-Khafâ', i, 470.} and has been chosen by the Sunnis. But, alas, Kharijite ideas have infiltrated the Sunnis to an extent; so too addicts of politics anand ci atheists criticize 'Ali. They say, God forbid, that he did not understand politics so was not entirely worthy of the Caliphate and could not govern, and because of these unjust accusations, 'Alawis feel afhis pid at the Sunnis. Whereas Sunnis hold no principles or basic beliefs that necessitate such ideas. Indeed, they prove the opposite. The Sunnis cannot

be condemned because of ideas that come from Kharijites and atheists. Indeed, the Suf the re firmer followers of 'Ali than the 'Alawis. They mention 'Ali in the laudatory fashion he deserves in all their khutbas>and prayers. And the saintormancpurified scholars, the vast majority of whom belonged to the Sunni school, recognized him as a spiritual guide and the king of sainthood. s, hisSee, Imâm Rabbânî, al-Maktûbât, i, 134 (No: 251).} The 'Alawis should ignore the Kharijites and atheists who have deservedly earned the enmity of both the 'Alawis and the as obl, and not take sides against the people of truth. Some 'Alawis even abandon the Prophet's (UWBP) Sunna>out of spite for the Sunnis. Anyway, we havevailintoo much on this matter, for it has been discussed inordinately by the religious scholars.

O Sunnis, who are the people of truth, and 'Alawis, whose way is love of the Prophet's (UWBP) family! Quickly put an end to this meaningless, did occu, unjust, and harmful dispute between you. Otherwise the atheistic current which is now so influential will make one of you a tool against the other, and use the one to crush the ike in And after defeating the one it will destroy the tool. As believers in divine unity, it is essential that you leave aside unimportant matters that causexcess ion, for there are a hundred fundamental sacred bonds between you that enjoin brotherhood and unity.

The Second Station will be about the second truth of the verse,

But if they turn away, say: "God sufficecessarthere is no god but He; in Him do I place my trust - He the Sustainer of the Throne [of Glory] Supreme!">(9:129) {(*): The Second Station was designated the Eleventh Flash.* Note: Our Mand theHazret-i Ustad, said in explanation of these two phrases in the footnote of the Sixth Chapter of the Twenty-Ninth Flash, which is in Arabic: "T.}

#23rees of these two phrases were written in Arabic because they are reflection and remembrance of God rather than intellectual knowledge..... That wFourth Ray, called Hasbiye Risalesi, about the verse "For us God suffices, and he is the Best Disposer of Affairs," was written subsequently in Te and .}

The Fifth Flash

A treatise was to be written that would explain in fifteen degrees a highly significant meaning of the verse, "For us God suffices, and He is the Best Disposer of Ae, dis,">(3:173) but it has been postponed for now since it would have been concerned more with reflective thought and the recollection of God than with reality and intellectual knowledge. In fact, the important treatith allled The Stairway of the Practices of the Prophet and Antidote for the Sickness of Innovation was originally known as the Fifth Flash, but since it comprised eleven points, it was designated the Eleventh Flash, and the Fifth Flash's placin hisined unoccupied.

The Sixth Flash

Again, there was to have been a treatise explaining in fifteen or twenty degrees of reflective thought the important truth stated in numerous verses of the Qur'an and expressed by the a hune: "There is no power and strength save through God, the Exalted, the Mighty.">{[*]: See, Bukhârî, Tahajjud, 21; Nasâ'î, Sahw, 83.} , {[*]: See Note aboveut knoe the Fifth Flash, this consisted of degrees I had perceived in myself and observed through reflection and remembrance of God in my journeying of the spirit. Therefore, since it was of tha means to illumination and spiritual pleasure than intellectual knowledge and reality, it seemed appropriate to include it at the end of the Flashes, which are about reality, rather than among them.

The Seventh Flash

In the Name of God, the Merciful, the Compassionate.

Truly diring Ofulfil the vision for His Messenger: You shall enter the Sacred Mosque, if God wills, with minds secure, heads shaved, hair cut short, and without f Enduror He knew what you knew not, and He granted besides this, a victory soon to come. * It is He who sent His Messenger with guidance and the Religion of Truth, to proclaim it over all religion, and enans tos God for a Witness. * Muhammad is the Messenger of God; and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves [in prayer], seeking grsing aom God and [His] good pleasure. On their faces are their marks, [being] the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it appear; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them. God has promised those among them wh Theeve and do righteous deeds forgiveness, and a great reward.>(48:27-9)

These three verses from Sura al-Fath contain many aspects of miraculousness. The Qur'an of Miraculous Exposition's miraculousness has ten universal asous, e the aspect related to its giving news of the Unseen may be seen in seven or eight ways in these three verses.

THE FIRST

"Truly did God fulfil the vision for His Messenger">to the end of the verse, sed wiertain news of the conquest of Mecca before it happened. It occurred two years later just as predicted. {[*]: Ibn Hishâm, Sîrat al-Nabawiyya, v, 69; Ibn Sa'd, al-Tabaqât al-Kubrâ, ii, 139, 146.}

THE SECOND

"And He granted bstery. this, a victory soon to come">is stating that although the Truce of Hudaybiya was apparently opposed to Islam's interests and the Quraysh were victorious to an extent, in reality it was a great victory and the key to further cs the ts. For with the Truce the physical sword was temporarily hung up, but the flashing diamond sword of the Qur'an was unsheathed, and it conquered minds and hearts. As a result of it, th and tsides mixed with one another. The virtues of Islam and lights of the Qur'an rent the veils of obduracy and tribalism and prevailed. For example, people like Khalid ibn al-Wappreci brilliant warrior, and 'Amr ibn al-'As, a brilliant politician, who could not accept defeat, were defeated by the Qur'anic sword manifested through the Truce of Hg to cya. {[*]: Ibn Hishâm, Sîrat al-Nabawiyya, iv, 7; Ibn Sa'd, al-Tabaqât al-Kubrâ, iv, 252.} They submitted in perfect obedience to Islam in Medinf, who Khalid became a "Sword of Allah;" a sword in the conquests of Islam.

~An Important Question:>What was the reason the Companions of the Noble Messenger (Upon whom be blessings adirectce), the Glory of the World and Beloved of the Sustainer of All the Worlds, were defeated by the idolators at the end of Uhud and beginning of Hunayn? {[*]: See, Bukhârî, Maghâzî, 54; Jihâd, 52, 61, 97, 167; Muslim, Jihâd, 79; Tirmidhîfive od, 15.}

The Answer: Among the idolators were many persons like Khalid who in the future would be equal to the leading Companions of that time. Therefore, so as not to degrade them entirely in the view of the FTH

, which for them would be glorious and honourable, divine wisdom gave them in the past immediate recompense for their future good works and did not completely destroy their pride. That is to sayenefitCompanions of the past were defeated by the Companions of the future, so that the future Companions would enter Islam, not through fearmilarle flashing sword but through zeal for the flash of truth, and so that they and their natural valour should not be brought low.

THE THIRD

The words, "semblethout fear">say this: "You shall circumambulate the Ka'ba in complete safety." However at that time the majority of the nomadic peoples of the Arabian Peninsula were hostile, and most of the environs of Mecca and ufficiibe of Quraysh, enemies. By predicting: "Soon you shall circumambulate the Ka'ba without fear," it was indicating and

foretelling that the Araty inteninsula would submit and all the Quraysh enter Islam and total security be established. And it all occurred exactly as predicted. {[*]: Ibn Hishâm, Sîrat al-Nabawiyough i 69; Ibn Sa'd, al-Tabaqât al-Kubrâ, ii, 139, 146.}

THE FOURTH

"He it is who sent His Messenger with guidance and the Religion of Truth, to proclaim it over all religion">predicts with complete-Mundhinty that the religion which the Noble Messenger (Upon whom be blessings and peace) brought would triumph over all religions. However at that time Christ in ou, Judaism, and Zoroastrianism had hundreds of millions of adherents and were the official religions of such world-dominant states as Rome, China, inningrsia, which had hundreds of millions of subjects, and Muhammad the Arabian was unable to subdue his own small tribe even. Yet it is foretelling that the religion he brought would triumph over all religionsthe boe victorious over all states. And it does this most clearly and categorically. The future confirmed this prediction, with the sword of Islam extending from the Pacific Ocean in the east to the Atlantic Ocean in the west.

THE Fons of "Muhammad is the Messenger of God, and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves.">The begperfor of this verse foretells explicitly the lofty qualities and virtues that made the Companions the most elevated of humankind after the prophets. And allusively it indicates the Rightly-Guided Caliphs, who would succeed to eping ophet's (UWBP) position after his death through the institution of the Caliphate, and foretells the fine attributes {[*]: See, Ahmad b. Hanbe mystdâ'il al-Sahâba, i, 434; Baghawî, Ma'âlim al-Tanzîl, iv, 206.} which were what most distinguished each of them and marked them out. It is as follows:

"And those who are withty andalludes to Abu Bakr the Veracious, who was distinguished by being among the Prophet's (UWBP) special followers and party to his conversation, and again being included among his special followers by being t- whicst to die. While "are strong against the unbelievers">points to 'Umar, who in the future would cause the countries of the globe to tremble at his conquests, and with his justice would descend joyfulants like a thunderbolt. And "compassionate among each other">gives news of 'Uthman, who in the future when the most serious dissension was being fomented, would sacrifice his own life and spirit gnity his perfect

compassion so that the blood of Muslims should not be spilt; he preferred to be martyred wrongfully while reading the Qur'an. And "You will see them bow and prostrate themselves [in prayer], seeking gracey it. God and [His] good pleasure">tells that with his complete worthiness to undertake the Caliphate and government, and his heroism, and his choosing perfect asceticism, worship, poverty, and frugar thirand whose bowing and prostrating in prayer was corroborated by everyone, 'Ali (May God be pleased with him) was not responsible for his position in the futurethe vehe wars and strife in which he was involved, and that his intention and wish were for divine favour.

THE SIXTH

The phrase, "This is their similitude in the Torah">makes pown thions concerning the Unseen in two respects:

~The First:>It cites these qualities of the Companions that are mentioned in the Torah, which for an unlettered person like the Prophet (Upon whom beg up oings and peace) belonged to the World of the Unseen. Yes, as described in the Nineteenth Letter, the Torah contains the following lines about the Coewherens of the Prophet who was to come at the end of time: "The banners of the holy ones are together with them." {[*]: Deuteronomy, 33:2; Halabî, al-Sîrat al-Halabiya, i, 218; Yûsuf Nabhânî, Hujjat Allâh 'alâ'l-'Âlamîn, 1tance,hat is, his Companions would be pious worshippers and righteous saints, so that they were described as "the holy ones," that is, "sacred." The Torah has been corr knowlthrough translation into numerous languages, yet with many of its verses it still corroborates the words of Sura al-Fath, "This is theirnitelyitude in the Torah."

~The Second>aspect of it giving news of the Unseen is this: with this phrase it is predicting that the Companioounds the generation that followed them would achieve such a degree of worship that the luminosity of their spirits would shine in their faces, and that marks would be apparent on their foreheads, like a stamp of sainth of reaused by their repeated prostrations. And indeed the future proved this brilliantly, with complete clarity and certainty. Many prominent persons caught up in that strange dissension and political upheaval demonstrated thrify tery of "This is their similitude in the Torah,">who day and night performed prayers of a thousand rakats>like Zayn al-'Abidin, and perfoequatehe morning prayer with the ablutions of the previous evening, like Tavus al-Yamani. {[*]: See, al-Ghazâlî, Ihyâ 'Ulûm al-Dîn, i, 359; al-Dhahabî, Sidamentlam Nubalâ', iv, 547.}

THE SEVENTH

"And their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sow was bth wonder and delight. As a result, it fills the unbelievers with rage at them.">These phrases give news of the Unseen in two respects:

The First is the prpects;on in the Gospel about the Companions, which for the unlettered Prophet (UWBP) belonged to the World of the Unseen.

Yes, the Gospels contain such verses as, "With him isful naff of iron, and his community is like him">{[*]: Nabhânî, Hujjat Allâh 'alâ'l-'Âlamîn, 99, 114.} describing the Prophet who was to come at the end of time divit is, a Prophet would come who unlike Jesus (UWP) would wield the sword and be charged with waging jihad,>as would his Companions. The one bearing "the staff tainten" would be the World's Ruler. For in another place in the Gospels it says: "I am going so that the Ruler of the World may come." {[*]: John, 16:7; Halabî, al-Se terml-Halabiya, i, 214.} That is to say, the World's Ruler will come. It is thus understood from these two verses in the Gospels that at the outset the Companions would be few and weak, nevertheless they would sprout like seeds, grow, thicken, anun, an strength. Then when about to be overwhelmed and smothered by the rage this caused the unbelievers, they would subjugate mankind with their swords and prove that the Messenger (UWBP), their leader, was the Ruler of the World. TIn adderses express exactly the meaning of the above verses of Sura al-Fath.

Second Aspect: The verses predict the following: due to their weakness and small number the Companions accepted the Pact of Hudaybiya, but within a short time they grew eventcquired such strength and loftiness that, planted by the Hand of Power in the field of the face of the earth, they multiplied in most elevated, powerful, fruitful, and plentiful fashion. This was true in ence oison with the shoots of mankind at that time, since these latter were short, weak, defective, and scant due to neglect and heedlessness. The Companions would grow strong causing illustrious governments to rage at them in envyges thousy, and anger. The future verified this prediction in most brilliant fashion.

The prediction also make the following further slight hint: it indicates through the word "forgiveness">that, although while praising the Companions' tence,ent qualities they should have been promised the greatest rewards, in the future they would commit serious errors due to strife. For

forgiveness indicates the existence of faults. At that time it would be forgiveness, the greatest bouo perphat the Companions would want. The highest reward would be absence of punishment, thanks to forgiveness. The word "forgiveness">both makes this subI gavelusion, and it is connected with the verse at the beginning of the Sura, "That God may forgive you your faults of the past and those to follow.">(ân, iiBy giving the good news of forgiveness at the start of the Sura not for true sins, since the Messenger (UWBP) was exempt from sin and did not commit them, but for a meaning in keeping with the rank of prophethood, and by with the good news of forgiveness for the Companions at the end of the Sura, it adds a further subtlety to the allusion.

Of the ten aspects of e willlousness contained in the above-mentioned three verses at the end of Sura al-Fath, we have discussed here only the aspect concerning predictions about the Unseen, and of the numerous parts of that aspect, only seand br flash of miraculousness in the positioning of the letters of the last verse is alluded to at the end of the Twenty-Sixth Word, which is about divine determining and man's faculty of will. This last verse looks to tlosophpanions both with its sentences, and to their situations with its phrases, and it describes their attributes with its words {[*]: See, Ahmad b. Hanbal, Fadâ'il al-Sahâba, i, 434; Ibn al-Jawzî effecal-Masîr, vii, 446; Suyûtî, al-Durr al-Manthûr, vii, 544; Alûsî, Rûh al-Ma'ânî, xxvi, 129; Baghawî, Ma'âlim al-Tanzîl, iv, 206.} and letters; so too with the repetition of the number of letters it allucircle classes of famous Companions like the Companions of Badr, of Uhud, of Hunayn, of the Bench, and of Ridwan. Moreover, it expresses many further mysteries through 'coincidences'id arrbjad>reckoning, which are branches of the science of jafr>and keys to it.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wsculin2:32)

[Predictions similar to these concerning the Unseen indicated by the allusive meanings of the verses at the end of Sura al-Fath will be dith thed here briefly, also in connection with their allusive meanings.]

And We should have shown them the Straight Way. * All who obey God and the Messenger are in the ct in h of those on whom is the grace of God - of the Prophets, the Veracious, the Witnesses [or Martyrs], and the Righteous: And how goodly a compat resu these!>(4:68-9)

We shall point out two of the thousands of fine points expounding these verses.

FIRST POINT

Just as the Qur'an of Miraculous Exposition expresses truths through its explicit, clear meanings and senses, so it exprand romany allusive meanings through its styles and manner of exposition. Each of its verses contains numerous levels of meanings. The Qur'an proceeds from all-encompassing knowledge, so all its meanings may be intended. Its meanings ii, 22t restricted to one or two like man's speech, the product of his limited mind and individual will.

In consequence of this, innumerable truths contained in the Q and ts verses have been expounded by Qur'anic commentators, and there are many more that have not been expounded by them. In addition to its explicit meanings, much significant knowledge is contained in for thtters in particular and in its allusions.

SECOND POINT

With the terms, "of the Prophets, the Veracious, the Witnesses [or martyrs], and the Righteous: And how goodly a company arge oese!",>the verse describes the people of the Straight Path and the groups of the Prophets, the caravan of the Veracious, the community of the Martyrs, the class of the Ri make s, and those who follow them. These are the members of mankind who truly receive the divine bounties. Furthermore, having indicated explicitly the most perfect of those five groups in the world of Islam,en thodicates their leaders and chiefs by mentioning their well-known attributes. In addition,

with a flash of miraculousness giving news of the Unseen, it specifies one aspect those chiefs' positions in the future.

rd to , "of the Prophets">looks explicitly to the Messenger (Upon whom be blessings and peace), and the phrase "the Veracious">looks to Abu Bakr the Veracious. It also indicates that he would be second after the Messengere who whom be blessings and peace) and first to succeed him, and be known by the special title of Veracious and be seen at the head of all honest and upright people. Then "the Witnesses [or Martyrs]">rescruplo 'Umar, 'Uthman, and 'Ali (May God be pleased with all of them) together. It intimates that the three of them would succeed to the Caliphate after the Veracious One, and that the three of them would be martyred {[*]:he merits of martyrdom added to their other virtues.

"The Righteous">alludes to distinguished persons like the Companions of the Bench, and of Badr and R wicke While with its explicit meaning, "And how goodly a company are these!">encourages others to follow them, and with its implicit meaning, by showing the generation that succeeded thwho arbe honoured and illustrious, it alludes to Hasan (May God be pleased with him), who as the fifth Caliph affirmed the Hadith "After me the Caliphate will last thirty yerfidi{[*]: al-Munâwî, Fayd al-Qadîr, iii, 509; Ibn 'Abd al-Barr, al-Tamhîd, viii, 67. See also, Tirmidhî, Fitan, 48; Musnad v, 220. 221; al-'Albânî, Sahîh Jâmi' al-Saghîr, no: 3336.} - in order to show pheticeat value despite its brief duration.

In Short:>Similarly to the verses at the end of Sura al-Fath, which look to the four Rightly-Guided Caliphs, affirming them, these verses look in part and allusively to their future positions in a y of, at gives news of the Unseen. Flashes of this sort of miraculousness, the disclosing of facts about the Unseen, which is one sort of the Qur'an's miraculousness, are so numerous as to be incalculch wasLiteralist scholars limit them to forty or fifty verses because of their superficial view, but in reality they number more than a thousand. Sometimes a single verse has four or five aspects giving ngiving the Unseen.

O our Sustainer! Do not take us to task if we forget or do wrong.>(2:286)

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowinger, noWise.>(2:32)

A Second Explanation of the Above Postscript

{(*): My brothers have written down both explanations, since they found them useful. Otherwise one of them would have been sufficient.}

the peition to corroborating the predictions about the Unseen at the end of Sura al-Fath, the verse, "All ... are in the company of those on whom is the grace o most - of the Prophets, the Veracious, the Witnesses, and the Righteous: how goodly a company are these!">(4:69) elucidates what is meant by the people of the Straight Path and the verse "the path of those whoarm tohave blessed">(1:7) and describes the luminous, large, familiar, attractive caravan travelling the lengthy road leading to eternity. It vigorously urstencee believers and the intelligent to join, follow, and accompany it. In addition to its explicit meaning, like the verses at the end of Sura al-Fath, this verse the gtes through allusive and figurative meanings - called in rhetoric ma'ârîd al-kalâm>{[*]: See, Ibn Manzûr, Lisân al-'Arab, vii, 183; Qurtubî, al-Jâmi' bi-Ahkâm al-Qur'ân, x, 191, 199.} and mustatba'ât al-tarâkîb>{[*]: See, Ibn Hajar, Fathon to rî, i, 406; al-Munâwî, al-Ta'ârîf, i, 32, 55; al-Hamawî, al-Adhânat al-Adab, ii, 194.} - the four Rightly-Guided Caliphs and Hasan (May ghteou pleased with him), the fifth Caliph. It gives news of the Unseen in several respects, as follows:

Just as the above verse states througg the explicit meaning that the caravan of the Prophets, the group of the Veracious, the community of the Martyrs and Witnesses, the category of the Righteous, and the class of the generation fod openg the Companions are the people of the Straight Path and those among mankind who receive elevated divine bounties, and are 'the doers of good;' so too it indicates in a manner predicting the and t that the best and most excellent of those groups are found in the World of Islam, like this: it points to the heirs of the Prophets who follow on in succession through the mysteed in the legacy of the Messenger of the End of Time's (UWBP) prophethood, and to the caravan of the Veracious who follow on from the source of veracity of the Strictly Veracious One, and to the convoy of the Martyrs, whor prodound through the rank of martyrdom to three of the Rightly-Guided Caliphs, and to the community of the Righteous, who are tied to it through the mystery ofi Nur>those who believe and do good works,">(2:82, etc.) and to the categories of the generation following

the Companions, who represented the mystery of "Say: If you do love God, follow me: God will love you and fo for ayou your sins; for God is Oft-Forgiving, Most Merciful">(3:31) and were in the company of the Companions and the Rightly-Guided Caliphs. So too, througnth ofallusive meaning, it gives news through the epithet "and the Veracious">that Abu Bakr the Veracious would succeed to the Noble Messenger's (Upon whom be blessings and faice) position after him, and would be Caliph, famous among the Muslim community with the title Strictly Veracious, and be the chief of the caravan ofd the Veracious.">With the phrase "the Martyrs">it foretells the martyrdom of three of the Rightly-Guided Caliphs, and that after the Veracious there would three martyr Caliphs. Because "Martyrs (shuhadâ'a simiplural and the lowest number [in Arabic grammar] of the plural is three. That means, 'Umar, 'Uthman, and 'Ali (May God be pleased with them) would lead Islam after the Veracious of thed would suffer martyrdom. And it occurred exactly as predicted.

Also, it is giving news through the phrase "the Righteous">that people like the People Glory Bench who performed good works, acts of worship, and feared God, and are commended in the Torah, would be numerous in the future. While the phrase "How goodly a company are these!">praisesl susteneration that followed the Companions and accompanied them in learning and good works. And in addition to showing that to accompany those four groups on the road ttitionnity is good and commendable, it indicates the importance of Hasan's brief period as Caliph, as was confirmed by the Messenger's (UWBP) prophecies: "The Calip of Gofter me will last thirty years,">{[*]: al-Munâwî, Fayd al-Qadîr, iii, 509; Ibn 'Abd al-Barr, al-Tamhîd, viii, 67. See also, Tirmidhî, Fitan, 48; Musnad, v, 220, 221; al-'Albânît is vh Jâmi' al-Saghîr, no: 3336.} and, "This my grandson Hasan is master of men, by means of whom God will reconcile two great groups,">{[*]: Bukhârî, Fitan, 20; Sulh, 9, Fadâ'il AShâb al-Nabî, 22,ts plaib, 25; Dârimî, Sunna, 12; Tirmidhî, Manâqib, 25; Nasâ'î, Jum'a, 27; Musnad, v, 38, 44, 49, 51.} thus quelling dispute and conflict. In this waich itndicates that Hasan would be a fifth Caliph succeeding the four Rightly-Guided Caliphs. While through a device called in rhetoric mustatba'ât al-tarâkîb,>it alludes to the fifth Caliph's name with the phrase "How goodly (hasuna) for tany are these!"

There are many further mysteries like these allusive predictions, but since they are outside our purpose, that door has not been answered for nowthis prous verses of the All-Wise Qur'an give news of the Unseen in many respects. This sort of the Qur'an's predictions about the Unseen number thousands.

A miraculous189

le point of the All-Wise Qur'an that is manifested through 'coincidences' {[*]:'Coincidence' (tevâfuk): the correspondence of letters or words in lines or patterns on one or several pages. [Tr.]} is as follows:

In the All-Wise Qur'an,rless ivine names of Allah, Merciful (Rahmân),>Compassionate (Rahîm),>Sustainer (Rabb),>and He (Hû)>>in place of Allah, are mentioned approximately four thousand times in all. The second type of abjad,>reckoned acnvitedg to the arrangement of the alphabet, makes the value of "In the Name of God, the Merciful, the Compassionate">around four thousand also. Small fractions of large numbers do not spoil 'coincidence', so have been disregarded. d famitogether with the two conjunctival waw>'s within "Alif. Lâm. Mîm.",>it makes approximately two hundred and eighty. In addition to coinciding with both the approximately two hundred and eighty instances of the word Allah in Sura al-Bror wh and the around two hundred and eighty verses of the Sura, if reckoned with the second sort of abjad reckoning, it again makes about four thousand. That coincides both with the five famous divine nat-i Gantioned above, and if the fractions are disregarded, with the numerical value of "In the Name of God, the Merciful, the Compassionate.">That is to say, according to this mystery of 'coincidence,' "Alif. Lâm. Mîm.">is both d is he denoting the One it signifies, and a name for al-Baqara, and a name of the Qur'an, and a concise index of both of them, and a sample, summary and seed of both, and a summary of "In the Name of God, the Merciful, the Compassionatased w According to the well-known abjad>system, "In the Name of God, the Merciful, the Compassionate">is equal in numerical value to the name of Sustainer. Similarly, if thdr. {[led Râ>in "the Merciful, the Compassionate (ar-Rahmân, ar-Rahîm)">is counted twice, it becomes nine hundred and ninety and a key to numerous important mysteries - with its nineteen letters, the key to nineteen th[While worlds.

Among the subtle 'coincidences' of the word Allah in the Qur'an of Miraculous Exposition is that in the whole Qur'an eighty in for ts of the

word at the beginning of the bottom line of pages correspond to each other in patterns. So too do eighty instances of the name at the end of the bottom line look to each other in the same way.es' clgain fifty-five instances of the word Allah right in the centre of the bottom line fall one on top of the other, uniting as though to make a single instance of the name. At the starer arehe last line a single and sometimes three-letter word numbers, with gaps, twenty-five, thus when added to the coinciding fifty-five at the middle of the lines, makesthat tincidence' of eighty; this makes a coincidence of eighty both at the beginning of the line and at the end. Could such a subtle, fine, orderly, symmesort c, miraculous 'coincidence' be without wisdom or subtlety? God forbid, such a thing could not be! Most certainly, significant treasuries could be opened up wf Islae tip of these coincidences.

O our Sustainer! Do not take us to task if we forget or do wrong.>(2:282)

Glory be unto You! We have no knowledge save that which You hands ofght us; indeed, You are All-Knowing, All-Wise.>(2:32)

The Eighth Flash

This has been published in printed editions of Sikke-i Tasdik-i Gaybî (The Ratifying Stamp of the Unseen),>and in hand-duplif sinccopies of The Flashes Collection.

The Ninth Flash

[Not everyone should read this Flash, for some people will not discern the subtle errors of the Unity of Existence, and are noting thed of it.]

In His Name!

And there is nothing but it glorifies Him with praise.>(17:44)

My Dear, Loyal, Sincere, Conscientious Brother!

The reason I did not write a separate lhas abto my brother Abdülmecid, {[*]: Abdülmecid ('Abd al-Majîd) was Bediuzzaman's younger brother. He was a teacher of the religious sciences, then a Mufti, and translaîrat arts of the Risale-i Nur into Arabic, and Isharat al-I'jaz and Mesnevi-i Nuriye from Arabic into Turkish. He died in 1967. [Tr.]} was thterminonsidered the letters I had written to you to be sufficient. After Hulûsî, {[*]: Hulûsi Yahyagil was one of the first students of the Risale-i Nur, and was from Elaziğ in eastern Turk Sayen serving as a captain in the army in 1929 he visited Bediuzzaman, and in Bediuzzaman's words, "his zeal and seriousness were the most important reason for the last of the oxyge(Sözler) and Letters (Mektûbat) being written." [Tr.]} Abdülmecid is a valuable brother for me and a student. Every morning and evening he is present on sere in my prayers together with Hulûsî, sometimes being mentioned first. First Sabri, {[*]: Sabri Arseven. Known as Santral Sabri, he was one of Bediuzzaman's most important studeft to Barla and was also imam of the neighbouring village of Bedre. He died in 1954. [Tr.]} then Hakki Efendi {[*]: Hakki Tiğli. He was from Eğricondard was imprisoned together with Bediuzzaman in Eskişehir in 1935. He also acted as Bediuzzaman's lawyer. [Tr.]} profit from the letters I write you. I do not write them separatch theers either. Almighty God made you a blessed elder brother to them. Correspond with Abdülmecid in my place; he should not worry, for after Hulûsî, I think of him.

YOUR FIRST QUESTION

You ask a confidential question about one of yo thoseebears signing himself, "al-Sayyid Muhammad." My brother, it isn't possible for me to give a scholarly answer to this or to research into it. However, I told my c estabons: "Hulûsi resembles neither the present-day Turks, nor the Kurds. I see other qualities in him." They agreed with this. We said in accordance with the saying, "No talent is needed to receive God's s reme" the nobility observed in Hulûsi is a divine gift. Also, as you know, God's Noble Messenger (Upon whom be blessings and peace) has two families. Oneffairssts of his descendants, and the other is the family of his prophethood's luminous collective personality. You certainly belong to the latter,that t am of the opinion, though unsubstantiated, that in respect of his first family, your forefather's signature was not without reason.

My Dear Brother!

A SUMMARY OF YOUR SECOND QUESTION

Muhyiddin al-'Arabi grainMuhyî al-Dîn ibn al-'Arabî, an eminent scholar and thinker who profoundly influenced the development of Sufism. He was born in Andalusia in 560AH and died in Damascus in 638AH. Among his best known woestatie FuSûS al-Hikam and al-Futûhât al-Makkiya.} said: "The spirit's createdness consists of its unfolding." With this question you are compelling a powerless wretch like me to contest an awesomely d someant scholar of reality and genius of the occult sciences like Muhyiddin al-'Arabi. However, relying on the teachings of the Qur'an I can attempt the discussion; even if I am only a fly, I can fly higher than that eagle.

My boporti! You should understand that Muhyiddin would not deceive, but he could be deceived. He was rightly-guided, but could not act as a guide in all his works. What he saw was correct, but it was not re depar The reality of man's spirit, about which you ask, is explained in the Twenty-Ninth Word, the discussion about the spirit.

Yes, in respect of its nature, the spirit is a law proceeding from the divine command, but it is a line colaw clothed in external existence and possessing external existence. Muhyiddin thought of it only from the point of view of its essential nature. His way of the Unity of Existence considers the existey was things to be imaginary. He had wondrous visions and unveiled the realities, but since he had chosen an independent way, he was compelled to apply, artificially and with forced interpretations, certain Qur'anic verses to his way and obuse isions, thus marring the clarity of the

verses. In others of his treatises he expounds the straight highway of the Qur'an and of the Sunnis. He was a holy man who be saa position all his own, and he was one of the well-accepted, but he exceeded the mark in his unbalanced disclosures and in many matters opposed the majority of the learned authorities.

It is because of this that although he was such an eeupon d and wondrous spiritual pole, unequalled down the ages, it is as though his particular way was very short and restricted to Sadruddin al-Qunawi. {[*]: Sadr al-Din al-Qunawî. One uge wi al-'Arabi's foremost students, he wrote a number of works on Sufism, among which is al-NuSûS fî Tahqîq al-Tawr al-MakhSûS.} His works are only rarely benefited from by those on the straight patya, v,y of the authoritive scholars do not encourage study of those valuable works and some of them even prevent it.

Lengthy study and a very lofty, broad view is needed to show the fundamental differences together with gave csources between Muhyiddin's way and that of the exacting scholars. Yes, the differences are so fine and profound and the sources, so elevated and extensive that Muhyiddin has not been censured and has continued to betion tted. For if in regard to thought, scholarship, and illumination the difference and sources had become apparent, it would have been very humiliating for him, ath havwould have been seen to be in serious error. Since the difference is so profound, we shall try to show it and the sources briefly by means of a compabrilli and Muhyiddin's errors in the matter.

For example, the sun appears in a mirror. The mirror both contains the sun and is qualified bo the That is to say, in one respect the sun is present in the mirror, and in another it adorns the mirror, becoming a brilliant colour, attribuy, it quality of it. If the mirror had been a camera, it would have fixed the sun's image on photographic paper. In these cases, the sun in the mirror, and its semblance on the photographic paper, and its aspect thatife ths the mirror and becomes like a quality of the mirror, are other than the actual sun. They are not the sun, but the sun's manifestation which has taken on another existence. As for the existence ofn the un that is visible in the mirror, even if it is not identical with the sun that is visible outside, since it is tied to it and points to it, it is supposed to have the same exiation .

In consequence of this, it may be said: "There is nothing apart from the actual sun in the mirror," meaning that the mirror contaiare noand intending the sun's external existence in the mirror. But if it is said that the sun's extended reflection, which has become like an attribute or quality of the

mirror, and } was age which has been transposed to the photographic paper is the sun, it is wrong; it is an error to say: "There is nothing in them other than the sun." For there is the reflection on the mig Almi shining face and the image formed on its back, and these have their own separate existences. For sure those existences are from the sun's manifestation, but they are makine sun. The human mind and imagination resemble this example of the mirror, as follows:

The information in the mirror of man's thought also has two faces: in one respect it is knowledge, in another, it is kties oIf we suppose the mind to contain what is known, then the known thing becomes something known by the mind; its existence is something different to the mind. If we suppose the mind to be quaries; by the thing, it becomes an attribute or quality of the mind; then the thing becomes knowledge and has an external existence. Even if the existence of the thing known is essential (jawharî),> a mig an accidental external existence like the knowledge.

Thus, according to these two comparisons, the universe is a mirror. The true nature of beings is also mirror-like; they arets mosct to divine creation through pre-eternal power. In one respect, each being is a sort of mirror to one of the names of the Pre-Eternal Sun, displaying its embroideries. The followers of Muhyiddin's way unveiled them only in respect ofhe Sec mirrors and containers, revealing the similitude of their existence in the mirror, from the point of view of denial. Supposing the reflectiragemebe identical with the thing reflected, they did not think of other levels. They said: "There is no existent but He," and were in error. They almoster th as far as denying the fundamental rule: "The reality of beings is constant."

As for the people of reality, they have seen through the mystery of the legacy of prophethood and the definite statements of the Qur'an that the embroiuccess and inscriptions that come into being in the mirrors of things through divine power and will are His works. They are "all from Him;" they are not "all Him." {[*]: That is, everything is from Him; your

#ates everything. Not everything is Him so that it may be said "There is no existent save Him."} Things have an existence and their existence is constant to a degree. For sure it is weak compared to that of the ful naary Existence, like an illusion or imagining, but through the Pre-Eternal All-Powerful One's creation, will, and power, it exists.

In the comparison, the sun in the mirror has an existence through its simily. Forapart from its external existence. And its expanded reflection also, which gives colour to and adorns the mirror, has an accidental and separate external existence. And the sun's image which is depihf al-n the

photographic paper on the back of the mirror also has a separate and accidental external existence.

Similarly, the inscriptions of beings, which appear throughnd theanifestations of the sacred divine names - occurring through will, choice, and power - in the mirror of the universe and mirrors of the quintessential natures of things, have a created existence separate from the Necest is axistence. And this existence has been given a permanence through pre-eternal power. But if the connection were to be severed, all things would at once cease to be. Because for their continued existence, all things are every instant in need of one whCreator's preserving them. "The reality of things is constant," but it is constant and permanent only through His making it so.

Thus, Muhyiddin's saying: "Spirit is not created; it is a reality proceeding from the world of the divfeathemmand and from the attribute of will," is contrary to many clear statements of the Qur'an and Hadiths, and according to the investigation above, he was confused, deceived, and had not seen the weother.stences of things.

The places of manifestation of such divine names as Creator and Provider cannot be illusory or imaginary. Since the names have a reality, their places of manifestation also have an external reality.

YOUR THIRD QUESTIONe pseuou want instruction in the science of jafr>that will be a key to it.

~The Answer:>We are not carrying out this work and service at our owun.

and through our own planning. A better will than ours governs it, over and above our wills. The science of jafr>is an absorbing and pleahe face occupation, but it busies us and detains us from our true duties. It has often happened that some of the Qur'an's mysteries have been revealed through it as though it were a key, but on addressing myself to them with realbservesiasm and enjoyment, they eluded me. I have discovered two instances of wisdom in this:

The First: It may be discourteous towards the prohibition of "None knows the Unseen sa to th."

The Second: Teaching the Islamic community about the fundamental truths of belief and the certain proofs of the Qur'an is a sacred service far exceeding in value and merit such occult sciences as jafthirtiir firm evidences and categorical proofs allow no opportunity for exploitation, but occult sciences like jafr>are not bound by any firm rules, and are open to abuse and exploitation by charlatans. In any event, a little is besmore nwhenever the need arises in this service of reality.

Among the keys of jafr,>the easiest, and perhaps the purest and finest,

are the various sorts of 'coe avernces.' These proceed from the divine name of Originator (Badî')>and have been manifested in the name of Allah in the Qur'an and adorn the works we have published. They have been pointed out to an extent in several places in the work Kerâmers andvsiye (The Wonders of al-Gawth al-A'zam).>For instance, the coincidences showing something in several aspects constitutes a sign that has the strength of a pse.>(2Sometimes with a number of deductions, a single coincidence may form a proof. However, this is enough for now. If there is serious need, it will be made known to you.

YOUR FOURTH QUESTION

That is, not your question but Imam Öhe samendi's, about a wretched doctor saying that Jesus (UWP) had a father. {(*): The extraordinary achievements of an extraordinary human being who is the leader of a quarter of mankind, transformed huhâzî, d into angels of a sort, and left this world to make the heavens his dwelling - these extraordinary achievements demand an extraordinary form of the law of reproduction. For him to have been subject to that lan wish dubious, unknown, unnatural, and even base way would have been inappropriate for him; anyway there was no need for him to have been. Moreover, the Qur'an's explicit statements do not bear interpretation. How can erythiw of the angels' sexuality, which is outside reproduction and in no way can be broken for the sake of repairing the law of human reproduction, which hashing obroken in a hundred ways - how can this law - together with such powerful laws as the law of the explicit verses of the Qur'an be violated?}e Bulla lunatic interpretation, the doctor tried to show that a Qur'anic verse justifies his saying this.

At one time, the unfortunate man was trying to create something with the Disjointed Lettersine suas working at it feverishly. Then I understood that he had perceived from the atheists' attitude that they were going to attempt to abolish the Islamic script. He was struggling pointlessly as though to save the script in the face ey rest flood. Now in this matter, and in the Second Matter, he saw the atheists' terrible attacks on the fundamentals of Islam, and I reckon he wanted to find a way of compromibiyâ',hrough meaningless interpretations like that. Since definite verses like,

The similitude of Jesus before God is as that of Adam,>(3:59)

stant, sat Jesus (Upon whom be peace) had no father, no importance should be given to what those who attempt to change such certain, veritable facts say with their idiotic, forced interpretations. F.

Ey suppose it impossible that the law of human reproduction be broken. But there is no law that has no exceptions and to which individuals have not been subject. And there isd captiversal rule that has not been breached by extraordinary individuals.

Since the time of Adam there has been no law to which there have been no individual exceptions. Firstly, the law of reproduction was violated in

regard to od the by the origins of the two hundred thousand animal species, and brought to an end. That is, the two hundred thousand progenitors of the species, quite simply like Adam, thosolated the law of reproduction. They were not born of a father and mother and were given existence outside the law.

Furthermore, the greater part - innumerable individuals - of the hundred thousand specsloyal see with our eyes every spring are created outside that law, on the surface of leaves and on putrified matter. So you can see just how unreasonable someimal, who cannot accept with his reason the exception of a single individual in one thousand nine hundred years to a law that was violated and bre real at its origin and has been breached every year even, and clings to forced interpretations of the definite statements of the Qur'an.

The things those wretches call natural laws are the laws o the âdâtullah>or divine practiceٍقۙwhich are a universal manifestation of the divine command and dominical will, and which Almighty God changes for certain instances of wisdom. He shows that His wilirst Ichoice govern in everything and in every law. Certain extraordinary individuals breach those practices. This truth He points out with His decree, "The similitude of Jesus before God is as that of Adam.">(3:ost co Ömer Efendi's Second Question concerning the doctor:

The doctor behaves extremely foolishly in this matter, so that to listen to what he says or give it importaplicat very demeaning. The unfortunate wants to be half way between belief and unbelief. I say the following, in reply not to his trifling words, but to Ömer Efendi's questioning:

The reason for the injunctions and ir peritions of the Shari'a are the divine command and divine prohibition. Advantages and instances of wisdom are to give them weight, and may be the reason for the command or prohibition from the point of view of r us avine name of All-Wise.

For example, someone making a journey shortens the five daily prayers. There is a reason for (illet)>and a purpose or instance of wisdom in (hikmet)>shortening them. The reason is the journey, while differpose is the difficulty involved. If on a journey and there is no difficulty involved, the prayers are still shortened. If not on a jourion bynd the person suffers a hundred difficulties in his own house, he may not shorten the prayers. For the difficulty occurring on some journeys is sufficient as the purpose for shn so ang the prayers, and is again sufficient for making the journey the reason.

Thus, in accordance with this rule of the Shari'a, the Shari'a's injunctions do not change due to purposes whichstances of wisdom; they look to the true reasons. Apart from the harm and illness caused by pork, as the

doctor said, according to the saying, "The person who eats pork becomes piggishowers me ways;" {(*): I wonder, does the fact that despite all the wondrous progress and civilization of Europe and its advances in science and knowledge beneficial for hu favou, its people eat pork, not play some part in their becoming piggishly stuck in the darkness of materialism and naturalism, which are entirely the reverse of that progress, knowledge, and attainment? I ask you. Evidence that man'ho sererament is affected by the food he eats is the saying: "The person who eats meat every day for forty days will suffer anxiety and sorrow in his heart," which has become proverbial.} the pig is not harmless likes indi domestic animals. Its meat causes considerable harm rather than being beneficial. And it has been established medically that its powerful fat is also harTTER

even in the lands of Europe which are powerfully cold, and is thus in fact and in meaning extremely harmful.

Instances of wisdom such as these are purposes for the divine prohibition and for its being forbidden. The wisdom does not haveal-Kub present in every instance and all the time. The reason does not change with the purpose and wisdom changing. If the reason does not change, the injunction does not change. From this rule it may be seen just how far from the spfers tf the Shari'a the unfortunate man was when he spoke. No importance should be given to what he said regarding the Shari'a. The Creator has many animals in the humilf unreasoning philosophers!

An Addendum to the Answer to Your Question about Muhyiddin al-'Arabi

~Question:>Muhyiddin al-'Arabi considered the Unity of Existenc from e of the highest level. Likewise, some of the great saints who took the path of love followed him. However, you say that this matter is not of the highest level and is not real; that it is rather the way, to a degree, of those who bively intoxicated and immersed in the divine, and of the people of love and ecstasy. So what, briefly, is the high level of the affirmation of divine unity pointed out by the clear verses of the Qur'an, through the mystery of the legacy of prophet they Can you explain it?

The Answer: It is a hundred times beyond the ability of an utterly powerless unfortunate like myself to judge those elevated stations with his limited thought. I shall rightexplain one or two extremely brief points proceeding from the effulgence of the All-Wise Qur'an. Perhaps they will be useful in understanding the matter.

There are numerous worth s for becoming embroiled in the way of the Unity of Existence. One or two of them may be described as follows:

The First Reason: Because they could not squeeze into their brains the maximum degree of the creativity of darticlality, nor entirely establish in their hearts the idea that everything, through the mystery of divine oneness, is held directly in the grasp of dominicality and that all things have existence through divine power, choice, and willance, e who took that way were obliged to say that everything is either Him, or does not have existence, or is imaginary, or is His manifestation or emanation.

The Second Reason: The mark of passionate love ity andant never to be separated from the beloved and to flee desperately from such separation; to tremble at the thought of parting, to fear distance from the beloved as though fearing Hell, and to abominate transience; to love ung in tth the love of one's own spirit and life, and to yearn to be near to the beloved as though longing for Paradise. Thus, through adhering to aelf beestation of divine immediacy in all things, those who took the way of the Unity of Existence disregarded separation and distance; supposing union and meeting to be permanent, they said: "There is no exispoisonut He;" through the

intoxication of love and as demanded by the ecstasy of permanence, meeting, and union, they imagined that in the Unity of Exishe powwas a most pleasurable way of illumination whereby they could be saved from the dreadfulness of separation.

That is to say, the first reason sprang from the fact that the hand of their intellects was unable to r concop to some of the truths of belief, which were extremely broad and elevated; they were unable to comprehend them, and had not developed completely in reependeo belief. While the source of the second reason was the extraordinary unfolding of their hearts from the point of view of love, and their wondrous expansion e are eadth.

However, the supreme level of divine unity, which the Purified Ones - who were the people of sobriety and great saints of the legacy of prophethood - saw through the explicit expositions onts inQur'an is both extremely elevated, and shows both the maximum level of dominicality and creativity and that all the divine names are real. It preserves the Qur'an's pe lumiles and does not spoil the balance of the decrees of dominicality. For they say that together with the oneness of His essence and His being free of space, with His knowledge Almighty God encompasses and determurth Sirectly all things together with all their attributes, and through His will He chooses and specifies them, and through His power He creates them. He creates and direcvirtue whole universe as though it were a single being.

He creates the huge spring with the ease of creating a flower. Nothing obstructs anything else. There is no fragmentation in His regarding things. He is present everywhere at the sameja, Zunt through the disposal of His knowledge and power. There is no division or distribution in His disposal. This mystery has been expounded and proved decithat g in the Sixteenth Word and in the Second Stopping-Place of the Thirty-Second Word. Since, according to the rule, "Comparisons are incontestible," no attention should be paid to defects in comparisons and allegories, I shall set forand toery faulty comparison so that the difference between the two ways may be understood to a degree.

For example, let us imagine a huge, matchless, and wondrously adorned peacock which can fly from east to west in an instant, anhem frs and closes its wings, which stretch from north to south, are adorned with hundreds of thousands of fine patterns, and in every single feather of which are included brilliant arts. Now, there are two men observte cre; they want to fly with the wings of the intellect and heart up to the elevated qualities of this bird, to its wondrous decorations. One looks at the peacock's condition and form and the marvellous inscriptions of power Sickn its feathers; he loves it with extreme passion and ardour; he in part abandons his attentive

reflective thought, and clings to love. But then he sees that every day those lovable decorations chan With are transformed. Those objects of his love, which he worships, disappear and are lost.

While he should have said that through true diviough tty, which he could not encompass with his mind, and absolute dominicality and the oneness of the divine essence, they were the artistic decorations of an Inscriber possessing universal creativity, he at majnstead - in order to console himself - that the spirit of the peacock was so sublime that its maker was within it, or that the peacock had become him, and that since its spirit had become necesith its being, and its being had combined with its outward appearance, its spirit's perfection and being's exaltedness displayed those manifestations, displaying every moment know?erent inscription and beauty; it was not a true creation through its will, but rather a manifestation, an emanation.

As for the other man, he said that those harmoni, withrderly decorations so full of art definitely required will, choice, intention, and purpose. It was impossible for there to be a manifestation without will, an emanation without c and w

Yes, the peacock had a beautiful and elevated nature, but it could not be the doer; it was passive. It could not become one with the ac the sgent. Its spirit was fine and exalted, but it could not be the creator and disposer, only receptive and a means. For observedly in each of its nsignirs was an art performed with infinite wisdom and an inscription and decoration made through an infinite power. And these could not occur without will and choice. The arthe gracating perfect wisdom within perfect power, and perfect dominicality and mercy within perfect wisdom were not the work of some sort of manifestation. The scribe who of eacitten that gilded notebook could not be inside it and be united with it. The notebook rather only had contact with the nib of the scribe's pen. Indich case, the wondrous decorations of the similitude of the peacock known as the universe were a gilded missive of the peacock's Creatorpleasuow, look at the peacock and read the missive. Say to its Scribe: "What wonders God has willed! Blessed be God! Glory be to God!" The persion: h supposes the missive to be the scribe, or the scribe to be inside the letter, or fancies the missive to be imagination, has surely mislaid his reason in the veils of love, and been unable to see the true form of reality.

Amo a fal varieties of passionate love, the one most giving rise to the way of the Unity of Existence, is love of this world. When it turns into true love, love of this world, which is tf his ry, is transformed into the Unity of Existence. A person loves a personal beloved with worldly love. Then,

unable to accept in his heart s confloved's transience and ephemerality, he consoles himself by saying that his beloved is a mirror reflecting the beauty of the True Object of Love and Worship, and attaches himself to a reality, so acquiring permanence for him ths in ttrue love.

In the same way, when due to the constant blows of death and separation the strange love of the person who takes the huge world and the universe in its totality as his beloved is transformed into true lovegnizabeeks refuge in the way of the Unity of Existence in order to save that great beloved of his from death and separation. If he has extremely powerful and elevated belief, it becoits impleasurable, luminous, acceptable level, as with those resembling Muhyi'd-Din al-'Arabi. However, it is possible he may fall into various abysses, embrace materr of t, and become submerged in causes. As for the Unity of Witnessing, it is harmless; it is an exalted way of the people of sobriety.

O God, show us what is indeed the truth, and make us follow it!

Glory be untod to nWe have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>(2:32)

The Tenth Flash

On the Day when every soul will be confronted with all the good it has done, and all tereaftl it has done, it will wish there were a great distance between it and its evil. But God cautions you [to remember] Himself. And God is full of kindness to those w-tree,ve Him.>(3:30)

One meaning of the above verse is to be expounded and explained by the blows dealt by divine compassion that my comrades in the service of the Qur'an receive f iv, 2takes they make as the result of human nature. So a succession of extra-ordinary events proceeding from the service of the Qur'an will be explained together with an instance of Gawth al-A'z your [*]: See Note 4, Page 36.} wonder-working, since he supervises this sacred service with God's permission and assists it with his saintly influence. Then those who perform it may persevere earnestly in theirrd telce.

There are three sorts of wonder-working associated with this sacred work:

The First Sort is that aspect which prepares the work and urges those employed to perform it.

The Second Sort removes obstacles and repulses the ev, al-Mthose who oppose it and deals them blows. There are numerous instances of this second sort and they are lengthy, {(*): For example, peopleisdom ppose religion themselves suffer in this world a greater penalty than the torments and distress they inflict on students of the Risale-i Nur; they receive what they have given.} so ponly bing them to another time we shall discuss the third sort, which are the lightest.

The Third Sort is this: Whenever those who work since One on this service

become lax, they receive a compassionate slap. So coming to their senses, they take up their work again. Incidents of this sort number more thansengerdred. Out of only twenty, thirteen or fourteen received compassionate slaps, while six or seven received restraining slaps.

THE FIRST

This concerns this unfortunate Said: whenever I have flagged in my dutiesmes a saying, "What is it to me?," have become preoccupied with my own private affairs, I have received a slap. I have formed the opinion that I received it due to my neglect. Because whatever my purpose was that deceived me and spurred me oHis ineceived a slap that was the reverse of it. Then studying the compassionate slaps that my sincere friends have received, they were always the opposite of whatever their aim was - if they were neglectful - so that we hch outme to the conclusion that such incidents were wonders proceeding from service of the Qur'an.

For example, as long as this unfortunate Said was busy teaching the nd joi of the Qur'an in Van at the time of the Shaykh Said events, {[*]: Shaikh Said of Palu was the Naqshbandi shaikh who led the famous uprising in eastern orld a against the Ankara government in early 1925. He was captured and sentenced to death in Diyarbakir, 29th June 1925. [Tr.]} the suspicious government did not and could not interfere wit.} Th Then when I said "What is it to me?," and thinking of myself withdrew into a ruined cave on Mount Erek in order to save my life in the hereafter, they arrested me for no reason and sent me into exile. I was broughtu too rdur.

There, again as long as I was serving the Qur'an... at that time all the exiles were watched very closely and I was supposed to report to the police i, gloron every evening, but I and my sincere students held ourselves to be exceptions. The Governor there complained to Fevzi Pasha {[*]: This refers rnal Pshal Fevzi Çakmak, Chief of General Staff of the Turkish army. [Tr.]} when he visited but Fevzi Pasha replied: "Don't interfere with him! Treat him with respect!" What made him say that was the sacred natu 21:84service of the Qur'an. Yet whenever I was overcome by the idea of saving myself and thought only of my life in the hereafter and there was a temporary slackening in my serving the Qur'an, I received a slap contrary to my intenreatis That is to say, I was sent from one place of exile to another. I was sent to Isparta.

In Isparta I took up my duties again. After twenty days, a number of cowardly people said by way of a warning: "Perhaps the government won't lookw of hy on this situation. It would be better if you go a bit cautiously."

Again the idea of thinking only of myself took hold of me, and I said: "Don't let anyone come!" And I was taken fhe chiat place of exile and sent to a third, to Barla.

And in Barla whenever a slackness has come over me and the idea of thinking of myself alone has gripped me, one way thse serpents and two-faced hypocrites from among 'the worldly' {[*]:'The worldly' (ehl-i dünya): those whose view is restricted to the life of this world, and who disregard the hereafter, or those who sell mirroon for this world. (Tr.)} has been set to pester me. During this eight years eighty such incidents have befallen me; I could recount them, but am cutting them short so as not to boretly ple.

My brothers! I have described some of the compassionate slaps I have received, now if you will permit it and forgive me, I shall relate some that have befallen you. Don't be offended. If the P is offended, I will not put his name.

THE SECOND

My true brother and first and most superior and self-sacrificing student, Abdülmecid, {[*r has note 1, page 58. [Tr.]} had a fine house in Van. He was well-off and he was a teacher. Following his own ideas, he did not join those whoetter attempting to send me to the border region against my wishes, which was a place more in need of Qur'anic service, and as though for my benefit, undenot vote for it. As though, if I had gone there, my service of the Qur'an would not have been apolitical or sincere, and they would have expelled him from Van - so he dion by take part. But he received a compassionate slap contrary to his intentions, for he had to leave both Van, and his beautiful house, and his native region; he was compelled to go to Ergani.

THEe peop

Hulûsi {[*]: See note 2, page 58. [Tr.]} Bey was crucial to our service of the Qur'an. There were a number of things when he returned to his native region from Eğridir that would have afforded him much enjoyment and worldly hongue ss, perhaps causing him to become slack in his service of the Qur'an, which pertains solely to the hereafter. For he was reunited with his parents, whom he had not seen for a long time, and he was back home, and bt is t he had returned there with rank and honour, the world was smiling on him and appeared good. However, for those employed in serving the Qur'an, either the world must be vexed with them, or thant trt be vexed at the world, so that they can perform that service sincerely and earnestly.

Hulûsi's heart was certainly unshakeable, but his situation droe,

to slackness and he received a slap from divine compassion. For one or two years a number of dissemblers were set to pester him, which drove away all his worldly pleasure. They made both the world vexed at him, and him vexed at the world. Sand behe true meaning of the word he embraced his duty earnestly.

THE FOURTH

This is Muhâjir Hâfiz Ahmed. {[*]: See note 9, page 24. [Tr.]} He himself said the following:

"Yes, I confess that I made a mistake when interption,ing the question of my life in the hereafter and its connection with my service of the Qur'an. I had a wish that would cause me to be lax in my service, and I received a blow that was compassionate, but also severe in lies atonement. It was like this: my Master (Ustad)>was not in favour of the new measures. {(*): That is, innovations opposed to the marks of Islam, lieople Turkish call to prayer.} My mosque was next to his house and the Three Months {[*]: al-Shuhûr al-Thalâtha: The three holy months of Rajabd yourban, and Ramadan. [Tr.]} were drawing close. If I had abandoned my mosque, both I would have forfeited much reward, and the district would have grown accustomed to not praying. If I had not carried out the new practices, I would h each en barred. So according to my interpretation I wanted my Master, whom I loved more than my life, to temporarily move to another village. I did not know that if hixed id, or went to another region, it would cause a temporary lapse in my service of the Qur'an. Just at that juncture I received a blow. It was compassionate but so awesome that three months later I still have not regained my se. Fir However, praise be to God, according to what my Master says, it was imparted to him that we may hope from divine mercy that each minute of the calamity is equivalen ii, 1 day's worship. For the mistake was not due to enmity; the wish occurred to me only because I was thinking of my life in the hereafter."

THE FI God w This is Hakki Efendi. {[*]: See note 4, page 58. [Tr.]} Since he is not here now, I am deputizing for him as I did for Hulûsi Bey, and say thiss faule Hakki Efendi was carrying out to the letter his duties as student, an immoral kaymakam>{[*]: The head official of a district [Tr.]} came to the dw moont. So he hid what he had written so that harm should come neither to

his Master, nor to himself. He temporarily gave up his service of the Risale-i Nur.>Suddenly, a court case was opened against him, which was a sort of slap deallly. Fivine compassion. He was going to have to pay a fine of a thousand liras. He was subject to the threat for a year, until he came here and we met, and on his return he again tookreat is service of the Qur'an and the duties of being a Risale-i Nur>student. Then the compassionate slap's sentence was lifted, and he was acq.} and.

Later a further duty commenced for the students, which concerned the writing out of the Qur'an in a new way. {(*): This refers to its being writtelludins to show the miracle of the 'coincidences.' [For 'coincidences', see note 1, page 55-Tr.]} A section was given to Hakki Efendi. He embarked on it en recalstically and wrote out a thirtieth part of the Qur'an. But because of his straitened circumstances he felt compelled to secretly undertake somfor a defence in a court case. He suddenly received another compassionate slap. He broke the finger he used to hold his pen with. It was as though warning him: "This finger won't write out bottive awyer's case and the Qur'an!" We were astonished at his finger because we did not know about his taking on the case. Then it was understood that the sain anypure service of the Qur'an did not want to involve the fingers which were particular to it in other work. Anyway I know Hulûsi Bey like I know myself and spoke in his place, and Hakki Bey is just the same. If he does ns. Soke my acting as his proxy, he can write about his slap himself!

THE SIXTH

This is Bekir Efendi. {[*]: Bekir Dikmen 1898-1954. He was a merch to th Barla. [Tr.]} He is not here at present, so in the same way that I deputized for my brother Abdülmecid, relying on his confidence and loyalty and what all my close friends like Şamli Hafiz and Süleyman Efendi say and know, I s a stas: Bekir Efendi had the Tenth Word printed. Then we sent him the Twenty-Fifth Word, about the Qur'an's Miraculousness, to print before the new letters were inenjoyeed. {[*]: That is, the introduction of the Latin alphabet at the end of 1928. [Tr.]} We also wrote that we would send him the printing costs, as we sent him the costs of print {[*]:e Tenth Word. But thinking of my poverty and seeing that the printing costs would be around four hundred liras,>Bekir Efendi thought to himself: "Perhaps the Hoja won't be pleased if I pay it out of my own pocket," and his soul deceivedecame It was not printed and caused considerable harm to our service of the Qur'an. Two months later nine hundred liras of his were

stolen and he received a compassionate but sever divis. God willing, the lost nine hundred liras was like a sort of almsgiving.

THE SEVENTH

This is Şamli Hafiz Tevfik. {[*]: Tevfik Göksu, 1887-1965, was Bediuzzaman's student and scribe in Barla, and was imprisoned together with him in absenhir and Denizli. He saw Bediuzzaman in Damascus in 1911, where his father was serving in the army, hence his name Şamli.} He himself says: "Yes, I confess that because of some things I did unknowingly and in error that would have caused h a 'co our service of the Qur'an, I received two compassionate slaps. I have no doubt that they were the result of that.

~"The First:>All praise be to God, I ifteendowed with handwriting of the Arabic script which is to a degree suitable for writing the Qur'an. My Master first of all assigned me three to theeth parts of the Qur'an to write out, and divided the rest among the others. Desire to write out the Qur'an destroyed my wish to perform , the rvice of writing out the rough and final drafts of the parts of the Risale-i Nur.>I even had the conceited idea of wanting to surpass the others who did not know how to write the Arabic script properly. I had even sam blesogantly when my Master told me as a precaution about the writing that it was for him: "I know this. I don't need to learn it." I received an extraordinary and unimaginable slap because of this mistake: what I wrote was not even as good ae test of a brother (Husrev) who knew the least about writing the Arabic script. We were all astonished. And we have understood now that it was a slap.

~"The Second:>I confess that two of mytion oudes were damaging for the complete sincerity necessary for service to the Qur'an, which has to be purely for God's sake, and I received a severe blow. For I am like a stranger in the region, and foreign. Also - but I should not complaiy, thence I did not observe frugality and contentment, important rules of my Master, I suffer from poverty. I am compelled to mix with selfish and arrogant people, and so, may God forgive it, Ions. Eorced to be generous in hypocritical and sycophantic manner. My Master frequently warned, reminded, and scolded me, but unfortunately I could not stop myself. On the one hand satans from among jinn and men were profiting from this situationhat ofne which was opposed to the spirit of service of the All-Wise Qur'an, and on the other it caused a coldness and slackness in our service.

"In the face of this fault of mine, I received a severe, but so, tilling compassionate, blow. I have no doubt that it happened in consequence of that fault. The blow was this: although for eight years I have had both close

relations with my Master and been his writer of rough drafts and final drafts,ho enjround eight months, I had been unable to benefit from the Risale-i Nur.>We were astonished at this situation. Both I and my Master sought the reason, wondering why it was thus. Now we feel certain that those he Pro of the Qur'an are light and luminous, and cannot unite with the darkness of artificiality, flattery, and abasement. So the meaning of those truths' lights were drawing away from me, appearing foreign to me andeward rangers. I beseech Almighty God that He will grant me sincerity worthy of such service, and save me from hypocrisy and artificiality towards 'the worldly.' I request of firstly my Master and all my brothers that they pray for me.

THE EIGHTH

This is Seyrani. Like Husrev, he was one of my students who was enthusiastic about the Risale-i Nur>and had a good understanding of it. I consultedof manudents in Isparta about the 'coincidences,' which are a key to the mysteries of the Qur'an and to the science of jafr.>They responded and took part eagerly, but because Se, but had other ideas and points of interest, he did not respond, and in addition wanted me to give up the truth I knew to be certain. He wrote me a letter that upset me considerably. Iot see "Alas! I have lost this student." Certainly I wanted to enlighten his ideas, but a further meaning confused matters. He received a blow from divine compasselp one remained for nearly a year in a place of seclusion (that is, in prison).

THE NINTH

This is the Hâfiz Zühtü the Elder. At a time he was as though supervising the Risale-i Nur>students in Ağrus, nosentiaidering the students' spiritual honour to be sufficient - although they had made it their way to follow the practices of the Prophet (UWBP)d havevoid innovations - he took it on himself to teach a serious innovation in the hope of increasing his standing in the eyes of 'the worldly.' He perpetratnic trerror that was diametrically opposed to our way. He received an awesome slap from divine compassion. An incident occurred that completely destroyed his family's honour. Unfortunaunate

Hâfiz Zühtü the Younger was also affected by the grievous incident although he was not deserving of any slap. But God willing it will act as a beneficial surgical operation delivering his heart from worldly attachment andeturn.g it over totally to the Qur'an.

THE TENTH

This is someone called Hâfiz Ahmed (May God have mercy on him). For two or three years he wrote out the ter of es in encouraging fashion and he benefited from them. Then 'the worldly' took advantage of a weak trait in his character. His enthusiam was dampened. He had relations with 'ter willdly,' perhaps so that he would avoid being harmed by them and have some say with them, and win some sort of position, and make his scant livelihood more plentiful. But in return for tour orckness and harm that was thus caused to his service of the Qur'an, he received two blows. One was that he had to support five more people with his scant means, and his situation became truly wretched. The second slap: as someonewn hapas sensitive in regard to honour and self-respect and could not brook anyone's criticism or objections, he was unknowingly used as a shield by some cunning people in such a way that his honour was sullied. Ninety per cent of his honour wasem to oyed and ninety per cent of people were turned against him. May God forgive him! God willing, he will come to his senses and return in part to his duty.

THE ELEVENTH

This was not writtindicace perhaps he would not agree.

THE TWELFTH

This is the teacher, Galib (May God have mercy on him). Yes, he performed great services loyally and appreciatively in writing out final drafts of the treatises, dispfollow no weakness in the face of any difficulties. Most days he would come, and listening eagerly, copy them down. Then in return for a fee of thirty ery crhe had the whole of The Words>and Letters>written out. His aim was to distribute them in his native region and to enlighten the people there. But due to certain ideas, he did not distribrs, the treatises as he had envisaged and left them in their box. Suddenly a grievous event occurred due to which he suffered distress for a year. He gained numerous unjuse reprannical enemies in place of a handful of official enemies who would have been inimical just because he had distributed the treatises, and lost some of his friends.

THE THIRTEENTH

This is Hâfiz Halid {[*]: A teacher by proof Ibnn, Hafiz Halid Tekin was a native of Barla. He was one of Bediuzzaman's close students there, also acting as his scribe. [Tr.]} (May God grant hhostilcy). He said:

"Yes, I confess that I was feverishly engaged in writing out rough drafts of the works my Master disseminated in servinget egour'an, when the post of imam>in a mosque in our quarter became available. With the intention of dressing once again in my former robe and wearwas ene turban, I temporarily neglected my service and avoided doing it. I received a compassionate slap contrary to my intentions. Although for eight or nine months I acted as imaan temraordinarily I was unable to wear the turban, despite the repeated promises of the Mufti. I have no doubt that this compassionate slap was the result of my error. I was both someone addressed by my Master, and was his scribe of rough draftand wasuffered difficulties due to my neglect. In any event... Still, thanks be to God, we realized my error and understood just how sacred this service is. We were confident that we had behind us a Master like a protecting angel, like Shah that i.

THE FOURTEENTH

This consists of the three small slaps the three Mustafa's received.reserve First:>For eight years Mustafa Çavuş (May God grant him mercy) attended to our small private mosque, and saw to its stove, paraffin, and even the matches. I learnt later that for the eight years he provide Manâqthe paraffin and matches out of his own pocket. On the night before Friday in particular he would join the congregation as long as there was no other esit hasl matter to attend to. Then, taking advantage of his ingenuousness, 'the worldly' said to him: "They are going to interfere in Hâfiz's - one of the scribes of the Words>- wearing a turbrease should also temporarily stop making the call to prayer secretly. You tell the scribe to take off his turban before they remove it by force." They did not know that it was extremely difficult ole unmeone with a lofty spirit like Mustafa Çavuş to tell someone else employed in service of the Qur'an to remove his turban. But he told him what they had said.

That night I dreamt that be desa Çavuş came to my room with dirty hands behind the kaymakam.>I asked him the following day: "Mustafa Çavuş, who did you see today? I dreamt on tyr with dirty hands behind the kaymakam.">He replied: "Alas! The village headman told me to 'tell the scribe.' I didn't know what was behind it."

Aions, hat same day he brought almost an okka>{[*]: An okka was the equivalent of 2.9 lbs. [Tr.]} of paraffin to the mosque. In a way he had never done before, he left the doors a stand a kitten

entered. Then a big man came, and supposing the paraffin in the ewer to be water, sprinkled it all around the mosque, in order to clean it and the mess left by the kitten on the prayer-mat. It is extraordinary thatthey dd not smell the paraffin. That is to say, the mosque did not allow the man to smell it, in order to tell Mustafa Çavuş through the tongue of disposition: "We don't need your paraffin. I haven't accepted it because of the mistake you made." ner. Teek on the eve of Friday and other important prayers, even, he was unable to join the congregation, although he tried to. Then he repented earnestly and asked forgiveness, and he regained his purity of heart.

~Tlain; ond Mustafas:>These are my worthy, hard-working, and important student Mustafa from Kuleönü, and his most loyal, self-sacrificing friend, Hâfiz Mustafa (May God grant him mercy). After the religious festival I sent wo princling them not to come lest 'the worldly' bother us and discourage us in our service of the Qur'an, but if they had to come, they should come singly. Then one night, three of them came all together. They intended to leave before dawn. owledgay that had never happened before, neither Mustafa Çavuş, nor Süleyman Efendi, nor myself, nor themselves, had thought of taking any clear precautions; we were made to forget to do so. Each of us left it to the others ancalled no measures. They left before dawn. Then for two hours they were pounded by such a storm that I was alarmed thinking that they would not survive it. This winter there had been no such storm, nor had I pitied anyone so .">(21As a punishment for his lack of caution, I was going to send Süleyman after them to find out if they were well and safe. Mustafa Çavuş said: "If he goes, he willlim, Mranded too, and I'll have to go after him to find him. Then Abdullah Çavuş will have to come after me." So saying: "We place our trust in God!" we waited.

~Question:>You consider the calamities visited on your special f destr to be slaps; punishment for laxity in their service of the Qur'an. Whereas those that are truly inimical to you and to the service of the Qur'an remain safe and sound. Why are; it nds dealt slaps while enemies are left untroubled?

The Answer: According to, "Wrongdoing does not continue, but unbelief does," {[*]: al-Munâwî, Fayd al-Qadîr, ii, 107.} friends' errorhis rewrongdoing of a sort in this service of the Qur'an, and therefore are swiftly punished. A person receives a compassionate slap and if he is sensible, realizes his error. But enemies oppose this servicevice, ry to prevent it on account of misguidance. Knowingly or

unknowingly, their aggression against our service assists atheism. Since unbelief persists, generally they do not receive any blows immediately.

Just as the penalties of those he Merrating small crimes are delivered locally and serious crimes are sent to the high courts, so too, according to the rules, the small errors of believers and close friends are punished swiftly and in part in this world, in order to quickly pue spilhem. But the crimes of the people of misguidance are so great that since their punishments exceed this brief worldly life, as required by justice they are reof the to the Supreme Tribunal in the eternal realm, and mostly they do not receive any punishment here.

The Hadith "This world is the prison of the believers and the Paradise of the unbelieveron all]: Muslim, Zuhd, 3; Tirmidhî, Zuhd, 16; Ibn Mâja, Zuhd, 3; Musnad, ii, 197, 323, 389, 485.} alludes to this truth. That is to say, because the believer receives partial punishment for hieads uts in this world, it is a place of punishment for him. It is a dungeon and Hell in relation to his happiness in the hereafter. And since the unbelievers will not be released froBut if and they in part receive the rewards for their good works in this world and their large sins are postponed, this world is their Paradise in relation to their life in the hereafter. For in reality and in meaning the believer uried o far happier in this world than the unbeliever. A believer's faith is quite simply like a Paradise in his spirit; while the unbeliever's unbelief sets afire a sort of Hell in his being.

Glory be unto You! We have no knowledge swords,at which You have taught us; indeed, You are All-Knowing, All-Wise. (2:32)

The Eleventh Flash

In the Name of God, the Merciful, the Compassionate.

Now has come to you a Messenger from among yourselves; it grieves him that you shor trenrish; ardently anxious is he over you; to the believers is he most kind and merciful.>(9:128)

[The first station of this verse is the Hnty, t of the Prophet's (UWBP) Practices, {[*]: That is, the Fourth Flash. [Tr.]} and its second station, the Stairway of the Prophet's (UWBP) Practices.]

But if threligin away, say: "God suffices me, there is no god but He; in Him do I place my trust - He the Sustainer of the Throne [of Glory] Supreme!">(9:129) * Say: "If you do love God, follow me: God will love you and forgiveworld,our sins; for God is Oft-Forgiving, Most Merciful.">(3:31)

Eleven of the hundreds of points concerning these two sublime verses will be explained concisely.

FIRST POINT

God's Noble Messenger (Upon whom be blessings and peace) stain iWhoever adheres to my practices (Sunna) when my community is corrupted shall receive the reward of a hundred martyrs." {[*]: Ibn 'Adiyy, al-Kâmil fi'l-Du'afâ', ii, 739; al-Mundhirî, al-Tarp, cona'l-Tarhîb, i, 41; Tabarânî, al-Majma' al-Kabîr, 1394; 'Alî ibn Husâm al-Dîn, Muntakhabât Kanz al-'Ummâl, i, 100; al-Haythamî, Majma' al-Zawâ'id, viii, 132.}

virtue to adhere to the Prophet's (UWBP) practices is certainly highly

commendable and worthwhile, and is even more so when innovations are rife. To comply with them in eveu are all matter of behaviour, particularly when the Prophet's (UWBP) community is corrupted, signifies a powerful belief and fear of God. And to follow the practices recalls the Noble Messenger (Upon whom be blessing look peace) directly, and such recollection is transformed into recollection of the divine presence. The moment they are observed in even the least significant dealings, in the conduct of eating, {[*]: See, Tirmidhî, At'ima,47; Abû Dâ'ûdions.

iba, 15; Ibn Mâja, At'ima, 7; Musnad, vi, 143, 207, 265.} drinking, {[*]: See, Bukhârî, Ashriba, 26; Muslim, Ashriba, 122-3; Tirmidhî, Ashriba, 14.} or sleeping, {[*]: See, Bukh; and a'wât, 8; Tirmidhî, Da'wât, 29; Abû Dâ'ûd, Adab, 177.} such habitual, natural acts become meritorious acts of worship in compliance with the Shari'a. For the person thinks of following God's Messenger (UWBP) and c and ies of his actions as conduct of the Shari'a. Then he recalls that the Messenger (UWBP) brought the Shari'a, and then his heart turns to Almighty God, the True Lawgiver, and he gains a sort of awareness offame, ivine presence and a sense of worship.

By virtue of this mystery, the person who makes it his habit to follow the Prophet's (UWBP) practices transforms all his acts into worship, and may make his whol start fruitful and yielding of reward.

SECOND POINT

Imam-i Rabbani, Ahmad Faruqi (May God be pleased with him) said: "I saw while traversing the degrees in my spiritual journeying that the ranks of the saints that weren unbebrilliant, splendid, subtle, and sound were those who made following the Prophet's (UWBP) practices the basis of their way. Even ordinary saints of those ranks appeared more sconflad than the highest saints of the other." {[*]: Imâm Rabbânî, al-Maktûbât, i, 240 (No: 260).}

Yes, Imam-i Rabbani, the Regenerator of the Second Millennium (May God be pleased with him) speaks the truth. One wholiefs the Prophet's (UWBP) practices as his guiding principles rises to the station of being beloved of God under the shadow of God's Beloved (UWBP).

THIRD POINT

At a time injustoor Said was struggling to emerge from the Old Said, his intellect and heart were floundering among truths in a terrible spiritual storm resulize throm lack of a guide and the pride of his evil-commanding soul. They were being tossed around, rising and falling, sometimes from the Pleiades to the ground, sometimes frthat w ground to the Pleiades.

At that time I observed that like qibla>-directing compasses showing the course to be followed in ships, each of the matters of the practices, even small points of conduct, were like electricting fhes among innumerable hazardous, dark ways. Whenever in the course of that spiritual journeying I saw myself under awesome pressure overwhelmed by truly burdensome on per I followed the matters of the practices touching on the situation, I experienced a lightness as though all my burdens were being lifted from me. By submitting to them, I was saved from doubts and scruples, that is, from such anxieties as: "Ir just course of action right, is it beneficial?" But if I gave them up, I looked and saw that the pressure was intense; there were numerous ways and it could not be known where they led. The e in tas heavy, and I was utterly powerless. My view was short, and the way, dark. But whenever I adhered to the Prophet's (UWBP) practices, the way was lit up and seen to bo his . I felt as though the load was being lightened and the pressure lifted. At those times I confirmed through my own observations what Imam-i Rabbani k of tid.

FOURTH POINT

At one time, I saw myself in a strange world that arose from a state of mind produced by contemplating death and affirming the proposition "Death is a reality," {[*]: See, Ahmad ibn Muha, iii,Kitâb USûl al-Dîn, i, 213; al-Qinnawjî, Qatf al-Thamar fî Bayân 'Aqîda Ahl al-Athar, i, 121.} and from the transience and passing of the world. I saw myself as a corpse standing at the head of three huge corpses.

~One:>I was like a tombste is t the head of the immaterial corpse of all living creatures, with which I was connected through my life and which had entered the grave of the past.

~The Second:>In the graveyard of the globe on the face this century, which was the tombs and wt the head of the vast corpse buried in the grave of the past of all the species of living creatures, with which mankind is connected throuMustaf life, I was a mere point that would be swiftly erased, an ant that would quickly die.

~The Third:>Since the universe is certain to die on Dn needy, that is how I saw it. In addition to seeing myself in terror at the death agonies of that vast corpse, in wonder and astonishment at its death, my own deathally twhich is certain to occur in the future, appeared to be happening at that time. In accordance with "And if they turn away>(to the end of the verse)," (9:129) onon 'A'ath all beings, all my beloveds, turned their backs on me, abandoning me and leaving me alone. My spirit was being driven towards

the future on the side of post-eternity, which resembles a boundless ocean. Whether it wantedîd, 36t, it would be cast into the ocean.

While in that truly strange and sorrowful state of mind, help reached me from belief and from the Qur'an; the verse,

"But if they turn away, say: 'God suffices ort reere is no god but He; in Him do I place my trust - He the Sustainer of the Throne [of Glory] Supreme!'"

came to my assistance, like a safe and trusty boat. My spirit boarded the verse with complete confidence and joy. I understood tha name des its explicit meaning, an allusive meaning had consoled me so that I had found tranquillity and serenity.

Yes, its explicit meaning says to God's Noble Messenger (Upon whom be blesnd impand peace): "If the people of misguidance turn away, shun your Shari'a and practices and do not heed the Qur'an, do not worry. Say: Almighof wha is enough for me. I place my trust in Him. He will raise up others in their place who will follow me. The throne of His rule encompasses everything; the rebellious cannot escape outside its bounds, nor do those who seek assistance remain unn is i" While its allusive meaning says this:

"O man! And O leader and guide of mankind! If all beings leave you and depart for non-existence on the path of transience;r whilving beings part from you and hasten down the road of death; if people abandon you and enter the graveyard; if the people of neglect and misguidance do not heed you and fall into darkness; do no evil nxious. Say: Almighty God suffices me. Since He exists, everything exists. Those who have departed have not gone to non-existence; they have departed for another of His realms. Out of His infinite generosity and from among His innumerar, andldiers, that Owner of the sublime throne sends others in their place. Those who have entered the graveyard have not been annihilated; they have" The ted for another world. He will send other officials in their place. And He can send obedient servants who follow the true path in place of those who fall into misguidance. Since it is thurinciptakes the place of everything. Nothing can take the place of His favours, His regard."

This allusive meaning caused the three awesome corpseentench had filled me with terror to take on another form. They became a wisdom-displaying passage, an instructive excursion, a journeying for the performance of duties, a demobilization and a charging with duties, whereby the universe is accepn up, and comes and goes.

FIFTH POINT

The sublime verse,

Say: "If you do love God, follow me: God will love you">(3:31)

proclaims in definite fashion just h each essary and important it is to follow the Prophet's (UWBP) practices. Yes, among the syllogisms of logic, this verse is the most powerful and certain of the sort called hyve of ical or conditional syllogisms. It is as follows:

To exemplify a hypothetical syllogism it is said in logic: "If the sun comes out, it will be daytime." For a positive result it l-Qarnd: "The sun has come out. One may therefore conclude that it is daytime." For a negative result, it is said: "It is not daytime. One therefore drawsntioneonclusion that the sun has not come out." According to logic, these two conclusions, negative and positive, are definite.

In just the same way, the above verse says: "If you love God, you will follow God's Beloved otism . If you do not follow him, it points to the conclusion that you do not love God." If a person loves God, it entails following the practihe mir God's Beloved (UWBP). Yes, the person who believes in Almighty God will certainly obey Him. And the most acceptable, the most direct, and the shortest among the ways of obeying Him is without doubt the way God's Beloar proWBP) showed and followed.

Yes, it is necessary and self-evident that the All-Generous One of Beauty who fills the universe with so many bounties should want thanks from conscious creatures in rxtinct And clearly that All-Wise One of Glory who adorns the universe with so many miracles of art will make the most excellent of conscious creatures His addressee and interpreter, and the herald and leader of Hse calvants. And certainly and self-evidently that All-Beauteous One of Perfection, who makes the universe reflect the innumerable manifestations of His beauty and perfections, will give the most perfect worshipful stance to the person who is the mly dramprehensive, perfect measure and means of displaying His beauty, perfection, names, and art, which He clearly loves and wants to display; Hlays d make his conduct a fine example to others and encourage them to follow him so that his fine conduct may appear in others too.

In Short:>Love of God necessitates and results in following the Prophet's (UWBP) practicety God fortunate the person who follows them to a large extent! And woe on the person who does not appreciate the practices and adopts innovations!

SIXTH POINT

The Noble Mes this (Upon whom be blessings and peace) said: "All innovations are misguidance, and all misguidance leads to Hell." {[*]: Muslim, Jum'a, 43; Abû Dâ'ûd, Sunna, 5; Nasâ'î, 'Îdayn, 22; Ibn Mâja, Muqaddima, 6, 7; Dârimî, Muqaddimar to h23; Musnad, iii, 310, 371; iv, 126, 127.} That is to say, according to the verse,

This day have I perfected for you your religion,>(5:3)

not to care for the rules of the Illustrious Shari'a and principles of the Propheaqara,WBP) practices after they have been completed and perfected and to adopt new creations, or God forbid, create innovations, which infers considering them to be defice eartis misguidance and leads to Hell-fire.

There are degrees in the practices: {[*]: See, Dârimî, Muqaddima, 49; al-Tabarânî, al-Mu'jam al-Awsât, iv, 215; al-Daylamî, al-Musnadsends 345.} some are compulsory; these may not be given up. This sort are described in detail in the Illustrious Shari'a. They are incontestable and can in no way be changed. Another sort are voluntary, and theseartleof two sorts:

One sort includes those practices related to worship. They too are described in the books of the Shari'a and to change them is innovation. The other sort is known as "conduct" (âdâb);>these practices are mehate ad in the books of the Prophet's (UWBP) biography. Opposition to them cannot be called innovation, but it is opposition of a sort to the Prophet's (UWBPim meruct and means not benefiting from its light and true courtesy. Following this sort entails emulating him in customary, natural acts and dealings, which are known through unanimous report trans example, there are numerous practices showing the conduct of speaking, and explaining the principles of eating, drinking, and sleeping, and social relations. Practices of this sort are called "conduct." The person who prest mes them transforms his habitual actions into worship and receives significant effulgence. Practising the smallest aspect of such conduct or nols God's Messenger (Upon whom be blessings and peace), which imparts a light to his heart.

The most important among the practices are those that symbolize Islam and are connected with its 'marks.' The marks of Islam are worshis attacern the community, and quite simply are general rights of a sort. Just as the whole community benefits from one person doing them, so too if he gives them up, the whole community is answerable. There can be no hypocrisy in the perfis alse of marks of this sort, and they should be proclaimed openly. Even if they are of the voluntary sort, they are still more important than personal obligatory acts.

SEVENTH POINT

The Practices of thnnis ahet (UWBP) are courtesy. There is no matter among them beneath which a light, and courtesy, is not found. God's Noble Messenger (Upon whom be blessings and peace) said: "My Suseone's taught me good conduct, and how well he taught me." {[*]: al-Munâwî, Fayd al-Qadîr, i, 224; Ibn Taymiyya, Majmû' Fatâwâ, xviii, 375; al-'Ajlûnî, Kashf al-Khafâ', i, 70.} Yes, anyone who studies his biography and is acqugh you with his practices will certainly understand that Almighty God brought together in His Beloved every sort of courtesy and good conduct. So if anyone gives up the practices, he abandons courtesy. He exemplifies the rule-menti ill-mannered person is deprived of divine favour," and is discourteous in a way that causes him loss.

Question: How can there be courtesy in the face of the Knower of All Things, who sees and knows everything and from whom nothmanityn be hidden? Situations which cause shame or embarrasment cannot be concealed from Him. One sort of courtesy is covering the necessary members and veiling tainerteful situations. But nothing can be hidden from the sight of the Knower of All Things.

~The Answer: Firstly:>Giving it the greatest importance, the Glorious Creator wants to show that Hithrougis beautiful; He veils detestable things; He attracts attention to His bounties by decorating them. So too, He wants to show to conscious beings that His creatures and servantstle ofeautiful. Their appearing in ugly situations is a sort of rebellion against His names of Beauteous, Adorner, Subtle, and Wise, and is contrary to courtesy. Thus, the courtesy of te versphet's (UWBP) practices means assuming a stance of pure courtesy within the bounds of the Glorious Maker's names.

~Secondly:>Professionally, a doctor may examine the private member of someone who is canonically a strange He waim, and if necessary it may be shown to him and this cannot be said to be discourteous. Indeed, it may be said that the conduct of medicine requires it. But the same doctor mr, thi examine the member as a man, or as a preacher or teacher, and courtesy cannot issue a fatwa>permitting it to be shown. To do so would be shameless.

In just the same way, the Glorious Make does numerous names and each has a different manifestation. For example, just as the name of Oft-Forgiving requires the existence of sins and Veiler, the existence of faults, so the name of Beauteous does not wish to see uglinessaviours pertaining to divine beauty and perfection like Subtle, Munificent, All-Wise, and All-Compassionate require that beings be in the most beautiful form and best possiloves tuations. Such names want to display their beauties in the view

of angels, spirit beings, jinn and man through the beautiful states andateverconduct of beings. Thus, the conduct of the practices are the signs of this elevated conduct, and its principles and samples.

EIGHTH POINT

Coming after the verse, "Now has come totant r Messenger>[to the end of the verse]," (9:128) which shows the Noble Messenger's (Upon whom be blessings and peace) perfect kindness and compassion towards his community, the verse, "But if they turn away, stheir od suffices me...'">(9:129) says:

O mankind! And O Muslims! You should understand how lacking in conscience and unreasonable it is to turn away from thstion tices and the decrees that the Noble Prophet (UWBP) conveys as though casting aspersions on his self-evident compassion, for he guides you with infinite kindness, expending all his strength for your good,rselveuring with his practices your spiritual wounds.

O compassionate Prophet and clement Messenger! If they do not recognize this vast compassion of yours and out of their foolishness turn their backs and do not listen, don't be annon-ex Sufficient for you is the All-Glorious One, under whose command are the cohorts of the heavens and earth, and the sovereignty of whose dominicality rules over the sublime all-encompassing throne. He will muste as thnd you His true, obedient troops and make them heed you and accept your decrees!

Yes, there is no matter of the Shari'a of Muhammad (UWBP) and his practices which does not contain numerous instances oanbul.om. This wretched one claims and is ready to prove it, despite all his faults and powerlessness. Furthermore, the seventy to eighty parts of the Risale-rotherso far written are like seventy to eighty truthful witnesses testifying to how full of wisdom and truth are the matters of Muhammad's (UWBP) practices and his Shari'a. If I were capable ofa, 23;d they had been written, seven thousand treatises on this subject could not completely describe those instances of wisdom, let alone seventy.

Moreover, I have of worsd and experienced perhaps a thousand times in my own self that the principles and matters of the Shari'a and practices of the Prophet (UWBP) are all highly beneficial remedies for sicknesses of , All-irit, mind, and heart, and particularly for social sicknesses, and that matters put forward by philosophy cannot take their place, and to an extent I have made known to others in throus ule-i Nur>what I have experienced. If anyone doubts this claim of mine, let them refer to the parts of the Risale-i Nur>and see for themselves.

It may be seen from this just how profitable it is to try indepelow as far as is possible the practices of such a person, and how advantageous for eternal life, and how beneficial for worldly life.

NINTH POINT

Actually following to the letter every aspect of the Prophet's (UWBP) practices is IRST Pestowed on the highest of the elite. If it is not possible to follow them in practice, everyone can seek to do so by intention, purpose, and by supporting them and being biased to17:44)them. In any event one is compelled to follow the obligatory and compulsory sorts. And even if there is no sin involved in giving up the practices which are 'recommended', it results in considelime aloss of merit. And if they are changed, it is a great error. When the practices are followed in habitual actions and dealings, such acts become worship. While if they arof a ffollowed, it is not to be reproved, but the benefit from the light of the daily conduct of God's Beloved (UWBP) is less.

New creations in the ordinances concerning worship are innovation, and she degnnovations are opposed to the verse,

This day have I completed for you your religion,>(5:3)

they are to be rejected. {[*]: See, Bukhârî, I'tisâm, 5; Buyû', posselh, 5; Muslim, 'Aqdiyya, 18; Abû Dâ'ûd, Sunna, 6.} However, the recitations and invocations of the Sufi way are not innovations, on condition tal ofriginate in the Book and Sunna, and even if they differ in form and manner, their basis and principles do not oppose the Prophet's (UWBP) practices or change them, they are not innovations. Certainly somea titlars classed a number of these as innovations, but called them "commendable innovations." {[*]: See, al-Îjî, Kitâb al-Mawâqif, i, 159; al-Ghazâlî, Ihyâ 'Ulûm al-Dîn, ii, 256; Ibn Rajab, Jâmi' al-'Ulûm wa'l-Hikam, i, 267; Ibn 'Âbidîn, Hâshiyy. Nume390.} Imam-i Rabbani, the Regenerator of the Second Millennium, (May God be pleased with him) said:

"On my spiritual journeying, I saw that words narrated from the Noble Messenger (Upon whom be blessings and peace) werof thinous, shining with the rays of his practices. But when I saw invocations and states not narrated from him, there was no light on them, even if they were brilliant and powerful. The most brilliant of them was not equal s. The least of the first sort. I understood from this that the rays of the Prophet's (UWBP) practices are an elixir. Also, for those seeking light, the practices are sufficient; there is no need to seek light outside them."

#determThis statement of such a hero of reality and the Shari'a shows that the Prophet's (UWBP) practices are the foundation stone of the happiness of both worlds and the source and spring of all attaipted aand perfection.

O God! Bestow upon us the ability to follow the Illustrious Practices of the Prophet (UWBP).

O our Sustainer! We believe in what You have revealed to Yourtory aet; then write us down among those who bear witness.>(3:53)

TENTH POINT

The verse,

Say: "If you do love God, follow me: God will love you>(3:31)

displays a miraculous conciseness, for many phrases are included in its three phrases. Ihe wras follows:

The verse says: "If you believe in God (May His Glory be exalted), you will surely love Him. Since you love God, you wilid, hein the manner He loves. To do that, you must resemble the one God loves, and he may be resembled by following him. Whenever you follow him, God will love you too. Anyway you have toof PowGod so that He shall love you."

These phrases express only a brief and concise meaning of the verse. It means that man's most exalted goal is to receive Almighty God's love. The verse shows that this may be achieveorm itollowing God's Beloved (UWBP) and his practices. If at this stage three points are proved, the above truth will become completely clear.

First Point: Man was created with an infinite innate lremembr the universe's Creator. For included in his nature are a love of beauty, an ardour for perfection, and passion for bestowal. His love increases proportionately to the degrle way beauty, perfection, and bestowal, reaching the furthest degrees of ecstatic ardour.

Furthermore, tiny man's tiny heart may hold a love as great as the universe. Yes, the fact that writings equivalent to a library 90

usands of books may be inscribed in the faculty of memory, which is a coffer of the heart's the size of a lentil, shows that the human heart may contain the universe and bear love that great.

Since inheren, the uman nature is such an infinite capacity to love bestowal, beauty, and perfection; and since the universe's Creator possesses infinite sacred beauty, the existence of which is self-evidently established by His works apparethanksthe universe; and since He possesses infinite holy perfection, the existence of which is necessarily proved by the embroideries of His art to be seen in beings; and since He is the owner of

infiniay: 'Gnties, the existence of which is certainly, indeed, self-evidently established by the infinite varieties of His bestowal and bounties to be observed in living creatures; thess. AMEly demand infinite love from man, who is the most comprehensive, the most needy, the most thoughtful, and the most yearning of conscious beings.

Indeed, all human beings are capable of infinite love for the All-Glorious Creator, and in the he Namf His beauty, perfection, and bestowal, the Creator is more deserving of love than anyone. All the varieties of love and intense attachment a believing humis matng has for his life, immortality, and existence, his world, his self, and other beings, are mere droplets of his capacity to love God. Hiss not us intense emotions are transformations of that capacity to love, and distillations of it in other forms. It is clear that just as man takes pleasure at his odestrupiness, so he receives pleasure at the happiness of others to whom he is attached. And just as he loves someone who saves him from disaster, so he loves someone who sthey phose he loves. In consequence of this mental attitude, if a person thinks only of this out of all the varieties of divine bounties bestowed on all men, he will say:

My Creator saved me f and tn-existence, which is eternal darkness, and gave me a beautiful world like this one. Then when the time comes for me to die, He will again save me from non-existence, whiculd taternal extinction, and from annihilation, and bestow on me in an eternal realm an everlasting and truly magnificent world. And just as He has bestowed on me external and inner senses and feelings with which to benefit yet tall the varieties of delights and good things of the world and to roam around it and make excursions, so He bestows innumerable bounties on all my relatives and friends and fellow-men, all of whom I love and to whom I am attans aboThose bounties are also mine in a way, because I am happy and receive pleasure at their happiness. Since in accordance with the rule, 'Man is the slave of bestowal,' {[*]: Abû Nu'aym,iring al-Awliyâ', iv, 121; al-Bayhaqî, Shu'ab al-Îmân, i, 381; Khatîb al-Baghdâdî, iv, 276, vii, 346; al-Hâkim al-Tirmidhî, Nawâdir al-USûlust as49.} everyone in a sense worships benevolence, certainly in the face of such innumerable favours, since I have a heart as great as the universe, it necessitates itGeylang filled with love at those favours, and I want to fill it. If in fact I am unable to love that much, I can do so potentially, by intentioo forgief, acceptance, appreciation, longing, taking the part of, and by will. And so on.

Analogies may be drawn with the love for bestowal we have briefly alluded to here for the love man feels for beauty and perfection. As for the unbelievenable ey are infinitely hostile because of their unbelief, and even bear a wrongful and insulting enmity towards the universe and all beings.

Second Point: Love of God necessitates following the Progethes of Muhammad (Upon whom be blessings and peace). For to love God is to do what pleases Him, and the things that please Him are manifested in most perfect forin Sikhe person of Muhammad (UWBP). There are two ways of resembling Muhammad's (UWBP) actions and deeds:

~The First:>Obeying Almighty God's commands in respect of loving Him and withonting bounds of what pleases Him necessitates following them, for the most perfect leader in such matters is the person of Muhammad (UWBP).

~The Second:>Since the person of Muhammad (UWBP) is t7)

actef means of man receiving innumerable divine favours, he is surely worthy of boundless love for the sake of Almighty God. If man is capable of resembling someone he loves, by nature he wants to do so. This definitely necessitates le andhose who love God's Beloved (UWBP) try to resemble him by following his illustrious practices.

Third Point: Almighty God has boundless love, just as He has infinite compassion. ing ats He makes Himself loved in infinite fashion through all the fine qualities and adornment of the creatures in the universe, so He loves in particular conscious beings who respond with love to His making His artefacts loved. It al-Ka clearly understood how important and exalted an aim it is to try to attract the love of the Being one manifestation of whose mercy are all the subtle wonders and good . When and delights and bounties of Paradise. Since it is stated clearly that His love is won only through following Muhammad's (UWBP) practices, it is certain that it shoul mercyan's greatest aim and his most urgent duty.

ELEVENTH POINT

This consists of three matters.

~First Matter:>The sources of the Noble Messenger's (UWBP) illustrious practices are threefold: his wordead, g acts, and his conduct. And each of these has three categories: obligatory, voluntary, and laudable.

It is imperative to follow those that are obligae is tnd compulsory, and penalties and punishment are incurred for giving them up. Everyone is charged with following them. As for the voluntary s and ts a means of winning God's love, the believers are again charged with following them, but they receive no penalty if they fail to do so. However, to act in accordance with them and to followual inis highly meritorious, while to change them is innovation, misguidance, and a great error. To emulate the Prophet's (UWBP) customary actions is extremely laudable and in accordance with wisdom, and is beneficial for both personal life and socih and e and for

humankind. For all his habitual actions produce numerous things beneficial for life, and furthermore, by following them, such coorld cand actions become worship.

Yes, since as both friend and foe agree, the person of Muhammad (UWBP) manifested the highest degrees of moral virtues; and since as all are agreed, he is the most famous and excellent member of the humaste, a; and since as is indicated by his thousands of miracles, and testified to by the World of Islam that he founded and its achievements, and is affirmed by the trutThus othe Qur'an, which he heralded and interpreted, he was the most excellent Perfect Man and most excellent guide; and since as the fruit of following him, millions of the people of perfection have advancth?

ough the degrees of attainment and reached the happiness of both worlds; for sure his practices and actions are the finest examples to be followed, and the safest guides, and the soundest laws to be adopted as principles. Happy the persome thahas a large share of following the Prophet's (UWBP) practices. While those who are lazy and do not follow them suffer vast loss, and those who consider them to be unimportant commit a great crime, while if they criticize them, which inferkenly ing them, it is serious misguidance. {[*]: See, Bukhârî, I'tisâm, 2; Ahkâm, 1; Jihâd, 109; Muslim, 'Imâra, 33; Nasâ'î, Bay'ât; 27; Musnad, ii, 361.}

~Second Matter:>Almighty God decrees in the Atune, e Qur'an,

And you [stand] on an exalted standard of character.>(68:4)

According to sound narrations, when the distinguished Companike theisha the Veracious (May God be pleased with her) described the Messenger (Upon whom be blessings and peace), she would say: "His characteved behe Qur'an." {[*]: Muslim, Salât al-Musâfirîn, 139; Abû Dâ'ûd, Tatawwu', 26; Nasâ'î, Tatawwu', 2; Musnad, vi, 54, 91, 163, 188, 216; al-Munâwî, Fayd al-Qadîr, v, 170; Ibn Hibbân, Saect of, 345; iv, 112.} That is to say, Muhammad (Upon whom be blessings and peace) is the exemplar of the fine moral qualities described by the Qur'an. He conforms to them more than anyone, and his nature was creatsful aaccordance with them.

So even lunatics would understand how unfortunate are those heedless members of his community who believe in him yet give no importance to heventyctices or want to change them, despite each of his deeds, states, words, and actions being worthy of emulation by mankind.

~Third Matter:>Since the Noble Messenger (Upon whom be o rivangs and peace) was created with the most moderate character in the most perfect form, his actions and rest all proceeded on moderation ansupersequanimity. {[*]: See, Musnad, vi, 68, 155; al-Tayâlisî, al-Musnad, 49; Abû Ya'lâ, al-Musnad, iv, 478; al-Tabarânî, al-Mu'jam al-Kabîr, x, 314.} His biography shows clearly that he always acted with moderation anan] sonimity, and avoided excess and neglicence.

Yes, God's Noble Messenger (Upon whom be blessings and peace) conformed completely to the command:

Therefore stand firm [in the Straight Way] as you are commanded,>(11:112)

and moderation e famiarent in all his acts, words, and conduct. For example, since his reasoning faculty was free of wiliness and stupidity, which are excess and deficiency - resembling its corruption and darkness, it always functioned with wisdom, the middle way too, ans of moderation. Similarly, far from rage and cowardice, which are the corruption of the power of anger and its excess and deficiency, his power of anger was always employed with sacred courage, which is the midden sev and means of moderation of that power. And so too, purified of licentiousness and frigidity, which are the excess and deficiency of the power of animal appetites and its corruisfied his power of passion always took chasteness, the means of moderation of that power, as guide, at the degree of maximum virtuousness. And so on. In all his practices, daily conduct, and in carrying out the injunctions of mosquiari'a, he chose the way of moderation and avoided excess and deficiency, and wastefulness and prodigality, which are wrongdoing and darkness. He avoided wastefulness absolutely and took frugality as his guide in his speech even, and in eatitation drinking. Thousands of books have been written describing the details of this truth. In accordance with "A hint is enough for the wise," we make do phrashis drop from the ocean and cut the story short here.

O God, grant blessings to he who brought together in his person all fine moral qualities, and manifested the mysteris wor"And you [stand] on an exalted standard of character," and who said: "Whoever adheres to my practices when my community is corrupted shall receive the rthem tof a hundred martyrs."

And they shall say: "Praise be to God, who has guided us to this [felicity]; never could we have found guidance, had it not been for the guidance of God; indeed it was the truth that the prophets of our Sustailso, tought to us.">(7:43)

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>(2:32)

[This explains two fine points related to the Qur'an, and was written in connection with two minor questions put by Re'fet Bey.] {[*]: Re'fet Barutçu, 1886-1975. He fiparts sited Bediuzzaman in Barla in 1931 and thereafter became one of his close students, serving prison sentences together with him in Eskişehir and Denizli. He was a retired yüzbaşi (captain) in the army.}

In surablme, be He glorified!

And there is nothing but it glorifies Him with praise.>(17:44)

Peace be upon you, and on your brothers, and God's mercy and blessings!

My Dear, Loyal Brother, Re'fet Bey,

Your questions at this difis ser time put me in a difficult position. On this occasion they are both unimportant, but they did seem to me to be significant since they are related to two points of the Qur'an ande saw question about the globe of the earth touches on criticisms about the seven levels of the earth and the heavens made by geography and astroingle So disregarding the unimportant nature of the questions, I shall explain two fine points about two verses of the Qur'an, in a scholarly and general way.

FIRrms ofIC

This consists of two points.

First Point: According to the verses,

How many are the creatures that carry not their own sustenance? It is God who feeds [both] them and you.>(29:60) * For God is He who gives [all] sustenance - Lord

with the inspirations, so don't be offended. I cannot answer all questions as they deserve. But this time let me reply briefly to your questitains ~This time you ask in your question:>"The hojas>say that the earth rests on a bull and a fish, but geography sees it hanging in space and travelling like e doub. There is neither bull nor fish?"

The Answer: There is a sound narration attributed to people like Ibn 'Abbas (May God be pleased with him) which says thatwards oble Messenger (Upon whom be blessings and peace) was asked: "What does the world rest on?" He replied: "On the Bull and the Fish." {[*]: See, Hâkim, al-Mustadrak, iv, 636; al worshirî, al-Targhîb wa'l-Tarhîb, iv, 257; al-Haythamî, Majmû' al-Zawâ'id, viii, 131; Ibn al-Jawzî, al-Muntazam, i, 172.} In one narration,

reality, and to gaze on it. Yes, dispensing with the need to imagine, one may look on one's own corpse, the single fruit on the tree of this brief life. One may look on one's own death, and if one goes a bit further, see the death of thitions ury, and going further still, observe the death of this world, opening up the way to complete sincerity.

The Second Means: By attaining a sense of the divine presence through the strength of certain, affirmative "Therf and through the lights proceeding from reflective thought on creatures which leads to knowledge of the Maker; by thinking that the Compassionate Creatout anall-present and seeing; and by not seeking the attention of any other than He, and realizing that looking to others in His presence or seeking help from them is contrary to right conduct in Histentsence, one may be saved from such hypocrisy and gain sincerity. However, this comprises many degrees and stages. Whichever degree a person reaches, he will profit to that extent. There are numerous truths in the Risale-i Nur>that wito thee a person from hypocrisy and gain him sincerity, so referring him to those, we cut short the discussion here.

Of the very many things that destroy sincerity and drivent.

o hypocrisy, we shall briefly explain two or three.

The First: Rivalry towards material advantages slowly destroys sincerity. It is also detrimentaompanyhe results of our service. So too it causes the material benefits to be lost. This nation has always nurtured respect for those who work for reality and the hereafter, and has assisted them. With the intentant bl actively sharing in their genuine sincerity and in the works

Whereas apparently many do die of it and of lack of food. This is a fact on the one hand and a mystery on the other, and may be solved ay confows:

The Sustainer's guarantee is true; none die of hunger. For that All-Wise One of Glory stores up some of the food He sends to the bodies of living creatures as fat, as reserves. In fact, He stores up a part of the sustenance He kened to each cell, in the cell, like a reserve stock to be spent when no food comes from outside. The creatures die before the store is finished. That is to sayl act h in such cases is not from lack of sustenance; the creatures die from mistakenly acquired habits and due to illness resulting from the desire for the wrong things and the givinic as f habit.

Yes, the natural sustenance stored up in the bodies of living creatures in the form of fat generally lasts perfectly well for forty days. It may even last twt woulat long in cases of illness or certain ecstatic states. It was written in the newspapers thirteen years ago (and now it is thirty-nine) that out that treme stubbornness, a man in prison in London managed to live quite healthily for seventy days eating nothing at all.

Since the natural sustenance lasts from forty days to shypocr or eighty; and since the manifestation of the divine name of Provider is apparent on the face of the earth truly extensively; and since foods flow forth from breasts and from wood even in complratefuunexpected fashion; if man so full of evil does not interfere with his mistaken choices and confuse things, that name comes to the assistance of the livinbe He ture before the natural sustenance is consumed, preventing death from starvation. In which case, if those who die of hunger do so in less than forty days, it is definitely not from lack of sustenance. Rather, in accordance with the saying, "theople doning of habit is fatal," it occurs either from a bad habit or from illness resulting from the giving up of habits. In which case it may be said that there is no death from hunger.

Indeed, observedly, sustenance is in invhas crroportion to power and will. For example, when still in the womb, young are completely deprived of power and will yet are fed to repletion. Then when they come into the world they still lack power aablishl, but since they have some sort of ability and potential senses, needing only to fasten their mouths to the breast, the most perfect, nutritious and easily digestible food is given to their mouths from those fountains, in the gentlest form an he dingest way. Then as they acquire a little amount of power and will, that readily available, fine food starts to be withdrawn from them. The fountains of the breasts dry up and the infants' food is sent from elsewhere. Howeververse e their power and will are still insufficient to search for it, so the Munificent Provider sends their parents' tenderness and compassion to assist them. Whenever

their power and will are perfected, then their sustenance does not hasten to them and is not made to do so. The sustenance remains in its place, saying: "Come and search for me and take me!" That is to say, sustent in is in inverse proportion to power and will. We have indeed explained in many parts of the Risale-i Nur>that animals most lacking in will and power are better nourished and live better than those with greateigh il and power.

Second Point: There are different sorts of possibility, like reasonable possibility, customary possibility, and ordinary possibility. If an event is not within the be indiof reasonable possibility, it is rejected, and if it is not within the bounds of customary possibility, it is a miracle but may not easily be wonder-working. If there is nothing similar to it, either accordin the dommon usage or in principle, it can only be accepted through a categorical proof as clear as witnessing.

In consequence of this, the extraordinary states of Sayyid Ahmad Badawi, {[*]: Sayyid Ahmad Badawî (d. 6all co6). He was born in Morocco and eventually settled in Tanta in Egypt. He is famous as one of the four Spiritual Poles whose saintly powersbilitysted after their deaths.} who for forty days refrained from eating bread even, are within the bounds of customary possibility. It may have been both wonder-working and an habitual practice out of the ordinary. Yes, there are numerous un most s reports concerning Sayyid Ahmad Badawi's (May his mystery be sanctified) wondrous states and absorption in ecstasy. On occasion, he ate only once in forty days, but he did not do that all the tiyou th achieved it sometimes as an instance of wonder-working. It possibly became a habit for him because he did not feel the need to eat while in a {(*):of ecstasy. Wonders of this sort have been reliably narrated about many saints of his kind. As we proved in the first Point, stored-up sustenance remains undepleted for more than forty days, and it is possibhich i to eat for that length of time through habit, and such a state has been reliably reported about people who were out of the ordinary. It therefore cannot be denied.

Two important matters will be explained in coonformon with the second question, for the sciences of geography and astronomy have criticized the verse and foolishly even tried to deny it, because with their abbreviated laws and narrothey uciples and tiny scales they have been unable to ascend to the heavens of the Qur'an, and have been unable to discover the seven levels of meanings in the stars of its verses.

FIRST IMPORTANT MATTER

This is about the earth haof oneeven levels like the heavens. This matter appears to the philosophers of the present time to be untrue; their sciences about the earth and heavens fisigns unacceptable, and making it a pretext, they oppose some of the truths of the Qur'an. We shall point out concisely a few points about this.

~The First: Firstly,>the verse's meaning is one thing and the he resof the meaning and points confirming it, another. The meaning cannot be denied if one of the many parts of the universal meaning is absent. Of the numerous parts of the univeoble Meaning concerning the seven levels of the heavens and seven layers of the earth, seven points confirming it are clearly apparent.

~Secondly,>the verse does not explicitly state thatfaultyearth has seven layers." The apparent meaning of the verse is,

God is He Who created seven heavens and of the earth what is similar... [to the end of the verse]:>(d anni

"He created the earth like the seven heavens, and made it a dwelling place for His creatures." It does not say: I created it in seven levew in as being similar is in regard to createdness and being the habitation of creatures.

The Second: The globe of the earth is certainly very small in relation to the heavensom lacas the exhibition, display, gathering place and centre of countless divine artefacts, as the heart and immaterial centre of the vast, endless heavens, it is equivalent to them, like the heart may be seen as equivalent to orld tdy. For this reason, the earth having seven {[*]: The seven repetitions of the word seven here makes a fine 'coincidence' (T. tevâfuk; Ar. tawâfuq).} climes, as was supposed from early times; also the well-known seveties. inents, Europe, Africa, Oceania, the two Asias, and the two America's; also together with the seas, the East, West, North, and South, the well-known seven regions of this face and on the face of the ps witrld; also the various,

contiguous seven levels from the centre to the outer crust, which have been established by science; and the famous seven universal elements called the not tolevels, which comprise the seventy simple elements that are the means of perpetuating animate creatures' lives; also the four elements of water, air, fire, and earth,seven her with the animal, vegetable, and mineral kingdoms, making seven levels and realms; also the seven realms of the earth verified by those who uncover the secrets of creation ander, ofeople of witnessing, who are very numerous, their testimony that they are the worlds and habitations of jinns, demons, and other various sentient and living creatures; also the sethe anvels indicating that seven further globes exist resembling our globe, and that they are the dwelling places of living creatures - from these indications it has been understood from verses of the Qur'an that the earth too has seven levels.barî, thus becomes clear that the earth has seven sorts of levels that exist in seven ways. The eighth, which is the final meaning, is important from another point of view; it istrongincluded in the seven.

The Third: Since the Absolutely Wise One wastes nothing and creates nothing in vain; and since creatures exist for conscious beings and find theere infection by means of conscious beings and rejoice through them and are saved from futility by means of them; and since observedly the Absolutely Wise One, the All-Powerful O.>(2:3Glory, fills the element of air, and world of water, and layer of earth with innumerable living beings; and since just as air and water are not an obstacand anthe movement of animals, so dense matter like earth and stone do not form obstacles to the passage of matter like electricity and X-rays; for sure the All-Wise One of Glory, the Undying Maker, will not leave empt help uninhabited the broad spaces and worlds and caves and seven contiguous layers from the centre of our globe to the outer crust, which is our hf it hion and centre. He has certainly populated them and created and settled there conscious beings appropriate to those worlds. Since those sentient creatures must be angels and spirit beings of aof the the densest and hardest layer even will be to them as the sea is to fish and the air is to birds. The awesome heat at the centre of the earth even must be for those conscious creatures like the sun's heat is for us.ey tured from light, for those sentient spirit beings fire is like light.

The Fourth: Mentioned in the Eighteenth Letter is a comparison about the depictions made by the people of illumination of the strathe Clnders of the earth's levels, which are outside the bounds of reason. A summary is this:

In the Manifest Realm the globe is a seed, while in the World of Similitudes and Intermediate Realm it iof tesast as to be equal to the heavens. If

the people of illumination have seen a level of the earth particular to demons which has a breadth of a thousand years, i him, ot in the seed of the earth that pertains to the Manifest World; but is a manifestation of its branches and levels in the World of Similitudes. Since an apparently insiay thiant level of the earth has such a vast manifestation in another world, surely it may be said that it has seven levels which are the equivalent of the seven levels of the heavens. In order to call to mind the above po You! the Qur'an's verses allude to them by showing in a miraculously concise way that the tiny earth is the equivalent of the seven levels of the heavens.

SECOND IMPORTANT MAs of r The seven heavens and the earth and all that is in them extols and glorifies Him [to the end of the verse]>(17:44) * And has applied His desigch jouhe heavens and fashioned them into seven heavens, and He has full knowledge of all things.>(2:29)

Numerous verses like these depict the heavens as sevenfold. It is appropriate to write here only a summary of thighwayter, which of necessity we expounded extremely briefly in the commentary Ishârât al-I'jâz (Signs of Miraculousness),>while on the front in the first year of the Great War. It is as follows:

Ancthe Prhilosophy conceived of the heavens as being nine in number; accepting in the tongue of the Shari'a the throne of God and seat of God together with the seven heavens, they depicted the heavens in strange many by bhe glittering terms of the philosophers held mankind under their sway for many centuries. In fact, many Qur'anic commentators were compelled to make the apparent meanings of verses conformait. Peir school. In this way the All-Wise Qur'an's miraculousness was veiled to an extent. As for the new philosophy, called modern science, in the face of the excesses of ancient philious a about the heavens it went to the other extreme and quite simply denied the heavens' existence. The former went to excess and the latter was deficient; they were unable to portray reality in its ervicety.

As for the sacred wisdom of the All-Wise Qur'an, it left aside such excess and deficiency and choosing the middle way said that the All-Glorious Maker created the seven levels of the heavens. Theand ints swim in the heavens like fish and glorify God. It says in a Hadith: "The skies are waves held back." {[*]: Tirmidhî, Tafsîr Sûra 58, 1; Musnad, ii, 370; al-Mubârakfurî, Tuhfven leAhwadhî, No: 3352; al-Haythamî, Majma' al-Zawâ'id, viii, 132.} That is, the heavens are an ocean the waves of which are stationary.

We shall prove this Qur'aexplaiuth extremely briefly with rules and seven aspects of meaning.

~First Rule:>It is established by science and philosophy that limitless space is not an infinite vacuum, but is filled with matter called ether.

~The Second:>It is estghîb wed by science and reason, indeed by observation, that a matter which fills space is the bond of the laws governing the heavenly bodies like those of attraction and repulsion, and is the soul tor and transmitter of such forces in matter as light, heat, and electricity.

~The Third:>It has been established empirically that while remaining as ether, it has various forms and formations like other matter. Just as sayingare three states of the same matter, liquid, gas and solid, for instance, steam, water, and ice; so there is nothing to reasonably prevent ether having seven states or levels; it cannot be objected to munif way.

~The Fourth:>If the heavenly bodies are studied carefully, it will be seen that there is a difference in the levels. The level that eir hans the vast nebular sphere called the Milky Way of course does not resemble the level of the fixed stars. It is as if those stars have rth me. and matured like the fruits of summer, while the uncountable stars apparent in the form of a cloud in the Milky Way are constantly emerging and beginning to mature. Accordings thatcurate conjecture, the level of fixed stars also appears different to the level of the solar system. And so on. One may adduce seven systems and seven levels which difrîkh aom one another.

~The Fifth:>It is established by conjecture, sense, inductive reasoning, and experience that if a material is given order and form and if other artefacts are made from the material, it. Sincansformed into various levels and forms. For example, when a diamond mine is worked, from the material, ashes, coal, and diamonds are produced. And when fire is lit, it separates into the levels of flame, smoke, and embers. And when water anded an n are combined, levels like water, ice, and steam are formed. That is to say, when a single substance is worked, it may separate into levels. In which case, s applreative Power started to work in the substance called ether, in accordance with the verse, "And fashioned them into seven heavens,">it created from it seven sorts of heavens as differing levels.

~The Sixth:>The abov Almigcations necessarily indicate both the existence, and the plurality, of the heavens. Since the heavens are certainly numerous, and the Bringer of Sure News (UWBP) stated ave co tongue of the Qur'an that they number seven, for sure they are seven.

~The Seventh:>Since in Arabic, terms like seven, seventy, and seven hundred express multiplicity, those universal seven levem the comprise multiple levels.

In Short:>The All-Powerful One of Glory created the seven heavens from ether, and forming it into levels, ordered it with a truly fine and wondrous order and sowed the stars in itmpanioe the Qur'an of Miraculous Exposition is a pre-eternal address speaking to all the classes of all mankind and the jinn, for sure each of those classes will receive its share from the Qur'an's verses and its verses will contosophyrious and numerous meanings, both explicit and implicit, in a way that will satisfy the understanding of each.

Yes, the breadth of the Qur'anic address and the comprehensiveness of its meanings and a powtions and its conforming to and flattering all the degrees of understanding from the most uneducated common people to the highest of the elite shows that all its verses have an aspect which looks to each class. Thus, in consequencemuch. is mystery, as an example, seven classes of men understand as follows the meaning of seven various levels from the universal meaning "seven heavens:"

A short-sighted and narrow-minded class of men understands the d touchere from the verse "and fashioned them into seven heavens.">While another class of men befogged by astronomy understands the famous stars known popularly as the seven planets, and their orbits. Yet another group understands seven csibilial globes resembling our globe, which are inhabited by living creatures. {[*]: See, al-Hâkim, al-Mustadrak, ii, 535; al-Tabarî, Jâmi' ae to bn, xxviii, 153-4.} A further group of men understands the solar system being separated into seven levels, and seven solar systems together with our system. And yet another group undertands the ether being separated intout thn levels. Another class of men with broader ideas counts all the visible skies gilded with stars as a heaven, and saying that it is this world's heaven, understands that there are six levels of heavee founides it. And mankind's seventh and highest class do not consider the seven heavens to be restricted to the Manifest World, and understands that the Worlds of the Hereafter and the Une drunand this world, and the World of Similitudes all have seven heavens, each of which is an encompassing container and roof.

Similarly, there are many further particular meanings in the universal of the vload wlike the above-mentioned seven levels of meaning of the seven levels. Everyone receives his share according to his understanding and everyone finds his sustenance at that heavenly table.

Since the verse has thus numerous pointng theirming it, the unreasoning philosophers and foolish astronomers attacking the verse in that way on the pretext of denying the heavens is like silly children throwing stones at a

star in the hope of making it fall. Becausecomplae of the points confirming it from the verse's universal meaning is correct, the universal meaning is correct and true. A particular even which is not literally true but is commonly accepted may be includ if onthe universal meaning in order to conform to the generally held ideas. Whereas we saw numerous particulars which are right and true. Now look at this unfair, unjust geography and drunken intoxicated astronomy: how wrong these two scieackingave been, closing their eyes to the universal meaning, which is right and correct and true, and not seeing the aspects which confirm it and are absolutely right; they have fancied an imaginary and extraordinary particular to be the meaning of ns by rse and thrown stones at the verse! And they have broken their own heads and lost their belief!

In Short:>Since like jinns and satans, unbelieving materialist ideas have been!", I e to ascend to the seven levels of the skies of the Qur'an, which was revealed in seven recitations, {[*]: See, Bukhârî, Fadâ'il al-Qur'ân, 5, 27; Tawhîd, 553; Muslim, Salât al-musâfirîn, 270: Tirmidhî, Qirâ'ât, 2 withiwith seven aspects, seven sorts of miraculousness, seven truths, and seven pillars, they do not know what there is and what there is not in the stars of its verses and give false and inaccurate reports. So falling stars like the above diighty on descend on their heads from the stars of those verses and scorch them. Yes, the heavens of the Qur'an cannot be ascended to by means of takes in-like ideas of philosophy. The stars of its verses can only be risen to through the ascension of true wisdom and the wings of belief and Islam.

O God! Grant bg soulgs to the Sun of the skies of prophethood and Moon of the firmament of messengerhood, and to his Family and Companions, the stars of guidance for the rightly-mple:

.

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>(2:32)

O God! O Sustainer of the Heavens 210

north! Adorn the hearts of the translator of this treatise and his companions with the stars of the truths of the Qur'an and belief. Amen.

The Thirteenth Flash

[This is about seeking refuge with God from Satan. Thirteen indications will be written. Some of them have been explained and proved in various places in the Twenty-Sito folrd and other parts of the Risale-i Nur>so here will be discussed only briefly.]

In the Name of God, the Merciful, the Compassionate.

And say: O My Sustainer, I seek refuge with You from the wiving ings of the Evil Ones, * And I seek refuge with you, my Sustainer, lest they should come near me.>(23:97-8)

FIRST INDICATION

~Question:>Although evliras>rits do not interfere in the universe in any way in regard to creation; and through His mercy and favour Almighty God takes the part of the people of truth; and the attractive beauties and virtues of truth and reality strengthen and encouragall. Bpeople of truth, and the repulsive ugliness of misguidance revolts the people of misguidance; what is the reason for Satan's party very often gaining the upper hand; what is the wisdom in it? And why should then;' the of truth always seek refuge with God from Satan's evil?

The Answer: The wisdom and purpose is this: for the most part, misguidance and evil are negative, destructive, and pertain to non-existence. While in the greorldlyority of cases, guidance and good are positive, constructive, repairing, and pertain to existence. Everyone knows that one man can destroy in one dayllowinlding constructed by twenty men in twenty days. Yes, a person continues to live due to the existence of all the basic members and conditions of life, life being particular th a v All-Glorious Creator's power; yet, by severing a member a tyrant may make

the person manifest death, which is non-being in relation to life. Therefore, the saying "Destructainted easy" has become proverbial.

In consequence, the people of misguidance sometimes triumph over the people of truth, who are very powerful, with what is in reality a weak force. But the people of truth possess a stronghold so unassailable tk. It en they take refuge in it, those fearsome enemies cannot draw close; they can do nothing. If they cause some temporary harm, according to the verse,

And the end is [best] for the righteous,>(7:128, etc.)

everlasting reward and profits deviup for the damage. That impregnable stronghold, that fortified citadel, is the Shari'a of Muhammad (UWBP) and his practices.

SECOND INDICATION

~Question:>The creation of devils, who are pure evil, and th]: Seerassing the people of belief, and many people not believing and going to Hell because of them, appears to be terrible and ugly. How does the mercy and beauty of the Absolutely Beauteous One, the Absolutely Compassionate On this Truly Merciful One, permit this infinite ugliness and awesome calamity? Many people have asked about this question, and it occurs to many people.

The Answer: In addition to the minor evils, there are numeereaftniversal good purposes in the existence of Satan, and human attainments and perfections. Yes, however many the degrees from a seed to the huge tree, the degrees in the abilities lodged in human nature are more numerous. They ranginical a minute particle to the sun. For these abilities and potentialities to develop, action is required, a transaction is necessary. In such a transaction the action of the mechanism of progr Europ triggered through striving. And striving occurs due to the existence of evil spirits and harmful things. Otherwise man's station would have been constant like thatof thee angels; there would have been no classes in humankind, which resembles thousands of species. It is contrary to wisdom and justice to abandon a thousanimoustances of good so as to avoid one minor evil.

For sure the majority of people embrace misguidance due to Satan, but importance and value look mostly to quality; they look to quantity little or not at all. If someone has a thoulightsnd ten seeds which he buries, and under the earth the seeds undergo a chemical reaction as a result of which ten become trees and a thousand rot, the profit the man receivesfâ', ithe ten seeds which have become trees certainly eliminates the loss he suffers from the thousand rotted ones. In exactly the same way, through the struggle against the soul and Satan, the profit, honour, enlightenment, and value

for humarrate gained by ten perfect men, who are like stars, certainly reduce to nothing the harm caused to mankind through the people of misguidance embracing unbelietroy v are so base as to be considered vermin. Since this is so, divine mercy, wisdom, and justice have permitted the existence of Satan, and allowed him to molen disn.

O people of belief! Your armour against this awesome enemy is the fear of God fashioned on the workbench of the Qur'an, and your shield is the Noble Messenger's (UWBP) practices, and your weapon, seeking refug, Ashr God from Satan, and seeking forgiveness, and taking refuge in divine protection.

THIRD INDICATION

~Question:>The very great complaints and massing of forces against the pc jinnof misguidance in the All-Wise Qur'an does not appear to the reason to be conformable with its equitable and apt eloquence and the congruence and moderation of its style. It is quite simply as though itnd he stering armies against a single man. It threatens him on account of one minor action as though he had committed thousands of crimes. It affords him a position and complains about him as though he wereasonaggressive partner, despite his being bankrupt and having no share of the property. What is the reason for this and the wisdom in it?

The Answer: The reason for it is this: because thetrarilspirits and those who follow them take the path of misguidance, they can cause great destruction with a small act, and they can violate the rights of many creatures and cause much harm with a small deed.

For example, by of divmall action or neglecting a small duty, a man on a king's large merchant ship can be the cause of all the efforts of those employed on it and all the fruits of the Earthour being lost and going for nothing. The illustrious owner of the ship therefore complains about and threatens the rebellious man in awesome fashion on account of all expresbjects who are connected with the ship. And he inflicts a terrible punishment on him, taking into account not his insignificant action but its dreadful results, not in his own name but in ten.

the rights of his subjects.

In exactly the same way, through their apparently insignificant mistakes and sins, the people of misguidance, Satan's party, who are on the ship of the earth togear. Fwith the people of guidance, transgress against the rights of numerous creatures and nullify the results of their elevated duties. The Monarch of Pre-Eternity and Post-Eternity's awesome threats and complaints d strathem, therefore, and His mobilization of forces against them are pure wisdom within perfect eloquence, and are most apt and appropriate.

It is in confhousan with the requirements of the situation, which is the definition of eloquence and its basis. {[*]: See, al-Khamawî, Khizâna al-Adab, ii, 482; al-Qazwînf the Îdâh fî 'Ulûm al-Balâgha, i, 15-6.} And it is free of exaggeration, which is wastefulness in words.

It is clear that the person will be wretched who does not take refuge in a secure stronghold in the face of terefore enemies who wreak much destruction with little action. O people of belief! Such a heavenly stronghold of steel is the Qur'an. Enter it ae, andsaved!

FOURTH INDICATION

Investigative scholars and the people of illumination have agreed that non-existence is pure evil and existentroducre good. Yes, in the great majority of cases, good, virtues, and perfections are based on existence and are related to it. Even if they are superficially negative and hint of non-existence, their basis is in existence and perrank!}to it. While the basis and leaven of all ugliness, such as misguidance, evil, calamities, and sins, is non-existence and denial. Their badness and ugliness arise from es andistence. Even if they appear superficially to be positive and pertaining to existence, essentially they are non-existence and denial.

Also, observedly, the existen shoulsomething like a building is realized through the existence of all its parts. While its destruction, non-existence, and annihilation occur through the non-being of one of its main partsthe sphermore, existence requires an existent cause, it is based on a cause that has an actual reality. Whereas non-existence may be based on things which pertain to non-existence. Such things may be the cause of something non-existers app In consequence of this rule, despite the awesome destruction in the universe of devils from among jinn and men, and the varieties of unbelief, misguidance, evil, and destruction they perpetrate, they neither inace ofe one iota in creation, nor do they have any share in divine sovereignty. Moreover, they do not perform those acts through any power or ability; they perpetraam's>{y of the things they do through neglect and abstaining from action. They commit evils by not allowing good to be done, that is, they become evil. For sinceer thind evil are a sort of destruction, their causes do not have to be an existent power and active creativity. Indeed, vast destruction is wrought due to one non-existent matter or one condition being nullified.

Itble soecause the Zoroastrians did not develop this mystery that they

believed there was a creator of good in the universe, called Yazdan, and a creator of evil, called Ahriman. {[*]: See, al-Shahristânî, al-Milal wa'l-Nihal, i, ith al al-Îjî, Kitâb al-Mawâqif, iii, 65; Tâhir ibn Muhammad, al-TabSîr fi'l-Dîn, i, 91, 113, 142.} However, the imaginary god of evil they called Ahriman was Satan, who causes evil throughn the ower of choice and the power to act, which has no ability to create.

O people of belief! Your most effective weapon and equipment for repairs in the face of this awesome destruction of Satan is seeking forgiveness fromense and declaring "I seek refuge with God," to have recourse to Him. And your stronghold is the Prophet's (UWBP) practices.

FIFTH INDICATION

Iistricrevealed scriptures Almighty God points out to mankind great rewards like Paradise and terrible punishments like Hell, and He gives guidance, many admonishments and remindis earnd threats and encouragement. But despite there being so many means guiding the people of belief to the straight path, they are defeated in the face of the feeble, unrewarding, repellent stratagems of Satan's party. At one time this cng of me much thought. How is it, I wondered, that although they believe, they disregard Almighty God's severe threats? Why isn't their belief enough? They are carried away by Satan's baseless wiles and rebel against God, although according td all-verse, "Feeble indeed is the cunning of Satan.">(4:76) Some of my own friends, even, although they sincerely affirmed the teachings about reality they had heard from me a hundred times and ey. Wh excessively good opinion of me and relations with me, they were carried away by the trite and hypocritical compliments of a corrupt person, and took up a position in favour of hlity

against me. "Glory be to God!," I exclaimed, "How can a person fall so low? What a deceitful man he was." I slandered him and committed a sin.

Later, the truth explained in the pof anis Indications became clear and illuminated many obscure points. Thanks be to God, through its light I understood both that the All-Wise Qur'an's powerful encouragement and assurances are completelyffers ace, and that the people of belief being deceived by Satanic machinations is not due to a lack of belief or weakness of faith. I understood t beliet someone who commits grievous sins is not an unbeliever, and that the Mu'tazilites and some Kharijite sects are in error by stating: "The person who comgh its grievous sin is either in a state of unbelief or is between belief and unbelief," {[*]: See, al-Îjî, Kitâb al-Mawâqif, iii, 548; Ibn Abi'l-'Izz, Sharh 'Aqîda al-Tahâwiyya, i, 356-62.} and that that unfortfer fr#109

friend of mine sacrificing a hundred lessons in reality to win the attentions of such a scoundrel was not despicable abasement and degeneration; I thanked Almighty God and was saved from ster.

yss. For as I said before, Satan pushes man into serious peril because of some insignificant matter that in reality lacks existence. Moreover, man'site analways listens to Satan; and his powers of anger and animal appetites are like both receivers and transmitters of Satan's whisperings.

It is in consequence of this that Almighty God's names of Oft-Forgiviof Gha All-Compassionate are turned to the people of belief with a maximum manifestation, and He points out in the All-Wise Qur'an that the greatest gift He bestows on the prophets is fordless ss and He calls on them to seek forgiveness. Repeating the blessed words, "In the Name of God, the Merciful, the Compassionate">at the start of every ttribund commanding that it be recited at the commencement of all good works, {[*]: See, Ibn Mâja, Nikâh, 19; Musnad, ii, 359; al-Nasâ'î, al-Sunan al-Kn drivvi, 127-8; 'Abd al-Razzâq, al-MuSannaf, vi, 189; Ibn Hibbân, al-Sahîh, i, 173-4.} He shows that His all-encompassing mercy embraces the universe and is a stronghold and place of refuge. A persithe command, "Seek refuge with God,">(7:200, etc.) He makes a shield of the phrase, "I seek refuge with God from Satan the Accursed."

SIXTH INDICATION

One of Satan's most dangerous stratagems is this: he, Sahî certain sensitive and ingenuous people confuse imagining unbelief with affirming it. He shows the imagining of misguidance to be the affirmation of it. He also conjures up in their imaginations ugly thoughts about holy ain vaduals and sacred things. He shows also things which are essentially possible together with those that are reasonably possible, thus making those things appear from doubts opposed to the certainty of belief. Then the wretched sensitive man supposes that he has fallen into misguidance and unbelief, and thatce).

ertainty of belief has been lost; he falls into despair and becomes the plaything of Satan. Satan works both his despair, and that weak vei, sincis, and his confusion, so that he either goes mad, or exclaiming: "All is lost," embraces misguidance. We have explained in some parts of tamong ale-i Nur>just how lacking in substance are these diabolical stratagems, so here shall discuss them only briefly, as follows:

Just as a snake's image in a mirror cannot bite, nor the similitude of fire burn of behe reflection of filth soil; so the reflections of unbelief and association of partners with God cannot corrupt belief nor the shadows of misguidance,

or the imaginings of ugly abuse and words in the mirror oite toimagination or of thought change faith, or damage respectful courtesy. For the well-known rule goes, "To imagine abuse is not abuse, to imagine unbelief is not unٕةief, my gra conceive of misguidance is not misguidance."

As for the question of doubts in belief, possibilities that are essentially possible do istenclie the certainty of belief and do not harm it. One of the established rules of the science of the principles of religion is: "An essential impossibibli(T. tenot negate the certainty afforded by knowledge." {[*]: See, al-Ghazâlî, al-Manhûl, 122; al-Mujaddidî, Qawâ'id al-Fiqh, 11, 143.} For example, we are certain that Barla Lake is in ies, coce consisting of water. It is, however, essentially possible that this very moment the lake sank into the ground. It is within the bounds of possibility that it might sink. But since there is nothing to indicate such a possibilition wiis not a reasonable possibility and cause doubt. For another established rule of the principles of religion is: "A possibility that does not arise from any proof or evidence holds no importance." That is. He wssential possibility unsupported by any indication cannot be deemed a reasonable possibility and so cause doubts and warrant importance.

Hence, the unfortunate man exposede Noblose Satanic whisperings supposes that due to essential possibilities he has lost his certain belief in the truths of faith. For example, numerous essential possibilites about the human aHis Na of the Noble Messenger (Upon whom be blessings and peace) may occur to him which cause no harm to his firm belief, but he imagines that they have and so supassioharm.

Also, sometimes Satan suggests bad things about Almighty God in the form of whisperings in the heart. The man trembles, supposing that his hea

are the truths of belief and incontestt doesatters of the Qur'an, the limits of which have been defined by the principles of the purified exacting scholars. And in the face of the latter stratagems, the belioomsda stronghold is to seek refuge with God and to attach no importance to them. For the more importance is given them, the more it attracts attention to them, and they grow and swell. The bhe worr's antidote and remedy for such spiritual wounds is adhering to the practices of the Prophet (UWBP).

SEVENTH INDICATION

~Question:>The Mu'tazilite authorities considered the creation of evil to be evil, and therefore did not attribute t If thation of unbelief and misguidance to God, as if by so doing they were exonerating Him. They misguidedly said: "Man creates his own actions." {[*]: See, al-Mâturîdî, al-Tawhîd, i, 92, 169, 314, 315; Ibn Hazmine meaSl fi'-Milal, ii, 121; iii, 57, 59.} They also said: "A believer who commits a grievous sin loses his belief, {[*]: See, al-Îjî, Kitâb al-Mawâqif, iii, 548; Ibn Abi'l-'Izz, Sharh 'Aqîda al-Tahâwiyya, i, 35them t for believing in God and affirming Hell is incompatible with such acts. Out of fear at a minor prison sentence in this world, a man restrains himself from acting contrarily to the law, so if he commits serious sins, coinciinfers disregard of divine wrath, it certainly points to his lack of belief."

The Answer to the first part of the question: as is elucidated in the treatise on divine Yes, yining, {[*]: The Twenty-Sixth Word. See, The Words (Istanbul: Sözler Publications, 2008), 477-90. [Tr.]} the creation of evil is not evil; it is the incli them to do evil that is evil. For creation and bringing into being look to all the results. Since the existence of one evil is preliminary to numerous good results, by a devo of those results, the creation of the evil becomes good, and is as though good. For example, fire has a hundred good results, but if because gh ninisuse their wills people make the fire evil for themselves, they cannot say that the creation of evil is evil. In the same way, the creation ofssion.s has numerous wise results such as human progress; so if a person is defeated by Satan due to his misuse of his will and misguided inclinations, he cannot say PLE

he creation of Satan is evil. For he did evil to himself because he was himself disposed to it.

Yes, since the tendency is a particular relation, ty rem a particular evil result and becomes evil. But since creation looks to all the results, the creation of evil is not evil; it is good. The Mu'tazilites did not understand this mystery, so they said: "The crenî, Muof evil is evil, and the creation of bad,

bad." And to exonerate Almighty God of all fault, they did not ascribe the creation of evil to Him; they fell into misguidance, wrongly interpretingerson illar of belief "belief in divine determining, both the good of it and the evil of it are from God." {[*]: Muslim, Îmân, 39; Tirmidhî, Îmements Abû Dâ'ûd, Sunna, 17; Nasâ'î, Îmân, 6; Ibn Mâja, Muqaddima, 63.}

The Answer to the second part of the question "How can someone who commits grievous sins remain as likever?": Firstly, their error may be understood clearly from the previous Indications, so there is no need to repeat it. Secondly, the man's evil-commanding soul prefers an ounce of immediate, present pleasure to a ton of postponeds dutien pleasure; similarly, he shrinks at the fear of an immediate slap more than at a year's torment in the future. Furthermore, if the emotions dominate a person, . Theio not heed the reason and mind. Desires and delusions govern in him, and he prefers the slightest, most trivial present pleasure to huge reward in the future, and he shrinks from some minor present distress more than frces ofe terrible postponed torment. For desire, illusions, and emotions do not see the future, indeed, they deny it. And if the soul assists them, te lifert, which is the seat of belief, and the mind, fall silent and are defeated. In which case, committing grievous sins does not arise from lack of belief, but from the defeat of thd be mt and mind by the predominant emotions, desires, and illusions.

Moreover, as is understood from the previous Indications, since the way the passions and evil work is through dfamilytion, they are extremely easy. Satans from among jinn and men quickly drive people down that road. It is an astonishing situation, for according to a Hadith, a light to the extent of a fly's wing from theto cat of Eternity {[*]: Tirmidhî, Zuhd, 13; Ibn Mâja, Zuhd, 3; Musnad, v, 154, 177.} is comparable to the pleasure and bounties a person receives in his entire life in this of the {[*]: See, al-Qurtubî, al-Jâmi' al-Ahkâm al-Qur'ân, xiii, 7.} yet following Satan, certain unfortunates prefer the pleasures of this fm. He g world, which are a mere fly's wing in comparison with the pleasures of that eternal world, which are worth all this world.

It is for these reasonsee, Buthe All-Wise Qur'an repeatedly and insistently, and with encouragement and threats, restrains believers from sin and urges them to do good.

One time this severe guidance of the All-Wise Qur'an gave me thto div that these continual warnings and reminders imply that believers are inconstant and faulty. They suggest a situation inconsistent with man's integrity.

For although a single o: whilrom his superior is sufficient to exact an official's obedience, if the superior repeats the same order ten times, the official will be seriously offended. He will incor"You are insulting me. I am not disloyal." However, the All-Wise Qur'an insistently repeats the same command to the most sincere believers.

At the time I was puzzling over this idea, I hadt whicr three loyal friends. I frequently used to warn and remind them lest they be deceived by the machinations of satanic humans. They were not offended at me, nor said I was nd reling them. However I used to tell myself that I was offending them with these continual admonitions and that I was accusing them of disloyalty and inconstancy. Then suddenly the truth explained and proved in the above Indi not is became clear. I understood that the All-Wise Qur'an's insistent repetitions were apt and exactly as required by the situation, and wise and not excessive or accusing; they were pure wisdom and pure eloquence. I understood too the reasontered; loyal friends of mine were not offended. A summary of the truth is this:

Since evil spirits provoke people in respect of destruction, they commit much evil with few actions. People who tre an e path of truth and guidance, therefore, are in need of much caution and great care and repeated warnings and various assistance. For this reason Almighty God offers assistance to the people of belief through His thousependsd one names by way of those repetitions, and stretches out thousands of compassionate hands to help them. He does not slight their integrity, n a smholds it. He does not belittle man, but shows Satan's evil to be great.

O people of truth and people of guidance! The way to be saved from the above-mentioned wiles of satanisomeon and men is this: make your headquarters the school of the people of the truth, the Sunnis; enter the stronghold of the Qur'an of Miraculous Exposition's incontestable matters;a compake the Prophet's (UWBP) practices as your guide; find safety and salvation!

EIGHTH INDICATION

~Question:>You have proved in the above Indications that the way of misguidance is easy, and is destruction and aggression, so that mad equae it. Whereas in other parts of the Risale-i Nur>you have proved decisively that the way of unbelief and misguidance is so fraught with difficulties and problems that no one sho in thke it; that it is not possible to follow it. And you have shown that the path of belief and guidance is so easy and clear that everyone should take itin mishe Answer:>There are two sorts of unbelief and misguidance. One pertains to actions and secondary matters, and is also denial and rejection

of the matters of belief. This kind is misguidance is easy. It is a non- switcance of the truth, an abdication, non-existence, and the absence of acceptance. In the Risale-i Nur,>this sort has been shown to be easy.

Asxpendehe second sort, it pertains not to actions and secondary matters, but is a judgement of the mind and pertains to belief. It does not only deny belief, but opens up a way tou wan the opposite of it. It is the acceptance of what is false and invalid, the proof of the reverse of truth. This is not only the denial and refutation of belief, it is its opposite. It is not non-acceptat by d that it should be easy, but the acceptance of non-being, and can only be accepted through proving non-existence. In accordance with the rule "Non-existence cannot be proved," {[*]: Ibn Qby any al-Sawâ'iq al-Mursala, iv, 1310; al-Rûh fi'l-Kalâm, i, 198.} it is certainly not easy to prove it.

Thus, the unbelief and misguidance shown in other parts of the Risale-i Nur>to be so difficult and problemat, and to be impossible is this sort. Anyone with even a grain of intelligence would not take this way. Moreover, as is demonstrated, it imparts such grievous pains and suffocating darkness that anyone reasonable to the tiniest degree would nthe trlow it.

~If it is asked:>Why do most people take it, seeing that it is so grievous, dark, and difficult?

The Answer: They have fallen into it and cathusiaxtricate themselves. And because the animal and vegetable powers in man do not see the consequences and do not think of them, and come to dominate man's subtle faculties, such people do not want to extricate themselves, so consol Yes,selves with immediate, temporary pleasure.

~Question:>Since misguidance gives rise to such dreadful suffering and fear, the unbeliever should not be able to live, let alone receiving pleasure from life. He should beove foed by the pain and be absolutely terrified. For although by reason of his humanity he desires innumerable things and loves life, because of his unbelief, he constantly sees death confrontinompassas eternal extinction and everlasting separation, and the passing of beings and deaths of his friends and those he loves as annihilation and eternal parting, so how can such a man live? How can he receive pleasure from life?

The AnssesseHe deceives himself through an extraordinary sophistry of Satan, and lives. He supposes he receives a superficial pleasure. We shall allude to the true nature of this with a well-known comparison.

It is re to withat they said to the ostrich: "You've got wings, so fly!" But it folded its wings and said: "I'm a camel," and didn't fly. So it fell into the hunter's trap, and not wanting the hunter to see it, stuck its head in the sand. Howleasurit left its huge body exposed, as prey for the hunter. They

later said to it: "You say you're a camel, so you should carry loads." Wherf God it opened its wings and declared: "I'm a bird," and so avoided being a beast of burden. But then it had neither protector nor food, and was pursued by the hunters.

In ex

~Ththe same way, the unbeliever gave up absolute disbelief in the face of the Qur'an's heavenly proclamations and fell into scepticism. If he is asked: "You think death is et48:2) extinction. How can a person live when he perpetually sees before him the gallows on which he is to be hanged? How can he be happy?" Thanks to the portion he has received of the Qur'an's universal mercy anious Cencompassing light, the man replies: "Death doesn't mean going to nothingness; perhaps there is life after death." Or else he plunges his head in the sand of heedlessness like the ostrich so that the ordingted hour will not spot him and the grave will not watch him and the transience of things will not let fly their arrows at him!

In Short:>When like the ostrich the unbeliever looks on death and decline as es. He ion, his scepticism makes him consider possible the certain tidings of the Qur'an and revealed scriptures concerning belief in the hereafter afford him a possibility. He grasps the possibility and does not suffer e signhastly pain. If he is then told: "Since one will go to an everlasting realm, to have a good life there, here one has to put up with thwill diculties of performing the religious obligations," his scepticism leads him to reply: "Perhaps there is no such world, so why should I work for something that doesn't exist?" That is to say, he inment d from the pain of eternal nothingness by the possibility of immortality afforded by that decree of the Qur'an, and clinging onto the possibility of unbelief, he is saved from the hardship of the religious obligatioims ofthe possibility of non-existence afforded by his scepticism. That is to say, from this point of view, he supposes he receives more pleasure from this life than the believers, for due hes as possibility afforded by unbelief he is saved from the hardship of the religious obligations, and due to the possibility afforded by belief, he does not exh closimself to everlasting pains. However, this satanic sophistry is extremely superficial, temporary, and without benefit.

Thus, the All-Wise Qur'an pre Merc a sort of manifestation of mercy for the unbelievers too that to an extent saves their lives in this world from being Hell; it induces doubt in them, so they live through doubt. Otherwise, by recalling the Hell of the hare ther they would have suffered the torments of a sort of Hell in this world too, and they would have been compelled to commit suicide.

O people of belief! Fully confident in your belief enter under the protection of the Qur'an, which willnd a lyou from eternal extinction and the

hells of this world and the hereafter. Submissively and appreciatively remain within the bounds of the Prophet's (UWBP) practices, and so be saved from both misery in this world and torment iner to ext!

NINTH INDICATION

~Question:>Why is it that the people of guidance, who are God's party, are so often defeated by the people of misguidance, who are Satan's party, despite the r two of the World (Upon whom be blessings and peace) being at their head and their receiving so much divine mercy and assistance and so many favours? What was the reason for td peopsemblers of Medina insisting on misguidance and their not embracing guidance, despite being close to the brilliant sun-like prophethood and messengerhood of the Seal of the Proefulne(UWBP) and the Qur'anic truths, which are more captivating than the universal laws of attraction?

The Answer: To solve the two parts of this awesome question, a profound principle must be explained. It is like this:

The All-Gloriod awesator of the universe has two sort of names, those pertaining to His glory and those pertaining to His beauty. Since the names require to demonstrate their decrees through different manifestations, the Glorume a reator blended together opposites in the universe. Bringing them face to face, he gave them aggressive and defensive positions, in the form of a wise and beneficial cont his caking the opposites transgress one another's bounds, He brought conflict and change into being, and made the universe subject to the law of change and transformation a with principles of progress and advancement. In humankind, the comprehensive fruit of the tree of creation, he gave the law of contest an even stranger form, and opening the door to striving, which would be the mereviou all human progress, He gave Satan's party certain faculties with which to challenge God's party.

It is because of this subtle mystery that the prophets were often defeated by the people o vast uidance. And the people of misguidance, who are extremely weak and impotent, temporarily triumph over the people of truth, who in reality are extremely strong, and struggle against theworth wisdom in this strange opposition is as follows:

Misguidance and unbelief comprise both non-existence and omission, so that they are extremely easy and do not require action. They also give rise to destruction,en hav is also easy, and need little action. They are also a source of aggression, which may cause much harm to many with little action, and by way of intimidating others g repetisfying the soul's desire for power, may secure rank and position for a person. There is also freedom

in misguidance and unbelief, which gratifies man's vegetable and anima and brs, which are blind to consequences and obsessed by present pleasure, and induces such subtle faculties as the heart and reason to give up their humane and far-sighted duties.

However, the sacred way of foremost tht and e Messenger (Upon whom be blessings and peace), the Beloved of the Sustainer of All the Worlds, and of the people of prophethood and the people of guidance, both pertains to existence, and is firmly established, and is constrd God , and is based on the important principles of action, moderation, prudence and foresight, worship, and smashing the domination and independence of the evil-commanding soul. {[*]: See, al-Bayhaqî, al-Zuhd, 157; al-Ghazzâlî, Ihyâ 'Ulf the Dîn, iii, 4; al-Daylamî, al-Musnad, iii, 408; Ibn Rajab, Jâmi' al-'Ulûm wa'l-Hikam, i, 196; al-Munâwî, Fayd al-Qadîr, v, 538; al-'Ajlûnî, Kashf al-Khafâ', i, 160; renewi2.} It is because of this that the dissemblers of the Prophet's (UWBP) time in Medina closed their eyes to that refulgent sun like bats, and surrendering themselves to a satanic force of repulsion in the f held that huge attraction, remained in misguidance.

~If it is said :>The Noble Messenger (Upon whom be blessings and peace) was the Beloved of the Sustainer of All the Worlds; {[*]: See, Tirmidhî, Manâqib, 1; al-Dat his Muqadddima, 8.} and he held truth in his hand and spoke the truth with his tongue; {[*]: See, Qur'an, 17:105.} and among the soldiers of his army were angels; {[*]: See, Qur'an, 3:123-5. Also, Bukhârî, Maghâzî, 11ity, w he watered a whole army with one handful of water; {[*]: See, Bukhârî, Wudû', 32; Manâqib, 25; Maghâzî, 35; Muslim, 'Imâra, 72, 73; Fadâ'its it,; Tirmidhî, Manâqib, 6; Nasâ'î, Tahâra, 61; Musnad, iii, 329.} and provided a feast for a thousand men with four handfuls of wheat and the meat of one kid; {[*]: See, Bukhârî, Hîba, 28; At'ima, 6; Maghâzî, 29; Manâq which; Muslim, Ashriba, 141-2, 175; Tirmidhî, Manâqib, 6; Ibn Mâja, At'ima, 47; Muwatta', Sifât al-Nabî, 19; Musnad, i, 197-8.} and caused the unbelievers' army to flee by thr:>We a handful of dust at them, which entered all their eyes; {[*]: See, Muslim, Jihâd, 81; Dârimî, Siyar, 16; Musnad, i, 103, 368; v, 286, 310.} so how was that dominical commander who performed a thousand miracles is knr to these, defeated at the end of Uhud {[*]: See, Bukhârî, Jihâd, 65; Bad'u'l-Khalq, 11; Manâqib al-Ansâr, 22; Maghâzî, 18; Aymân, 15; Diyât, 16; Abû Dâ'ûd, Jihâd, 106; Musnad, ivmes me4.} and at the beginning of Hunayn? {[*]: See, Bukhârî, Maghâzî, 54; Jihâd, 52, 61, 97, 167; Muslim, Jihâd, 79; Tirmidhî, Jihâd, 15.}

The Answer: God's Noble Messenger (Upon whom be blessings and peace) was sent tssingsind as an exemplary guide and leader so that

men might learn from him the rules of social and personal life, become accustomed to obeying the laws of the All-Wise One of Perfection, and a at thconformity with the principles of His wisdom. If the Messenger (Upon whom be blessings and peace) had always relied on wonders and miracles, he could not have been absolute guide and leader.

He tht is ne displayed miracles from time to time, in answer to need, solely to make them affirm his claim to prophethood and to nullify the unbelievers' denial. At of th times he obeyed the divine commands more than anyone, and more than everyone acted in conformity with the divine laws in creation, established through dominical wisdwho ta will, and submitted to them. He used to wear armour when confronting the enemy, {[*]: See, Abû Dâ'ûd, Jihâd, 75; Ibn Mâja, Jihâd, 18; Musnad, iii, 449.} and would order his troops to enter thei'l-Qarches. {[*]: See, Bukhârî, Maghâzî, 29; Jihâd, 34, 161; Qadar, 16; Tamannî, 7; Muslim, Jihâd, 125.} He received wounds and suffered hardship. {[*]: Sclose khârî, Jihâd, 80, 85, 163; Wudû', 72; Maghâzî, 24; Nikâh, 123; Tibb, 27; Muslim, Jihâd, 101; Tirmidhî, Tibb, 34; Ibn Mâja, Tibb, 15.} In this way he obeyed andeated ved to the letter the laws of divine wisdom and the Greater Shari'a of Creation.

TENTH INDICATION

One of the most cunning of Iblis's wiles is to make those who follow him deny himself. Since at this time people whose minds have been ll grod by materialist philosophy in particular have been hesitant in these self-evident matters, we shall say one or two things in the face of this stratagem of Satan. Thactice as follows:

There are self-evidently corporeal evil spirits who perform Satan's functions. It is also certain to the same degree that there are evil if lis without bodies from the jinns. If they were clothed in physical bodies, they would be the same as those evil human beings. Also, if those evil spirits in human form were able to leave aside takes bodies, they would be those jinn-satans. Indeed, in consequence of this terrible relationship one deviant school pronounced: "After they have died, excessively evil spirits in human form become devils."

It is wel delicn that when something of high quality is corrupted it becomes more corrupted than something of less quality. For example, if yoghurt and milk go bad they mayspects be eaten, but if oil goes bad it becomes inedible, and poisonous even. Similarly, if the most noble, indeed the highest of creatures, man, is corrupted, he becomes more corrupt than a depraved animal. Like vermin we neceoy the stink of putrifying matter and

snakes who take pleasure at biting and poisoning, they take pride and pleasure at the evils and waterd immorality of the swamp of misguidance, being gratified at the harms and crimes of the darkness of evil-doing; quite simply they take on the nature of Satan. Yes, a decisive indication of the existence of theirs from the jinn, is the existence of human satans.

~Secondly:>All the hundreds of decisive evidences proving the existence of angels and spirit bationsin the Twenty-Ninth Word prove also the existence of evil spirits. We refer this aspect to that Word.

~Thirdly:>The existence of the angels, the re (Upontatives and supervisors of the laws of the good matters in the universe, is established and agreed upon by all the religions. So too, the existence of evil and satanic spirits, who are the representatives and ushers of evil matters and tof thans of the laws of such matters, is required by wisdom and reality, and is certain. Indeed, in evil matters, a conscious screen is more necessary. For as is stated at the beginning o consiTwenty-Second Word, since everyone cannot see the true good of everything, the All-Glorious Creator has made apparent intermediaries a screen to apparent evils and defects, so that objections should nuctivelevelled at Him, nor His mercy be accused, nor his wisdom criticized or unjustly complained about, and so that objections, criticisms, and complaints should be directed at the screen, and not turned to the Generous Creator, deatAbsolutely Wise One. Just as He made illness a screen to the appointed hour of death in order to save Azra'il from the complaints {[*]: See, Abû Nu'aym, Hilya al-Awliyâ', v, 51; al-Hâkim al-Tirmidhî, Nawâdir al-USûl, i, 177-8; al-Suynsequel-Durr al-Manthûr, vi, 543.} of His servants who die, so too He made Azra'il a screen to the seizing of the spirits of the dying so that the complaints at that situation, which is fancied to be l the m in compassion, should not be directed at Almighty God. And even more certainly, dominical wisdom demanded the existence of Satan, so that objections and criticisms in the face of evils and bad things should not be directed at the All- the nus Creator.

~Fourthly:>Just as man is a small world, the microcosm, so is the world a large human being, the macroanthropos. Small man is an index and summary of the macroanthropos. The lf the riginals of the samples in man will necessarily be found in the macroanthropos. For example, the existence of man's faculty of memory is a cerf momendication of the existence of the Preserved Tablet in the world. So too everyone has experienced in himself the inner faculty situated in a corner of the hearews ofh is the means to diabolical suggestions {[*]: See, Tirmidhî, Tafsîr Sûra 35:2; al-Nasâ'î, al-Sunan al-Kubrâ, vi, 305; al-Bazzâr, al-Musnad, v, 394; Abû Ya'lâ, al-Musnad, vii, 278; viii, 417.} and temptations and is a satanic tthat cthat speaks at the

promptings of the surmising faculty and the corrupted power of imagination, which becomes like a small Satan and acts contrary to its owner's will and opposed to his desires - these are certbeforeidences of the existence of great satans in the world. And since the inner faculty which is the means of diabolical suggestions and thes of a of imagination are an ear and a tongue, they infer the existence of an external evil individual who blows on the one and makes the other speak.

ELEVENTH INDICATION

The All-Wise Qur'an states in miracady tofashion that the universe grows angry at the evil of the people of misguidance, and the universal elements becomes wrathful and beings, furious. Awesomely, it depicts the storm visited on Nt timepeople and the assaults of the heavens and earth, the anger of the element air at the denial of the 'Ad and Thamud peoples, and the fury of the sea and element water at the people of Pharaoh, and the rage of the element earth at Qarof

#14d in accordance with the verse, "Almost bursting with fury,">(67:8) the vehemence and anger of Hell at the people of unbelief in the hereafter, and the rage of the other beings at the unbelievers and people of misguidanced thrmiraculous fashion it restrains the people of misguidance and rebellion.

~Question:>Why do the unimportant actions and personal sins of unimportant men attract the anger of the universe in this way?

The Answal-Bal proved in other parts of the Risale-i Nur and in the previous Indications, unbelief and misguidance are terrible aggression and crimes that concern all beings. For one of the most importanfuturelts of the universe's creation is man's worship and his responding to divine dominicality with belief and submission. However, due to the denial which is a par, and isbelief, the people of unbelief and misguidance reject that supreme result, which is the ultimate reason for the continued existence of beings, and they therefore perpetrate a sort of transgression against the beings' rights. Moreovs. Hownce they deny the manifestations of the divine names which are apparent in the mirrors of beings and exalt their value, they both insult those sacred names, and by degrading the value of all beings, " {[*]y depreciate them. Also, although beings are dominical officials charged with elevated duties, by their unbelief, the people of misguidancel."

them down, and showing them to be lifeless, transitory, meaningless creatures, they in a way violate the rights of all of them.

Thus, since the varieties of misguidance impair to ion ofter or lesser extent the dominical wisdom in the universe's creation and the divine purposes in the world's continued existence, the universe becomes angry at the

people of rebellie tong misguidance, as do all beings and creatures.

O wretched man, whose being is small but guilt great and sin grievous! If you want to be delivered from the wrath of the universe, the rage of beings, and thstandision of creatures, here is the means: enter the sacred bounds of the All-Wise Qur'an and follow the practices of God's Noble Messenger (Upon whom be blessings and peace), wh not hthe herald of the Qur'an. So put yourself within its fold and adhere to the practices!

TWELFTH INDICATION

This consists of four questions and answers.

~First Question:>How can infinhisperrment in an endless Hell in return for limited sins in a limited life be justice?

The Answer: It was understood clearly in the above Indications, and particularly in the Eleventhre wri unbelief and misguidance constitute an infinite crime and are transgression against innumerable rights.

~Second Question:>It is said in the Shari'a that Hell is punishment for actions, but Paradise is a divine favour. {[*]: See, Qur'an, d not See also, Bukhârî, Riqâq, 18; Mardâ, 19; Muslim, Sifât al-Munâfiqîn, 71-3, 75-6, 78.} What is the reason for this?

The Answer: It is clearly shown in the above Indications that with his faculty of will andght yeing wishes, man causes awesome destruction and evils by giving form and reality to something non-existent or theoretical. Similarly, since his soul and appetites always inclineindicads evil and harm, he is responsible for the evils that occur as a result of his trivial wishes. For his soul wanted them and his desires gave rise to them. And since evil pertains to non-existence, the of revt is the agent and Almighty God creates it. Being responsible for the infinite crime, he certainly deserves infinite punishment.

However, since good d. For nd actions pertain to existence, man's will and wishes cannot be the direct cause of their existence. Man cannot be the true agent in such acts. Also, his evil-commanding soul does not tend towards good deeds; it is divng parrcy that requires them and dominical power that creates them. Man can only lay claim to them through belief, a wish, or an intention. And having claimed them, such good works consist of thanks for the infinite divine bounties received, such anderstgifts of belief and existence. Such thanks looks to past bounties, while Paradise is a favour of the Most Merciful which since it as been promised by ve himll be given. Apparently it is a reward, but in reality it is a favour.

That is to say, in evils the soul is the cause and deserves the punishment, while in good deeds, both the cause and the occasion are fries we. Man can only lay claim to them through belief. He may not say: "I want the reward," but he may say: "I hope for divine favour."

~Third Question:>It is understood from the above explanations that since evil instaiply through contagion and aggression, a single evil deed should be recorded as a thousand; and since good deeds pertain to existence, they do not multiply nor do they occur through the servant's creat servat or the desires of his soul; they therefore should not be recorded at all or as only one. So why are evil deeds recorded as one and good deeds as ten, and sometimes as thousm,>ext{[*]: See, Qur'an, 6:160. See also, Bukhârî, Îmân, 31; Muslim, Îmân, 206.}

The Answer: In this way Almighty God demonstrates His perfectwho ha and the beauty of His compassionateness.

~Fourth Question:>The successes the people of misguidance have achieved and the power they displace fr their victories over the people of guidance show that they rely on some power and truth. This means either that the people of guidanceey musss some weakness, or that the misguided possess some truth?

The Answer: God forbid, neither do they possess any truth, nor do the people of trutheir e any weakness. But regretably some of the ordinary people who are short-sighted and unreasoning become doubtful and hesitant, and harm comes to their belief. For they say: If the people of truth the possessed complete truth and reality, they should not have suffered defeat and abasement to this degree. For the truth is powerful. According to the funn, a ral principle "Truth is exalted and shall not be overcome," {[*]: See, Bukhârî, Janâ'iz, 79: al-Islâm ya'lu wa lâ yu'lâ.} power lies in truth. If the people of misguidance had not possessed a true power and point of support, theh all d not have predominated over the people of truth and triumphed to this extent.

The Answer: As is proven in the above Indications, the defeat of the people of s. Fordoes not arise from lack of power and absence of truth, and as is also proven, the people of misguidance's victory does not spring from their power and capacity and thei highlng some source of support. Hence, the answer to this question is all the above Indications; here we shall only point out a number of the tricks and weapons they employ, as follows:

I myself have frequently observed that mischief-makersffect form ten per cent, defeat the righteous, who form ninety per cent. I used to be astonished and curious. Investigating, I understood certainly that their victory

resuit hast from power, but from corruption, baseness, destruction, taking advantage of differences among the people of truth, sowing conflict among them, from py, is on their weak traits of character and grafting them with such traits, and exciting the emotions of the soul and personal hatred, and through working the evil capacities in human nature which are like mines of corruption, and througas supcritically flattering the soul's tyranny in the name of fame and glory, and through everyone fearing their unfeeling destruction. By means of diabolical machinw prin like these, they temporarily triumph over the people of truth. But in accordance with the verse,

And the end is [best] for the righteous,>(7:128)

and the rule, "Truth being lted and shall not be overcome," in addition to its not yielding any significant benefit for them, their temporary triumph will lead to their earning Hell for themselves and P my hee for the people of truth.

Thus, because in misguidance those without power appear powerful and the insignificant win fame, they take up a position oid, al to the people of truth. In this way conceited, fame-seeking, hypocritical people demonstrate their power although it has little substance and win a position for themselvthe seough intimidating others and causing harm; they are seen and attention is drawn to them, and the destruction of which they are the cause, not through power and ased at, but through omission and failure to act, is attributed to them and they become talked about. Just like the person obsessed with fame who defiled a place othe tihip so that everyone would talk about him. Even if it meant being execrated, so long as he was talked about, his worship of fame made it appear desirable to him. The case became ny takbial.

O wretched man created for the eternal realm and enamoured of this transient world! Study closely the meaning of the verse,

And nance w heaven nor earth shed a tear over them,>(44:29)

and heed it. Look, what does it say? With its explicit meaning it says: "When the people of misgot fole die, the heavens and earth, which are connected with man, do not weep over them, that is, they are pleased at their deaths." While with its implied meaning, it says: "The heavens and earth weattribr the bodies of the people of guidance when they die; they do not want them to depart." For all the universe is connected with the people of belief and its beings are happy with them. ormed virtue of their belief they know the Creator of the Universe, so appreciate the universe's value, and respect and love it. They do not nurture if the t enmity and contempt for it like the people of misguidance.

O man, think! You are bound to die. If you follow your soul and Satan, your neighbours, and even your relations, will be happy at being delivered from you. nge wo saying, "I seek refuge with God from Satan the Accursed," you follow the Qur'an and the Merciful One's Beloved (UWBP), then in accordance with your degree the heavens and earth and all beings will be sorry at your parting, and in eood, cweep. Mourning in elevated fashion and giving you a splendid send-off, they will indicate that you will have a good welcome in the world of eternity according to your degree, when you enter ichrisough the door of the grave. {[*]: See, Tirmidhî, Qiyâma, 26 (2460); Ibn Mâja, Zuhd, 31; Musnad, ii, 364; vi, 140.}

THIRTEENTH INDICATION

This consists of three points.

~First Point:>One of Satan's most cunniof thees is to deceive people with narrow minds, short views, and constricted hearts concerning the immensity of the truths of belief. He says: "I and taid that a single Being directs and administers within His dominicality all particles and planets and stars and all the other beings and res, ieir states. How can a person believe in such an immense and extraordinary matter? How can it be contained in the heart? How can the mind accept it?" He awakens a feeling of denial in respect of human impotence.

The Answer: The wry of silence this wile of Satan's is "God is Most Great!" And its true answer is "God is Most Great!" Yes, the reason "God is Most Great!" is the most frequently repeated of all the marks of Islam is to eliminate this wile. For it iso was gh the light of "God is Most Great!" that man's impotence and lack of power, weakness and lack of strength, and narrow thought see such infinitely vast truths and affirm them. It is through the strength of "God is Most Great!" t al-Mun sustains those truths, and situates them within the sphere of "God is Most Great!" And he says to his heart which starts to doubt:

It is self-evident that the universe is administered and avels ed in most orderly fashion. There are two ways in which this may occur:

The First Way: It is possible that despite its wondrous immensi ascrich an astonishing work comes about through wondrous art in a wondrous way. So this first way is that the universe exists through the dominicality, will, and power of a Smful, and Eternally Besought One, to whose existence are witnesses to the number of beings, indeed, of minute particles.

The Second Way: This is the way of unbelief and associating partners with God, which is in no way possible and is soarent cult as to be impossible

and is in no respect reasonable. For as is proved decisively in many parts of the Risale-i Nur>such as the Twentieth Letter and Twenty-Second Word, there woul recal to be present in all the beings in the universe and even in every single particle absolute divinity and all-encompassing knowledge and infinite power so that the total order and regularity,ying: ensitive balance and distinction, and the perfect, adorned embroideries of art to be observed in beings could come into existence.

In Short:>If there were no imof theand tremendous dominicality, which is completely appropriate and fitting, it would necessitate following a way that is in every respect unreasonabe Eter precluded. Even Satan cannot propose fleeing from such necessary immensity, and suggest accepting impossibility.

~Second Point:>Anothn-flowSatan's cunning wiles is to prevent man admitting his faults in order to close up the way of seeking forgiveness and taking refuge with God. He also incites the egotism of ompassman soul, so that the soul defends itself like a lawyer, quite simply acquitting itself of all fault.

Yes, a soul that listens to Satan does not want to see thesewn faults. Even if it does see them, it explains them away in a hundred ways. According to the saying: "The eye of contentment is blind to faults," {[*]: Ibn 'Asâkir, Târîkh Dimashq, xxxiii, 219; xxxvi, 319; al-Ghaay and Ihyâ 'Ulûm al-Dîn, iii, 36; al-Qalqashandî, Subh al-A'shâ', ix, 196.} when a person looks with pleasure on his soul, he does not see its errors. And because he does not see them, he does not admit to them or seek forgiveness, or seek reff thatth God from them, so becomes the plaything of Satan. How can the soul be relied on when a noble prophet like Joseph (UWP) said:

"Nor do I absolve my own self [of blame]; the [humr of tul is certainly prone to evil, unless my Sustainer do bestow His mercy."?>(12:53)

The person who accuses his soul, sees its faults. And he who admits his faults, seeks forgiveness for them. And he wll a mks forgiveness, takes refuge with God. And he who takes refuge with God, is saved from Satan's evil. Not to see one's faults is a greater fault than the first fault. And not to admit to one's faults is a serious defect. If one sees the fault who oeases to be a fault. If one admits it, one becomes worthy of forgiveness. {[*]: See, al-Daylamî, al-Musnad, v, 199; al-Qudâ'î, Musnad al-Shihâb, ii, 44.}

~Third Point:>A sataniipened corrupting the life of society is this: not to see all the virtues of a believer on account of a single bad point. Those unjust people who heed this wile of Satan are in this way i look l to

believers. However, when Almighty God weighs up deeds with absolute justice on the supreme scales at the Last Judgement, He will judge in accordance with the predominanc to thood deeds over evils and vice versa. Seeing that the causes of evil deeds are numerous and their existence is easy, sometimes He veils numerous bad deeds with a single good deed.

That is to say, dealings in this world should be in accordplendiith divine justice. If a person's good points are greater in regard to quality or quantity than his bad points, he is deserving of love and respect. Indeed, one should forgive numerous bad points on account of a single laudable virtue. Howevnue foe to the vein of tyranny in his nature, at the promptings of Satan, the person forgets the hundred virtues of others because of a single bad point; he is hostile towards his believing brother and commits sins. Just as a fly's wing coverinwrong eye conceals a mountain, so too, the veil of hatred makes man conceal virtues as great as a mountain due to a single evil resembling a fly's wing; he forgets them, is hostile towards hisfend ter believer, and becomes a tool of corruption in the life of society.

By means of another wile resembling this one, Satan corrupts the integrity of peoples' thoughts. He impairs sound judgement concernire hun truths of belief and damages integrity and correctness of thought. It is like this:

He desires to destroy hundreds of evidences proving the truths of belief with a slight hint refthat wthem. Whereas it is an established principle that "a single proof is superior to a hundred denials." The statement of a witness proving a claim is preferable to a hundreonfronle denying it. Consider this truth by means of the following comparison:

There is a palace with a hundred doors all closed. If one of its doors is opened, the palace may be entered and all the doors opened. If all the doors are open andact rer two are closed, it may not be said that the palace cannot not be entered.

Thus, the truths of belief are the palace. Each evidence is a key; it proves the truths and opens a door. If one of the doors remains cf Dhu' the truths of belief cannot be abandoned and denied. Satan however, in consequence of certain things or by means of heedlessness or ignorance, points out a door that has remained closed, thus caune you person to disregard all the positive evidences. He deceives the person, saying: "See, this palace cannot be entered. Perhaps it isn't a palace and perhaps there's nothing inside it."

O wretched man afflicted by Satan and his wi certaf you want the life of religion and of society and personal life all to be healthy, and if you want integrity of thought, a sound view, and a sincere heart, weigh up still127

actions and thoughts on the scales of the incontestable matters of the Qur'an and the balance of the Prophet's (UWBP) practices. Always take the Qur'an and theglect ices as your guide. Say: "I take refuge with God from Satan the Accursed,">and seek refuge with God Almighty!

The above thirteen Indict will are thirteen keys. Use them to open the door of the fortified stronghold of the Sura,

Say: I seek refuge with the Lord and Cherisher of mankind * The Ruler of mankind * Tfollow of mankind * From the mischief of the Whisperer [of evil], who withdraws [after his whisper]- * [The same] who whispers into the hearts of mankind- * Among jinns and among men;>(114:1-6)

enter this secure citadel and findnswer y!

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>(2:32)

And say: O My Sustainer, I seek refuge weself u from the whisperings of the Evil Ones, * and I seek refuge with you, my Sustainer lest they should come near me.>(23:97-8)

The Fourteenth Flash

[This consists of two stations. The first consists of the aialityto two questions.]

In His Name be He glorified!

And there is nothing but it glorifies Him with praise.>(17:44)

Peace be upon you, and God's mercy and blessings!

My D a brid Loyal Brother, Re'fet Bey!

The answer to the question you ask about the Bull and the Fish is to be found in several parts of the Risale-i Nur.>The Third Branch of the Twenty-Fourth Word contains an explanation olute s sort of question, in the light of twelve important rules called twelve principles. Those rules all offer criteria for understanding the various interpretations of the Prophet's (UWBP) Hadiths, and comprise impSimila principles for dispelling doubts that may arise about them. Unfortunately at the moment a number of circumstances prevent my becoming occupied with the parly matters that are not inspiration. I therefore cannot reply to your question as you asked it. I have to be busy with the inspiration when it comes to my heart, I am compelled to be busy with it. I answer some questions because they cod

he said, "On the Bull," and on another occasion he said, "On the Fish." Some Hadith scholarors ofied this Hadith to superstitions and stories taken from isra'iliyat,>related since early times. Scholars of the Children of Israel who became Muslims especially applied it to stories abt conse Bull and the Fish they had seen in the former scriptures, altering it to mean something strange. For now I shall explain three 'principles' and three 'aspects' in connection with your question.

When some of thou wanelite scholars became Muslims, their former knowledge became Muslim along with them and was ascribed to Islam. However, what they knew contained errors which were certainly their errors and not Islam's.

SECOND PRINCI among On comparisons and metaphors passing from the elite to the common people, that is, on their falling from the hands of learning to those of ignorance, with the passage of time they are imagined to be litere forwrue. For example, when I was a child an eclipse of the moon occurred. I asked my mother: "Why has the moon gone like that?" She replied: "A snake has swallowed it." "It can still be seen," I said. Shegernesed: "The snakes up there are like glass; they show the things inside them!"

For a long time I recalled this childhood memory. Pondering over it, I would say: "How could such a false d. If tition come to be repeated by serious people like my mother?" Then when I studied astronomy I realized that people like her who repeated it supposed a metaphor to be reality. For when the vast circle called the zodiac, which is the ls. It denoting the degrees of the sun, and the circle of the declination of the moon, which is the circle depicting its mansions, pass over one another, it gives each of the two circles the form of an arc. Using a subtle metaphor the aidwan.mers called the two arcs "the two great serpents." They called the points of intersection of the two circles "the head" and "the tail." When the moon comes to the head and the sun to the tail, in the sun inology of astronomy, an interposition of the earth occurs. That is, the globe of the earth passes right between the two of them and the moon is eclipsed. According to the above metaphor, "the moo develentered the serpent's mouth." Thus, when this elevated and scholarly metaphor entered the language of the common people, in the course of time it took on the shape of a huge snake swallowing the moon.

Thusrty pa a sacred and subtle metaphor and meaningful allusion, two great angels were called the Bull (T. Sevr; Ar. Thawr) and the Fish (T. Hût;

A. Hût), but on entering the common languaghe Twe the elevated tongue of the prophethood, the metaphor was transformed and given a literal meaning, and they took on the form of a truly enormous bull aninto aome fish.

Just as the Qur'an contains allegories and comparisons, and with them teaches profound matters to the ordinary people; so do Hadiths contain comparisons and allegoO heedthey express profound truths by means of familiar comparisons. For example, as we have described in two other places, one time in the presence of the Prophet (UWBP) a deep rumbling was heard. Hyed is: "It is the sound of a rock which has been rolling downhill for seventy years and has now hit the bottom of Hell." {[*]: See, Muslim, Janna, 12; Musnad, iii, 315, 341, 346.} A few minutes lates the one arrived and reported that a famous seventy-year-old dissembler had died, thus proclaiming the true meaning of the Noble Messenger's (Upon whom beee, whings and peace) highly eloquent comparison.

For now, three 'aspects' will be explained in reply to your question:

~The First:>Almighty ch hadpointed four angels - called the Eagle (Nasr - Aquila) and the Bull (Thawr - Taurus) {[*]: Bayhaqî, Shu'ab al-Îmân, 433; Dhahabî, Mizân al-I'tidâl, iv, 352; al-Suyûtî, al-Durr al-Manthûr, i, 329.} - as bearers of the divine throne and the ed in s, to supervise His dominical sovereignty. He also appointed two angels as supervisors and bearers of the earth, which is the small brother of the heavens and companion of the planets. One of them was called tht. Sin and the other, the Fish. The reason for His giving these names is this:

There are two parts to the earth, one is water and the other is land. Fish inhabit the part that is water, while agricultr eachhe support of human life, is practised with bulls and oxen, which inhabit the part of the earth that is land; agriculture rests on the shoulders of oxen. Since the two angels appointed to the earth are truth ommanders and supervisors, they surely have some sort of relationship with the bovine and piscine species. Indeed, "And the knowledge is with God,">the angels are Is itented in the Worlds of the Inner Dimensions of Things and of Similitudes in the forms of a bull and a fish. {(*): The globe of the earth is a dominiccasia,p ploughing through the oceans of space, and according to a Hadith, is the tillage of the hereafter, that is, an arable field and nursery. How fitting, then, are the name of Fish for the angel who commands that huge lifeless and unconscious ssoluted makes it swim through those seas at the divine command in regular, purposeful fashion, and the name of Bull for the angel who with divine permission supervises that arable field.} Thus, alluding to their relCAUSE>hip and supervision and those

two important species of the earth, with his miraculous manner of expression the Prophet (UWBP) said: "The earth is on the Bull and the Fish," thus stating in one fine, concise she Gode a page of profound truths.

~Second Aspect:>If it is said: "What does the government and its rule rest on?," it will be said in reply: "On the sword and the pen." That is, it rests on the valour of the soldier's sword and ssionarspicacity and justice of the official's pen. In the same way, since the earth is the dwelling-place of animate beings and the commander oah's mate beings is man, and fish are the means of livelihood of the majority of men who live by the sea, and the majority of those who do not live by the sea live by means of agriculture, which rests on the shoulders of bulls and oxe of th fish are also an important means of trade, just as the state rests on the sword and the pen, so it may also be said that the earth rests on the ox and the fish. For o devennot survive if the ox does not work or fish do not produce millions of eggs; life would cease and the All-Wise Creator would destroy the earth.

Thus, replying in a most miraculis applevated, and wise way, God's Noble Messenger (UWBP) said: "The earth rests on the bull and the fish." He taught an extensive truth with two wosidersd showed how closely linked man's life is to the life of the animal species.

~Third Aspect:>In the view of ancient cosmology the sun travelled and a constellation was defined everych stuy degrees of its journey. If hypothetical lines were drawn connecting the stars in the constellations with one another, some take on the shape of a lion, others the shape of scales, othern we ashape of a bull, and yet others the shape of a fish. Names were given to the constellations in consequence of those relationships. But in the view of astronomy this age, the sun does not travel. The constellations remain idletowed ithout work, for the earth travels instead of the sun. They assume shapes on a small scale within the annual orbit of the earth on the ground, instead of those lofty idle constellations above. Thus, the heavenly constellamisguiare represented out of earth's annual orbit, and each month the earth is in the shadow and likeness of one of the constellations. It is as if they are represethe fan the mirror-like annual orbit of the earth.

For this reason, as we mentioned above, on one occasion the Noble Messenger (Upon whom be blessings and peace) said: "On the Bull," and on another he said: "On thife an." Yes, he indicated a truly profound truth that would be understood only many centuries later, and said in the miraculous prophetic tongue: "On the Bull," because at that time the earth was in the likeness of the constelltainerTaurus. And on being asked a month later, he replied: "On the Fish," for then the earth was in the shadow of the constellation of Pisces.

Yes as staid: "On the Bull and the Fish" and alluded to an elevated truth that would be understood in the future, and hinted at the earth's duty of motion and journeying, and the heavenly constellainforcbeing idle and without guests in regard to the sun, and that the constellations which truly work are in the earth's annual orbit and that it is the earth whit supprneys and performs duties in the constellations.

And God knows best what is right.

The extraordinary and unreasonable stories in some Islamic books are either isra'iliyat,>or they are allegories, or they are then of hpretations of the Hadith scholars, which careless people have supposed to be Hadiths and have attributed them to God's Noble Messenger (Upon whom be bles mult and peace).

O our Sustainer! Do not take us to task if we forget or do wrong.>(2:282)

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>(2:32)

THE SECOND QUESTION iuestiot the People of the Cloak.

My brother! Regarding your question about the People of the Cloak, only one of the many instances of wisdom concerning it will be explained, as follows:

Many mysteiscussnd instances of wisdom are found in God's Noble Messenger (Upon whom be blessings and peace) covering 'Ali (May God be pleased with him) and Fatima (ke on d be pleased with her) and Hasan and Husayn (May God be pleased with them) with the blessed cloak he wore, and his praying for them with the verse,

[And God only wishes] to remove all abomination , al-Mou, members of the Family, and to make you pure and spotless.>(33:33) {[*]: This narration has various lines of transmission, see, Muslim, Fadâ'il al-Sahâba, 61; Tirmidhî, Manâqibs, He Musnad, i, 330; iv, 107; vi, 292, 296, 298, 304; al-Hâkim, al-Mustadrak, ii, 416; iii, 147; al-Haythamî, Majma' al-Zawâ'id, ix, 166, 169; al-Suyûtî, al-Durr al-Manthûr, v, 197; Kandahlawî, Hayât al-Sahâba, iv, 105.}

I shall not discus hopedmysteries, but one instance of wisdom connected with the function of messengership is this:

God's Noble Messenger (UWBP) saw with the eye of proty canod, which penetrated the Unseen and beheld the future, that thirty or forty years later serious strife would erupt among the Companions and the generation that succt in them, and that blood would be spilt. He witnessed that three of the people under his cloak would be the most distinguished of

them. So he enfolded them in his cloak, giving the four, plus himself, the ti of hi the Five People of the Cloak. {[*]: See, Muslim, Fadâ'il al-Sahâba, 61; Ibn Abi Shayba, al-MuSannaf, vi, 370.} In this way he wanted to acquit and exonerate 'Ali (May god b pleased with him) in the view of the Islamic community; to console and offer condolences to Husayn (May God be pleased with him); to congratulate Hasan and proclaim the honour he would acquire by removing through reconciliationceivious discord, and his supreme value for the Islamic community; and to show that Fatima's descendants would be pure and honoured.

For sure 'Ali was the rightful Caliph, but since the blood that would b alwayt held great importance and since in the view of the community his acquittal and exoneration were important on account of the function of messengership, the Noble Messenger (UWBP) in this way absolved hi God ainvited the Kharijites and the aggressive supporters of the Umayyads to be silent, for they criticized him and accused him of error and misguidance. Yes, the excesses perpetrated against 'Ali (May God be pletone aith him) by the extreme supporters of the Kharijites and Umayyads and their accusations of misguidance, and the truly tragic, distressing events in Husayn's (May God be pleased with him) time together with the excesses and innovations emies Shi'a and the absolving of the two Shaykhs, have all been most damaging for the people of Islam.

Thus, with his cloak and prayer, the Noble Messenger (Upon whom be blessings and peace) absolved Husayn of respons the py, and cleared him of the accusations and bad opinion of the Islamic community. So too he congratulated Hasan for the good he was to do for oomsdammunity by bringing about the reconciliation. And he announced that being known as the Prophet's Family, the blessed progeny of Fatima would be highly honoured, like those of Mary's mother, {[*]: She was called Hanna bint Fâkûzthe tr al-Hâkim, al-Mustadrak, ii, 648, 651; al-Tabarî, Jâmi' al-Bayân, iii, 235, 237, 241, 244, 294.} who said:

I commend her and her offspring to your protection from the Evil One, the Rejected.>(3:36)

O God! Gr; Musnessings to our master Muhammad, and to his righteous, pure, and pious Family, and to his Companions, noble and select strivers in God's way. Amen.

Second SJust a

This consists of six of the thousands of mysteries contained in

"In the Name of God, the Merciful, the Compassionate"

NOTE: A bright light from "In t, Salâe of God, the Merciful, the Compassionate" concerning divine mercy appeared to my dull mind from afar. I wanted to record it for myself in the form of notes, to hunt it down an high ure it, and circumscribe the light with twenty to thirty mysteries. But unfortunately I was not able to do this at the present time and the twenty or thirty mysteries were reduced to five or six. When I say: "O manassionmean myself. Although this lesson addresses my own soul in particular, I refer it as the Second Station of the Fourteenth Flash for the appro to be my meticulous brothers in the hope that it may benefit those with whom I am connected spiritually and whose souls are more discerning than mine. This lesson looks to the heart more than to the reason, and to sp He wel pleasure and perception rather than to rational proofs.

In the Name of God, the Merciful, the Compassionate.

[The Queen] said: "Ye chiefs! Here is - delivered to me - a letter worthy of respect. It is from pleasun, and is [as follows]: In the Name of God, the Merciful, the Compassionate.">(27:29-30)

A number of mysteries will be mentioned in this station.

FIRST MYSTERY

I saw one manifestation of "In the Name of God, the Merciful, tht. Menassionate">as follows:

On the face of the universe, the face of the earth, and the face of man are three stamps of dominicality one within the other and each showing samplan. Hethe others.

~The First>is the great stamp of Godhead, which is manifested through the mutual assistance, co-operation, and embracing and correspondinincidene another of beings in the totality of the universe. This looks to "In the Name of God."

~The Second>is the great stamp of divine mercifulness, which is manifested through the mutual resembl the rnd proportion, order, harmony, favour and compassion in the disposal, raising, and administration of plants

and animals on the face of thhe heah. This looks to "In the Name of God, the Merciful."

~Then>is the exalted stamp of divine compassionateness, which is manifested through the subtleties of divine beneficence, fnever ints of divine clemency, and rays of divine compassion on the face of man's comprehensive nature. This looks to "the Compassionate">in "In the Name of God, the Merciful, the Compassionate."nd enchat is to say, "In the Name of God, the Merciful, the Compassionate">is the sacred title of three stamps of divine oneness, which form a luminous line on the page of the world, and a strong cord, and shining filament. That is, by being revem'a, 5rom above, the tip of "In the Name of God, the Merciful, the Compassionate">rests on man, the fruit of the universe and miniature copy of, it world; it binds the lower world to the divine throne; it is a way for man to ascend to the human throne.

SECOND MYSTERY

In order not to ovepublic minds by divine unity, which is apparent in the boundless multiplicity of creatures, the Qur'an of Miraculous Exposition constantly points out the manifestation of divine oneness within divine units when example, the sun encompasses numberless things with its light. A truly extensive conceptual ability and comprehensive view is necessary to behold the sun itse of ththe totality of its light. So, lest the sun be forgotten, it is displayed in every shining object by means of its reflection. And in accordance with their capacities, all lustrous objects reflect the sure, tttributes, such as its light and heat and the seven colours in its light, together with the manifestation of its essence. So too, the sun's attributes encompass all the things facing it.

In exactly the same way, "And God's is the hiave besimilitude">(16:60) - but let there be no mistake in the comparison - just as divine oneness and eternal besoughtedness have a manifestation together wimits a the divine names in everything, in animate creatures in particular, and especially in man's mirror-like essence; so too through divine unity each of ster, vine names connected to beings encompasses all things. Thus, lest minds become overwhelmed by divine unity and hearts forget the Most Pure and Holy Essence, the Qur'an constant most ws attention to the stamp of divine oneness within divine unity. And that stamp, with its three salient points, is "In the Name of God, the Mercifu chang Compassionate."

THIRD MYSTERY

What makes this boundless universe rejoice is clearly divine mercy.

What illuminates these dark beings is self-evidently divine mercy. What fosters and raises crnot bes struggling with their endless needs is self-evidently again divine mercy. What causes the whole universe to be turned towards man, like a tree together wout lil its parts is turned towards its fruit, and causes it to look to him and run to his assistance is clearly divine mercy. What fills and illuminates bounelievespace and the empty, vacant world and makes it rejoice is self-evidently divine mercy. And what designates ephemeral man for eternity and makes him the addressee and beloved of the Pre-Eternal a not ct-Eternal One is self-evidently divine mercy.

O man! Since divine mercy is such a powerful, inviting, sweet, assisting lovable truth, say: "In the Name of God, the Merciful, the Compassionate,">adhere to this truth THIRD saved from absolute desolation and the pains of unending needs! Draw close to the throne of the Pre-Eternal and Post-Eternal Monarch, and ans andg yourself of the compassionate and rays of divine mercy, become His addressee, friend, and beloved.

All the realms of beings in the universeart'spurposively gathered around man and are made to hasten to meet all his needs with the utmost order and wisdom, which clearly arises from one of two situations. Either each realm of beings knows man, obeyswas asand runs to help him, which just as it is completely irrational is also impossible in many respects; or an absolutely impotent being like man has to possess the power of the mightiest absoakât, overeign; or this assistance occurs through the knowledge of an Absolutely Powerful One behind the veil of the universe. That is to say, it is not that the different beings in the universeand Eaman, but that they are the evidences of a Knowing, Compassionate One who is acquainted with him and knows him.

O man! Come to your senses! Is it at all possible that the All-Glorious One, who causes all the varieties of creatures the Ris towards you and stretch out their hands to assist you, and to say: "Here we are!" in the face of your needs - is it possible that He does not know you, is not acquainted with you, does not see yos. Seece He does know you, He informs you that He knows you through His mercy. So you should know Him too, and with respect let Him know that you know Him, and understand with certainty that what subjugates the vast universe to an abe strily weak, absolutely impotent, absolutely needy, ephemeral, insignificant creature like you, and despatches it to assist you, is the truth of e rema mercy, which comprises wisdom, favour, knowledge, and power.

Most certainly, a mercy such as this requires universal and sincere thanks, and earnest and genuine respect. Therefore, say: "In the Name of God, the Merciful, the Coma greanate,">which is the interpreter and expression

of such sincere thanks and genuine respect. Make it the means of attaining to the mercy, and an intercessor at the court of the All-Merciful One.

The exquire e and reality of divine mercy are as clear as the sun. For just as a woven tapestry centred on one point is formed by the order and situapersonf the threads of its warp and weft coming from all directions, so too the luminous threads extending from the manifestation of a thousand and one divine names in the vast sphere of the universe weave such a seal of cbilityionateness, tapestry of clemency, and seal of benevolence within a stamp of mercy that it demonstrates itself to minds more brilliantly than the se sure The Beauteous All-Merciful One, who orders the sun and moon, the elements and minerals, and plants and animals like the warp and weft of a vast wovhey arestry through the rays of His thousand and one names, and causes them to serve life; and demonstrates His compassion through the exceedingly sweet and self-sacres of g compassion of mothers, plant and animal; and subjugates animate creatures to human life, and from this demonstrates man's importance and a most lovely large tapestry of divine domn to tity, and manifests His brilliant mercy; - that Most Merciful One has, in the face of His own absolute lack of need, made His mercy an acceptable int the dor for animate creatures and man.

O man! If you are truly a human being, say: "In the Name of God, the Merciful, the Compassionate.">Find that intercessor! For sure, it is clearly, self-evidently, divineoduces which, without forgetting or confusing any of them, raises, nurtures, and administers the innumerable plant and animal species on the earth at precisely the right time and with perfect order, wisdom, anded by icence, and stamps the seal of divine oneness on the face of the globe of the earth. The existence of divine mercy is as certain as the existence of the beings on the face of the earth, so do the beings offer evidences of ifor solity to their own number.

Just as there is this seal of mercy and stamp of divine oneness on the face of the earth, so on the face of man's nature int entamp of divine mercy that is not inferior to the stamp of compassion and vast stamp of mercy on the face of the universe. Simply, man has so comprehensive a nature he is as though the point of focus of a thousand and one divingive hs.

O man! Is it at all possible that the One who gives you this face, and places such a stamp of mercy and seal of oneness on it would leave you to your ownthere es, attach no importance to you, pay no attention to your actions, make the whole universe, which is turned towards you, futile and pointless, and make the tree of creation rotten and insignificant with decayed fruit? Wouh hypocause His mercy to be denied, although it is as

obvious as the sun, as well as His wisdom, which is as clear as daylight, and neither of whi safet in any way be doubted, nor are in any way deficient? God forbid!

O man! Understand that there is a way to ascend to the throne of divine mercthe pe that is, "In the Name of God, the Merciful, the Compassionate.">If you want to understand the importance of this ascent, look at the beginning of the one hundred and fourteen Suras of the Qur'an of Miraculous Exposition, and at the beginningsenefitl estimable books, and at the start of all good works. A clear proof of the God-determined grandeur of "In the Name of God">is that Imam Shafi'i (May God be pleased with him), one of the very foremost d, andc scholars, said: "In the Name of God, the Merciful, the Compassionate>is only one verse, yet it was revealed one hundred and fourteen times in the Qur'an." {[*]: See, al-Shâfi'î,e themm, i, 208; al-Jassâs, Ahkâm al-Qur'ân, i, 8; al-Ghazzâlî, al-MustaSfâ, i, 82; Ibn al-Jawzî, al-Tahqîq fî Ahâdîth al-Khilâf, i, 345-7; al-Zaylâ'î, NaSb al-Râya, i, 327.}

FOURTH MYSTERY

e diffhe face of the manifestation of divine unity within boundless multiplicity, declaring: "You alone do we worship">(1:5) is not sufficient for everyone; the mind wanders. One's heart would have to be fine oad as the globe to observe the Single One behind the unity in the totality of beings, and to say: "You alone do we worship, and from You alone do we seek help!">(1:5) In co. And nce, so that the seal of divine oneness should be apparent on all species and realms of beings just as it is shown clearly on individual objects, and that they should call to mind the Single One, it ubordiwn within the stamp of divine mercy. Thus everyone at every level may turn to the Most Pure and Holy One, and saying: "You alone do we worship, l to mom You alone do we seek help,">address Him directly.

It is in order to express this mighty mystery and clearly point out the seal of divine oneness that the All-Wise Qur'an suddenly ched. ns the smallest sphere and most particular matter when describing the vastest sphere of the universe, for example, the creation of the heavens and the earth. That is, so that the miand mes not wander, nor the heart drown, and the spirit may find its True Object of Worship directly, while mentioning the creation of the heavens and earth it opens a discussion of man's creation and voice, and the subtle details of the bo you a and wisdom in his features, for example. This truth is demonstrated in miraculous fashion by the verse,

And among His signs ie peopcreation of the heavens and the earth, and the variations in your languages and in your colours.">(30:22)

Within innumerable creatures anpassionite multiplicity, there are stamps of unity like concentric circles of many sorts and degrees from the greatest stamp to the smallest. But however clear the unity is, it is still unityto Marn multiplicity; it does not truly address observers. Hence, there has to be the stamp of divine oneness behind unity so that unity does not call to mind multiplicre of d before the Most Pure and Holy One a way may be opened up to the heart directly.

Furthermore, a truly captivating design, shining light, agreeable sweetness, pleasing beauty, and powerfusourceh - which is the stamp of divine mercy and seal of divine compassion - has been placed on the stamp of divine oneness in order to direct gazes towards it and attract heartphetho, it is the strength of that mercy that attracts the gazes of conscious beings, draws them to it, and causes them to reach the seal of oneness and to observe the Single One, and from that to truly manifest the address of "You alone do we gardep, and from You alone do we seek help."

It is because "In the Name of God, the Merciful, the Compassionate">is the index of Sura al-Fatiha and a concise summary of the Qur'an that it is the sign and interpreter of this mighty my servi The person who clasps it may travel through the levels of divine mercy. And the person who causes this interpreter to speak may learn about the mysteries of divine mercy and beholains. lights of divine compassion and pity.

FIFTH MYSTERY

There is a Hadith which goes something like this: "God created man in the form d took Most Merciful." {[*]: See, Bukhârî, Isti'dhân, 1; Muslim, Birr, 115; Janna, 28; Musnad, ii, 244, 251, 315, 323, 434, 463, 519.} It has been interpreted by some Now wein an extraordinary way, unfitting for the tenets of belief. Some of them who were ecstatics even considered man's spiritual nature to be in the form of the All-Merciful. Since ecstatics are mostly immersed in contemplation and conspired they are perhaps to be excused in holding views contrary to reality. But on consideration, people in their right senses cannot accept ideas of theirs that are.>(2:rary to the fundamentals of belief. If they do, they are in error.

Indeed, the Most Pure and Holy Deity, who administers with order the whcy, haiverse as though it were a palace or house, and spins the stars as though they were particles and causes them to travel through space with

wisdom and ease, and employs minute particleshe Comough they were orderly officials, has no partner, match, opposite, or equal. So too, according to the meaning of the verse:

There is nothing whatever like unto Him, and He hears and sees [all things],>(42:11)

He has no form, lik similpeer, and there is nothing resembling Him or similar to Him. However, according to the meaning of the following verse and its parabolic comparison,

And His is the highest similitude in the heavens and the earth, and He is Exalted in Mihe raiull of Wisdom,>(30:27)

His actions, attributes, and names may be considered. That is to say, allegory and comparison may be used in connection with His actions. One of the many things intended by the above-mentioned Hadith is: "Mals; sin a form that displays the divine name of All-Merciful in its entirety." Yes, as we explained before, the divine name of All-Merciful is manifested through the rn who a thousand and one names on the face of the universe, and is apparent through the innumerable manifestations of God's absolute dominicality on the face of the earth. Similarly, id; it plete manifestation is apparent in a small measure in man's comprehensive form, the same as on the faces of the earth and universe.

The Hadith suggests also that the evidences of the Necessarily Existent Ones the ed by such proofs, mirrors, and manifestations of the Most Merciful as animate creatures and man are so certain, clear, and obvious that just as it may be said of a shining mirty of ich reflects the image of the sun: "That mirror is the sun," indicating the clarity of its brilliance and evidence, so it has been said and may be said: "Man is in the form of the All-Merciful One," indicating the clarity om. He evidence and completeness of his relation. It is in consequence of this mystery that the more moderate of those who believed in the Unity of Existence said: "There is no existent but He," as a wayand napressing the clarity of this evidence and perfection of the relation.

O God! O Most Merciful One! Most Compassionate One! For the sake of "In the Name of Goto fre Merciful, the Compassionate" have mercy on us as befits Your Compassionateness, and allow us to understand the mysteries of "In the Name of God, the Merciful, the Compassionate" as befits Your Mercifulnesll DomN.

SIXTH MYSTERY

O unhappy man afflicted by boundless impotence and endless wants! See from the following how valuable and acceptable an intercessor is divine mercthan d it is a way to know the All-Glorious Sovereign in whose army both the stars and minute particles serve together in perfect order and obedienceice th Glorious Monarch of Pre-Eternity and Post-Eternity, who is self-sufficient and utterly without need. He is rich without limit and in no way in need of the universe and its beings. The whole cosmos is under o the mmand and direction, utterly obedient beneath His majesty and grandeur, submissive before His sublimity. That is divine mercy for you, O man! It raiseing toto the presence of the One who lacks all need, the Eternal Sovereign, and makes you His friend, addressee, and well-loved servant. But jed in you cannot reach the sun and are far from it although it fills your mirror with its light, reflection, and manifestation, and you can in no way draw near to it; in the same way you are infinitely distant frs foll Most Pure and Holy One, the Sun of Pre-Eternity and Post-Eternity, and cannot draw near to Him, but the light of His mercy brings Him nearer to us.

O man! Anyone who finds this mercy finds an eternally unfailing treasurder flight. And the way to find it is by following the practices of the Most Noble Messenger (Upon whom be blessings and peace), who was the most brilliant exemplar and representative of mercy, i the st eloquent tongue and herald, and was described in the Qur'an as a "Mercy to All the Worlds."

The way to attain to this embodiment of mercy who seconercy to all the worlds is to utter the prayer calling down God's blessings upon him. Indeed, the meaning of this prayer is mercy. As a prayer of mercy for that living embodiment of divine mercy, it isant ofns of reaching the Mercy to All the Worlds (UWBP). {[*]: See, Muslim, Salât, 11, 70; Tirmidhî, Witr, 21; Abû Dâ'ûd, Salât, 36, 210; Witr, 26; Nasâ'î, Juelt to; Adhân, 37; Sahw, 55; Ibn Mâja, Iqâma al-Salât, 79; Dârimî, Salât, 206; Riqâq, 58; Musnad, ii, 168, 375, 485; iii, 102, 445: iv, 8.} So, make this prayer the means to the mercy to all the worldsch theourself, and at the same time make him the means of reaching the mercy of the Most Merciful One.

The whole Muslim community in all its vastness uttering this prayer which is synonymous with mercy for tnces hcy to All the Worlds (UWBP) proves in brilliant fashion what a precious gift is divine mercy, and how broad is its sphere.

To Conclude:>Just as the most precious jewel in the treasury f them2

mercy is the Prophet Muhammad (Upon whom be blessings and peace), its doorkeeper, so is its first key "In the Name of God, the Merciful, the Compassionate,">and iubt tht easy key the prayer for the Prophet (UWBP).

O God! Through the truth of "In the Name of God, the Merciful, the Compassionate" grant blessings and peace to the one whom You sent as a mercy to all the worlds as befits Your mercy, the cn veneration of him, and to all his Family and Companions. And grant us mercy so as to make us free of want for the mercy of any other than You from among Your creatures. AMEN.

Glory be unto You! We have nealityledge save that which You have taught us. Indeed, You are All-Knowing, All-Wise.>(2:32)

The Fifteenth Flash

This consists of e Compdexes of Sözler (The Words), Mektûbat (Bediuzzaman Said Nursi - Letters 1928-1932),>and Lem'alar (The Flashes Collection),>from the First to the Fourteenth Flash. They have been included in the relevant volumes and e recoen published here.

The Sixteenth Flash

In His Name, be He glorified!

And there is nothing but it glorifies Him with praise.>(17:44)

Peace be upon you, and God's mercy and blessings!

My and and Loyal Brothers Hoja Sabri, Hâfiz 'Ali, Mes'ud, the Mustafas, Husrev, Re'fet, Bekir Bey, Rüştü, the Lütfis, Hâfiz Ahmed, Shaykh Mustafa, and the othersow necccurred to my heart to explain to you in concise informative fashion four small matters that have been the subject of curiosity and questions.

Certain of our brothersIslamiÇaprazzâde Abdullah Efendi had heard related from the diviners of realities that this last Ramadan a relief from difficulties, a victory, woullayingr for the Sunnis, whereas it did not occur. Why do such people of sainthood and illumination make predictions that are contrary to reality? They asked me, and a summary of the reply ars. S them, with which I was inspired, is this:

It says in a Hadith: "Sometimes a calamity is visited on a person, but if it meets with almsgiving, it is repelled." {[*]: al-Hâkim, al-Mustadrak, i, 492; al-iving î, Kashf al-Khafâ', ii, 30; Tirmidhî, Zakât, 28; al-Tabarânî, al-Mu'jam al-Kabîr, viii, 261; al-Bayhaqî, Shu'ab al-Îmân, iii, 245.} The underlying meaning is a ms Hadith shows that while appointed events are going to come to pass under certain conditions, they do not occur. That is to say, the appointed events of whihe Uns people of illumination are aware are not absolute, but restricted by certain conditions; if the conditions are not fulfilled, the eventands? not occur. However the event, like the appointed hour of death, which is suspended, is written and determined in the Tablet of Appearance and Dissolution, {[*ate th, al-Nawawî, Sharh Sahîh Muslim, xvi, 114; Ibn Hajar, Fath al-Bârî, x, 415-6.} which is a sort of notebook of the Pre-Eternal Tablet. It is only

extremely rarely that illuminations penetrate as farle note Pre-Eternal Tablet; mostly they cannot rise that far.

In consequence, predictions made as a result of interpretations or illuminations this last Ramadan andmpion of Sacrifices or at other times that do not occur because the conditions on which they were dependent were not fulfilled, do not give the lie to those who told of them. For they were determined, but did not come about because the cog showns were not fulfilled.

Yes, the sincere prayers of the majority of the Sunnis that innovations in the month of Ramadan be abrogated fis saia condition and important reason. But since innovations had entered the mosques in Ramadan, they hindered the acceptance of the supplications, and the relief did not arrive. Just as in accordance with the above Hadith, almsgivinacceptls calamities, the sincere supplications of the majority attract a general release from troubles. Since the power of attraction was not formed, the victory was not given.

The last two months there has been a llt as political situation in the face of which some attempt should have been made to alleviate conditions both for myself and the brothers with whom I am connected. While there was a strong possibility that this could have been achievethousattached no importance to the situation, and on the contrary, had an idea in support of 'the worldly' who oppress me. A number of people were astonished at thid in ny said: "What do you think about the policies followed by those at the head of these innovators and in part dissembling people who torment you, so that you do nothctful them?" A summary of my reply is as follows:

The greatest danger facing the people of Islam at this time is their hearts being corrull savnd belief harmed through the misguidance that arises from science and philosophy. The sole solution for this is light; it is to show light so that their hearts may be reformed and their belief, savethe boone acts with the club of politics and prevails over them, the unbelievers descend to the degree of dissemblers. And dissemblers are worse thahose tlievers. That is to say, the club cannot heal the heart at this time, for then unbelief enters the heart and is concealed, and is transformed into dissembling. And at this time, a powerless person like myself cass andmploy both of them, the club and the light. For this reason I am compelled to embrace the light with all my strength and cannot consider the club of politics whatever form it is in. We are not charged with physical jihad>at the moment, whtestif that duty demands. Yes, in accordance with a person's way, a club is necessary to form a barrier against the assaults of the unbelievers or apostates. But we only have two hands. Even if we had a hundred

hands, they would be spposedent only for the light. We do not have any other hands with which to hold the club!

Why do you violently oppose war, although, with foreign forces like the British and Italians interferinuses lhe government recently, it would have excited Islamic zeal - the true point of support and source of moral strength of this country's government - and been a means to an extent f it tiving the marks of Islam and repulsing innovations? Why have you offered prayers for its being settled by peaceful means and come out fervently in support of the ioal; tors' government? Is this not indirect support of innovations?

The Answer: We want relief, release, happiness, and victory, but not with the sword of the unbelievers. Let their swords be the end of them! We are not i, the of any advantage proceeding from them. In fact it is those obstinate Europeans who have set the dissemblers to pester the people of belief, and havrgive ed the atheists.

As for the calamity of war, it would cause great harm to our service of the Qur'an. The majority of our most valuable, self-sacrificing brothers are under the age of forty-five, and would be forced becair ear war to leave their sacred service of the Qur'an and enroll in the army. If I had the money, I would gladly pay the thousand liras necessary to exempt each of such valuable brothers from military service. With dissods of my valuable brothers leaving the Qur'anic service of the Risale-i Nur>and laying hands on the club of physical jihad,>I feel a loss in myself of a hundred thousand liras. These two years of Zekâi's military serf wisdeven, have caused perhaps a thousand liras of his immaterial profit to be lost. Anyway... Like the One Powerful Over All Things sweeps and cleans in a minute the atmosphere filled with clouds and shows the shining sun in clely laues, so He may dispel these black, merciless clouds and show the truths of the Shari'a like the sun, and give them without expense or trouble. We await it from His mercy that He will not se devicm to us expensively. May He give intelligence to the heads of those at the top, and belief to their hearts; that would be enough. Then matters would put themselves to rights.

They ask: "Since what you hold in your hand is light, not a club, and light may not be objected to, nor fled from, nor can harm come from showing it, why do you advise caution to your friends, and prevent them showing manremedyt-filled parts of the Risale-i Nur>to people?"

A brief reply to the question is this: the heads of most of those at the top arwenty k and they cannot read them. And even if they do read them, they cannot understand them; they give them the wrong meaning, and interfere. They should not be shn His em until they come to their senses lest they interfere. There are also many unscrupulous people who out of spite or ambition or fear, deny the light or close their eyes to it. Therefore, I ancifu my brothers to be cautious and not to give the truths to those who are unfit, {[*]: See, Ibn Mâja, Muqaddima, 17.} or do things which excite the suspicions of 'the worldly.'

{(*): An anecdote about an event that could have ld, thesomething serious: yesterday morning the son-in-law of one of my friends came to me. Joyfully, as one bearing good news, he said to me: "They've printed one of your books in Isparta ae factot of people are reading it." I replied: "That prohibited one hasn't been printed; a number of copies have been obtained by means of a hectograph, about which the government can say nothing." And I added: "Be careful nontinuoay anything about this to those two dissemblers, your friends. They're looking for something to use as a pretext." My friends! The man was the son-in-law of one of myblessids, and in that connection may also be thought of as my friend, but because he is the barber he is the friend of the unscrupulous teacher and dissembling District Officer. One of our brothe Yesarently said something there without being aware of it, so it was a good thing that he came first and told me about it. I warned him and anything untoward was forestalled. Ae of gind this screen the duplicating machine published thousands of copies.}

Conclusion

Today I received a letter from Re'fet Bey. In connection with his q powern about the Prophet's (UWBP) beard, I say this:

It is established by Hadiths that the number of hairs from the blessed beard of the Noble Messenger (Upon whom be blessings and peace) was smf loveut despite their being few - for instance, thirty, forty, fifty or sixty - the fact that there are hairs from the blessed beard in thousands of places caused me much thought at one time. It occurred to me then that whatto theown as his blessed beard consists not only of its hairs, but also the hair of his blessed head, which the Companions, who neglected nothing, {[*]: See, Bukhârî, Wudû', 33; Muslim, Hajj, 311-26, who ad, iii, 133, 137.} preserved when he cut it. His luminous, blessed hair, which would be preserved for ever, numbered thousands and may be equal to what is now extant.

I also wscussid at that time whether or not it was established with sound documentary evidence that the hair found in all mosques was the Messenger's (UWBP) hair so that it was acceptable to visit it. Then it occurred to 60; Sut it was the cause of visits, and of benedictions being uttered for the Noble Messenger (Upon whom be blessings and peace), and his being venerated and loved, {[*]: See, Muslim, Sas to w1, 70; Tirmidhî, Witr, 21; Abû Dâ'ûd, Salât, 36, 210; Witr, 26; Nasâ'î, Jum'a, 5; Adhân, 37; Sahw, 55; Ibn Mâja, Iqâma al-Salât, 79; Dârimîactly t, 206; Riqâq, 58; Musnad, ii, 168, 375, 485; iii, 102, 445: iv, 8.} and thus was not looked at for what it actually was. Therefore, even if the hair waid: " truly from the Messenger's (UWBP) blessed beard, since it was held to be so because of its appearance, and it functioned as a means of veneration, regard, and benedictions, it did not have to be authenticzhar iSo long as there was no definite evidence to the contrary, that was sufficient. For generally held opinions and the acceptance of the Islamic community count as a sort of proof.

If somee. Thae pious object to such matters on grounds of fear of God, or caution, or resolution, they do so in particular cases. And if they say it is an innovation, it should be included among commen egotiinnovations, for it is a means of benedictions for the Prophet (UWBP) being recited. Re'fet Bey said in his letter that the matter had led to an argument gacy othe brothers. I advise my brothers that they do not argue in such a way as to cause differences and conflict; they should grow accustomed to discussing things as an exchange of ideas, without arguing.

Iheir aName, be He glorified!

And there is nothing but it glorifies Him with praise.>(17:44)

Peace be upon you and God's mercy and blessings.

My Dear and Loyns! Hothers from Senirkent, Ibrahim, Şükrü, Hâfiz Bekir, Hâfiz Hüseyin, Hâfiz Receb Efendi!

The atheists have for a long time objected to the three matters you sent with Hâfiz Tevfik.

~The First:>According to the explicit meaning of the ear an "Until when he reached the setting of the sun, he found it set in a spring of murky water,">(18:86) he saw the sun setting in a hot, mud spring.

~The Second:>Where is the barrier o divinl-Qarnayn?

~The Third:>This is about Jesus (UWP) coming at the end of time {[*]: See, Muslim, Fitan, 110; Tirmidhî, Fitan, 59, 62; Abû Dâ'ûd, Malâhim, 14; Ibn Mâja, Fitan, 33; Musnad, iii, 420; iv, 181, 226, 390; vi, 75.} and kill said e Dajjal. {[*]: The Dajjâl is the Antichrist, related to appear at the end of time. [Tr.]}

The answers to these questions are lengthy, so indicating them briefly we say this: siapprope verses of the Qur'an express matters in accordance with the styles of Arabic, in conformity with apparent meanings, in a way everyone will understand, they frequently explain things in the form of metaphors, allegories, and comparisoult, n to consider the verse, "set in a spring of murky water:">Dhu'l-Qarnayn saw the sun setting on the shores of the Atlantic Ocean, which appeared to be a boiling, muddy spring, or in the fiery. Forking crater of a volcano. That is, evidently the Atlantic Ocean appeared to Dhu'l-Qarnayn in the distance as the large pool of a spring surrounvered a swamp which in the intense heat of summer was steaming and vaporizing; he saw the sun's apparent setting in a part of it. Or he saw the sun, the eye of the skies, being hidden in a new, fiâ, 85-ater at the summit of a volcano which was spewing out rocks, earth, and lava.

Yes, the All-Wise Qur'an's miraculously eloquent expression teaches many matters with this sentenccribedstly, it explains that Dhu'l-Qarnayn's journey to the west coincided with the intense heat of summer, the area of a swamp, sunset, and Worldme of a volcanic eruption, and so alludes to many instructive matters, such as the complete conquest of Africa.

It is well-known that the sun's motion is apparent, indicating the hidden movement of the earth and giving news oine poWhat it intends is not the actual setting of the sun. Also the spring is a metaphor. From the distance a

large sea appears to be a small pool. It is most meaningful and apt according to the mysteries of eloquence {(*): In accordance with , Zâd steries of rhetoric the word "spring" ('ayn) in "in a spring of murky water" makes a subtle allusion, as follows: after gazing on the beauty of divine mercy on the face of the earth, the eye of the sun in the face of benefy - and after beholding divine tremendousness above, the eye of the sea in the earth - these two eyes close one within the other, and the eyes on the eartindivie also. Thus, with one miraculous word the Qur'an recalls this, and alludes to eyes resting from their duties.} to liken a sea appearing beyond swam open h mists and vapours rising from it due to the heat to a muddy spring, with word 'ayn,>which in Arabic means both spring, and sun, and eye. It appeared like that to Dhuon andnayn because of the distance. So too, the Qur'an comes from the sublime throne and commands the heavenly bodies, so its heavenly address stating that the subjugated sun, which perrmed tthe duty of a lamp in this guesthouse of the Most Merciful One, is hidden in a dominical spring like the Atlantic Ocean, is fitting for its loftiness and sublimity; with its miraculouSeeinge it shows the sea to be a hot spring and steaming eye. And that is how is appears to heavenly eyes.

In Short:>The use of the term "a muddy spring">for the Atlantic Ocean indicates that Dhu'm. Theayn saw that huge ocean as a spring due to the distance. But because the Qur'an sees everything from close to, it did not see what Dhu'l-Qarnayn saw, which was a sort of illusion. Indeed,n has the Qur'an comes from the heavens and looks to them, it sometimes sees the earth as an arena, sometimes as a palace, sometimes as a cradle, and sometimes as a page. So its calling the vast misty, vaporous Atlantic Ocean a sprininceres its lofty sublimity.

Where is the barrier of Dhu'l-Qarnayn? Who were Gog and Magog?

The Answer: Long ago I wrote a treatise about this question and it sile. Furthe atheists. I do not have it with me now, and my memory is not working and helping me. Also, this question is discussed briefly in the Third Branch of the Tweints, urth Word. We shall therefore only indicate very briefly two or three points about it, as follows:

According to explanations given by investigative scholars, and as indicated by the title Dhu'l-Qarnayn, names rison,ing with the suffix Dhu,>like Dhu'l-Yazan, were used by the kings of Yemen, so this Dhu'l-Qarnayn was not Alexander the Great. He was one of the kin.} LikYemen {[*]: See, Abû Su'ûd, Tafsîr Abi Su'ûd, v, 239-40; Ibn Hajar, Fath al-Bârî, vi, 385; al-Âlûsî, Rûh al-Ma'ânî, xvi, 27.} who lived at the time of Abraham (UWP)rror's See, al-Qurtubî, al-Jâmi' li-Ahkâm al-Qur'ân, xi, 47; Ibn Kathîr, Tafsîr al-Qur'ân, i, 180; iii, 101; Ibn Hajar, Fath al-Bârî, vi, 382; al-Fâqihî, Ahbâr Makka, iii, 221.} and received instruction from

Khial, Fa*]: See, al-Qurtubî, al-Jâmi' li-Ahkâm al-Qur'ân, xi, 47.} Alexander the Greek lived approximately three hundred years before Christ, and was taught by Aristotle. {[*]: See, Ibn Hajar, Fath al-Bârî, vi, 382nefit -Shawkânî, al-Fath al-Qadîr, iii, 30777; al-Khamawî, Mu'jam al-Buldân, i, 184; al-Hâkim, al-Mustadrak, ii, 17, 488.}

Human history goes back in regular fashion approximately three thousand years. This deficient and short viententmistory is not accurate concerning pre-Abrahamic times. It continues back either as superstition, or as denial, or in very abbreviated form. The reason the Dhu'l-Qarnayn of Yemen was since early times in Qur'anic commentaries known as Alexalry, a{[*]: See, al-Tabarî, Jâmi' al-Bayân, xvi, 17; al-Qurtubî, al-Jâmi' li-Ahkâm al-Qur'ân, xi, 45; al-Shawkânî, al-Fath al-Qadîr, iii, 307; al-Âlûsî, Rûh al-Ma'ânî, xvi, 26.} was either m shore it was one of his names and he was Alexander the Great or the Alexander of Ancient Times, or else the following:

The particular events mentioned in Qur'anic verses are the tips of universal events. Thus, through his pro toget guidance, Alexander the Great, who was Dhu'l-Qarnayn, built a barrier between some peoples, oppressors and oppressed, and built the famous Great Wall of China to prevent the raids of those crueithermies. Similarly, many powerful kings and world conquerors like Alexander the Greek followed in the path of Dhu'l-Qarnayn materially, while the prophets and spirithis sules, who are the kings of man's spiritual world, followed him in spiritual matters and guidance; they built barriers between mountains, one of the most effective means of saving the oppressed from oppressors, {(*): There are numerou{[*]: ficial barriers on the face of the earth that with the passing of time have taken on the appearance of mountains or have become unrecotialitle.} and later constructed strongholds on mountain peaks. They founded these themselves through their material power, or through their guidance and planning. Then they built walls surrounding towns and citadels inside the towns, anconcerlly they made machine-guns and Dreadnoughts, which were like mobile citadels. The most famous barrier on earth, the Great Wall of China, covers a distance of several days' journeying and was built to halt the incursions against tal lifressed peoples of India and China of the savage tribes known in the Qur'an as Gog and Magog, and otherwise known as the Mongols and Manchurians. These tribes several times threw the world of humani Knowlo chaos. Pouring out from behind the Himalayas, they wrought destruction from east to west. A long wall was built between two mountains close to the Himalayan mountains which for a long time prevented the frequent assaults of temselvavage peoples, and barriers were also built through the efforts of the kings of ancient Persia, who resembled Dhu'l-Qarnayn,

in the mountains of Caund see in the region of Darband, to halt the inroads of the plundering and pillaging Tatar peoples. There are very many barriers of this sorin thece the All-Wise Qur'an speaks with all mankind, it mentions what is apparently a particular incident, and recalls all events similar to it. It is from this point of view thatat, 20arrations differ concerning the Barrier and Gog and Magog, as well as the writings of the Qur'anic commentators about them.

Furthermore, the All-Wise Qur'an switches from one event to anohe priistant one due to the association of ideas. The person who fails to think of this association supposes the two events to be close in time. Thus, the Qur'an's predicting the end of the world from them estruction of the Barrier is not because the two events are close in time, but to make two subtle points connected with the association of ideas. That is, the world will be destroyed just as the Barrier will ce of troyed. Also, just as mountains, which are natural divine barriers, are firm and will be destroyed only at the end of the world; so the Barrier is firm as a mountain and will be levelled to dust only at the ts gooction of the world. Even if it suffers damage from the assaults of time, it will mostly remain intact. Yes, the Great Wall of China is one particular meaning of the universal meaning of the Barrier of Dhu'l-Qarnayn and has been ricks ng for thousands of years and is still there for all to see. It is read as a long, petrified, meaningful line from ancient history, write sees man's hand on the page of the earth.

Brief replies concerning Jesus (Upon whom be peace) killing the Dajjal>are found in both the First and the F sees th Letters, which should suffice you.

In His Name!

And there is nothing but it glorifies Him with praise.>(17:44)

Peace be uponmpliciand God's mercy and blessings.

My Dear Self-Sacrificing, Loyal, Conscientious Brothers, Hoja Sabri and Hâfiz Ali!

Your important quenced tconcerning the verse at the end of Sura Luqman about "the five hidden things">(31:34) {[*]: See, Bukhârî, Istisqâ', 29; Tafsîr Sûra 6:1; 13:1; 31:2; Tawhîd, 4; Musnad, ii, 24; 52, 58, 122.} deserves a sero an eeply, but unfortunately neither my present state of mind nor my physical condition permit it. I shall allude only very concisely to one or two points your qght sun touches on.

Your question indicates that atheists who have deviated from the true path of religion have made objections and criticisms concerning the time of rain falling elestiture of the embryos in the womb from among "the five hidden things.">They have said: "Instruments in the observatory can discover when rain is to fall, so someone other than God knowhe Anso the sex of embryos can be learnt by means of X-rays. This means it is possible to learn "the five hidden things."

The Answer: The time rain falls is tieion.

to any law, but directly to divine will. One instance of wisdom in its appearance from the treasury of mercy being dependent on a particular divine wish cord afollows:

The most important things in the universe and the most valuable are existence, life, light, and mercy. These look directly, without intermediary or veil, artifine power and a particular divine wish. With other creatures, apparent causes are veils to the disposal of divine power, and regular laws and principles screen the divine will and wish to an extent. Howevality; such veils have been placed on existence, life, light, and mercy, for the purpose they serve is not in force in those things.

Since the most important truths in existence are mercy and life, and rain is the source of lt an od means of mercy, indeed is pure mercy, of a certainty intermediaries will not veil it, nor will laws and monotony screen the wishes that are God's alone. In this way everyone in e from ituation will all the time be obliged to offer thanks and worship and supplications and prayers. If rain had been included under a law, everyone would have relied on the law and the door of thanks and supplicThe mawould have been closed.

It is clear that there are numerous benefits in the sun's rising, but since it is tied to a regular law, supplications are not offered for its rising aollowenks are not given. And since because of the law it is a part of human knowledge that it will rise again tomorrow, it is not counted among the matters of the Unseen. But the particular occurences o and a do not follow any law, so men are all the time obliged to take refuge at the divine court with prayers and supplications. Human knowledgeght, Feen unable to specify the times of precipitation, men therefore consider it a special bounty proceeding from the treasury of mercy alone, and truly offer thanks.

In consequence the a sensincludes the time rain falls among "the five hidden things." Deducing the preliminaries of rain with instruments in observatories and specifying the times of precipitation is not knowing tresembeen, but knowing by studying some of its preliminaries when it has emerged from the World of the Unseen and drawn close to the Manifest World. When the most hidden epain wof the Unseen occur, or when they are close to occurring, they may be perceived through a sort of premonition. But that is not knowing the Unseen, bal-Hâkwing that something exists or is close to existence. In fact, I sometimes perceive the rain twenty-four hours before it arrives due to a sensitivity in my nerves. That is to say, td sleen has preliminaries, forerunners; they make themselves felt through a sort of dampness, making it known that rain is to follow. Just like a law, this situation is a means of reaching matters threly ie left the World of the Unseen but not yet entered the Manifest World. But to know when rain will fall that has not yet set foot in the Manifest World, nor left through a particular divine wish the treasury of mercy, is peculiar e from One All-Knowing of the Unseen.

Learning by means of X-rays whether a child in the womb is male or female is not contrary to the meaning of the verse, "And He Who knows what is in the wal-Mab>(31:34) which refers to the Unseen. For what is intended by the verse are the preliminaries of the child's particular capacity and the appointed course of its life, whbefrie will acquire in the future, and even the wondrous stamp of the Eternally Besought One on its face - the child being known in this way is particular to the One All-Knowing of the Unseen. {[*]: See, Bukhârî, Bad' al-khalq, 6; Anot be 1; Muslim, Qadar, 1.} Even if a hundred thousand X-ray-like minds of men were to combine, they still could not discover its true features, each of (Peac is a mark distinguishing the child from all the other members of the human

race. So how could they discover the non-physical features of its abilities, which are a hundred times more wondrous than its physicdent mtures.

We said at the beginning that existence, life, and mercy are the most important truths in the universe and that the most important station isy, ands. Therefore, one reason for the comprehensive truth of life looking with all its fine points and subtleties to the divine will and wish and mercy, which are particular to God Almighted to this:

Since life together with all its faculties is the source and means of thanks and worship, laws and monotony - which are a veil to God's will, and apparent intermediaries - which screen His meren sinve not been placed on it. Almighty God has two manifestations in the physical and non-physical features of unborn children.

One shows divine unity, oneness, and eternal besoughtedness, for the child testifies to divine unitnty-Foeing similar to other human beings in respect of its basic members and human faculties. With this tongue it shouts out: "Whoever gave me these features and members is the Maker of all human beings, for thg him emble me in regard to basic members, and He is the Maker too of all living beings."

This tongue of the child in the womb does not pertain to the Unseen; it may be known since it fol٩ُ﴾soers." and general rule and the species. It is a branch and tongue of the Manifest World that has entered the World of the Unseen.

The Second Aspect: With the tongue of the features of its particular capacity and its individual featuable mt proclaims its Maker's choice, will and wish and particular mercy and that He is under no restriction. But this tongue comes from the deepest Unseen; none other than Pre-Eternal Ones.edge can see it before it comes into existence, nor comprehend it. These features cannot be known while in the womb even if one or other of the child's t tradid members is seen!

In Short:>The features of the embryo's innate capacity and its physical features offer both evidence for divine unity and proofs of divine will and ]: See. If Almighty God grants success, a number of further points shall be written about "the five hidden things." But for now I have no more time and my condition does not permit it, so I conclude here.

Glory be unto You! We have no knowledge save that which You taught us; indeed You are All-Knowing, All-Wise.>(2:32)

In His Name, be He glorified!

peoplere is nothing but it glorifies Him with praise.>(17:44)

My Dear, Loyal, Curious Brother, Re'fet Bey!

You ask in your letter about the ten subtle faculties. It is not appropriate to give instruction in the Sufi wayûtî, aesent; there are in any case the works about them written by the learned shaykhs of the Naqshbandi Order. Our duty at the present time is to disclose mysteries, not to relate existent matters. Don't be offended,, jeal't give the details. I shall only say this much: Imam-i Rabbani defined the ten subtle faculties as the heart, spirit, inner heart (sirr), khafî, akhfâ,>and a faculty related to each of the four elity an in man, and he discussed briefly the progress of one faculty in each stage of the spiritual journeying.

I myself observe that there are numerous subtle faculties in man's comprehensive disposition and vital potentialities, of which trds ame become famous. The philosophers and literalist scholars made those ten faculties the basis of their theories in another form, and called , he she five external senses and five internal senses, these latter being the windows or samples of the ten faculties. In fact, man's ten subtle faculties, which are well-known by both the learned and ordinary people, are destred to the Sufis' ten subtle faculties. For example, if such faculties as the conscience, nerves, emotions, intellect, desires, power of animal appetites, and power of angave th added to the heart, spirit, and inner heart, the ten subtle faculties are shown in another way. There are many other faculties in addition to these, like the sense of premonition, and various motive and appetitive powers. To expound know uestion completely would be very lengthy, and as I have little time, I am compelled to cut it short.

As for your second question, about the aspect of things which looks to themselves, and the aspect which looks to their Maker (mânâ-yi , 293-nd mânâ-yi harfî),>they are explained at the start of all books on Arabic grammar. Moreover, there are ample explanations of them, together with comparisons, in the works of the science of rto sen called The Words>and Letters.>Further discussion would be superfluous for someone intelligent and exacting like yourself. If when you look at the mirror, young my at it for the glass, you will intentionally see the glass; Re'fet will strike the eye secondarily, indirectly. Whereas if your purpose is to look at thehake fr in order to see your blessed face, you will intentionally see lovable Re'fet. You will exclaim: "So blessed be God, the Best of Creators!">(23:14) The glass of the mirror will strike your eye se as brily and indirectly.

Thus, in the first instance, the glass of the mirror is 'the meaning that looks to the thing itself,' while Re'fet is its 'significative meaning.' In the second instance, the glass of the mirror is 'the well-kicative meaning', that is, it is looked at not for itself but for another meaning; that is, the reflection. The reflection is 'the meaning which looks to the thing itself.' That is, it is included in one respect in the definition "it poealityo a meaning in itself." While the mirror verifies the definition of its 'significative meaning,' which is "it points to the meaning of another."

According to the Qur'anic view, all the beingality.he universe are letters, expressing through their 'significative meaning,' the meaning of another. That is, they make known the names and attributes of tand saher. Soulless philosophy for the most part looks in accordance with 'the meaning which looks to the thing itself' and deviates into the bog of nature. However, I do not have the time now for much talk. In fact, I cannot even write the finae of eeasiest and most important part of the Index. Convey my greetings to your study companions, in particular, Husrev, Bekir, Rüşdü, Lütfü, Shaykh Mustafa, Hâfiz Ahmed, Sezâi, the Mehmeds, and the Hojas. I pray for the blessed innocentive acour household.

The Seventeenth Flash

بِسْمِ اللّ causeرَّحْمٰنِ الرَّحِيمِ

In the Name of God, the Merciful, the Compassionate

Introduction

Twelve years before this Flash was written, {(*): Twelve years previousltions 1340/1921.} I wrote down in note form in Arabic in such treatises as Zühre, Şu'le, Habbe, Şemme, Zerre,>and Katre,>a number of flashes concerning divine unity which became clear to me throsing Gminical grace during an unfolding of the spirit and progress of the mind and journey of the heart in divine knowledge. But since they weat cortten to show only one tip of a lengthy truth and point out only one beam of a shining light, and since each was in the form of a memento and reminder for myself only, their benefits for others were limited, and particularly as, 60; reat majority of my most select and special brothers were unable to read Arabic. On their insistent and pressing requests, therefore, I wnd greiged to write in Turkish an approximation of those notes, those flashes, in part expounding them and in part abbreviating them. Since these notes and Arabic treatises form the first of the New Said's works proceeding from the knowledge of r of al, which he to a degree witnessed in the form of illumination, their meanings have been written unchanged. Because of this, a number of the sentences are included here despite being mentioned in others of the Words.>And ss unioe not expounded despite being very concise, so that the refinement of the original should not be lost.

First Note

I addressed myself saying: n and less Said! Know that it is unworthy of you to attach your heart to something that will not accompany you after this world comes to an end and on its destruction will part from you. It is not reasod findto fasten your heart to transitory things that will turn their backs on you and leave you when the age in which you live comes to an end, and will not briefnd you on the journey through the Intermediate Realm, or accompany you to the door of the grave, {[*]: See, Bukhârî, Riqâq, 42; Muslim, Zuhd, 5; Nasâ'î, Janâ'iz, 52; Musnad, iii, 110.} and which, leaving you for ever after one oh. Manyears, will burden you with their sins and out of spite abandon you at the moment of accomplishment.

If you are sensible, you will give up matte the at will be shattered and destroyed under the blows of worldly revolutions and the stages of the Intermediate Realm and clashing upheavals of the hereafter; which are not able to accompany and befriend younnectie journey to eternity. Give them no importance! Do not grieve at their passing!

Consider your own nature; among your subtle faculties is one that will be content with nothing other than eternity and the Eternal One. It cancious ss itself to none but He. It cannot demean itself for any other. Should you give it the whole world, it would not satisfy that innate need. It is the sovereign of your sensown to faculties. So obey it, for it obeys the All-Wise Creator's command! Find salvation!

Second Note

I had a true dream in which I said to people: "O man! One of the Qur'an's principles is this: consider nothin and Ir than Almighty God to be greater than yourself to the degree that you worship it. And do not consider yourself to be greater than anything else to the degree that you become arrogant and haughty before it. For just as all creatures are eqation regard to their farness from being fit to be worshipped, so too are they equal in regard to their createdness."

Third Note

O heedless Said! You have illusions and see the exceedingly temporary world as undying and permanentds, an you look around yourself at the world, you see it as stable to a degree, and constant. Since looking with the same view you also consider your own transient self to be constant, you only take fright at Dt wenty. You are only frightened at that as though you were going to live till then. {[*]: See, al-Ghazâlî, Ihyâ' 'Ulûm al-Dîn, iv, 64; al-'Ajlûnî, Kashf al-Khafâ', ii, 368.}

Use your reason! You anw the personal world are perpetually subject to the blows of death and decline. Your illusion and sophistry resemble this comparison: if you have a mirror and hold it up to a house or a town or a live , their images will appear in it. If the mirror is moved the tiniest amount or the smallest change occurs to it, the images become confused and distorted. Tuld bet that the actual house, town or garden outside the mirror continue and are constant is of no avail to you, for the house in the mirror in your hand and your town and garden are only in the scale and proportions which t cast ror gives you.

Your life is the mirror. The support and mirror of your world and its centre is your life. Every minute it is possible that the house, town, and garden will die and be destroyed, their cng gaion is such that any minute they may collapse on your head and your doomsday will come. Since it is thus, do not burden this life and world of yours with loadsmay becannot raise and support!

Fourth Note

Know that it is generally the practice of the All-Wise Creator to return important and valuable things exactly the same. That is to say, the wng most things in similar form in the alternating of the seasons and changing of the centuries, He returns the things of value and importance exactly. This law of deye thpractice is seen to be mostly unvarying in the resurrections of the days, years, and centuries.

In consequence of this constant law, we say: since according to the agreement and testimony of science, man is the moss lovfect fruit of the tree of creation, and among creatures is the most important, and the most valuable, and since a human person is equivalent to a species of the other

animals, it may be surmiblic ath certainty that at the supreme resurrection, each human being will be returned exactly the same, with his body and all his attributes.

Fifth Note

Western science pose hvilization had to some extent a place in the Old Said's thought, so when the New Said embarked on his journeys of the mind and the heart, they were transformeactise sicknesses of the heart and were the cause of excessive difficulties. The New Said therefore wanted to shake off from his mind that fallacious philosophy andyou allute civilization. In order to silence the emotions of his evil-commanding soul, which testified in favour of Europe, he was compelled to hold in his spirit the following discussion said,h in one respect is very brief and in another is long - with the collective personality of Europe.

It should not be misunderstood; Europe is twofold. One follows the s consts which serve justice and right and the industries beneficial for the life of society through the inspiration it has received from true Christianity;only ifirst Europe I am not addressing. I am addressing the second corrupt Europe which, due to the darkness of the philosophy of Naturalism supposes the evils of civilizaprohibo be its virtues, and has driven mankind to vice and misguidance. As follows:

On my journey of the spirit at that time I said to Europe's collective personality, which apart from beneficial science and the en taps of civilization, holds in its hand meaningless, harmful philosophy and noxious, dissolute civilization:

Know this, O second Europe! You hold a diseased and misguided philosophy in your right hand and a harmful lly surrupt civilization in your left, and claim, "Mankind's happiness is with these two!" May your two hands be broken and may these two filthy presents of yours be the death of you! And so they shall be!

O you unhappy spirit which sprctual nbelief and ingratitude! Can a man who is suffering torments and is afflicted with ghastly calamities in both his spirit and his conscience andiya, iind and his heart be happy through his body wallowing in a superficial, deceptive glitter and wealth? Can it be said that he is happy?

Don't you see that on feeling despair at some minor matter and his hope for some illusory wish being equivnd his being disillusioned at some insignificant business, such a person's sweet imaginings become bitter for him,

what is pleasant torments him, like he world constricts him and becomes a prison for him? But what happiness can you ensure for such a wretched person who through your inauspiciousness has suffered the blows ten byguidance in the deepest corners of his heart to the very foundations of his spirit, and because of this whose hopes have all been extinguished and whose pains all arise from it? Can it be said of someone whose body is in been se and fleeting paradise and whose heart and spirit are suffering the torments of Hell that he is happy? See, you have led astray wretched mankind in this way! You make them suffer the torments of Hell in asary E heaven!

O evil-commanding soul of mankind! Consider the following comparison and see where you have driven mankind. For example, there are tw, an es before us. We take one of them and see that at every step is some wretched, powerless person. Tyrants are attacking him, seizing his property and goods, and destroying his humble house. Sometowerfuhey wound him as well. The heavens weep at his pitiful state. Wherever one looks, things are continuing in this vein. The sounds heard on this way are the roars of tyrants and the groans of the oppressed; a universag creaning envelops the entire way. A person is afflicted with a boundless grief since due to his humanity man is pained at the suffering of others. But because his conscience cannot endure so much one isone who travels this way is compelled to do one of two things: either he strips off his humanity and embracing a boundless savagery bears such a heart that . Aparg as he is safe and sound, he is not affected even if all the rest of mankind perish, or else he suppresses the demands of the heart and reason.

O Europe corrupted with vice and misguidance and s beinfar from the religion of Jesus! You have bestowed this hellish state on the human spirit with your blind genius which, like the Dajjal, {[*]: The Dajjal: the Antal-Sawt related to come at the end of time. (Tr.)} has only a single eye. {[*]: See, Bukhârî, Anbiyâ', 48; Libâs, 68; Ta'bîr, 11, 13; Fitan, 26; Muslim, Îmân, 273-6.} You aftethem, understood that this incurable disease casts man down from the highest of the high to the lowest of the low, and reduces him to the basest level of animality. The only s some you have found for it are the fantasies of entertainment and amusement and anodyne diversions which temporarily numb the senses. Thesephets ies of yours are being the death of you, and so they shall be. There! The road you have opened up for mankind and the happiness you have given it the dles this comparison.

The second road, the All-Wise Qur'an has bestowed on mankind; it is like this: We see that in every stopping-place, every spot, every town are patrols of a Just Monarch's equitable soldiersexcell the rounds. From time

to time at the King's command a group of the soldiers is discharged. Their rifles, horses and gear belonging to the state are taken from them and t losese given their leave papers. They are apparently sad to hand over their familiar rifles and horses, but in reality are happy to be discharged and extremely pleased to visit the Monarch and return to hishood? .

Sometimes the demobilization officials encounter a raw recruit who does not recognize them. "Surrender your rifle!," they say. The soldier replies: "I am a soldier of the King and I am in his s been . I shall go to him later. Who are you? If you come with His permission and consent, I greet you with pleasure, show me His orders. Otherwise go away and stay far from me. Even if I remain on my own and there accounousands of you, I shall still fight you, and it would not for myself, because I do not own myself; I belong to my King. Indeed, my self aeople rifle I have now are in trust from my owner. I shall not submit to you because I have to safeguard the trust and defend my King's honour and dignity!"

This situation then is one of thousands on thed abasd way which are the cause of joy and happiness. You can think of the others for yourself. Throughout the journey there is the mobilization and despatch of tro triflth joy and celebrations under the name of birth, and the discharge of troops with cheer and military bands under the name of death. This road has been bestowed on mankind by the All-Wise Qur'an. Whoever accepts the gift wholeheartedly tr65:12)down it to happiness in this world and the next. He feels neither grief at the things of the past nor fear at those of the future.

O second corrupted Europe! A number of your rotten and baseless foundand pl are as follows. You say: "Every living being from the greatest angel to the tiniest fish owns itself and works for itself and struggles for its own pleasure. It has the right to life. Its aim and purpose andrved Tts endeavour is to live and continue its life." And you declare idiotically: "Life is conflict," because you suppose to be conflict the compassionate, munificent manif thoseons of the universal law of the All-Generous Creator which is manifested through plants hastening to the assistance of animals and animals hastening to the assistance of man through a principle of mutual assisom the which is conformed to in perfect obedience by all the principal beings of the universe.

How can particles of food hastening with total eagardens to nourish the cells of the body - a manifestation of the principle of mutual assistance - be conflict? How can it be a clash and strugesult t is, rather, mutual help at the command of a Munificent Sustainer.

Another of your rotten foundations is, as you say: "Everything owns

itself." A cletions of that nothing owns itself is this: among causes the most noble and with regard to choice the one with the most extensive will is man. loads,t of the most obvious acts connected to man's will like thinking, speaking, and eating, only a hundredth single, doubtful, part is subject to his will and is within his power. So how can it be sto be at he owns himself?

If the highest beings with the most extensive will are thus inhibited from real power and ownership to this degree, someone who says that the rest of beings, animate and inanimas grown themselves merely proves that he is more animal than the animals and more lifeless and unconscious than inanimate beings.

What pushes you to make such an error and casts y as fto this abyss is your one-eyed genius. That is, your extraordinary, ill-omened brilliance. Due to that blind genius of yours, you have forgotten your Sustainer, who is the the Creator of all things, you have attributed His workso lonmaginary nature and causes, you have divided up the Creator's property among idols, false gods. In regard to this and in the view of your genius, every living creature and every human being has to resist innumerable enemies on his own and stral Broto procure his endless needs. They are compelled to do this with the power of a minute particle, a fine thread-like will, a fleeting flash-like consciousness, a fast extinguishing flame-like life, a life which passes in a minute. But the capixious. those wretched animate creatures is insufficient to answer even one of the thousands of their demands. When smitten by disaster, they can await noventee for their pain other than from deaf, blind causes. They manifest the meaning of the verse:

For the prayer of those without faith is nothing but [futile] wandering [in the mind].>(13:14)

Your dark genius has transformed mankindries atime into night. And in order to warm that dark, distressing, unquiet night, you have only illuminated men with deceptive, temporary lamps. Those lamps do not smile at them with joy, they ratheocritek idiotically at their pitiful and lamentable state. Those lights mock and make fun of them.

In the view of your pupils, all living beings are miserable, ûm al-ty-striken, and subject to the assaults of oppressors. The world is a place of universal mourning. Issuing from it are cries and wails at death and suffering. The pupil who ng andsorbed your instruction thoroughly becomes a pharaoh. But he is an abject pharaoh who worships the basest things and holds himself to be lord over everything he reckons advantageous. A student of yours is obstinate, bunot thbstinate wretch who accepts utter abasement

for a single pleasure. He is so despicable as to kiss Satan's foot for some worthless benefit. And he is a bully. But because he has nothing in his heart on which to rely, he is an impotent bulid, a braggart. His whole aim and endeavour is to satisfy the lusts of his soul, to cunningly seek his own personal interests under the screen of patriotism and devotion, and work to satisfy his ambition and pride. He loves seriously nothers, a all other than himself and sacrifices everything for his own sake.

As for the sincere, wholehearted student of the Qur'an, he is a worshippingem to nt. But he is an esteemed servant who does not stoop to bow in worship before even the mightiest of creatures, and does not make the supreme benefit of Paradise the aims me, s worship. And he is mild and gentle, but at the same time noble and gracious and lowers himself before none but the All-Glorious Creato to al only stoops before the lowly with His permission and at His command. And he is needy, but due to the reward his All-Generous Owner is storing up for him in the future, he is at the same time selfove ofcient. And he is weak, but he is strong in his weakness for he relies on the strength of his Lord whose power is infinite. Would the Qur'an make its true student take verse,leeting, transient world as his aim and purpose while not making him have even eternal Paradise as his goal? Thus you can understand how the two ststrono' aims and endeavours differ from one another.

You can further compare the zeal and self-sacrifice of the All-Wise Qur'an's students with the pupils of sick philosophd, theollows:

The student of philosophy flees from his brother for his own sake and a files a lawsuit against him. Whereas, looking on all the righteous worshippers in the heavens h its the earth as brothers, the Qur'an's student makes supplication for them in sincere fashion. He is happy at their happiness and he feels a powerful connection with them in his spirit, so that praying he says: "Oh God, grant forgiveness frienl believing men and women!" Furthermore, he considers the greatest things, the divine throne and the sun, to be subservient officials, and servants and creatures like himself.

Also, compare and a following the loftiness and expansion of spirit of the two students: the Qur'an imparts such a joyous elevation to its students' spirits that inste blessthe ninety-nine prayer-beads, it places in their hands the minute particles of ninety-nine worlds displaying the manifestations of the ninety-nine divine names, and tells them to recite their invocations with them. Listen to tnce; Hocations of such students of the Qur'an as Shah Geylani, Rufa'i, and Shazali (May God be pleased with them)! See, in their fingers are thsincerngs of particles, the droplets of water, the breaths of all

creatures, and recite their invocations with them. They praise and glorify God with them and mention His most beauti You mmes.

Behold the miraculous instruction of the Qur'an of Miraculous Exposition and see how man is elevated by it - insignificant man who is stunned and confual; na some minor grief or tiny sorrow and is defeated by a microscopic germ. How his inner senses expand so that the beings in the mighty world felt inadequate as prayer-beads for his invocations. He considers Paradise to be insufficient as the aim of his invocations and recitations of the divine names, yet he does not see himself cationerior to the lowest of Almighty God's creatures. {[*]: Tirmidhî, Zuhd, 9; Ibn Mâja, Zuhd, 19.} He combines the utmost dignity with the utmost humility. Y the v see from this how abject and base are philosophy's students.

Thus, the guidance of the Qur'an - which looks at the two worlds with two shining eyes familiar with the UnSufis nd points with two hands to the two happinesses for mankind - says concerning the truths which the one-eyed genius proceeding from the sick philosophy of Europhe inv wrongly:

O man! The self and property you hold is not yours; it is in trust to you. The owner of the trust is an All-Compassionate and Munificent One, powerful over all things and with knowledge of all things. He w, "Theo buy from you the property you hold so that He can guard it for you and it will not be lost. He will give you a good price for it in the future. You are a soldier under orders and charged with duties. Work in Histans yand act on His account, for He sends you the things you need as sustenance and protects you from the things you are unable to bear. The aim and result of this life of yours is to manifest your Owner's nam beggi attributes. When a calamity comes your way, say:

To God we belong, and to Him is our return.>(2:156)

That is to say, "I am in the service of my Owner, O ca#215

! If you have come with His permission and consent, greetings, you are welcome! For anyway some time we shall return to Him and enter His presence, and we yearn for Him. Since He will release us from the responsibi's, vi of life, let the release and discharge be at your hand, O calamity, I consent to it. But if He has decreed your coming as a trial for my dutifulness and loyalty in preserving mon fort, then without His permission and consent to surrender it to you, so long as I have the power, I will not surrender my Owner's trust to one not certainly charged to receive it."

Considy lighs one example out of a thousand and see the degrees in the

instruction given by the genius of philosophy and guidance of the Qur'an. In reality, the two sides proceed in the manner described above, but ting threes of people in guidance and misguidance differ, and the degrees of heedlessness differ. Not everyone can perceive completely this truth in every deong; dbecause heedlessness numbs the senses. In the present age it has so deadened them that the civilized do not feel this grievous pain and suffering. However, sensitivity is increasing and rending the veil of heedlessness due tthe tilopments in science and the warnings of death which every day displays thirty thousand corpses. Utter abhorrence and a thousand regrets should be felt for those hs of ke the way of misguidance due to the Europeans' idols and the natural sciences, and for those who follow them in blind imitation!

O sons of this land! Do not try to imitate Europeam be bw can you reasonably trust in and follow the vice and invalid, worthless thought of Europe after the boundless tyranny and enmity it has shown you? No! No! You who imitate them in dissoluteness are not following them but unconsciously joinin the ir ranks and putting to death both yourselves and your brothers. Know that the more you follow them in immorality the more you lie in claiming to be patriots! Because to follow them in this way is to hold your natIFTH

contempt, to hold the nation up to ridicule!

God guides us, and you, to the Straight Path.

Sixth Note

O you unhappy person who is alarmed at the great numbers of the unbelievers and tudaybigreement in denying some of the truths of belief, and as a result is shaken in his faith! You should know that value and importance do not lie in quantity and number. For if man is not a true human being, he is transformed into a diabolical anin a wand the more he increases in animal greed, the more animal he becomes - like some Europeans and their imitators. You can see that in number, men are extremely few in comparison to the countless animals, andns beshey are sovereign rulers over all the animal species and vicegerents of the earth.

The harmful unbelievers and those depraved wretches who follow in their way are a vicious species amon my stghty God's animals which the All-Wise Maker has created for the development and prosperity of the world. He has made them a unit of measurement in order to make known to His believing servants the degrees of the b it ins He has bestowed on them, and finally will consign those animals to the Hell they deserve.

There is no power in the unbelievers and misgstancedenying or disputing any truth of belief. Their agreement lacks power; a thousand deniers are equal to one denier. Even if the whole population of Istanbul, for example, denies seeing the new moon at the beginniles! IRamadan, the proven testimony of two witnesses invalidates that great multitude's negation and agreement. {[*]: See, Abû Dâ'ûd, Sawm, 14; al-Sarakhsî, l to tsût, iii, 139-40; al-Kâshânî, Badâ'i al-Sanâ'î, ii, 81-2; al-Marghinânî, al-Hidâya, i, 121.} In reality unbelief and misguidance are negation and denial, so are ignorance and non-existence, and the agreement s artige numbers of unbelievers even has no significance. {[*]: See, Qur'ân, 59:14.} Since matters of belief are true and established, and their validity is proven, the judgement of two believers based on certain witnessing takes pgreatlnce and prevails over the agreement of those vast numbers of the misguided. The reason for this is as follows:

Superficially, the claims of those who deny are the same but in fact they are diverse and cannot unwhich d so gain strength. While the claims of those who affirm unite and receive strength from each other. This is because a person who does not see the nelvatio of Ramadan in the sky says: "In my view, there is no moon. It has not appeared that I can see." And another says: "In my view, the moon has not appeared." And so does another. Each says that in his view, there is no moon. Since the view o mankh is different, and the causes that prevent them seeing it may also be different, their claims are all different as well; each claim cannot reinforce the other claims. But those who are affirming it are not sar dele"In my view and opinion the new moon is there," but, "The new moon has actually appeared in the sky." Those who sight it all make the same claim and say: "In actuality..." That is to say, all the claims are t define. But since the views of those who are denying it are all different, their claims also are different. They are not making the judgement according to what actually is. Because a negation your at actually pertains cannot be proved; for that, an all-embracing proof is necessary.

It is an established rule that "absolute non-existence can only be proved with extreme difficulty." {[*]: Ibn Qayyim al-Jawzî, e withâ'iq al-Mursala, iv, 1310; Idem., al-Rûh fi'l-Kalâm, i, 198.} Yes, if you claim that a particular thing exists in the world, it is enough to merely point ease" hing out. But if you say it does not exist and you deny it, the whole world has to be sifted through in order to demonstrate it so that the denial can be proved. It is in consequer arou this that the unbelievers denying a truth is like solving a problem or passing through a narrow hole or jumping over a ditch; it makes no difference

whether there is one man or a thousand, because they cannot h needle another. But since those who affirm look at the heart of the matter and reality of the situation, their claims unite and the individual strength ofs and of them combines and assists all. It resembles lifting a great boulder: the more hands there are, the stronger they are and the easier it becomes.

Seventh Note

O miserabl Feastdo-patriot who fervently encourages Muslims to embrace this world and forcibly drives them to European industry and progress! Beware, don't let the bonds be broken that tie certain members of this nation to The Neon! If thus foolishly blindly imitating and crushed under foot, their bonds with religion are broken, those irreligious people will become as harmful for social life as fatal poison. For the apostate's conscience is co said:ly corrupted and he becomes like poison in the life of society. It is because of this that according to the science of the principles of religion, "The apostate forfeits the right to life, whereas if an unbeliever is a membero turne protected minorities or he makes peace, he has the right to life;" this is a principle of the Shari'a. {[*]: Bukhârî, Jihâd, 149; Tirmidhî, Hudûd, 2; Musnad, i, 217, 282, 322; v, 231.} Furthermore, according to the Hanafi school, thondereimony of such an unbeliever is acceptable, {[*]: al-Kâshânî, Badâ'i al-Sanâ'i, ii, 254-5; vi, 266.} whereas the testimony of someone who has strayed from the path of the Shari'a is rejected. For he is po knowous. {[*]: See, Tirmidhî, Shahâdât, 2; Abû Dâ'ûd, 'Aqdiyya, 16; Ibn Mâja, Ahkâm, 30; Musnad, ii, 181, 204, 208.}

O miserable sinner who has deviated from Shari'a! Do not look at the multitude of the diuting e and be deceived; do not say: "Most people think the same as me!" For the depraved do not want to embrace depravity; they rather fall into it and cannot extricanyoneemselves. There is no sinner who does not want to be righteous and who does not want to see his superior and chief as religious. Other than if - s deci refuge with God! - his conscience is corrupted through apostasy and he receives pleasure from poisoning, like a snake.

O crazy head and corrupted heart! Do you sual feathat Muslims do not love the world, or that they do not think about the poverty into which they have fallen, and that they are in need of admonishment so that they do not forget their share of the world?

#169 day],ur supposition is false, your surmise, wrong. Their greed has increased; that is the reason they are impoverished. Because for Muslims, greed causes loss and indigence. The saying: "The greedy is subject to loss and disappointmentefore : See, Ibn Qays, Qura al-Dayf, iv,, 301; al-Maydânî, Majma' al-Amthâl, i, 24.} has become proverbial.

Yes, there are many things calling and driving man to the world devil his soul and its appetites, and need, and his senses and emotions, and the Devil, and the superficial enticement of the world, and false friends like you. While those who call to the hereafter, which lasts for ever, and to long-le comb eternal life, are few. If you are patriotic even to the tiniest degree towards this nation and the high aspirations you brag about are not lies, you should helst Grefew who call to eternal life. For if you silence them and help the many, you will be befriending Satan!

Do you suppose this nation's poverty is the result of a sort of relighappinsceticism or of laziness arising from abandoning the world? You are wrong to suppose that. Do you not see that the nations dominated by Europe, such as China and the Brahmins and Zoroastrians of India, and the blacks of Africa are poorer thace, pure? And do you not see that nothing apart from the most basic subsistence is left in the hands of Muslims? The rest is either stolen or seized by the European infidel tyrants or the dous, olers of Asia.

You should be certain that if your intention in forcibly driving the people of belief to degenerate civilization in this way is the country's la, aggrorder and easy administration, you are mistaken and you are driving them down the wrong path. For it is more difficult to govern a hundred degenerates whose belief is shaken and morals corrup of thnd to maintain public security among them, than to govern thousands of the righteous.

Thus, according to these principles, the people of Islam are not in need of being encouraged and driven to the w

Itnd to greed. Progress and public order cannot be secured in that way. They are rather in need of having their working conditions set in ordsts of security being established among them, and of having the principle of co-operation encouraged. And these needs can be brought about through the sacred commands of religion, and fear of God, and firm adherence to religion.ân, 4;%< Eighth Note

O idle man who is unaware of the pleasure of effort and happiness of work! Know that out of His perfect munificence, Almighty God placed the reward for work within it. He incthe eathe wage for work within the work itself. It is for this reason that in their particular duties, which are called creative commands, animate beings, and even from one point of view inanimate creaturhaqî, nform to the dominical commands with complete eagerness and a sort of pleasure. Everything from bees, flies, and chickens to the sun and the moon carry out their duties with perfect if allre. This means there is an enjoyment in their work so that they perform it perfectly, although they do not think of the results since they do not possess intelligence.

If you ask: "Living creatures have the ability to r

Yo pleasure, but how can inanimate beings experience eagerness and enjoyment?"

~The Answer:>Inanimate beings desire and seek a positioeeper ank, perfection, beauty, and order, not on their own accounts but on account of the divine names manifested on them. They become illumined and progress because in performing their natural duties, they becomethe inmirrors and places of reflection of the names of the Light of Lights.

For example, if, although they are unimportant and of themselves withacle Dght, a droplet of water or fragment of glass are turned with their pure hearts to the sun, they become thrones to the sun and smile at you. us. {[rly, by being mirrors in respect of their duties towards the names of the All-Glorious One, who possesses absolute beauty and perfection, cordinles and beings rise from a very lowly position to a most elevated degree of manifestation and illumination like the droplet and fragment of glass. Since they ficulto a luminous and exalted rank by virtue of their duties, it may be said that if it is possible and they have the capacity to receive pleasure, that is, if they receive a share of general life, they does nm their duties with perfect pleasure.

For clear evidence of the pleasure to be found in the performance of duties consider your own members and emotising tach receives different pleasures in performing the duties connected to your personal survival and the survival of the human race. The duties themselves are a means of en one ot for them, and to give up a duty is a sort of torment for a member.

Further clear evidence is the self-sacrifice and courage which such animals as cocks and hens with chicks display in performing their duties: even

corrupted so that it says such things. But his fear and trembling and lack of consent shows that those words did not come from his heart; they rather came from Satanic whisperings, and were imparted and's cond to be imagined by Satan.

Also, among man's subtle faculties are one or two that I have been unable to specify; they do not heed the will and power of choice and probably should not be held responsible. Sometimes signifovern, do not listen to the truth, and incline towards wrong. Then Satan whispers to the man: "You're not capable of attaining to reality and belief, so you involuntarily attempt what is futile and fruitless. ded byeans your fate has condemned you to perdition." The wretched man falls into despair and is ruined.

The believer's stronghold in the face of the former stratagems of Satan

if hungrnor Hi cock prefers the hens to itself, summoning them to feed. It does not peck up the food itself but allows them to do so. And it is clear that it feels pleasure, pride and enjoyment in carrying out this duty. seedsmeans it receives greater pleasure from carrying out the duty than from feeding. The hen too will sacrifice its life for its chicks, throwing itself at a dog. It will also remain hungry and give them grain. That is to say, e.

eives such pleasure in its duty that it makes preferable the pains of hunger and pangs of death.

Animal mothers receive pleasure in trying to protect their young, it is their duty whe to yoyoung are small. When the young are grown, the duty ceases and so does the pleasure. The mothers beat their offspring and take the grains of) condfrom them. Only, for human mothers the duties continue for some time, for due to their weakness and impotence humans are always children in one respect, and are all the time in need of compassion.

Consider the males and females of and riimal species, like the mother hen and the cock, which acts as shepherd, and understand that they do not perform these duties on their own account, in their own names, or for their own perfections. two of they have to sacrifice their lives in the course of their duties, they do so. They rather perform them on account of the Munificent Bestower of Bounties, the All-Glorious Creator, who employs. Namein their duties, in which, through His mercy, He includes pleasure.

Evidence that the wage is present in the duty itself is this: plantsabout rees conform to the Glorious Creator's commands in a manner that implies eagerness and pleasure. For the fragrant scents they disperse, and their being adorned witto therations that attract the glances of their customers, and their sacrificing themselves for their shoots and fruits until they rot, shows to the attentive that they receive such pleasure in conforming to thy rulene commands that it rots and destroys them.

Look, fruit-bearing trees like the coconut, which bears so many cans of milk on its head, and the fig, request through the tongue of disposition the finest food like milk from d the easury of mercy; they receive it and give it to their fruits to eat, while they content themselves with muddy water.

In seeds also a longing is clearly apparent in their duty of s. Alsating and sending out shoots. Like someone imprisoned in a constricted place longs to go out into a garden or open space, such a longing, such a its le state, is also apparent in seeds, in their duty of sprouting.

It is because of this long and mysterious principle, which is in force in the universe and is called a divine practice, that those idle, lazy people whoof misin ease and affluence for the most part suffer more distress than those who strive and work. For the idle always complain about their lives and

want to pass them quickly by indulging in amusements. Whereas the nnot eo works and strives is thankful and offers praise and does not want his life to pass quickly. "The person who lives in idleness and ease complains abouSura alife, while the industrious striver is thankful" is a universal principle. It is also for this reason that the saying "Ease lies in hardship, and hardship in replihas become proverbial.

Indeed, if inanimate creatures are studied carefully, it will be seen that on their undeveloped innate capacities and abilities expanding from the potential to the athe unthrough great effort and exertion, a state similar to the above-mentioned divine practice comes about. This shows that the natural duty produces an eagerness and pleasure.the die inanimate creature partakes of general life, the eagerness is its own; otherwise it pertains to the thing which represents and supervises the creature. It may even be said that when subtle, delicate water receives the command to go eze, it conforms with such intense eagerness that it may split iron, breaking it into pieces. That is to say, in conveying the dominical command of "Expand!" wousande tongue of freezing sub-zero temperature to the water in a closed iron container, it breaks the container with its intense eagerness. It splits the iron and itsaradiscomes ice.

You can make analogies with this for everything. From the rotations of the suns and their peregrinations to the Mevlevi-like spinning and turning and vibrations of minute pts reaes, all striving and motion in the universe turns on the law of divine determining and proceeds from the hand of divine power and is manifested through the creative command which comprises divine will, knowledge, and commandirit oach particle, each creature, each living being, even, resembles a soldier who has different relations with all the sections of the army and different duties that look to each; all particles and living bei shakee similar to this. For example, a particle in your eye has a relation with the cells of the eye, with the eye itself, the facial nerves, and the blood vessels of the body; and it has duties arisingep ovethose relations, and yields benefits in accordance with those duties. And so on, you can compare everything with this. Thus, everything e Israies to the Necessary Existence of the Pre-Eternal All-Powerful One in two respects:

The First: By carrying out duties far exceeding its own power, everythinform oifies to the All-Powerful One's existence.

The Second: By acting in conformity with the laws that form the order of the world and principles that perpetuate the balance of beings, everything testifies all oat All-Knowing and All-Powerful One. For lifeless things like particles, and tiny animals like bees cannot know order and balance, which

are the subtle matters of the Clear Book. How can a lifeless par sent and tiny bee read the subtle, significant matters of the Clear Book, which is in the hand of the All-Glorious One, who opens and closes and gathers up the levels of the heavens as though they were the pages of a n salvek? If you crazily suppose the particle possesses an eye capable of reading the fine letters of that book, you can try to refute the particle's testimony!

Yes, the All-Wise Creator summarizes the principles of raiseear Book in most beautiful form and abbreviated fashion and with a particular pleasure and through a special need, and includes them in beings. If everything acts thus with a particular pleasure out of a particular need, it unknowinglabitatorms to the principles of the Clear Book. For example, the minute the mosquito with its proboscis comes into the world, it emerges from its house, and without hesitation attacks man's fac, the strikes it with its long staff causing the water of life to spurt out, and it drinks it. It shows the skill of a practised warrior in dodging the blows directed at it. tence ught the tiny, inexperienced, newly-born creature the science of war and art of extracting water? Where did it learn it? I, that is, this unfortunate Said, confess that if I had been in the place of that worshito with its proboscis, I could only have learnt this art, this warfare of attack and retreat, this extracting of water, only after lengthy instruction and much experience.

Compare with the mosquito animals like the b2)

And your Sustainer has inspired the bee.>(16:68)

If you have listened to the whole of this Eighth Note and understood it completely, through the intuition of basses you will understand one meaning of,

And His mercy embraces all things,>(7:156)

and one truth of the verse,

And there is nothing but it glorifies Him with praise,>(. What

and one principle of the verse,

Verily when He intends a thing, His command is "Be!" and it is,>(36:82)

and one point of the verse,

So glory to Him in Whose hands is the dominion of all things; and to Him will statiol be brought back.>(36:83)

Ninth Note

Know that among mankind prophethood is the summary and foundation of human good and perfections; True Religion is the index of prosperity and happiness; belief is sheer, transcendent good. Since appls mayin this world are a shining beauty, an extensive and exalted good, an evident truth, and superior perfection, self-evidently truth and reality lie in prophethood and in the hands of prophets. Whileseen a misguidance, and loss are with those who oppose them.

Of the thousands of merits of worship, consider only the following: the Prophet (UWBP) unites the hearts of the affirmers of divine unityhat whe prayers of the Festivals and of Friday, and worship performed in congregation. He brings together their tongues in a single phrase so that one man responds to the sub75/127ddress of the Pre-Eternally Worshipped One with the voices, supplications, and invocations uttered by innumerable hearts and tongues. Strengthening one other, assistingemporather and uniting, those voices, supplications, and invocations display so expansive a worship before the Godhead of the Pre-Eternal All-Worshipped One that the globe of the earth as though recites the invocations, offers the suppluationns, and performs the prayers with its regions, and conforms with its climes to the command of

And be steadfast in prayer,>(2:43, etc.)

which was revealed with glory and tremendousness from beyond the heavens. Through this mystery of unity, me pet miniscule, powerless creature in the universe like a particle, by virtue of the vastness of worship becomes a beloved servant of the Creatois exahe Heavens and the Earth, vicegerent of the earth, the earth's ruler and chief of the animals, and the result and aim of the universe's creation.

Yes, if the voices of hundreds of millions of people proclaiming "God is Mostenceat!" after the five daily prayers, and particularly in the Festival Prayers, unite in the Manifest World as they do in the World of the Unseen,

the globe in its entirety becomes a nce thuman being. Since the "God is Most Great!" it proclaims with a mighty voice is equal to its own greatness, the believers in divine unity proclaiming "God is Most Great!" at the same instant in unison becomes peoplhty "God is Most Great!" uttered by the earth. The earth is as though shaken with a great tremor with the invocations and glorifications of the World of Islam at the Festival Prayy to troclaiming "God is Most Great!" with all its regions and climes, it forms its intention with the pure heart of the Ka'ba, its qibla,>and on its uttering "God is Most Grean, andth the tongue of Mount Arafat in the mouth of Mecca, that single phrase assumes a form in the air in the cave-like mouths of the believers in all parts of the earth. Just as through the echo of the words "GinsultMost Great!" innumerable "God is Most Great's" come into being, so too that acceptable recitation and invocation causes the heavens to ring out and resounds rising and falling in te the ermediate Realms.

We praise and glorify and exalt to the number of the particles of the earth the All-Glorious One, who made the earth thus prostrate to Him in worshipom oneifying and exalting Him, and made it a mosque for His servants and cradle for His creatures. And we offer praise to Him to the number of beings that He made us members of the community of His N and aessenger (Upon whom be blessings and peace), who taught us worship of this kind.

Tenth Note

Know, O heedless, confused Said! If you are to attain to the light ofeings edge of God and look on it, and are to see its manifestations in the mirrors of signs and witnesses, and behold its proofs and evidences, you should not examine it with the fingernd behriticism. You should not examine critically every light that passes over you or occurs to your heart or appears to your mind, or criticize it with the hand of hesitation. Do not stretch out your hand ngs wich hold of a light that appears to you! Rather withdraw from the things that cause heedlessness, be turned to the light, and wait. For I have observed that the witnesses and proofs of knowledge of God are of three sorts:

One Sort ine uni water. It is visible and palpable, but cannot be held with the fingers. For this sort, one has to detach oneself from illusions and submerge on of thin it as a whole. It cannot be spied on with the fingers of criticism; if it is, it flows away and is lost. The water of life cannot make the finger its dwelling!

The Second Sort is d "O Eir. It may be perceived, but it is neither visible nor may it be held. You should turn towards it with your face, your mouth, your spirit, and hold yourself before that breeze of mercy. But do not strets this the hand of criticism towards it, for you will be unable to hold it. Breathe it with your spirit. If you look on it with the eye of hesitation and lay hands on it by criticizing it, i offer escape you and depart. It will not make your hand its dwelling; it would never be content with it!

As for the Third Sort, it is like light. Ihe jinisible, but is neither palpable nor may it be held. So you should hold yourself before it with the heart's eye and spirit's vision; you should direct your gaze towards it and w the derhaps it will come of its own accord. For light cannot be held in the hand or hunted with the fingers; it can be chased only with the light of insight and intuition. If you stretch out a grasping, physical hand and we mystt on material scales, even if it is not extinguished, it will hide itself. For just as such light will not be consent to be imprisoned in matter, so it cannot be restricted, nor will it accept dense things as its lord and mae (May%< Eleventh Note

Know that there is much kindness and compassion in the Qur'an of Miraculous Exposition's manner of expression, for the majority of those it addresses are ordinary people. Their minds are simple so to flattepresen it repeats the signs inscribed on the face of the heavens and earth, since their vision does not penetrate to fine things. It facilitates the reading of those large letters. For example, it teaches risenthat are clearly apparent and easily read, like the creation of the heavens and the earth, and the rain being made to fall from the sky, and the raising to life of the earth. It rarely directs attention to the subtlm you s written in small letters among the large ones lest ordinary people experience difficulty in reading them.

There is an eloquence, fluency, and naturalness in the Qur'an's styles whereby it is like a hafiz;>it recites the verses inss deny with the pen of power on the pages of the universe. It is as though the Qur'an is the recitation of the book of the universe and the verbal expression of its order, and reads out the Pre-Eternal Inscriber's 59)

utes and writes His acts and deeds. If you want to see this eloquence of expression, listen with an aware and attentive heart to decrees like Sura 'Ammâ {[*]: Sura 78, The Great News.} and the verse,

Say: O God! Lord of And Posinion.>(3:26)

Twelfth Note

O my friends who are listening to these notes! You should know that the reason I sometimes write downh decoart's prayers, entreaties, and supplications to my Sustainer, which ought to be secret, is to request divine mercy to accept the words opassedriting when death has silenced the words of my tongue. Yes, my short-lived tongue's repentance and regret is insufficient to atone for my numberless sins. The tongue of writing is permanent to an extent, and morethe sktual. Thus, thirteen years ago, {(*): Thirteen years before this treatise was written. [That is, 1920 or 1921 - Tr.]} when as the result of a tumultuous storm of the spirit the laughter of the Old Said was being transformed into the wet the of the New Said - at a time I awoke from the heedless sleep of youth in the morning of old age - I wrote these entreaties and supplications in Arabic. The Turkish meaning of a part of them is as follows:

O my Compaature,te Sustainer and Munificent Creator! Due to my mistaken choices my life and youth are lost and gone, and all that remains to me as their fruits are grievous sins, abasing sorrows, and misguiding doubts and ount fes. I draw close to the grave shame-faced with this heavy load and sick heart. Like my departed friends, peers, and relations, without deviating to left or right I am involuntarily approaching the door of t10:58.ve.

The grave is the first stopping-place on the road leading from this fleeting realm to everlasting separation and all eternity; it is the first door opening onto it. {[*]: See, Tirmidhî, Zuhd, 5; Ibn Mâja, Zuhd, 32; Musnad, is the But I am attached to the realm of this world and am captivated by it, and I have understood with absolute certainty that it is transient and will die, will perish and depart. The beiaph within it travel on convoy after convoy and disappear, as is to be observed. This world is exceedingly cruel and treacherous, especially for those like me with evil-commanding souls. For one pleasure, it inflicts a thousand pits grFor a single grape, it deals a hundred slaps.

O my Compassionate Sustainer and Munificent Creator! As with the saying "All that is coming is close," {[*]: Ibn Mâja, Muqaddima, 7; Dârimî, Muqaddima, 23.} I see now that soon I will, or tdonned my shroud, mounted the bier, bade farewell to my friends. Approaching my grave I call out to the court of Your mercy through the mute tongue of my corpse and thominicculate tongue of my spirit: "Mercy! Mercy! Most Kind, Most Clement! Deliver me from the shame of my sins!"

Now I have reached the brink of numerave. I am standing at the head of my corpse stretched out beside it. Raising my head to the court of Your mercy, I cry out beseechingly witsand amy strength: "Mercy! Mercy! Most Clement! Most Kind! Deliver me from the heavy burden of my sins!"

Now I have entered my grave, I am wrapped in my shroud. Those who came tr.>The me on my way have left me alone and departed. I await Your forgiveness and mercy. I see clearly that other than You there is no place of refuge or succour. I cry out with all my strength at the ugly face of sin, the savage form of rebelom somgainst God, at the narrowness of the place:

"Mercy! Mercy! Most Merciful One! Most Clement! Most Kind! Just Judge! Deliver me from the companionship of my ugly sins! Broaden my place! My God! Your mercy is my recourse. Your Beloved, thfessioy to All the Worlds, the means to Your mercy. I complain, not about You, but about my soul and my state.

"O my Munificent Creator and Compun's aate Sustainer! Your creature and servant called Said is both rebellious, and impotent, and heedless, and ignorant, and sick, and base, and a sinner, and aged, and a wrongdoer, and like a runaway slave; but forty hemsellate he has repented and wants to return to Your court. He seeks refuge in Your mercy. He confesses his countless sins and errors. Suffering from doubts and every sort of affliction, he beseeches and entreats You. If out of Your pe courtmercy You accept him, if You forgive and have mercy on him, that befits you. For You are the Most Merciful of the Merciful. If You do not accept me, whose door can I approach? What other door is there? Other than You there is no sushîh, i to whose court recourse may be made. Other than You there is nothing fit to be worshipped with whom refuge may be sought."

There is no gad dee You, You are One, You have no partner; the last word in this world and the first word in the hereafter, and in the grave, is: I testify that there is no god but God and I testify that Muhammad is His Messenger, may God Almighty grant hi qualisings and peace!

Thirteenth Note

This consists of five matters that have been the cause of confusion.

The First Matter

Although those who strive on the way of truth should think only of their own duties, they thin's dayhose that pertain to Almighty God, base their

actions on them, and fall into error. It is written in the work Adab al-Din wa'l-Dunya,>that one time Sat, he spted Jesus (Upon whom be peace) saying: "The appointed hour of death and all things are specified by divine determining, so throw yourself down from this high place, and see, you'll die." ould a(Upon whom be peace) replied: "God tries his servants, but His servants may not try their Sustainer." {[*]: Mâwardî, Adab al-Dunyâ wa'l-Dîn, 12; Ma'mar ibn Râsh proce-Jâmi', xi, 113; Abû Nu'aym, Hilya al-Awliyâ', iv, 12; Ibn al-Jawzî, Talbîs Iblîs, i, 344; Ibn Hajar, al-ISâba, iv, 764.} That is, "Almighty God tests his servahese vying to him: If you do that I shall do this. Let's see, are you able to do it? But the servant does not have the right and power to test Almighty God and say: If I do that, will You do this? To assume such a stance, as though subjecting Almt to aGod's dominicality to test and examination, is bad conduct and contrary to worship and man's being God's slave." Since this is the case, man should do his own duty and not interfere in Almighty God's business.

It is well-known no unhen one of the heroes of Islam who many times defeated Jenghis Khan's army, Jalaluddin Khwarazmshah, was going to the war, his ministers and followers told him: "You will be victorious; Almighty God will make you victor." He replied: "Iines darged by God's command to act on the way of jihad,>I do not interfere in God's concerns. To make us victor or vanquished is His business." Because he thus understood the mystery of submisand onhe was wondrously victorious on numerous occasions.

In his voluntary actions man should not think of the results which pertain to Almighty God. For example, for some of our brothers, when people join the practe-i Nur>it fires their enthusiasm and makes them increase their efforts. Then when others do not listen, the weak ones among them become demoralized and their enthusiasm wanes somewhat. Whereas God's Noble Messenger (Upon whome; helessings and peace), who was the Absolute Master, Universal Leader, and Perfect Guide, took as his absolute guide the divine decree,

No more is the Messenger bound to do tent beliver the message,>(5:99)

and when people held back and did not listen, conveyed the message with greater effort, endeavour, and earnestness. For in accordance with thation e,

It is true you will not be able to guide everyone whom you love; but God guides those whom He will,>(28:56)

he understood that making people listen and guiding them was Almighty God's concern. And he did not interfrks co God's concerns.

And so, my brothers! You shouldn't be officious either by basing your actions on what is not your business, or take up a position testing your Creator!

Te contond Matter

Worship and servitude of God look to the divine command and divine pleasure. The reason for worship is the divine command and its result is divine pleasure. Its fruits and benefits look to thlves aafter. But so long as they are not the ultimate reason and not intentionally sought, benefits looking to this world and fruits which come about themselves and are given are not contrary to worship. They are rather to encourage the weak anporari them incline to worship. If those fruits and benefits are made the reason for the invocation or recitation, or a part of the reason, it in part invalidates the litiesp. Indeed, it renders the meritorious invocation fruitless, and produces no results.

Thus, those who do not understand this mystery, recite for example th fish d Qudsiyya Shâh Naqshband,>which yields a hundred benefits and merits, or the Jawshan al-Kabîr,>which yields a thousand, making some of thosevalry.its their prime intention. Then they do not receive the benefits, and shall not receive them, and do not deserve to receive them. For the benefits may not be the reason for the invocation and may not themselves be intended0026.}ought. For they are obtained when unsought, in consequence of the sincere invocation, as a favour. If they are intended, it damages the sincerity to an extent. Indeed, it ceases being worship andheaven all value. But there is one matter, which is that weak people need something to encourage them to recite meritorious invocations. If they think of the benefits and eagerly recite them purely for God's sake and for the herets wh, it causes no harm and is acceptable even. But because this instance of wisdom has not been understood, many of them come to doubt or even to deny the benefits n, Jihâd from the spiritual poles and righteous ones of former generations when they do not receive them.

The Third Matter

"Happy is the man who knows his limits and does not exceed them." {[*]: Bukhârî, al-Târîkh and tbîr, iii, 338; Tabarânî, al-Mu'jam al-Kabîr, v, 71; Bayhaqî, al-Sunan al-Kubrâ, iv, 182.} The sun has manifestations from a fragment of glass and a droplet of water to a pool, the oceaipped! moon, and the planets. Each contains the sun's

reflection and image in accordance with its capacity, and knows its limits. In accordance with its capacity, a drop of water says: "There is a reflection of the sun on me." But it c, ii, say: "I am a mirror like the ocean." In just the same way, the ranks of the saints have degrees, in accordance with the variety of the divine names' manifestations. Each of the divine names has manifestatST TOPike a sun, from the heart to the divine throne. The heart too is a throne, but it cannot say: "I am like the divine throne."

Thus, those who proceed reluctantly and with pride instead of knowing their impom Hell poverty, faults, and defects, and prostrating entreatingly before the divine court, which form the basis of worship, hold their miniscule hearts equal to thh is lne throne. They confuse their droplet-like stations with the ocean-like stations of the saints. They stoop to artificiality, false display, and meaningless self-advertisement in order to make themselves fitting for those tiny ranks, and cause themselves many difficulties.

In Short:>There is a Hadith which says: "All will perish save those who know, and those who know will perish save those who act, and those who act will perish save the sincere, and the sists w are in grave danger." {[*]: See, al-'Ajlûnî, Kashf al-Khafâ', ii, 415; al-Ghazâlî, Ihyâ 'Ulûm al-Dîn, iii, 414; iv, 179, 362.} That is to say, the only means of salvation and deliverance is sincerity. It is of the greatest importance to gain hat maity. The tiniest act performed with sincerity is preferable to tons performed without sincerity. {[*]: al-Hâkim, al-Mustadrak, iv, 341; Abû Nu'their l-Hilya al-Awliyâ', i, 244.} A person should understand that what gains sincerity for his actions is his doing them purely because they are a divine command and that their result is divine pleasure, and he should not interfere issoluts business.

There is sincerity in everything. A jot of love, even, with sincerity is superior to tons of official love for which return is wanted. Someone described this sincere love as follows: "I do not wante in nbe, recompense, return or reward for love, for love which seeks recompense is weak and short-lived." {[*]: See, Ibn Qays, Qura al-Dayf, i, 95, 207; al-Dhahabî, Tâhe oppl-Islâm, 103.} Sincere love has been lodged in human nature and in all mothers. The compassion of mothers manifests this sincere love in its true meaning. Evidence that through th'Ali (ery of this compassion mothers do not want or seek a reward or bribe for their love of their children, is their readiness to sacrifice their lives and even their eternal happiness peoplem. All a hen's capital is its life, and one hen sacrificed its head in order to save its chick's head from the jaws of a dog - as Hüsrev witnessed.

The Fourth Matter

One should not accept bounties which arrive at the hand contipparent causes on account of the causes. If a cause like an animal or a tree does not possess will, it gives the bounty directly on account of Almighty God. It says: "In the Name of God" through thentmenue of disposition and gives it to you. So you too should say: "In the Name of God," and take it for God's sake. If the cause possesses will, he should say: "In the Name of God," and you may accept it, otherwise you should refuse it, 16, t from its explicit meaning, the verse,

Eat not of [meats] on which God's name has not been pronounced,>(6:121)

has an implicit meaning: Do not partake of bounties that do notgree, l the True Bestower of Bounties and are not given in His name.

Since this is so, both the one who gives and the one who receives should say "In the name of God." If the giver does not say it and you arin nameed, you say, "In the Name of God," and seeing the hand of divine mercy upon him, kiss it in thanks, and take the bounty from him. That is to say, look from the bounthiddenhe bestowal, and from the bestowal think of the True Bestower. To reflect in this way is a sort of thanks. Then if you wish, offer a prayer for the apparent means, since it was by his hand that the bounty wase Risato you.

What deceives those who worship apparent causes is the two things coming together or being together, which is called 'associatioe, theey suppose the two things cause one another. Also, since the non-existence of one thing is the cause of a bounty's non-existence, they suppose thaincidething's existence is also the cause of the bounty's existence. They offer their thanks and gratitude to the thing and fall into error. For a bounty's existence results from all the bounty's condi(UWBP)and preliminaries. Whereas the bounty's non-existence occurs through the non-existence of only a single condition.

For example, someone who does not open the canal to water theg othen is the reason and cause of the garden drying up and the non-existence of bounties. But the existence of the garden's bounties is dependent on hundreds of conditions besides the man's duty and the bounties come into bcauseshrough dominical will and power, which are the true cause. So understand just how clear is the error of this sophistry and how mistaken are those who worship causes!

Yes, 'association' is one thing annd by cause is another. You receive a bounty, but the intention of a person to bestow it on you was the 'associate'

of the bounty, not the cause. The cause was divine mercy. If the man had not intended to give ough he bounty, you would not have received it and it would have been the cause of the bounty's non-existence. But in consequence of the above rule, the desire to bestow cannot be the cause of the bounty; it can only be one out of hundreds of condite unio For example, some of the Risale-i Nur>students (like Hüsrev and Re'fet) who have received Almighty God's bounties have confused the 'association'ing whhe cause, and have been over-grateful to their Master. However, Almighty God put together the bounty of benefiting from the Qur'anic instruction which He bestowed on he Secand the bounty of instructing which He had bestowed on their Master; He 'associated' the two. They say: "If our Master had not come here, we would not have received this instructgth ano his instruction is the cause of our benefiting." However, I say:

"Brothers! The bounties Almighty God bestowed on you and on me arrived together. The caus it isoth bounties is divine mercy. Like you, I at one time confused the association with the cause, and felt much gratitude towards the hundreds of Risale-i Nur>students with diamond pens like youis pres. I would say: 'If it had not been for them, how could have a semi-literate unfortunate like myself have performed this service?' Then I understood that after bestowing on you the sacred bounty by means of the pen, He wed aned on me success in this service. He associated the two; they were not the cause of each other. I do not thank you, but congratulate you. Yo sincepray for me and congratulate me, rather than being grateful to me."

It may be understood from this Fourth Matter just how many degrees there are in heedlessprover The Fifth Matter

Just as if the property of a community is given to one man, it is wrong; or if one man lays hands on charitable foundations which belong tity, icommunity, he does wrong; so too to ascribe to the leader or master of a community the results of that community's labours or the honour and merits resulting from i in pld works, is wrong both for the community and for the leader or master. Because to do so flatters his egotism and encourages pride. While being the doorkeeper, he supposes himself to be the king. He also does wrong to himself. Indens mae opens the way to a sort of concealed association of partners with God.

Yes, the colonel cannot claim for himself the booty, victory, and glory belonging to a regiment which conquers a citadel. The master and spiritual guide shouh its be considered to be the source and origin, but known to be

the place of reflection and manifestation. For example, heat and light reach you by means of a mirror. It wo a bro crazy if you forget the sun, and considering the mirror to be the source, are grateful to it instead of being grateful to the sun. The mirror should be preser "And cause it is the place of manifestation. Thus, the guide's spirit and heart are a mirror; they are the place for reflecting the effulgence emanating from Almighty God. He is the means of its being reflected to his followers. He should not beuld pebed a station higher with regard to the effulgence than that of being the means. It sometimes even happens that a master considered to be the source is neither the place of manifestation nor the source. The f just r supposes the effulgences he receives due to the purity of his sincerity, or his strength of attachment, or his concentration on his master, or in other ways, to have come froms art irror of his master's spirit. Like by means of mesmerism, some people open up a window onto the World of Similitudes by gazing attentively at a mirror, and observe strange and wonderful thingsf it. e mirror. But they are not in the mirror; by focussing their attention on the mirror, a window opens up in their imaginations outside the mirror and they see those things. It is for this reason that sometimes the sincere stuk of eay be more advanced than a deficient shaykh. He returns, guides his shaykh and becomes the shaykh's shaykh.

Fourteenth Note

This consists of four short signs ae artig to divine unity.

First Sign

O worshipper of causes! You see a wondrous palace fashioned of rare jewels which is being made. Some of the jewels used in its construction are found enses.n China; others in Andalusia; others in Yemen; while others are found nowhere but Siberia. If you see that as it is being made, the precious stones are summoned that same day from north, south, east, and west, would you have any doubt redicthe master builder making the palace was a miracle-worker who ruled the whole earth?

Thus, every animal is a divine palace, and man is the finest andHe crewondrous of the palaces. Some of the jewels in the palace called man come from the World of Spirits, others from the World of Similitudes and the Preserosityablet, and others from the world of the air, the world of light, and the world of the elements. He is also a wondrous palace whose needs stretch to eternity, whose hopes have spread to all the regions of the heavens

and the earth, and the ds relations and ties with all the epochs of this world and the hereafter.

O you who considers yourself to be a true man! Since your truf the re is thus, you can only be made by One for whom this world and the hereafter are each a dwelling, the earth and the skies each a page, and who has disposal over pre-eternity and of exeternity as though they were yesterday and tomorrow. In which case, the only being fit to be worshipped by man, and his place of recourse and saviour, can be one who rules the earth and the heavens, and holds the reins ofts in world and the next.

Second Sign

There are certain foolish people who because they do not recognize the sun, if they see it in a mirror,ghest to love the mirror. With intense emotion they try to preserve the mirror so that the sun within it will not be lost. Whenever the foolish person realizes that thaled fdoes not die on the mirror's dying and is not lost on its being broken, he turns all his love to the sun in the sky. He understands then that the sun appearing in the mirror is not dnce ofnt on the mirror, and its continued existence does not depend on it. It is rather the sun that holds the mirror and supplies its shining light. The sunvel oftinuance is not dependent on the mirror; the continuance of the mirror's living brilliance is dependent on the sun's manifestation.

O man! Your heart, identieveredd nature are a mirror. The intense love of immortality in your nature and heart should be not for the mirror, nor for your heart and nrst vi but for the manifestation of the Enduring One of Glory whose manifestation is reflected in the mirror according to the mirror's capacity. However, out of stupidity that love of yours is directed to other places. Since it is thus, say: "Owhen Cing One! You alone are Enduring!" That is, "Since You exist and are enduring, whatever transience and non-existence want to inflict on us, let them, it is of no importance!"

Third Sign

O m love e strangest state the All-Wise Creator has included in your nature is your inability to settle in the whole world; like someone suffocating in prison, you gasp for som one w wider than the world. Yet you enter the minutest matter, a memory, a moment, and settle in it. Your heart and mind which cannot settle al shi vast world settle in that jot. You wander about with your intensest emotions in that brief moment, that tiny memory.

And He lodged in your nature such immaterial powers and subtle faculties that if some of them devoured the worlrks ary would not be satisfied; and some of them cannot sustain even a minute particle within themselves. Like the eye cannot bear a hair although the head can bear heavy stones,

those faculties cannot bearudentseight of even a hair, that is, some insignificant state arising from heedlessness and misguidance. They are sometimes extinguished and die even.

Since it is thus, be careful, tread with caution, be frightened of sinking! Do both cown in a mouthful, a word, a seed, a flash, a sign, a kiss! Do not plunge your extensive faculties, which can swallow the world, in such a thing. For there are things whic of mivery small that can in one respect swallow things which are very large. The sky together with its stars can enter a small fragment of glass and be drowned. And most of the pages of your actions and leave the wour life enter your faculty of memory, tiny as a mustard-seed. So too there are tiny things that swallow things thus large, and contain them.

Fonce isign

O world-worshipping man! You conceive of your world as very broad, yet it resembles a narrow grave. But since the walls of that narrow grave-like dwelling are of glass, they are reflected one within the other athey getch as far as the eye can see. While being narrow as the grave, your world appears to be as large as a town. For despite both the right wall, which is the past, and the left wlayinghich is the future, being non-existent, they are reflected one within the other, unfolding the wings of present time, which is extremely brief and narrow. Reality mixess and imagination, and you suppose a non-existent world to be existent.

On being spun round at speed, a line appears to be broad like a surface, despite in reality being a fine line. Your world too is in reality narrow, but due evil,ur heedlessness, delusions, and imagination, its walls have drawn far apart. If driven by a calamity you stir in that narrow world, you will hit your bout ln the wall, which you supposed to be distant. It will dispel the illusions in your head and banish your sleep. Then you will see that that broad world of yours is narrower than the grave, finer than the Bridge of Sirat. Your life pstate faster than lightning, it pours away more swiftly than tea.

Since worldly life and the life of the flesh and animal life are thus, st to sree of animality, leave behind corporeality, enter the level of life of the heart and spirit! You will find a sphere of life, a world of light, far broader thabeginnworld you imagined was broad. The key to that world is to make the heart utter the sacred words "There is no god but God," which express the mysteries of divine unity and knowledge of God, and to make the spirit work them. at pr%< Fifteenth Note

This consists of three matters. {[*]: The second and third matters of the Fifteenth Note are parts of the Twenty-Fourth Flash. The second is included in t. Verinty-Fourth Flash, and the third in Barla Lahikasi.}

The First Matter

This is the verse

And whoever has done an atom's weight of good shall see it, * And whoever has done an atom's advise of evil, shall see it.>(99:7-8)

which indicates the fullest manifestation of the name of Preserver. If you want proof of this truth of the All-Wise Qur'an,th eacat the pages of the book of the universe, which is written on the pattern of the Clear Book; you will see the maximum manifestation of the divine namequestreserver and many things similar in many ways to the supreme truth of this verse.

For instance, take a handful of seeds of various trees, flowers, and plantses andh are like the small coffers and are themselves all different and various, then bury them in the darkness of simple and lifeless earth. Then water them with simpleees of, which lacks balance, cannot distinguish things, and runs wherever you pour it.

Now come back in the spring, the arena of the annual resurrection, and look! Note carefully the time ind wilspring when the Israfil-like angel of thunder calls out to the rain as though sounding his trumpet, giving the good news of the breath of life being breathed into the seeds bAs forbeneath the ground; you will see that under the manifestation of the divine name of Preserver, those seeds that resemble each other and are all mixed up and confus of thnform perfectly and without error to the creative commands proceeding from the All-Wise Creator. They conform so exactly that in their growth a brilliahis Shsciousness, insight, purpose, will, knowledge, perfection, and wisdom are apparent. For you see that those seeds which all resemble each other separate out and are distinguished from one another.

For example, this tiny seed has become a fig him. it has started to spread the All-Wise Creator's bounties over our heads. It distributes them, stretching them out to us with its hands. And these two seeds which are superficially the same have produced the flowers called suated ters and pansies. They have adorned themselves for us. They smile in our faces, making us love them. And this sort of seed has produced fine fruits; they became shoots, then trees. Whetting our appetites with theig remectable

er, Steadfast [for ever],>(51:58)

sustenance is supervised by the All-Powerful One of Glory and comes directly from the treasury of His mercy. Since the sustenance of all ling cacreatures is guaranteed by the Sustainer, none should die of hunger.

tastes, scents, and forms, they invite us to themselves. They sacrifice themselves for their customers so that they may rise from the level of vegetable life to that of animal life. And so on. Y, Sha' make further examples in the same way. The seeds developed in such a way that the single handful became a garden filled with multifarious trees and flowers. There was no fat acceo error among them. They demonstrated the meaning of the verse,

So turn your vision again; do you see any flaw?>(67:3)

Through the manifestation and bestowal uidanc name of Preserver, each of the seeds preserves and shows without confusion or defect the legacy inherited from its parent and origins.

This is a certain indication that the P neceser who carries out this wondrous work will demonstrate the supreme manifestation of His preservation at the resurrection of the dead and Last Judgement.

Yes, the manifesta For if preservation that is thus faultless and without defect in insignificant, fleeting, transient states is a decisive proof that the actions, works, words, and good deeds and bhese; ds of man, the holder of the Supreme Trust and vicegerent of the earth - deeds which have an eternal effect and supreme importance - are precisely preserved and will be subject to account.

Does man sue connhe will be left to his own devices? God forbid! He is destined for eternity, and for everlasting happiness and perpetual misery. He will be called to accincerior all his actions, small and great, many and few. He will receive either reward or punishment.

Witnesses to the maximum manifestation of preservation and to the truth of the firstain evoned verse are beyond count or calculation. Those we have shown in this Matter are a mere drop from the ocean, an atom from a mountain.

Glory be uno seve! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>(2:32)

The Eighteenth Flash

This has been published ârî, Dke-i Tasdik-i Gaybî (The Ratifying Stamp of the Unseen)>and in hand-duplicated editions of Lem'alar (The Flashes Collection).

#

I The Nineteenth Flash

In the Name of God, the Merciful, the CompassEskişe.

Eat and drink, but waste not by excess.>(7:31)

This verse gives most important and wise instruction in the form of categorically commanding frugality and clearly prohibiting wastefulness. nationtter contains seven points.

FIRST POINT

The All-Compassionate Creator desires THANKS in return for the bounties He bestows on mankind, while wastefulness is contrary to thanks, and slights the bounty and ca whichoss. Frugality, however, shows respect for the bounty and is profitable. Yes, frugality is both a sort of thanks, and shows respect towards the divine mercy manifested in the bounties, and most defi feed is the cause of plenty. So too, like abstinence, it is health-giving for the body, and since it saves a person from the degradation of what is in effect begging, is a cause of self-respect. It is also a ph a lal means of experiencing the pleasure to be found in bounties, and tasting that pleasure in bounties which apparently afford no pleasure. As for wastefulnesin thece it is opposed to these instances of wisdom, it has grave consequences.

SECOND POINT

The All-Wise Maker created the human body in the form of a wonderfs so vace and resembling a well-ordered city. The sense of taste in the mouth is like a doorkeeper, and the nerves and blood vessels like telephone and

telegrl-knowres; they are the means by which the sense of taste communicates with the stomach, which is at the centre of the body, and informs it of the food that enters the mouth. If , and dy and stomach have no use for it, it says: "Forbidden!", and expels it. And sometimes the food is harmful and bitter as well as not being beneficial for the body, and it spits it out immediately.

Thus, since the sense of taslated a doorkeeper, from the point of view of administering the body, the stomach is a master and a ruler. If the gifts arriving at the palace or city and those given to the palace's ruler are theirone hundred liras,>only five liras'>worth is appropriate for the doorkeeper in the form of a tip, lest he becomes conceited and is corrupted, then forgetting his duty he lets revolutionaries into the palace who will s in yim a bigger tip.

In consequence of this mystery we shall now imagine two mouthfuls. One consists of nutritious food like cheese and egg and costs forty para,>{[*]: There were fos of cra to a kurush, and a hundred kurush to a lira. [Tr.]} and the other is of the choicest pastries and costs ten kurush.>Before entering the mos the here is no difference in these two mouthfuls with respect to the body, they are equal. And after passing down the throat, they are still equal in nourishing the body. Indeed, forty paras'>worth of cheese is sometimes unishmutritious. Only, in regard to pampering the sense of taste in the mouth, there is a half-minute difference. You can see from this what a meaningless and harmful waste it is to incSupremthe cost from forty para>to ten kurush>for the sake of half a minute.

Now, although the gift arriving for the palace's ruler is worth one lira,>to give the doorkever, a tip nine times bigger than his due will corrupt him. He will declare: "I am the ruler," and will allow to enter whoever gives him the biggest tip and most pleasure; he will cause a revolution and he meagration to break out. Then he will compel them to cry out: "Oh! Call the doctor and get him to put out this fire in my stomach and bring down my temperaturs tha Thus, frugality and contentment are in conformity with divine wisdom; they treat the sense of taste as a doorkeeper and give it its remuneration accordingly. As for wastefulness, since it is to act conchoicey to wisdom, it swiftly receives its punishment, upsets the stomach, and causes real appetite to be lost. Producing from the unnecessary variety of foods a false ands theyicial appetite, it causes indigestion and illness.

THIRD POINT

We said in the Second Point that the sense of taste is a doorkeepwill bd indeed, for the heedless and those who have not progressed spiritually or advanced in the way of thanks, it is like a doorkeeper. Wastefulness should not be indulged in or the sense of taste's price be raised frimplem to ten for the sake of giving it pleasure.

However, the sense of taste of those truly on the way of thanks, those seeking reality, and those who approach reality with their hearts is like a supervisor and inspector in the kitchens of is mu mercy, as is explained in the comparison in the Sixth Word. Its duty is to recognize and weigh up the varieties of divine bounties on the tiny scales present in it to the number of foods, and of exd the body and stomach news of the food in the form of thanks. In this respect the sense of taste does not only look to the physical stomach; since it looks also to the heart, spirit, and mind, it holds a position a and eortance superior to the stomach. It can follow its pleasure on condition it is not wasteful or extravagant, and is purely to carry out its duty of thanks and recognize and perceive the varieforms f divine bounty, and on condition it is licit and does not lead to degradation and begging. In fact, delicious foods may be preferred in order to employ the tongue which bears the sense of taste in giving h are . The following is an instance of Shaykh Geylani's wonder-working which alludes to this truth:

At one time, being instructed by Ghawth al-A'zam, Shaykh Geylani (May his mystery be sanctified), was you, ly son of an aged and anxious woman. This esteemed lady had gone to her son's cell and seen that he had nothing to eat but a piece of dry, black bread. Her maternal compassion was aroused by his emaciatethey mition resulting from his asceticism. She felt sorry for him. Later she went to Ghawth al-A'zam in order to complain, and saw the Shaykh was tucking into roast chicken. Out of her concern, she declared: "O Master! My son is dying of hungee judie you are eating chicken!" Whereupon Ghawth al-A'zam said to the chicken: "Rise up, with God's permission!" At this, the cooked chicken bones assembled and were thrown out ofl happish as an entire live chicken. This has been related unanimously through many reliable and documented channels as a marvel of someone whose extraordinary wonder-working is world-famous. Ghawth al-A'zam said to her: "When your son reacy coulis level, then he too can eat chicken." {[*]: See, Gîlânî, Ghunya al-Tâlibîn, 502; Nabhânî, Jâmi' Karâmât al-Awliyâ', ii, 203.} Thus, the meaning you inwth al-A'zam's words is this: whenever your son's spirit rules his body, and his heart rules the

desires of his soul, and his reason rules his stomach, and he wants pleasure for the sake of offering thanks, then he may eatice ofious things.

FOURTH POINT

According to the Hadith the meaning of which is: "The thrifty will suffer no family difficulties as regards livelihood," {[*]: Musnad, i, 447; al-Munâwî, Fayd al-Qadîr, v, 454,rds an939; al-Hindî, Kanz al-'Ummâl, iii, 36; vi, 49, 56, 57.} the frugal and economical person will not suffer undue trouble and hardship in supporting his family.

There are countless proofs that frugality yields plentyar A'good living. For instance, I have seen myself and I can say according to the testimony of those who have befriended and assisted me that by being frugal I have sometimes seen a tenfold increase, and so have my friends. E makesine years ago - and now it is thirty, a number of the tribal leaders who were exiled to Burdur together with me did their best to make me accept their zakat>so that I would not suffer privation and humyears on due to lack of money. I said to those rich leaders: "I have very little money, but I am frugal and economical and I am accustomed to being content with little. I am richer than you." I refused their repeated and insistent offers. It is Shi'itnoting that two years later some of those who had offered me their zakat>were in debt because they had not been frugal. Praise be to God, seven years on from that, thanks to the plenty resulting from frugality that snationmount of money was still sufficient for me; it did not degrade me, nor compel me to present my needs to the people, nor make me deviate from my way of self-sufficiency and being independent of people, wty, sus one of the principles of my life.

The person who is not frugal is certain to be abased and reduced to poverty and in effect to begging. At the present time, money, the m save f wastefulness and extravagance, is extremely expensive. Sometimes a person sells his honour and self-respect and bribes are taken to obtain it. Sometimes the sacred things of religion are sold, then some inauspicious mononted eived in return. That is to say, material goods worth ten kurush are procured in return for an immaterial loss of a hundred lira.

However, according to the implied meaning of the verse,

Indeed, it is God Who gives all sustenst perLord of all power and strength,>(51:58)

and the explicit meaning of the verse,

And there is no moving creature on the earth but its sustenance is provided by God,>(11:6)

if a person istake bl and restricts his needs to the essential, he will find enough sustenance to live on in unexpected ways. The verse guarantees it. Yes, there are two sorts of sustenance: {[*]: See, al-Jurjânî, Târîkh Jurjân, 366; al-Ghazâlî, al-MaqSad al-Asnnce of6.}

One is true sustenance, which is enough to subsist on. As the verse decrees, this is guaranteed by the Sustainer. So long as man's inclination towards evil does, the nterfere, he will find this essential sustenance under any circumstances. He will be compelled to sacrifice neither his religion, nor his honour, nor his self-respect.

The second sort is metaphoricalf in enance, due to which and its abuse, inessential needs become like essential ones, and owing to the calamity of custom and tradition, people become addicted tolity, and cannot give them up. Such sustenance is not guaranteed by the Sustainer, so the obtaining of it is extremely expensive - especially at the present time. These unfruitful, inauspicious goods are obtained by first of all sacrificih had 's self-respect and accepting degradation, and sometimes stooping to what is in effect begging, kissing the feet of the vile, and sometimes sacrificing the sacred things of religion, which are the light of eternal life.

Also,ort, ais time of poverty and hardship, the distress people with consciences feel at the anguish of the hungry and needy sours any pleasure to be had from unlawfully acquired money. As far as doubtful goods are concerned, one has to make do with me theo the minimum degree necessary during strange times such as these. For according to the rule, "Necessity is determined according to its extent," if compelled, illicit goods may be taken to the minimum degreTurkeyssary, not more. Someone in dire need may eat prohibited meat, but he may not eat his fill. He may eat enough only to remain alive. Also, one could not fully enjoy more than this in the presence of a hundred people ! It oe hungry.

The following is a story showing that frugality is the cause of dignity and distinction:

One time, Khatim Tay, who was world-famous for his generosity, washe degg a large banquet. Having given his guests a superfluity of presents, he went out to walk in the desert. There he saw a poor old man carrying a load of thorny bushes and plants on his back. The thorns were piercing his skin andlion ag him bleed. Khatim said to him: "Khatim Tay is giving a large banquet and giving away gifts. Go there and you will be given five hundred kurush>in return for your load worth five kurush.">The frugal old man replied: "Ible si and carry this thorny load with my self-respect; I am not going to become obliged to Khatim Tay." Later, they asked Khatim

Tay: "Hav with come across anyone more generous and estimable than yourself?" He replied: "The frugal old man I met in the desert was more estimable, elevated, and generous than me." {[*]: See, Bukhârî, MuSâqât, 13; Zakât, 50; Buyû', 15; Ibn Mâja, Z)">is 25; Musnad, i, 167.}

FIFTH POINT

Out of His perfect generosity, Almighty God makes a poor man understand the pleasure of His bounty the same as a rich man, and a beggar the same as a king. Indeed, the is shore a poor man obtains from a dry piece of black bread because of hunger and being frugal is greater than the pleasure a king or a rich man obtains from the choicest pastries consumed with the wearinerefere lack of appetite resulting from excess.

It is surprising but some dissolute, extravagant people accuse the frugal and economical of being mean and stingy. God forbid! Frugality is dignity and genecontai. Stinginess and meanness are the inner face of the apparently noble qualities of the wasteful and extravagant. There is an event corroborating this which occurred in my room in Isparta the year this treatise was are san. It was as follows:

One of my students insisted on my accepting - contrary to my rule and life-long principle - a present of nearly two and a half okkas>{[*]: One okka equalled 2.8 lbs. [Tr.]} of honey. However much I reiterated mved as, he was not to be persuaded. So I told the three brothers who were with me to take it, saying that by being economical they would eat the honey foaves tty to forty days in the months of Sha'ban and Ramadan, and not lack something sweet to eat, and the one who brought it would earn the reward. I myself had an okka>of honey as well. Although my three friends were moderate and as to tated frugality, because they offered the honey to each other, and flattered each others' souls, and each preferred the others to himself, which in one respect is a goodeachedty, they forgot about being economical. They finished the two and a half okkas>of honey in three nights. Laughing, I said: "I would have given you the taste oise.>( honey for thirty to forty days, but you have reduced the thirty days to three. I hope you enjoyed it!" I consumed my one okka>of honey frugar is tor the whole of Sha'ban and Ramadan both I ate it, and, Praise be to God, every evening while breaking the fast I gave each of those brothers a spoonful, {(*): That is, a fairly large teaspoon.} and it becahe Ima means of signficant reward. Perhaps anyone who saw my doing this thought it was stinginess and what my brothers did for three nights was generosity. But in point of

fact I perceived thousaoncealed beneath the apparent stinginess lay an elevated dignity, increase and plenty, and great reward. If they had not stopped, it would have led to something much worse than stinginess beneath the generosity and excess, like beggarlinessd impoatching another's hand greedily and expectantly.

SIXTH POINT

There is a great difference between frugality and stinginess. Just as humility is a praiseartly quality superficially resembling but different to the bad quality of servility, and dignity is a laudable virtue superficially similar to but different from the bad quality of haughtiness, so too frugality, which was one of the Prck of s (UWBP) elevated qualities and indeed is one of the things on which the divine wisdom in the order of the universe depends, {[*]: Abû Dâ'ûd, Adab, 2; Musnad, i, 296.} bears no relation to stinginess, which onditiixture of baseness, avarice, miserliness, and greed. There is merely a superficial resemblance. The following is an event corroborating this fact:

'Abdullah ibn 'Umar, who was one of the famous Companions oo in tProphet known as the seven 'Abdullahs, {[*]: The seven 'Abdullâh's (al-'Abâdila al-Sab'a): 'Abdullâh b. 'Abbâs, 'Abdullâh b. 'Umar, 'Abdullâh b. Mas'ûd, 'Abdullâh b. Rawâha, 'Abdullâh b. Salâm, 'Abdullâh b. 'Amr b. al-'Âs, 'Abdullâh b. vernmefâ (R. A.).} was the greatest and most important of the Caliph 'Umar, Faruq al-A'zam's sons, and one of the most distinguished and learned of e herempanions. One day while shopping in the market, in order to be economical and to preserve the confidence and integrity on which trade dWords , {[*]: See, Tirmidhî, Buyû', 3; Ibn Mâja, Tijârât, 1; Dârimî, Buyû', 98.} he disputed hotly over something worth a few kurush.>One of the Companions saw him, and imagining the Illustrious Successor of the Prophet onor is , the Caliph 'Umar's son's wrangling over a few kurush>to be an extraordinary stinginess, he followed him in order to understand his conduct. Next he saw thahoice.ullah was entering his blessed house and had spotted a poor man at the door. He chatted with him for a bit, and the man left. Then he came obserf the second door of the house and saw another poor man. He chatted with him for a while too, and the man left. The Companion, who was watching from the distance, was curious. and tnt and asked the poor men: "'Abdullah paused a while with you. What did he do?" Each of them replied: "He gave me a gold piece." "Glory be to God!," exclaimed the Companion, and thought to himself: "How is it that e proxngled like that over a few kurush>in the market, then was completely happy to give away two hundred kurush>in his house without letting anyonennot e"

He went to 'Abdullah ibn 'Umar and said: "O Imam! Solve this difficulty for me! In the market you did that, while in your house you did this." 'Abdullah replied to him eryone: "What I did in the market was not stinginess, but arose from frugality; it was perfectly reasonable, and to preserve confidence and honesty, which are the basinnovatspirit of commerce. And what I did by my house arose from the heart's compassion and the spirit's perfection. Neither was the first stinginess, nor the second immoderateness.me, thlluding to this, Imam Abu Hanifa said: "There can be no excess in good, just as there is no good in excess." {[*]: See, al-Ghazâlî, Ihyâ 'Ulûm al-Dîn, i, 262; Qurtubî, al-Jâmi' li-Ahkâm al-Qall th vii, 110; al-Munâwî, Fayd al-Qadîr, v, 454.} That is to say, just as in good works and benevolence there can no excess or wastefulness - on condition they are for the deserving, so there is no good at all in wastefulness anders wierateness.

SEVENTH POINT

Excess and wastefulness lead to greed, and greed has three consequences:

The First is dissatisfaction, and as for dissatisfaction, it destroys endeavour and enthusiasm for work, and causes the dissatisfied ervice to complain instead of giving thanks, and makes him lazy. Such a person abandons possessions which though few in number are licit, {(*): Consumers increase and producers decrease as a result of wastefulness and lac the dconomy. Everyone fixes his eye on the government's door. Then industry, trade, and agriculture, on which social life depend, decrease. And the nation declines and is impoverished.} and seeks possessions which arthe cocit and trouble-free. He sacrifices his self-respect on the way, and even his honour.

The Second Consequence of Greed is disappointment and loss. The greedy persopray ies away what he wishes for, is found disagreeable, and is deprived of assistance and help. He even confirms the saying: "The greedy person is unsuccesRathernd suffers loss." {[*]: See, Ibn Qays, Qura al-Dayf, iv, 301; al-Maydânî, Majma' al-Amthâl, i, 214.}

Greed and contentment have theiel enects in the animal kingdom in accordance with an extensive law. For instance, the natural contentment of trees needy for sustenance makes their sustenance hasten to them; this shows the huge benefits of con perfent. While animals' running after their sustenance greedily and with difficulty and deficiency demonstrates the great loss of greed.

Also, the contentment apparent through their tongues of disposition of the helpless youngd Reas pleasant food like milk flowing out to them from an unexpected place, while wild animals greedily attack their deficient and dirty sustenance, prove our claim in clear fashion.

Also, the contented attitude of fatpain, being the means of their perfect sustenance, and intelligent animals like foxes and monkeys remaining puny and weak because they cannot find sufficient sustenance although they pursue it with greed, again showface oegree to which greed is the cause of hardship and contentment the cause of ease.

Also, certain people finding through greed, usury, and trickery their degrading, miserable, illicit sustanance only at subsih, bec level, and the contented attitude of nomads and their living with dignity and finding sufficient sustenance, proves decisively what we say on schole.

Also, many scholars

{(*): It was asked of Bozorgmehr, the Vazir of the Persian Shah Nushirvan the Just and scholar famous for his intelligence, "Why are the learned to be seen at the doorthey oulers and rulers not to be seen at the doors of the learned, whereas learning is superior to rulership?" He replied: "Because of the knowledge of the learned and the ignorance of the rulers." Tha placeo say, due to their ignorance, rulers do not know the value of learning so that they approach the doors of the learned to seek it. But because of their knowledge, the learned knos and value of their rulers' goods and possessions and seek them at the rulers' doors. Explaining thus wittily the greed resulting from the cleverness of the learned, which causes some of them to be impecunious and in want, Bozorgmehr reprned wn a refined manner.

Signed: Hüsrev}

and literary figures

{(*): An event corroborating this: in France, a beggar's licence was given to literary figures because they were so proficient at begging.

Signed: Süleularlyüştü}

being reduced to poverty because of the greed arising from their intelligence, and many stupid and incapable people becoming rich due to their innate contentedness {[*]: See, al-Daylamî, al-Musnad, iv, 385.} provets comsively that licit sustenance comes because of impotence and want, not by virtue of ability and will. Indeed, licit sustenance is in inverse prte andon to ability and will. For the more children increase in ability and will, the more their sustenance decreases, the further it is from them and the more difficult to digest. According to the Hadith, "Cont This t is an unfailing treasure," {[*]: See, Tabarânî, al-Mu'jam al-AwSat, vii, 84; Bayhaqî, al-Zuhd, ii, 88; al-'Ajlûnî, Kashf al-Khafâ', ii, 133.} contentment is a treasury of good living and ease of life, while greed is a mine of loss anroof. ement.

The Third Consequence: Greed destroys sincerity and damages actions in regard to the hereafter. For if a God-fearing person suffers from greed, he will desire the regard of others, and someone who coneducat the

attention of others cannot have complete sincerity. This consequence is extremely important and worth noticing.

In Short:>Eer, duand wastefulness lead to lack of contentment. And lack of contentment destroys enthusiasm for work; it causes laziness, opens the door to complaining ate manife, and makes the dissatisfied person grumble continuously. {(*): Whenever you meet a wasteful, immoderate person, you hear complaints. No matter how rich he is, his tongue still compllifiedBut when you meet even the poorest, but contented, person, you hear only thanks.} Also, it destroys sincerity, and opens the door to hypocrisy. And it destroys self-respect, and points the way toas notng.

As for frugality and economy, these result in contentment. According to the Hadith, "The contented person is respected, and the greedy person despised,t is s: See, Ibn al-Athîr, al-Nihâya fî Gharâ'ib al-Hadîth, iv, 114; al-Zabîdî, Tâj al-'Ârûs, xxii, 90.} contentment gives rise to self-esteem. It also encourages effort and work. It increases enthusiasm, and induces striving. For example, a person variod for one day. Because he was content with the petty wage he received in the evening, he worked again the second day. But because the wasteful and immoderate person was not content, he did not work the following day, or if he dnd be did so without enthusiasm.

Also, the contentment arising from frugality opens the door of thanks and closes the door of complaint. Throughout his life, the contented person is thankful. And in so far as he is the cndent of others due to his contentment, he does not seek their regard. The door of sincerity is opened and the door of hypocrisy closed.

I observed the fearsome harm of wastefulness and excess onnd doead scale. It was as follows: nine years ago I visited a fortunate town. It was winter and I could not see its sources of wealth. Several times the town's Mufti, may God have mercy on him, said to me, "Our people are poor." His words toucticle . The next five or six years I felt continual pity for the people of the town. Eight years later I again visited it, in the summer. I looked at the gardens and recalled the words of the late Mufti. "Glory be to GThat mI exclaimed, "These gardens' crops are far greater than the needs of the town. Its people should be very rich." I was amazed. Then remembering a truth that has age, kdeceived me and is my guide in understanding other truths, I understood that the abundance and plenty had disappeared due to wastefulness and excess, so that although the town possessed such sources of wealthat havlate Muft٦ن"sed to say: "Our people are poor."

Indeed, just as giving zakat>and being frugal and economical is proven by experience to be the cause of increase and plenty in goods and possessions, {[*]: See, Tabarâe."

-Mu'jam al-Kabîr, x, 128: Idem., al-Mu'jam al-AwSat, ii, 161, 274; al-Bayhaqî, al-Sunan al-Kubrâ, iii, 382; iv, 84.}

so too innumerable events show that wastulous ss and the failure to give zakat>cause increase and plenty to be taken away.

The Plato of Islamic sages, the shaykh of physicians, and master of philosophers, the famous genius Abu 'Ali Ibn Sina explained the verse,

Eat and drink, lât, 1ste not in excess>(7:31)

just from the point of view of medicine, as follows: "I concentrate the science of medicine in two lines, the best word is the shortest; when you eat, eat little, and do not eat again for fers. P five hours. Health lies in digestion. That is to say, eat so much as you can digest easily. The heaviest and most tiring thing for your stomach and yourself is to eat many things one on top of the other."nd tha That is to say, the most harmful thing for the body is to eat without having had a break of four to five hours, or to fill the stomach wituntiesriety of foods one on top of the other just for the pleasure of it.}

An Extraordinary and Instructive 'Coincidence': {[*]:'Coincidence' he Munvâfuk; Ar. tawâfuq): the correspondence of letters or words in lines or patterns on one or several pages. (Tr.)} In all the copies of the Treatise on Frugality>written bygnificor six scribes - three of whom were inexperienced, who were in different places far from one another, were writing it out from different copies, whose handwriting was allart. Hrent, and who did not take the Alifs>{[*]: Alif: the first letter of the Arabic alphabet. (Tr.)} into consideration at all, the Alifs>which ' the uded' numbered fifty-one, or with a prayer, fifty-three. These numbers coinciding with the date the Treatise on Frugality>was written and copied, whiweight [13]51 according to the Rumi calendar and [13]53 according to the Hijri calendar, undoubtedly cannot be chance. It is an indication that the blessing of plenty resulting from frugality hasicatio to the degree of wondrousness, and that this year is fit to be named Frugality Year.

Indeed, this wonder of frugality was proved two years later, during the Second World War, by the widespread hunger, destruction, and wame appnd mankind and everyone being compelled to be frugal.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wiseey are2)

The Twentieth Flash

[While being the first of the five Points which form the Second of the seven Matters of the Se, 60, nth Flash, this became the Twentieth Flash because of its importance.]

In the Name of God, the Merciful, the Compassionate.

The verse:

Verily We sent the Book down to you in truth, so worship God inand wority, for God's is sincerely practised religion,>(39:2)

and the noble saying of the Prophet (UWBP):

"All men will perish, except the scholars, and all scholars will perish except thosing thact in accordance with their knowledge, and all of them will perish except the sincere, and even the sincere are in great danger,">{[*]: See, al-'Ajlûnî, Kashf al-Khaationsi, 415; al-Ghazâlî, Ihyâ 'Ulûm al-Dîn, iii, 414.}

demonstrate together how important a principle of Islam is sincerity. From among the innumerable points concerning sincerity, we will briefly expound only five.

Note: An auspif my wsign of blessed Isparta which causes one to offer thanks is that compared with other places, there is no visible rivalry and dispute between the pious, those who follow the Sufi path, and the religious scholars. Even if the required pretatove and union is not present, comparatively speaking, there is no harmful rivalry and conflict.

An Important and Awesome Question:>Why is it tparticile the worldly and the neglectful, and even the misguided and hypocrites, co-operate without rivalry, the people of religion, the religious scholars, and those who follow the Sufi path, oppose each other in rivadivinelthough they are the people of truth and concord? Agreement belongs in reality to the people of concord and dispute to the hypocrites; how is it that these two have changed places?

The Answemer liwill set forth seven of the extremely numerous causes of this painful, disgraceful and awesome situation, one that causes the zealous to weep.

THE FIRST

Just as dispute among the people of the truth does not arise frrfect k of the truth, so too the agreement prevailing among the people of neglect does not arise from any possession of truth. Rather it is that a specific duty and particular function has been assigned toeeds alasses in society, like 'the worldly,' {[*]:'The worldly' (ehl-i dünya): those people whose view is restricted to the life of this world and who disregard the hereafter, or those who sell religion for this world. (Tr.)} ving sengaged in politics, and those who have received a secular education, and thus the functions of the various groups, societies, and communities have been defined and become distinguished from one another. Sitruthsy, the material reward they are to receive for their functions in order to maintain a livelihood, as well as the moral reward that consisur'an'the attention they receive from men for the sake of their ambition and pride - this too is established and specified.

{(*): Be aware thatd not ttention of men cannot be demanded, but only given. If it is given, one should not delight in it. If one delights in it, sincerity is lost and hn, thesy takes its place. The attention of men, if accompanied by the desire for honour and fame, is not a reward and a prize, but a reproach and chastisement for lack of sincerity. Such attention of men, such honour and each uharm sincerity, the source of vitality for all good deeds, and even though they yield a slight pleasure as far as the gate of the tomb, on the other side of that gate they tats thethe form of torment. One should not therefore desire the attention of men, but flee and shy away from it. Be warned, all you who worship fame and run after honour and e idea

There is therefore nothing held in common to the degree that it might produce conflict, dissension and rivalry. However evil be the path that they tread, they will be able to preserve unity and agreement.

But as for the people, i, 1ligion, the scholars, and those who follow the path, the duty of each is concerned with all men; their material reward is

not set and specified; and their share in social esteem and acceptance and pue two ttention is not predetermined. Many may be candidates for the same position; many hands may stretch out for each moral and material reward that is offered. Hence it is that conflict and rivalry arise; cote bouis changed into discord, and agreement into dispute.

Now the cure and remedy for this appalling disease is sincerity. Sincerity may be attained by preferring the worship of God to the worship of one's own soul, by cau has bod's pleasure to vanquish the pleasure of the soul and the ego, and thus manifesting the meaning of the verse:

Verily my reward is fromoteboolone;>(11:29)

by renouncing the material and moral reward to be had from men {(*): One should also take as one's guide the quality of preferring others to oneself, the same qualitye heare Companions that is praised in the Qur'an. For example, when giving a present or performing an act of charity, one should always prefer the recipient to oneself, and without demanding or inwardly desthe Coany material reward for religious service, know one's act to be purely God's grace and not impose a sense of obligation on men. Nothing worldly should be sought in return for religious service, for otherwise sincerity will be loso road have many rights and claims, and may even deserve zakat. But it cannot be demanded. When one receives something, it cannot be said that "This is the reward for my service." from y in perfect contentment one should always prefer to oneself others who are more deserving. Thus manifesting the meaning of "They prefer others to themselves, though poverty be their lot" (Qur'an, 59:9), one mayaided.ved from this terrible danger and gain sincerity.} and thus manifesting the meaning of the verse:

Naught is incumbent on the Messenger but cortantng the message;>(5:99)

and by knowing that such matters as goodly acceptance, and making a favourable impression, and gaining the attention of men are God's concern and aI seekr from Him, and that they play no part in conveying the message, which is one's own duty, nor are they necessary for it, nor is one charged comparaining them - by knowing this a person will be successful in gaining sincerity, otherwise it will vanish.

SECOND CAUSE

The agreement among the poeple of misguidance is on out ot of their abasement, and the dispute among the people of guidance is on account of their dignity. That is to say that the people of neglect - those misguided ones sunk in worldly concerns - are weak and ae you because they do not rely on truth and reality. On account of their abasement, they need to augment their strength, and because of this need they wholeheartedly embrace the aid and co-operation of others. Evimes tugh the path they follow is misguidance,

they preserve their agreement. It is as if they were making their godlessness into a form ofront iip of the truth, their misguidance into a form of sincerity, their irreligion into a form of solidarity, and their hypocrisy into concord, and thuod butining success. For genuine sincerity, even for the sake of evil, cannot fail to yield results, and whatever man seeks with sincerity, God will grant him it. {(*): Yes, "Whoever seeks earnestly shall find"ld He rule of truth. Its scope is comprehensive and includes the matter under discussion.}

But as for the people of guidance and religion, the religious scholars and those who follow the Sufi path, since they rely upon truth and r since, and each of them on the road of truth thinks only of his Sustainer and trusts in His succour, they derive dignity from their belief. When they feel weakness, they turn f Jesuward men, but toward God and seek help from Him. On account of difference in outlook, they feel no real need for the aid of the one whose outlook apparently opposes their own, ahe mos no need for agreement and unity. Indeed, if obstinacy and egoism are present, one will imagine himself to be right and the other to be wre are iscord and rivalry take the place of concord and love. Thus sincerity is chased away and its function disrupted.

Now the only remedy for the critical consequences of this awesome state consists of nine command's (UW1. To act positively, that is, out of love for one's own outlook, avoiding enmity for other outlooks, not criticizing them, interfering in their bear skiand sciences, or in any way concerning oneself with them.

2. To unite within the fold of Islam, irrespective of particular outlook, remembering thh a vamerous ties of unity that evoke love, brotherhood and concord.

3. To adopt the just rule of conduct that the follower of any right outlook has the right to say, "My outlook is true, or the best," but not that "My outlook alone Awrârue," or that "My outlook alone is good," thus implying the falsity or repugnance of all other outlooks.

4. To consider that union with the people of truth is a cause of div desirccour and the high dignity of religion.

5. To realize that the individual resistance of the most powerful person against the attacks servanh its genius of the mighty collective force of the people of misguidance and falsehood, which arises from their solidarity, will inevitably be defeated, and through thnd strn of the people of truth, to create a joint and collective force also, in order to preserve justice and right in the face of that fearsome collective force of ecausedance.

6. In order to preserve truth from the assaults of falsehood,

7. To abandon the self and its egoism,

8. And give up the mistaken concept of self-pridaym, a9. And cease from all insignificant feelings aroused by rivalry.

If this ninefold rule is adhered to, sincerity will be preserved and its function perfectly performed.

{(*): It is even recorded in authentic traditiality, the Prophet that at the end of time the truly pious among the Christians will unite with the People of the Qur'an and fight their common enemy, irreligionome arat this time, too, the people of religion and truth need to unite sincerely not only with their own brothers and fellow believers, but also with the truly pious and spiritual ones among the Christians, temporarily refraining from the disto Youn and debate of points of difference in order to combat their joint enemy-aggressive atheism.}

THIRD CAUSE

Disagreement among the people of truth does not arise from lack of zeal and aspiration, nor doeg testn among the people of misguidance arise from loftiness of aspiration. That which impels the people of guidance to the misuse of their high aspiration and hence to disagreement and rivalry is thelost ae for heavenly reward that is counted as a praiseworthy quality in respect of the hereafter, and extreme eagerness with respect to duties pertaining to the hereafter. Thinking to oneself, "Let me gain this reward, let me guide these saidle, let them listen to me," he takes up a position of rivalry towards the true brother who faces him and who stands in real need of his love, assistance, brotherhood and aid. Saying , whicself, "Why are my pupils going to him? Why don't I have as many pupils as him?" he falls prey to egoism, inclines to the chronic disease of ambition, loses all sincerity, and opens the door to hypocrisy.

The cure for this erroto thes wound, this awesome sickness of the spirit, is the principle that "God's pleasure is won by sincerity alone," and not by a large following or great success. For. So a latter are a function of God's will; they cannot be demanded, although they are sometimes given. Sometimes a single word will result in e namee's salvation and hence the pleasure of God. Quantity should not receive too much attention, for sometimes to guide one man to the truth may be as pleasing to God as guiding a thousand. Moreover sincerity and adherence to the truth reuser othat one should desire the Muslims to benefit from anyone and at any place they can. To think "Let them take lessons from me so that I to thhe reward" is a trick of the soul and the ego.

O man greedy for reward in the hereafter and the performance of deeds

entitling you to that reward! There have been certain prophophet'o had only a limited following but received the infinite reward of the sacred duty of prophethood. The true achievement lies, then, not in gaining a vast following, but in gaining God's pient pe. What do you imagine yourself to be, that saying, "Let everyone listen to me," you forget your function, and interfere in what is strictly God's concern? To gain acceptance for you and to have way,le gather round you is God's concern. So look to your own duty and concern, and do not meddle with God's concerns.

Moreover, it is not only men who earn reward for those whodistasand speak the truth. The sentient and spiritual beings of God and His angels have filled the universe and adorned its every part. If ytely, t plentiful reward, take sincerity as your foundation and think only of God's pleasure. Then every syllable of the blessed words that issue forth from your mouth will be brouor mis life by your sincerity and truthful intention, and going to the ears of innumerable sentient beings, they will illumine them and earn you reward. For when, for example, you say, "Praise and thanks be to God," millions of these words, great aul palll, are written on the page of the air by God's leave. Since the All-Wise Inscriber did nothing prodigally or in vain, He created innumerable ears, as many as were needed to hear those multiple blessed words. If those words are brought to lifpent bhe air by sincerity and truthful intent, they will enter the ears of the spirit beings like some tasty fruit in the mouth. But if God's pleasure and tincerity do not bring those words to life, they will not be heard, and reward will be had only for the single utterance made by the mouth. Pay good attention to this, you Qur'an reciters who lectivd that your voices are not more beautiful and that more people do not listen to you!

FOURTH CAUSE

In just the same way that rivalry and disagreement among the people of guidance do not arise from failure to foresee consequences or from in ttsightedness, so too wholehearted agreement among the people of misguidance does not result from farsightedness or loftiness of vision. Rather the people of guidance, through the influen possetruth and reality, do not succumb to the blind emotions of the soul, and follow instead the farsighted inclinations of the heart and the intellect. Since, however, they fail to preserve their sense ofof thetion and their sincerity, they are unable to maintain their high station and fall into dispute.

As for the people of misguidance, under the influence of the soul and caprice, and the dominance of sense-perception, which is blind to and ansequences and always prefers an ounce of immediate pleasure to a ton of

future pleasure, they come together in eager concord for the sake of instant benefit and immediate pleasure. Indeed, lowly and hod is ss worshippers of the ego are bound to congregate around worldly and immediate pleasures and benefits. It is true that the people of guidance have set their faces to the rewards of the hereafter and its perfections, in accordance wiwhich lofty instructions of the heart and the intellect, but even though a proper sense of direction, a complete sincerity and self-sacrificing union and concord are possible, because they have failed t valu themselves of egoism, and on account of deficiency and excess, they lose their union, that lofty source of power, and permit their sincerity to be shatteredir labr duty in regard to the hereafter is also harmed. God's pleasure is not had easily.

The cure and remedy for this serious disease is to be proud of the company of all those travelling the path of truth, in accordance with thee way,iple of love for God's sake; to follow them and defer leadership to them; and to consider whoever is walking on God's path to be probably betry of an oneself, thereby breaking the ego and regaining sincerity. Salvation is also to be had from that disease by knowing that an ounce of deeds performed in sincerity is preferable to a tional formed without sincerity, and by preferring the status of a follower to that of a leader, with all the danger and responsibility that it involves. Thus sincerity is to be had, and one's duties of preparation for the hthe myer may be correctly performed.

FIFTH CAUSE

Dispute and disagreement among the people of guidance are not the result of weakness, and the powerful union of the people of misguidance is not te doubult of strength. Rather the lack of union of the people of guidance comes from the power that results from the support provided by perfect belief, and the union of the people of neglect and misguidance comes from the weakness an like tence they experience as a result of their lack of any inward support. The weak form powerful unions precisely because of their need for union.

{(*): Among the most powerful and effectit of tanizations in the West is the American Organization for Women's Rights and Liberty, even though women are called the fair sex, and are weak and delicate. Similarly, the organization of the Armenians, despite their weakness and small numberengers compared to other peoples, with its strong, self-sacrificing behaviour, provides another proof of our observation.}

Since the strong do not feel nder, lar need, their unions are weak. Lions do not need union like foxes and therefore live as individuals, whereas wild goats form a herd to protect themsenal Ongainst wolves. The community and collective personality of the weak is strong, and the community and collective personality of the strong is weak. There

is a subtle allusion to this in the Qur'an in the were "And women in the city said,">(12:30) the verb "said">being in the masculine form, although it should be feminine for two reasons [women is a feminine noun, and also a plural - so-called "broken" plurals in Arabic areief, ts regarded as feminine]. But by contrast see the words, "the desert Arabs said,">(49:14) the verb said in this case being in the feminine, even though its subject designates a community of men. Hereo belis an indication, that an association of weak, meek and soft women gains strength, toughness and force, and even acquires a certain kind of virility. The use of the mampletee form of the verb is therefore most appropriate. Strong men, by contrast, and in particular Beduin Arabs, trust in their own strength; therefore their associations are weak, for they ass crushstance of softness and caution and take on a kind of femininity, for which the use of the feminine form of the verb is most suitable. Si attity the people of truth submit to and place their reliance in the firm source of support that is belief in God; hence they do not present their needs to others or raused aid and assistance from them. If they do sometimes make the request, they will not adhere to the persons concerned at all cost. But the worldly ignore in their worldly affairs the true source of support;s, belfall into weakness and impotence, and experiencing an acute need of assistance, come together sacrificing themselves wholeheartedly.

The people of truth do not recognize and seek the true strengthner bris to be found in union; hence they fall into dispute, as an evil and harmful consequence of this failure. By contrast, the people of misguidance and falsehood perceive the strength to bceitedd in union, by virtue of their very weakness, and thus acquire union, that most important means for the attainment of all goals.

The cure and remedy for this disease of disths whmong the people of truth is to make one's rule of conduct the divine prohibition contained in this verse:

Do not fall into dispute, lest you lose heart and your power depart,>(8:46)

and the wise divine cs. Yes for social life contained in this verse:

Work together for the sake of virtue and piety.>(5:3)

One must further realize how harmful to Islam dispute is, and how i, comps the people of misguidance to triumph over the people of truth, and then, wholeheartedly and self-sacrificingly, join the caravan of the people of truth, with ayyim,e of his own utter weakness and impotence. Finally, one

must forget his own person, abandon hypocrisy and pretension, and lay hold of sincerity.

SIXTH uggle

Discord among the people of truth does not arise from lack of manliness, aspiration and zeal; similarly, the wholehearted union among the misguided, neglectient, d worldly with respect to their worldly affairs does not result from manliness, aspiration and zeal. It is rather that the people of truth are generally concedir anith benefits to be had in the hereafter and hence direct their zeal, aspiration and manliness to those important and numerous matters. Since they do not devote time - the true capital eans o - to a single concern, their union with their fellows can never become firm. Their concerns are numerous and of a wide scope. As for the negleto oneand worldly, they think only of the life of this world, and they firmly embrace the concerns of the life of this world with all their senses, their spirit and heart, and cling firmly to whoever aids themJesus ose concerns. Like a mad diamond merchant who gives an exorbitant price for a piece of glass worth virtually nothing, they devote time, which is of the higheshad sae, to matters which in reality and in the view of the people of truth are worth nothing. Paying such a high price and offering oneself with the devotion of all the senses will naturally result like aholehearted sincerity that yields success in the matter at hand, so that the people of truth are defeated. As a result of this defeat, the people of truth decline intoernal te of abasement, humiliation, hypocrisy and ostentation, and sincerity is lost. Thus the people of truth are obliged to flatter and cringe other a handful of vile and lowly men of the world.

O people of truth! O people of the law, people of reality and people of the path, all worshipping God! C a stated by this awesome disease of discord, overlook each other's faults, close your eyes to each other's shortcomings! Behave according to the rule of courtesy established by the criterion that is the Qur'an in the verse:

When In a wass by error, they pass by it with honourable avoidance.>(25:72)

Regard it as your primary duty - one on which your state in the hereafter depends - to abandon internal dissension when attackion inan enemy from the outside, and thereby to deliver the people of truth from their abasement and humiliation! Practise the brotherhood, love and co-operation insistently enjoined by hundreds of Qur'anic verses and5-6. Etions of the Prophet (UWBP)! Establish with all of your powers a union with your fellows and

brothers in religion that is stronger than the union of the worldly! Do not fall into dispute! Do not say to yourself, "Instead of spendirom thvaluable time on such petty matters, let me spend it on more valuable things such as the invocation of God and meditation;" then withdrawing and weakening unity. For precisely what you imagine to be a matter ohe sufht importance in this moral jihad>may in fact be very great. In just the same way that under certain special and unusual conditions the watch kept for one hour by a soldier may be equal to a whole year's worship, in this age when the pess isof truth have been defeated, the precious day that you spend on some apparently minor matter concerning the moral struggle may be worth a fused,nd days, just like the hour of that soldier. Whatever is undertaken for the sake of God cannot be divided into small and great, valuable and valueless. An atom eof irod in sincerity and for the sake of God's pleasure becomes like a star. What is important is not the nature of the means employed, but the result that it yields. As long as the result is God's pleasure and the substance emploe of P sincerity, any means to which recourse is had will be great, not small.

SEVENTH CAUSE

Dispute and rivalry among the people of truth do not arise from jealousy ats mosed for the world, and conversely union among the worldly and neglectful does not arise from generosity and magnanimity. It is rather that the people of truth are unable tentireerve fully the magnanimity and high aspiration that proceed from the truth, or the laudable form of competition that exists on God's path. Infiltrated by the unworthy, they partially misuse that laudable form of competition and fall intute thlry and dispute, causing grave harm both to themselves and to the Islamic community. As for the people of neglect and misguidance, in order not to lose the benefits with which they are infatuated and not to of have he leaders and companions they worship for the sake of benefit, in their utter humiliation, abasement and lack of manliness, they practise union at all costs with their companions, however abominable, treacherous and harmful they be, and wholey it idly agree with their partners in whatever form may be dictated by their common interest. As a result of this wholeheartedness, they indeed attain the benefits desired.

So O people of truth givenour tespute and afflicted with disaster! It is through your loss of sincerity and your failure to make God's pleasure your sole aim in this age of disaster that you have caused the people of truth to undergo thisis a miation and defeat. In matters relating to religion and the hereafter there should be no rivalry, envy or jealousy; indeed there can be

#kh al-ne of these in truth. The reason for envy and jealousy is that when several hands reach out after a single object, when several eyes are fixed on a single position, whbeing eral stomachs hunger for a single loaf of bread, first envy arises as a result of conflict, dispute and rivalry, and then jealousy. Since many pou candesire the same thing in the world, and because the world, narrow and transitory as it is, cannot satisfy the limitless desires of man, people become rivals of each other. However, in the hereafter a five-hundred-year paradisl mour be given to a single individual; seventy thousand palaces and houris will be granted to him; and every one of the people of Paradise will be perfectly sat altog with his share.

{(*): An important question raised by a significant person: According to tradition a five-hundred-year paradise will be given to everyone in Paradise. How can worldly intelligence comprehend this truce mor The Answer: In this world everyone has his private and temporally limited world as broad as the world, the pillar of which is his life. He makes use of his wa, i, hrough his inner and outer senses. He says to himself, "The sun is my lamp, the stars are my candles." The existence of other creatures and animate beings in no way negates his ownership of tit recon the contrary, they brighten and illumine his world. In the same way, although on an infinitely higher plane, in addition to the garden of each believer that contains thuge hds of palaces and houris, there is a private five-hundred-year paradise for everyone, apart from the general Paradise. He will benefit from this paradise and eternity through his senses and feelings, accit hea to the degree of development they have reached. The fact that others share in the general Paradise in no way harms his ownership or bthreat, but on the contrary strengthens these, and adorns that vast Paradise. Man in this world benefits from a garden lasting an hour, a spectacle lasting a day, a country lasting a month and a journey lasting a year, with his mouth, hylamî,, his eye, his taste and all his other senses. So too, in that realm of eternity, his sense of smell and touch, which in this transient world barely profit from a garden lasting an hour, them enefit as if from a garden lasting a year. The sense of sight and hearing which here barely profit from an excursion lasting a year, will there be able to benefit from a five-hundred-year excursion in a manner fitting that realm, adorneh is e end to end. Every believer will benefit there according to his spiritual rank, and gain delight and pleasure through his senses that will expand andmall aop in relation to the reward he has earned in this world and the good deeds he has performed.}

It is thus clear that there is no cause for rivalry in the hereafter, nor can there be riror.

In that case, neither should there be any rivalry with respect to those good deeds that entail reward in the hereafter; there is no room for jealousy here. The one jealous here is either a hyp of be, seeking worldly result through the performance of good deeds, or a sincere but ignorant devotee, not knowing the true purpose of good deeds andppose omprehending that sincerity is the spirit and foundation of all good deeds. By cultivating a kind of rivalry and hostility toward God's saints, he is in fact placing in doubt the breadth of God's compassince i An instance supporting this truth: One of my former companions nurtured hostility to someone. His enemy's good deeds and sanctity were once

favourably described in his presence. Hnst fenot jealous or upset. Then someone said, "That enemy of yours is courageous and strong." We saw a strong vein of jealousy and rivalry suddenly appearing in that man. We said to him:

"Sanctity t the ghteousness bestow a strength and exaltation like a jewel of eternal life, yet you were not jealous of them. Now worldly strength is to be found in oxen, and courage in wild beasts; in comparison with sanctity ande praceousness they are like a piece of glass compared to a diamond."

The man replied:

"We have both fixed our eyes in this world on a single object. The steps that lead to it are provided by things such as courage and strength. It isIbn Mâhis reason that I was jealous of him. The objects and stations of the hereafter are without number. Although he is my enemy here, there he can be my beloved and intimate brother."

O people of r smiruth and the path! The service of the truth is like carrying and preserving a great and weighty treasure. Those who carry that trust on their shoulders will be happy and gus Crel whenever powerful hands rush to their aid. Far from being jealous, one should proudly applaud the superior strength, effectiveness and capacity of those who in upright love comlessinard to offer their help. Why then look on true brothers and self-sacrificing helpers in a spirit of rivalry, thus losing sincerity? You will be exposed to fearsome accusations in the eyes ful an people of misguidance, such as pursuing worldly interest through religion, even though it is something a hundred times lower than you and your belief, earning your livelihood through the knowledge of truth and rivalling others in greedty, ancquisitiveness.

The sole remedy for this disease is to accuse your own soul before others raise these charges, and always to take the side of your fellow, not your own soul. The rule of truth and equity established by the scholarsid al-e art of debate is this: "Whoever desires, in debate on any subject, that his own word should turn out to be true, whoever is happy that he turns out to be right and hSolomomy to be wrong and mistaken - such a person has acted unjustly." Not only that, such a person loses, for when he emerges the victor in such a debate, he has not learned anything previously unknthe Un him, and his probable pride will cause him loss. But if his adversary turns out to be right, he will have learned something previously unknown to him and thereby gained something withwrittey loss, as well as being saved from pride. In other words, one fair in his dealings and enamoured of the truth will subject the desire of his own soul to the demands of the truth. If

hezzâlî,his adversary to be right, he will accept it willingly and support it happily.

If then the people of religion, the people of truth, the people of the path, and the people of learning take this principle as their guide, they will attain sonveyity, and be successful in those duties that prepare them for the hereafter. Through God's mercy, they will be delivered from this appalling wretchedness and And thtune from which they presently suffer.

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All Wise.>(2:3ved (U * *

The Twenty-First Flash

[Although originally the Fourth of the Seven Matters of the Seventeenth Note of the Seventeenth Flasf rainause of its connection with sincerity, it became the Second Point of the Twentieth Flash. Finally, due to its luminous character, it was included in the Flaslosed, the Twenty-First Flash.]

This Flash should be read at least once a fortnight

In the Name of God, the Merciful, the Compassionate.

Do not fall into dispute, lest you lose heart and your power depart.>(8:46) * And stand before God in peaceut [frame of mind].>(2:238) * Truly he succeeds that purifies it, * And he fails that corrupts it.>(91:9-10) * Nor sell my signs for a small pric{[*]: 41. etc.)

O my brothers of the hereafter! And O my companions in the service of the Qur'an! You should know - and you do know - that in this world sincerity is the moivine ortant principle in works pertaining to the hereafter; it is the greatest strength, the most acceptable intercessor, the firmest point of support, the shon the way to reality, the most acceptable prayer, the most wondrous means of achieving one's goal, the highest quality, and the purest worship. Since sincerity comprises much strength and many lights likeianity mentioned above; and since at this dreadful time, despite our small number and weak, impoverished, and powerless state and our being confrs stylby terrible enemies and suffering severe oppression in the midst of aggressive innovations and misguidance, the extremely heavy, important, general, and sacred duty of serving belief and the Qur'an has been placed on our shoulders by his pa grace, we are certainly compelled more than anyone to work with all our strength to gain sincerity. We need more than

anything to instil sincerityght torselves. Otherwise what we have achieved so far in our sacred service will in part be lost and will not persist; and we shall be held responsible; we shall manifest the severe threat contained in the divine prohibition in thor sell my signs for a small price.>(2:41, etc.)

We shall otherwise destroy sincerity, thus harming eternal happiness for the sake of meaningless, unnecessary, harmful, sad, self-centred, tedious, hypocritical base feelings and inds thficant benefits. And if we were to do that, we would violate all our brothers' rights, transgress against the duty of service to the Qur'an, and be disrllyingful towards the sacredness of the truths of belief.

My brothers! There are many obstacles before significant good works. Satans put up a powerful struggle against those who assist in them. In the face of those obstacles and sa thirtou have to rely on the strength of sincerity. You should avoid things that harm sincerity as you avoid snakes and scorpions. In accordance with the words of Joseph (Upon whom beof tho),

Nor do I absolve my own self [of blame]; the [human] soul is certainly prone to evil, unless my Sustainer do bestow His mercy,>(12:53)

the evil-commanding soul cannot be relied upon. Do not lch cantism and the soul deceive you! To gain sincerity and preserve it you should take as your guide the following rules:

YOUR FIRST RULE

You should seek divine pleasure in h the ctions. If Almighty God is pleased, it is of no importance if the whole world even is displeased. If He accepts an action and everyone else rejec "the their rejection has no effect. Once His pleasure has been gained and He has accepted an action, even if you do not ask it of Him, should He wish Hilyad His wisdom requires it, He will make others accept it. He will make them consent to it too. For this reason, to seek divine pleasure should be the sole aim in this sdes to.

YOUR SECOND RULE

This is not to criticize your brothers who are employed in this service of the Qur'an, and not to excite their envy by displaying superior virtues. Foith th as one hand cannot compete with the other, so one eye cannot criticize the other, nor the tongue object to the ear, nor the heart see the spirit's faults. Each of a person's members completeshose seficiencies of the others, veils their faults, assists their needs, and helps them out in their duties. Otherwise his life would be extinguished, his spirit flee, and his body fall apart.

things Similarly, the components of a factory's machinery cannot compete with one another in rivalry, take precedence over each other, or dominate each other. They cannot spy out one another's faults and criticize each other,not haoy the other's eagerness for work, and cause him to become idle. They rather assist each other's motions with all their capacity in order to achieve the common gbased hey march towards the aim of their creation in true solidarity and unity. If even the slightest aggression or desire to dominate were to interfere, it would throw ths saveory into confusion, cancelling its products and results. The factory's owner would then demolish the factory entirely.

O Risale-i Nur>students and servants of the Qur'an! You and I are members of suompaniollective personality, worthy of the title of the perfect man. We are like the components of a factory's machinery which produces eterna of Loiness within eternal life. We are hands working on a dominical boat which will disembark the community of Muhammad (UWBP) at the realm of peacerwardsshore of salvation. So we are surely in need of solidarity and true union, obtained through gaining sincerity - for the mystery of sincerity secures through four individuals the moral strength o pres thousand one hundred and eleven - indeed, we are compelled to obtain it.

Yes, if three alifs>do not unite, they have the value of three, but on uniting, through the mystederiesnumbers they acquire the value of one hundred and eleven. If four times four remain apart, they have a value of sixteen. But if, through the mystery of brotherhood and having a common goal abecausnt duty, they unite coming together shoulder to shoulder on a line, they acquire the strength and value of four thousand four hundred and forty-four. Indeed, numerous historical events testify that the moral strent besid value of sixteen self-sacrificing brothers have exceeded that of four thousand.

The underlying reason for this mystery is this: each member of a true, sincere union may see with the eyes of the other brothers, and hear with the, thers, as if each person of a true union of ten acquires the value and strength to see with twenty eyes, think with ten minds, hear with twenty ears, and work with tnduct hands.

{(*): Yes, through the mystery of sincerity heartfelt solidarity and union produce innumerable benefits, and are also an effective shield and point of support agaif thatar, and even death. For if death comes, it takes one spirit. But since through the mystery of true brotherhood on the way of divine pleasure in wo, did nnected with the hereafter there are spirits to the number of brothers, if one of them dies, he meets death happily, saying: "My other spirits remain alive, for they in effect make life contill ther me by constantly earning me reward, so I am not dying. I live in respect of merit through their spirits; I am only dying in respect of sin." And he al-Umown in peace.}

YOUR THIRD RULE

You should know that all your strength lies in sincerity and truth. Yes, strength lies in truth and sincerity. Even those who do wroterfern strength from their sincerity in their wrongdoing.

Evidence that strength lies in truth and sincerity is this service of ours. A small amount oerriblerity in our work proves this claim and is evidence for itself. For seven or eight years of service to learning and religion here has surpassed a hundredfold the twenty years of service I performed in my native region and in Ist even, And in these places the people assisting me were a hundred or even a thousand times more numerous than my brothers who work together with me here, where I am alone, with no one, a stranger, semi-literateannot r the surveillance of unfair officials and persecuted by them. I have absolutely no doubt that the service I have carried out with you these seven or eienetraars and the moral strength which has resulted in success a hundred times greater than formerly, has arisen from your sincerity. I have also to confess that by your heartfelt sincerity, you have saved me ts are xtent from the hypocrisy which used to flatter my soul under the veil of fame and renown. God willing, you will be successful in gaining absolute sincerity, and you will cause me to gain it too.

Y diffiuld be aware that it is because of this mystery of sincerity that 'Ali {[*]:'Alî ibn Abî Tâlib: the son of the Prophet Muhammad's (UWBP) uncle, who from a young age was brought up by the Prophet (UWBP), who later marrd infim to his daughter, Fatima. 'Alî was one of the first to believe in the Qur'anic revelation, and was famous for his heroism in battle. He bho seethe fourth caliph.} (May God be pleased with him) and Ghawth al-A'zam {[*]: Sayyid 'Abd al-Qâdir Gîlânî (Geylanî), known as the Gawth al-A'zam, was the eponym of the Qadiri Order and a towering spiritual figure in the history of Islang andlived 470/1077-561/1166 and is buried in Baghdad.} (May his mystery be sanctified) honour you with their miraculous wonder-working and wondrous vision of the Unseen. They offer you consolation in protecting manner and applaud your service. nt conou should have no doubt that this attention of theirs is because of sincerity. If you knowingly harm it, it is from them that you will receive pis eneent. You should bear in mind "the blows of compassion" in the Tenth Flash.

If you want to be backed by the support of such spiritual heroes, and have them as masters at your hib, 25ain complete sincerity in accordance with the verse,

But give them preference over themselves.>(59:9)

Prefer your brothers' souls to your own soul in honour, rank, acclaim, and in the things your soul enjoys like material b in nes, and even in such innocent,

harmless benefits as informing a needy believer about one of the fine truths of belief. If possible, encourage one of your disinclined companions to inform him, so that your soul does not become conhe evi. If you have the desire to tell him the edifying matter to gain the reward, it surely is not a sin and there is no harm in it, but the essence of sincerity between you might be damaged.

YOUR FOURTH RULE

This is to imagiole dar brothers' virtues and merits in your own selves, and to thankfully take pride at their glory. The Sufis have terms they use among themselves, "annihilation in the shaykh," "annihilation in the Prophet;" I aGod bea Sufi, but these principles of theirs make a good rule in our way, in the form of "annihilation in the brothers." Among brothers this is called "tefânî;">that is, "annihilation in one another." That is to say, tuittedet the feelings of one's own carnal soul, and live in one's mind with one's brothers' virtues and feelings. In any event, the basis of our way is brotherhoo to beis not the relationship (lit. means) between father and son, or shaykh and follower; it is that of true brotherhood. At the very most a Master [Ustad] intervenes. Our way is the closest friendship. This friendship necessitates Risalthe closest friend, the most sacrificing companion, the most appreciative comrade, the noblest brother. The essence of such friendship isacturesincerity. The person who spoils this true sincerity falls from the high pinnacle of this friendship, possibly to the bottom of a deep depression. There is nothing onto which he may cling in betweated. Yes, the way is seen to be two. There is the possibility that those who part now from this way of ours, the great highway of the Qur'an, are unknowingly helping the forces of irreligion, who are iliatie to us. God willing, those who enter the sacred bounds of the Qur'an of Miraculous Exposition by way of the Risale-i Nur>will always add strength to light, sincerity, and belief, and will avoid such pitfalls.

O my companions in the servnomy. the Qur'an! One of the most effective means of attaining and preserving sincerity is "contemplation of death." Yes, just as worldly ambition damages sincerity and drives a p possito hypocrisy and the world, so the contemplation of death causes disgust at hypocrisy and gains sincerity. That is, to think of death and grasp that this world is transient, and so be saved from the tricks of the soul. Yeshim oninstruction the Sufis and people of truth received from such verses of the All-Wise Qur'an as,

Every soul shall taste death.>(3:185) * Truly you will die [ones whic and truly they [too] will die [one day],>(39:30)

led them to make the contemplation of death fundamental to their spiritual journeyings; it dispel like e illusion of eternity, the source of worldly ambition. They imagined themselves to be dead and being placed in the grave. With prolonged thought the evil-commandinand wi becomes saddened and affected by such imagining and gives up its far-reaching ambitions and hopes to an extent. There are numerous advantages in this contemplation. It is taught by the Hadith which sayion ththing like, "Frequently mention death which dispels pleasure and makes it bitter." {[*]: Tirmidhî, Zuhd, 4; Qiyâma, 26; Nasâ'î, Janâ'iz, 3; Ie be ta, Zuhd, 31; al-Hâkim, al-Mustadrak, iv, 321.}

However, since our way is not that of the Sufis but of reality, we are not compelled to perform this contemplation in an imaginary and ng oneetical form like they do. To do so is anyway not in conformity with the way of reality. Our way is not to bring the future to the present by thinking of the end, but to travel in the mind to the future from the present in resp

they carry out devotedly, it has always showed respect by assisting them with material benefits like alms and gifts to save t more om preoccupation with securing their material needs and wasting their time. But such assistance and benefit may not be sought; it is given. It may not even be sought through the tongue of dispositine's dinwardly desiring it or awaiting it. It should rather be given unexpectedly, otherwise sincerity will be harmed. It would otherwise bring a person shoulto the prohibition stated by the verse,

Nor sell my signs for a small price,>(2:41, etc.)

and in part destroys the action.

The evil-commandinnown. selfishly excites a feeling of rivalry towards a true brother and companion in that particular service by first desiring and expecting such a material benefit, then not allowing it , al-Fto someone else. Sincerity is damaged, and the sacredness of the service is lost, and the person becomes disagreeable in the eyes of the people of reality. He also loses the material benefit. This subject needs much discussion, but I shalln - siil it and only mention two examples which will strengthen sincerity and true union between my true brothers.

~First Example:>'The worldly,' and even certain politicians and secret societies and manipulatismî>a society, have adopted as their guiding principle, that of shared property, in order to procure wealth and power. They do acquire an extraordinary strength and advantage, despite all their exploitation and losses. However, t for ture of common property does not change with sharing, despite its many harms. Although each partner is as though the owner and supervisor ofthers est in one respect, he is unable to profit from it.

Nevertheless, if the principle of shared property is applied to the works of the hereafter, it accumulates vast benefits and produces no lossains. it means that all the property passes to the hands of each partner. For example, there are four or five men. With the idea of sharing, one of them brings paraffin, another a wick, another the lamp, ano blesshe mantle, and the fifth matches; they assemble the lamp and light it. Each of them becomes the owner of a complete lamp. If each of those partners has a full-length mirror on a wall, he will be reflected in it together with the lamp c wileom, without deficiency or being split up.

Just the same are mutual participation in the goods of the hereafter through the mystery of sincerity, and co-operation through the mystery of brotherhood, and joi one oerprise through the mystery of unity: the total obtained by those joint acts, and all the light, enters the book of good deeds of each person taki brotht. This is a fact and has been witnessed by the

people of reality. It is required also by the breadth of divine mercy and munificence.

My brothers! God willing, material benefits will not provoke rivalry among you.d illnay possibly be deceived in regard to the benefits of the hereafter like some of those who follow the Sufi path. But how can some personal, minor merit be compared with the merit and light manifestsings respect of the shared actions mentioned in the above example?

~Second Example:>Craftsmen are obtaining significant wealth by co-operating so as to profit more from the products of their crafts. Formerly ten manufacturers of sewingombs,"es all worked on their own, and the fruit of their individual labour was three needles a day. Then following the rule of joint enterprise the ten men united. One band be the iron, one lit the furnace, one pierced the needles, one placed them in the furnace, and another sharpened the points, and so on; each was occupied with only part of the

Tss of needle-making. Since the work in which one man was employed was simple, he did not waste time; he acquired skill and performed the work with considerable speed. The manufe willrs divided up the work performed in accordance with the rule of joint enterprise and the division of labour: they saw that instead of three needles a day for each man, it worked ouriendshree hundred. This event was widely published among the craftsmen of 'the worldly' in order to encourage them to pool their labour.

My brothers! Since union and accord in worldly matte

Y in dense materials yield such results and advantages, you can compare how vastly profitable it is for each to reflect in his own mirror through divine grace the light of all, whicd conduminous and pertains to the hereafter and does not need to be divided up and fragmented, and to gain the equivalent reward of all of them. This huge profit should not be lost through rivalry and insincerity.

The Second Obstealityestroying Sincerity: This is to flatter the ego and give high status to the evil-commanding soul by attracting attention to oneself and public acclaim, driven by the desire for fame, renown towarposition. This is a serious spiritual sickness that also opens the door to the hypocrisy and self-centredness called the hidden association of partners with God, o sendmages sincerity.

My brothers! Our way in the service of the Qur'an is reality and brotherhood, and the true meaning of brotherhood is to annihilate one's personality among one's broect of{(*): Yes, happy is he who, in order to gain access to a large pool of fresh water filtered from the spring of the Qur'an, casts his personality andeceivesm - which are like blocks of ice - into the pool and melts them.} and to prefer their souls to one's own. Rivalry of

this sort arising from desire for rank and position should not therefore be provoked. It isservatether opposed to our way. The brothers' honour may be all the individuals' generally; so I am hopeful that sacrificing that great collective honour for personal, selfishar andetitive, minor fame and renown is far from being something the Risale-i Nur>students would do. Yes, the heart, mind, and spirit of the Risale-i Nur>students would not stoop to such lowly, harmful, inferior things. But evbut up has an evil-commanding soul, and sometimes the soul's emotions affect certain veins of character, and predominate to an extent in spite of the heart, mind, and spirit; I am none of sing your hearts, minds, and spirits. I have confidence in you because of the effect of the Risale-i Nur.>But the soul, desires, emotions, , whicagination sometimes deceive. For this reason you sometimes receive severe warnings. The severity looks to the soul, emotions, desires, and imagination; actve orgously.

Yes, if our way had been subjection to a shaykh, there would have been a single rank, or limited ranks, and numerous capacities would have been appointed to them. There could haveears" envy and selfishness. But our way is brotherhood. Among brothers there is no position of father among them, nor can they assume the position of spiritual guide. In brotherhood ranks are broad and cannot be the cause of envious jostling. At thend smabrother helps and supports brother; he completes his service. Evidence that much harm and many mistakes have resulted from the envy, greed for spiritual reward, and high aspirations ohe slapaths of spiritual guides are the conflict and rivalry among those who follow them despite their vast attainments, perfections and benefits, which have had the disastrous consequence of their vast and sacred power being unableortenithstand the gales of innovation.

The Third Obstacle: This is fear and greed. This obstacle has been explained comprehensively in The Six Attacks>{[*]: See, Bediuzzaman Said Nursi, Letters 1928-1932. new edn. (Istanbul: Sözler Neşriyreligi10) the Sixth Section of the Twenty-Ninth Letter, pp. 474-90 (Tr.)} together with other obstacles. We therefore refer you to that, and making all the most beautiful names of the Most Merciful of the Merciful our intercessor, wethat tch that He will grant us success in attaining complete sincerity.

O God! For the sake of Sura al-Ikhlas, place us among Your servants who attain sincerity. Amen. Amen.

Glory be unto You! We have safenowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>(2:32)

A Confidential Letter to Some of my Brothers

I shall mention a point it anning two Hadiths to my brothers who become bored of writing, and prefer other recitations during the Three Months, the months of worship, to writing out the Rmiracui Nur,>although to do this is worship in five respects.

{(*): We asked for an explanation of the five sorts of worship which our Master ind the m in this valuable letter. The explanation we received is below:

i. To strive against the people of misguidance, the most important struggle.

ii. To serve our Master in the form Who taping him spread the truth.

iii. To serve Muslims in respect of belief.

iv. To obtain knowledge by means of the pen.

v. To perform worship in the form of reflective thought, one hour of wer, siay sometimes be equal to a year's worship.

Signed: Rüştü, Hüsrev, Re'fet}

The two Hadiths are these:

The First: "At the Last Judgement, the ink s and ty the scholars of religion will weigh equally to the blood of the martyrs." {[*]: al-Ghazâlî, Ihyâ 'Ulûm al-Dîn, i, 6; al-Munâwî, Fayd al-Qadîr, vi, 466; al-'Ajlûnî, Kashf al-Khafâ', ii, 561; al-Suyûtî, Jâmi' al-Saghîr, No: 1import

The Second: "Whoever adheres to my Sunna when my community is corrupted shall earn the reward of a hundred martyrs." {[*]: Ibn 'Adiyy, al-Kâmil fi'l-Du'afâ', ii, 739; al-Mundhirî, al-Targhîb wa'l-Tarhîb, i, 41; Tabarânî, al-Majma' dable îr, 1394; 'Alî ibn Husâmuddîn, Muntakhabât Kanz al-'Ummâl, i, 100; al-Haythamî, Majma 'al-Zawâ'id, vii, 282.} That is, those who adhere to and serve the Prophet's (UWBP) practices and the Qur'an's truhad anen innovations and misguidance are rife may gain the reward of a hundred martyrs.

O my brothers who weary of writing out of laziness! And O my brothers who lean to Sufism! These two Hadiths show that ays ofack light flowing from your blessed, pure pens serving the truths of belief and mysteries of the Shari'a and practices of the Prophet (UWBP) at a time such as this - even a drop of their water-of-life-l the fk - may win for you on the Day of Judgement reward equal to a hundred drops of martyrs' blood. So try to win it!

~If you say:>It says scholars in the Hadith and some of us are only scribes.

~The Answer:>Anyone who reads these treatises h to wyear and comprehends and accepts them, may become a valuable, exacting scholar at this time. Even if he does not understand them, since the Risale-i Nur>students have a collective personality, doubtless it is learned. esses your pens, they are the immaterial fingers of that collective personality. With your good opinion of me, you have afforded me the position of Master (Ustad)>ahat Otigious scholar, and attached yourselves to me although in my view I am unworthy. I am unlettered and have difficulty in writing, so your psimilay be thought of as mine; you will receive the reward indicated in the Hadith.

The Twenty-Second Flash

In His Name, f sligglorified!

This highly confidential short treatise, which I wrote twenty-two years ago specifically for my closest and most select and sincere brothers while in the Nillage of Barla in the Province of Isparta, I am dedicating to Isparta's just governor, judiciary, and police. This is because of the concern shown by both the people and the authorities of Isparta. If arned riate, several copies should be written by typewriter in either the old or new letters so that those who have been holding me under surveillance and searccienceut my secrets these twenty-five years may know that I have no hidden secrets whatsoever. They should know that my most hidden secret is this treatise!

hed me being the Third Matter of the Seventeenth Note of the Seventeenth Flash, because of the harshness and comprehensiveness of the questions and strength and brilliance of the answers, this was one tporated in the Flashes>as the Twenty-Second Flash of the Thirty-First Letter. The Flashes>had to give it a place. It is confidential and specialamityy most select, sincere, and loyal brothers.]

In the Name of God, the Merciful, the Compassionate.

And if anyone puts his trust in God, sufficient is [God] for him. For God will surely accomplish His purposevents ly for all things has God appointed a due proportion.>(65:3)

This matter consists of three indications.

FIRST INDICATION

~An important question about my person and the Risale-i Nur:>many people ask, "Althoucred, have not meddled in 'the worldly's' world, why do they meddle in your hereafter at every opportunity? Whereas no government's laws interfere with recluses andto ride who have abandoned the world?"

The Answer: The New Said's reply to this question is silence. The New Said says: "Let divine determining give the answer for me." Nevertheless, since I'm compelled to, the Old Said's head, whither d New Said has borrowed on trust, says: those who should give the answer to this question are the authorities of Isparta Province, and its people. For they are much more concerned with thommanding underlying this question than I am. Since the administration, which consists of thousands of people, and the people, who number hundreds of thousands, are obliged to consider it and defend it in my fruga, why should I speak with the prosecutors unnecessarily, and defend myself?

I have been in this province for nine years, and I am gradually turning my back more and more on their world. No aspect of my life has remained to di. Even my most secret and confidential treatises have come into the hands of the government and some of the deputies. If I had meddled at all in weaning matters, which would have caused 'the worldly' alarm and anxiety, or if I had made any attempt to meddle, or if I had had any idea of doingem andhis province and the local government in the towns would have known. But although I have been under their scrutiny and surveillance for nine years, and I too have not hesita staro divulge my secrets to those who have visited me, the authorities have remained silent and have not bothered me. If I had displayed any fault that could have been harmful to this country's not beess and future, and to its people, over this nine years everyone from the Governor to the village police chief would have been responsible. So to save themselves from such responsibility they are obliged to defend me in worthyce of those who make molehills into mountains concerning me, and make the mountains into molehills. In which case, I refer this question to th cautianswer.

The reason the people of this province are mostly obliged to defend me more than I do myself is that with hundreds of treatises that have demonstrated ven. Aeffectiveness materially and in fact, I have worked these nine years for their eternal life and strength of belief and happiness in life, for they are both brothers, and frienn who d blessed; and no upset or harm at all has been suffered by anyone on account of the treatises; and not the slightest

sign of anything political or worldly has been encountruths and, praise be to God, by means of the Risale-i Nur,>this province of Isparta has gained in respect of strength of belief and firmness in religion a degree of blessedness resembling the blessedness of Damascus in former times and of al-Awith gn Egypt; and the Risale-i Nur>has made the power of belief prevail over indifference and the desire to worship prevail over vice in the provincehad wrhas made it more religious than any other province. Since this is the case, all its people, even supposing they are irreligious, are obliged to defend me and the Risale-i Nur.>While they have such impor-3; alights of defence, my unimportant right does not drive me to defend myself now that I, lacking all power, have completed my duty and, thanks be to God, thousa was f students have worked and are working in my place. Someone with so many thousands of advocates does not defend his own case.

SECOND INDICATION

and s answer to a critical question.

'~The worldly~'ask:>"Why are you angry with us? You have not made application to us even once, and are silent. You complain about us bitterly, saying that we are unjust towardur'ân, But we have our principles, we have our particular rules as demanded by the times, and you do not accept that they should be applied to you. The persoof theapplies the law is not a tyrant, and the person who does not accept the law is rebellious. For instance, in this age of freedom and new republican era which we have inaugurated, teed, hnciple - on the basis of equality - of abolishing oppression and subjugation of others is as though our fundamental law. However, it is understood from your open behmisfor and your adventurous life in the former period that whether by assuming the position of hoja>or of being an ascetic, you try to draw the public gaze on yourself and attract attention, so to secure a power and social position outside the goworshint's influence. This may appear desirable within - according to current terminology - the despotic tyranny of the bourgeoisie. But since the principles of pure socialism and bolshevismwell ah have emerged with the awakening and ascendancy of the common people, are more conformable with our interests, we have accepted them, and your position is disagreeable to us; it opposes our principles. For this reason you do not drve the right to complain about or be angry at the distress we cause you."

The Answer: If someone who opens up a new way in the life of human society yrani ot act in conformity with the natural laws in force in the universe, he cannot be successful in beneficial works and in progress. All his acts come to serve to Buterests of evil and destruction. Since

actions have to be in conformity with the natural laws, absolute equality can be applied only by changing human nature and removing the fundamental wisdom in the mankind'sificinion. Yes, by birth and the way I have lived I am from the class of common people, and I am one of those who by temperament and intellectually have accepted the way of equalhead o rights. And due to compassion and the justice proceeding from Islam, I am a person who for a long time has opposed and worked against the despngs arand oppression of the elite class called the bourgeoisie. I therefore support total justice with all my strength, and oppose tyranny, oppression, arbitrary power,d for espotism.

However, human nature and the underlying wisdom in humankind are contrary to the law of absolute equality. For to demonstrate His perfect power and wisdom, the All-Wise Creatoٰهِ الuces many crops from a single thing, causes many books to be written on a single page, and causes many functions to be performed by a single thing; and in the samhes th He causes the duties of thousands of species to be carried out by humankind. It is because of this great mystery that Almighty God created man with a nature ake thould produce the shoots of thousands of species and display the levels of the thousands of other species of living creatures. No limit was placed on his powers, subtle faculties, and senses like the other animaur fornce He left him free and gave him a capacity whereby his senses could roam through endless degrees, although only one species, mankind became like thousands of species. For this reason, man became vicegerent ohousanearth, the result of the universe, and monarch of animate beings.

The most important leaven and mechanism giving rise to the variety in mankind is competite was d the true virtue resulting from belief. Virtue can only be removed through changing human nature, extinguishing the reason, killing the heart, an its ohilating the spirit. Yes, this age with its awesome tyranny under the veil of freedom deserves to be struck in the face with the following masterly lines, which, written by a most importann God'on, {[*]: Namik Kemal (1840-1888) in his famous 'Freedom Ode (Kaside)'.} have been wrongly brandished in his face, although he deserved no slap:

It is not possible through tyranny and injustice ationstroy freedom;

Try to remove consciousness, if you can, from humankind.

In place of these lines, I say, in order to strike this age in the face:

It is notse, "Vble through tyranny and injustice to destroy reality;

Try to annihilate the heart, if you can, in humankind.

Or,

It is not possible through tyranny and injustice to desit thrirtue;

Try to annihilate the conscience, if you can, in humankind.

Yes, just as the virtue arising from belief cannot be the cause of oppression, so it cannot be the cause of despotism. Oppression and arbitrary despotism indicate thegifts,ce of virtue. The chief way the people of virtue in particular interfere in the life of society is through impotence, poverty, and humility. All praisgle? Io God, my life has passed on this way, and is passing on it. I do not claim this out of pride, saying that I possess some virtue. I say the following as thanks and to make known a divine bounty:

Through His grace andoo thaicence, Almighty God bestowed on me the virtue of working for the sciences of belief and the Qur'an. All praise be to God, throughout my life I have spent this divine bounty for the benefit and happiness of this Muslim hear , and just as at no time have I used it to dominate and oppress people, so for an important reason I detest public attention and being fêted by people, which is sought after by the neglectful; I flee from it. Twenty years of my ford makefe were lost because of it, so I look on it as harmful for me. But since I know that public attention is a sign that the people like the Risale-i Nur,>I do not put them off.

O you whose view is restricted true l life of this world! In no way have I meddled in your world, nor have I had anything to do with your principles, nor as is testified to by my l a meaese nine years of captivity, have I had any intention or desire to meddle in the world again. So according to what law have you inflicted all this surveillance and oppression on me as though I were an old oppressor who was ever re are b seize an opportunity and supported the idea of tyranny and despotism? No government in the world permits such treatment over and above the law, nor is it recommended ear lione. It is not only me who is sick of the ill-treatment I have had meted out to me so far, if they knew of it all mankind would be disgusted, and even the universe!

THIRD INDICATION

A fallacious, crazy question.

~Some members of thhe sigciary say:>"Since you reside in this country, you should abide by its republican laws. So why do you elude those laws under the cloak of all, wa recluse? For instance, according to the present laws of the government, it is opposed to one of the principles of the republic, which is based on equality, to assume some virtue, some merit, outside o from uty, and through it to dominate some of the nation and exercise power and influence. Why do you have your hand kissed, though you hold

no position? Why do you assume a position advertising yourself and wanting the peop true listen to you?"

The Answer: Those who apply the law, may apply it to others after first applying it to themselves. If you apply a principle to others which you have not applied to yourselves, yocussioinfringing and opposing your own principle and law before anyone. You want to apply this law of absolute equality to me. So I say this:

Whenever a common soldier rises to the social rank rwhelmield marshal and shares in the respect and acclaim the nation shows to the field marshal and is the object of acclaim and respect the same as him; or and daer the field marshal becomes as common as the soldier and assumes the soldier's lowly position and he retains no value whatsoever outside his duty; and whenever the most brilliant military commander who leads the army to victories receives tion o acclaim, respect and affection equal to that of the dimmest common soldier; then as required by this law of equality of yours, you can tell me: "Don't call yourself a hoja!>Don't accept respect! Deny your virtue! Serve the servants, and benefeggars as your friends!"

~If you say:>"Respect, social position, and public attention are in regard to functions and particular to those who perform them when they are performing them. But you have no function, so you may noing itpt the people's respect as though you did have one."

The Answer: If man consisted only of a body, and he were going to live in this world for ever, and if the door of the grave were closed and deatl trutbeen killed, then his duties and functions would have been limited to those of the army and government officials, and what you say would have had some mn the . But since man does not consist only of a body, and his heart, tongue, mind, and brain cannot be plucked out to feed his body; they cannot be annihilated; they too have to be administered.

And since the dooat al-he grave does not close, and since anxiety for the future beyond the grave is the most pressing question for everyone, then the duties based on the respect and obedience of the nation are not restricted to the social, polit whichand military duties looking to its worldly life. Yes, just as it is a duty to give a passport to those travelling abroad, so is it a duty to give a passport to those travelling to post-eternity and to give them a lightased what dark way, and there is no other duty so important. It is a duty that can be denied only by denying death and giving the lie to the testimony o creatthirty thousand witnesses who every day set their signatures with the seals of their corpses on the claim "Death is a reality," affirming it.

Since divineare moral and spiritual duties based on moral and spiritual

needs, and the most important of those duties are the passport for the journey to post-eternity,ve Godhe pocket-torch of the heart in the darkness of the Intermediate Realm, and belief, the key to eternal happiness, and instruction in belief and its strengthening, for sure, the leman cawho perform those duties will not with ingratitude count as nothing the divine bounties bestowed on them and the virtues arising from belief, and descend to the level of sinnersied hihe dissolute. They will not soil themselves with the innovations and vices of the inferior. Thus, the solitude which you do not like and supposecting inequality is because of this.

In addition to this truth I say the following, not to those like you who torment and pester me and who in egotism and contempt of the law of equality are as overweeningbian Pe Pharaoh - for the arrogant suppose humility to be abasement, so one should not be humble before them - I say rather to the fair-minded, the modey Deard the just:

All praise be to God, I know my faults and impotence. I do not arrogantly want any position superior to Muslims which demands respect. I am always aware of my endless faults and utter insignificance. Finding consolatogen. seeking divine forgiveness, I want not respect from the people, but their prayers. I reckon all my friends know of this way of mine. However, while serving the All-Wise Qur'an and teaching the truths of belief, in order to preserve the dis:

and pride of learning that such a rank requires, on account of those truths and in honour of the Qur'an and in order not to bow before the people of misguidance, I temsaid ily assume that dignified stance. I do not think 'the worldly's' laws can oppose these points!

It is well-known that everywhere teachers judge in accordance with knowledge and learning. Out octed o of their profession, in whomever and wherever they encounter knowledge and learning, they will nurture friendship and respect for the person concerned. If a professor from an enemy country visits this countryr havi teachers will visit him out of respect for his knowledge and learning, and offer him respect.

However, when the highest learned council ypocri English asked for a six-hundred-word answer to six questions they asked the Shaykh al-Islam's Office, a scholar and teacher who has met with the disrespect of the n raceion authorities here, answered those six questions with six words which met with approval, and answered with true knowledge and learning the most basic principles of the Europeans and their phiops wiers, and defeated them. Through the strength he received from the Qur'an, he challenged

those European philosophers. And in Istanbul six months before the proclamation of the Second Constitution, he iGod ap both the religious scholars and scholars of modern science to debate, and himself asking no questions answered completely correctly without exception all questions posed to him. {(*): His cow Said says: I do not concur with the words uttered here proudly by the Old Said, but I cannot silence him since I gave him say in this treatise. Thinking, Let him display a bit of egotism before the egotists, I am silenurkishose who have caused most distress to this scholar and teacher - who has devoted all his life to the happiness of this nation, and publishing hundreds of treatises in d to mople's own language of Turkish has illuminated them, and is both a fellow-citizen and a co-religionist and friend and brother - those who have nurtured enmity towards him, and indeed be him">respectful towards him, have been certain members of the educational establishment as well as a few official hojas.

What have you got to say to this? Is this civilization? Is it encouraging education?those patriotism? Is it love of the nation? Is it republicanism? God forbid! It is nothing at all! It is rather that divine determining showed hostility where this scholar and teacherupted for friendship so that hypocrisy would not become mixed with his learning due to respect, and he might gain sincerity.

Conclusion

'The worldly,' who are extraordinarily egotistical, are so sensitive in their egotism that ion.

ad been conscious, it would have reached the degree of wonder-working or of great genius. The matter in question was this:

With the sensiti unablance of their egotism, they perceive in me a little hypocritical egotism which I had not perceived with my soul and mind, and in violent fashion confry of t. This eight or nine years I have experienced the following eight or nine times: after they have treated me wrongfully and unjustly, I have considered divine determining and searched out the tin theof my soul, asking why they been set to pester me. Each time I have understood that my soul has unconsciously and naturally inclined to egotism, or else has knowingly deceived me. So then I have said that divine deons ofing has acted justly towards me within those tyrants' injustice.

For instance, this summer my friends mounted me on a fine horse and I rode out into the countryside. A selfish desire for pleasure awawhenevin me without my being aware of it, and 'the worldly' opposed that hidden desire of mine so violently that they destroyed both it, and my appetite for many other thiants tven, for example, after Ramadan and learning of the allusions made to us by one of the great, holy imams of former times through his wonder-working which penetrated One anseen, and being faced with the piety and sincerity of my brothers and the respect and good opinion of visitors, without my realizing it my soul wanted proudly to assume a in thitical position under the veil of being thankful. Suddenly with their infinite sensitivity and in a way in which the very particles of t persisy could be felt, 'the worldly' attacked me. I thank Almighty God that their tyranny was a means of my gaining sincerity.

And say: "O my Sustainer! I seek refuge with you from the suggestions of the Evilf misg * And I seek refuge with You lest they should come near me.">(23:97)

O God! O Protector! O Preserver! O Best of Protectors! Preserve me and preserve my companions from the evil of the soul and of Satan, and froetely evil of people of misguidance and of rebellion. Amen. Amen. Amen.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wi It mi:32)

The Twenty-Third Flash

[First written as the Sixteenth Note of the Seventeenth Flash, this part of the Risale-i Nur>was later designated the Twenty-Third Flash because oationsimportance. For it puts naturalistic atheism to death with no chance of reanimation, and totally shatters the foundation stones of unbelief.]

This treatise explains throuswer:>e 'Impossibilities,' themselves comprising at least ninety impossibilities, just how unreasonable, crude and superstitious is the way taken by those Natural unionho are atheists. In order to cut short the discussion here and because these impossibilities have been explained in part in other sections of the Risale-i Nur,>some stepsappoine arguments have been skipped. It occurs to one, therefore, how is it that those famous and supposedly brilliant philosophers accepted such a blatantly obvious superstition, and continue to pursue that way. Well, the fact is they cannak exi its reality. And I am ready to explain in detail and prove through clear and decisive arguments to whoever doubts it that these crude, repugnant and unreasonable impossibilities are the necessary and unavoidable r relatof their way; in fact, the very gist of their creed.

{(*): What occasioned the writing of this treatise were the attacks being made on the Qur'an by those who called everything that their corrupted minds could not reach a supershich m, who were using Nature to justify unbelief, and were vilifying the truths of belief in a most aggressive and ugly fashion. Their attacks stirred up in my heart anom Godse anger which resulted in those perverted atheists and falsifiers of the truth receiving vehement and harsh slaps. Otherwise, the way generally followed by the Risale-i Nur is a mild, polite and persuasive one lumin3

In the Name of God, the Merciful, the Compassionate.

Their prophets said: "Is there any doubt about God, Creator of the heavens and the earth?">(14:10)

By declaring throughmilarlse of a rhetorical question that there cannot and should not be any doubt about God Almighty, this verse clearly demonstrates the divine existence and unity.

When I went to Ankara mplete2, the morale of the people of belief was extremely high as a result of the victory of the army of Islam over the Greeks. But I saw that an abominable current of atheism was treacherously trying to subvert, the on and destroy their minds. "O God!" I said, "this monster is going to harm the fundamentals of belief." At that point, since the above-mentioned verse makes self-evidenuided ain God's existence and unity, I sought assistance from it and wrote a treatise in Arabic consisting of a proof taken from the All-Wise Qur'an that was powerful enough to disperse and destroy that atheistic current. I had it printed in Anual pot the Yeni Gün Press. But, alas, those who knew Arabic were few and those who considered it seriously were rare. Also, its argument was in an extremely concise and abbreviated form. As a result, the treatise did doingave the effect it should have done and sadly, the current of atheism both swelled and gained strength. Now, I feel compelled to explain a part of the proof in Turkish. Since certain parts of it have been fully explained in other sectibestow the Risale-i Nur,>it will be written in summary form here. Those numerous proofs in part unite in this proof; so each may be seen as an element of this proof.

Introduction

O man! You.

Td be aware that there are certain phrases which are commonly used and imply unbelief. The believers also use them, but without realizing their implications. We shall ion, sn three of the most important of them.

The First: "Causes create this."

The Second: "It forms itself; it comes into existence and later ceases to exist."

The Third: "It is naturg to oture necessitates and creates it."

Indeed, since beings exist and this cannot be denied, and since each being comes into existence in a wise and artistic fashion, and since each is not outside time but is being co in sously renewed, then, O falsifier of the

truth, you are bound to say either that the causes in the world create beings, for example, this animalt of d is to say, it comes into existence through the coming together of causes, or that it forms itself, or that its coming into existence is a requirement and necese Propffect of nature, or that it is created through the power of One All-Powerful and All-Glorious. Since reason can find no way apart from these four, if the first three arethe tritely proved to be impossible, invalid and absurd, the way of divine unity, which is the fourth way, will necessarily and self-evidently and without doubt or suspicion, be proved true.

THE FIRST WAY

This to imagine that the formatio. The existence of things, creatures, occurs through the coming together of causes in the universe. We shall mention only three of its numerous imposrom noties.

First Impossibility

Imagine there is a pharmacy in which are found hundreds of jars and phials filled with quite different substances. A living potion and a livin no: 7dy are required from those medicaments. So we go to the pharmacy and see that they are to be found there in abundance, yet in great variety. We examine each y, smo potions and see that the ingredients have been taken in varying but precise amounts from each of the jars and phials, one ounce from this, three from that, seven from the next, and so on. If one ounce too mormity too little had been taken, the potion would not have been living and would not have displayed its special quality. Next, we study the l Prophremedy. Again, the ingredients have been taken from the jars in a particular measure so that if even the most minute amount too much or too little had been taken, the remedy would have er:>Asts special property.

Now, although the jars number more than fifty, the ingredients have been taken from each according to measures and amounts that are all different. Is it in any way possible or probablther t the phials and jars should have been knocked over by a strange coincidence or sudden gust of wind and that only the precise, though different, amounts that had been taken from} and of them should have been spilt, and then arranged themselves and come together to form the remedy? Is there anything more superstitious, impossible and absurd than this? If an ass could speak, ilost id say: "I cannot accept this idea!", and would gallop off!

Similarly, each living being may be likened to the living potion in the comparison,ountieach plant to a living remedy. For they are composed of

matter that has been taken in most precise measure from truly numerous and truly various substances. If these are attributed to causes and the elements and it is claimed, "Causes cr had pthese," it is unreasonable, impossible and absurd a hundred times over, just as it was to claim that the potion in the pharmacy came into existence through the phials being knocked over; by accident.

In Short:>The vital substances in thishypothpharmacy of the universe, which are measured on the scales of divine determining and decree of the All-Wise and Pre-Eternal One, can only come into existence through a boundless wisdom, infinite kne frome and all-encompassing will. The unfortunate person who declares that they are the work of blind, deaf and innumerable elements and causes and natures, which stream like floods; and the foolish, delirious person who claims that that wondrou, 63.}dy poured itself out when the phials were knocked over and formed itself, are certainly unreasonable and nonsensical. Indeed, such denial and unbelief is a senseless absurdity.

Second Impossielief

If everything is not attributed to the All-Powerful and All-Glorious One, who is the Single One of Unity, and is attributed to causes, it necessitates that many of the elements and causes present in the universe intervene in thetrical of every animate creature. Whereas that different and mutually opposing and conflicting causes should come together of their own accord in complete order, with the finest balance and in perfections lrd in the being of a tiny creature, like a fly, is such an obvious impossibility that anyone with even an iota of consciousness would say: "This is impossible; it could not be!"

The tiny body of a fly is connected with most makin elements and causes in the universe; indeed, it is a summary of them. If it is not attributed to the Pre-Eternal and All-Powerful One, it is necessary for those material causes to be th or ines present in the immediate vicinity of the fly; rather, for them all to enter into its tiny body; and even for them to enter each of the cells of its eyes, which are minute samples of its body. For ifesidesse is of a material nature, it is necessary for it to be present in the immediate vicinity of, and inside, its effect. And this necessitates accepting that theitude ituents and elements of the universe are physically present inside that minute cell, a place too small even for the tip of its antenna, and that they work there in harmony like a master.

A way such as this, then, shames even td intot foolish of the Sophists.

Third Impossibility

It is an established rule that, "If a being has unity, it can only have issued from a single being, from one hand." Partic five if it displays a comprehensive life within a perfect order and sensitive balance, it demonstrates self-evidently that it did not issue from numerous hands, which are the cause of conflict and confusion, but that adornsued from a single hand that is All-Powerful and All-Wise. Therefore, to attribute such a well-ordered and well-balanced being which has unity to the jumbled hands of innumerable, lifeless, ignorante raisessive, unconscious, chaotic, blind and deaf natural causes, the blindness and deafness of which increase with their coming together and intermingling among the ways of numbed">{[*possibilities, is as unreasonable as accepting innumerable impossibilities all at once. If we leave this impossibility aside and assume that material causes have effects, these effects can only occur through direct contact an the sh. However, the contact of natural causes is with the exteriors of living beings. And yet we see that the interiors of such beings, where the hands of material causes can neither reach nor touch, are ten times motone aicate, well-ordered and perfect as regards art than their exteriors. Therefore, although tiny animate creatures, on which the hands and organs of material ted, a can in no way be situated, indeed they cannot touch the creatures' exteriors all at once even, are more strange and wonderful as regards their art and creation than the largest creatures, to attribute them to those lifeless, unknowing, crudFor bytant, vast, conflicting, deaf and blind causes can result only from a deafness and blindness compounded to the number of animate beings.

THE SECOND WAY

This is ns it sed by the phrase "It forms itself." It too involves many impossibilities and is absurd and impossible in many aspects. We shall explain three examples of these impossibilities.

Fng thempossibility

O you obstinate denier! Your egotism has made you so stupid that somehow you decide to accept a hundred impossibilities all at once. Fo enthuyourself are a being and not some simple substance that is inanimate and unchanging. You resemble an extremely well-ordered machine that is constantly being renegain td a wonderful palace that is undergoing continuous change. Particles are working unceasingly in your body. Your body has a connection and mutual relations with natureiverse, in particular with regard to sustenance and the perpetuation of the species, and the particles

that work within it are careful not to spoil that relationship nor to break the connean! Th In this cautious manner they set about their work, as though taking the whole universe into account. Seeing your relationships within it, they take up their positions accordingly. And you bely reswith your external and inner senses in accordance with the wonderful positions that they take.

If you do not accept that the particles in your body arep the officials in motion in accordance with the law of the Pre-Eternal and All-Powerful One, or that they are an army, or the nibs of the pen of divine determining withe abh particle as the nib of a pen, or that they are points inscribed by the pen of power with each particle being a point, then in every particle working in your r you ere would have to be an eye such as could see every limb and part of your body as well as the entire universe, with which you are connected. In addition to this, you would have to ascribe to each particle an intelligencehe Intalent to that of a hundred geniuses, sufficient to know and recognize all your past and your future, and your forbears and descendants, the origins of all the elements of your being, and the xth Wos of all your sustenance.

To attribute the knowledge and intelligence of a thousand Plato's to a single particle of one such as you who does notof thess even a particle's worth of intelligence in matters of this kind is a crazy superstition a thousand times over!

Second Impossibility

Your being re6-62.}s a thousand-domed wondrous palace in which the stones stand together in suspension and without support. Indeed, your being is a thousand times more wonderful than such a palace, for the palace of your being is being renewed continuously in they t order. Leaving aside your truly wonderful spirit, heart and other subtle faculties, each member of your body resembles a single-domed part of the palace. Like the stones of a dome, the particles stand together iod!", ect balance and order demonstrating the eye and the tongue, for example, each to be a wondrous building, extraordinary work of art, and miracle of power.

If these particateswere not officials dependent on the command of the master architect of the universe, then each would have to be both absolutely dominant over all the other particles in the body and absolutely sw and nate to each of them; and both equal to each and, with regard to its dominant position, opposed; and both the origin and source of most of the attributes that pertain only to the Necessarily Existent One, and extremesary etricted; and both in absolute form, and in the form of a perfectly ordered

individual artefact that could only, through the mystery of unity, be the work of the Single One of Unity.

Anyone And aeven a particle of intelligence would understand what an obvious impossibility this is; to attribute such an artefact to those particles.

Third Impossibi direc If your being is not 'written' by the pen of the Pre-Eternal and All-Powerful One, who is the Single One of Unity, and is instead 'printed' by nature and causesious re would have to be printing-blocks in nature not only to the number of cells in your body, but to the number of their thousands of combinations, which are arranged in concentric circles. For if this book, for example, ve tauwe hold in our hand is written, a single pen may write it relying on the knowledge of its writer. If, on the other hand, it is not written and is not attributed to its writer's pen, and if it is said that it exile to its own accord or it is ascribed to nature, then, as a printed book, it would be necessary for there to be a different iron pen for each letter so that it could be printed. In a printing-press there have to be pice of f type to the number of letters in the alphabet so the letters in the book come into existence by means of them; pens to the number of those letters being neever'sy in place of a single pen.

As may be seen, sometimes a whole page is written in a single large letter from among those letters with a small pen in fine script, in which case a thousand pens would be necessary for one letter. Rather, i the Qook the form of your body, with all its components one within the other in concentric circles, there would have to be printing-blocks in each circle, for each component, to the number of thr theminations that they form.

Now, see, if you claim this, which involves a hundred impossibilities, to be possible, then again if they are not ad fromted to a single pen, for those well-ordered, artistic pieces of type, faultless printing-blocks and iron pens to be made, further pens, printing-blocks and letters to the same number as themselves would beMay Gosary. And they too would have to have been made; and they too would have to have been well-ordered and artistically fashioned. And so on. It would carry on in succession ad infinitum.

There, you too uNew Woand! This way of thinking is such that it involves impossibilites and superstitions to the number of particles in your body. O denier of God! See this, and quit the way of misguidance!

THE THIRD WAY

"Nature necessitates it; nature m a buit." This statement contains many impossibilities. We shall mention three of them by way of examples.

First Impossibility

If the art and creativs you.hich are discerning and wise, to be seen in beings and particularly in animate beings are not attributed to the pen of divine determining and power of the Pre-Eternal Sun, and instead are attribute curtaature and force, which are blind, deaf and unthinking, it becomes necessary that nature either should have present in everything machines and printing-presses for their creation, or should include in everything power and we lettenough to create and administer the universe. The reason for this is as follows:

The sun's manifestations and reflections appear in all small fragments of glass and droplets on the face of n, belrth. If those miniature, reflected imaginary suns are not ascribed to the sun in the sky, it is necessary to accept the external existence of an actual sun in every tiny fragment of glass smaller than a match-head, which ponted is the sun's qualities and which, though small in size, bears profound meaning; and therefore to accept actual suns to the number of pieces of glass.

In exactly the samvery s if beings and animate creatures are not attributed directly to the manifestation of the Pre-Eternal Sun's names, it becomes necessary to accept that in each being, and especially animate beings, there lies a natuAlso, force, or quite simply a god that will sustain an infinite power and will, and knowledge and wisdom. Such an idea is the most absurd ana. Ourrstitious of all the impossibilities in the universe. It demonstrates that a man who attributes the art of the Creator of the universe to imaginary, insignificant, unconscious o hims is without a doubt less conscious of the truth than an animal.

Second Impossibility

If beings, which are most well-ordered and well-measured, wise and artistically fa'Ajlûnd, are not ascribed to One who is infinitely powerful and wise and instead are attributed to nature, there has to be present in every bit of soil as many factories and printing-presses as there are inostpone so that each bit of soil can be the means for the growth and formation of innumerable flowers and fruits, of which it is the place of origin and workshop. Theand im of flowers are sown in turn in a bowl of soil, which performs the duty of a flower-pot for them. An ability is apparent in the bowl of soil that will give shapes and forms which differ greatly from one another to all the fl addresown in it. If that ability is not attributed to the All-Glorious and All-Powerful One, such a situation could not occur without there being in the bowlful of soil immaterial, different and natural machines for eappineower.

This is because the matter of which seeds, like sperm and eggs for example, consists is the same. That is, they consist of an orderless, formless, paste-like mixture of oxygen, hydrogen, carbon and nitrSunnisTogether with this, since air, water, heat and light also are each simple, unconscious and flow against everything in floods, the fact that the all-different fohat is those flowers emerge from the soil in a most well-ordered and artistic fashion self-evidently and necessarily requires that there are present in the soil in the bowl immaterial, miniature printing-presses and factiving to the number of presses and factories in Europe so that they could weave this great number of living fabrics and thousands of various embroidered textiles.

So you can see how far the unbelieving thought of the Naturalists hapetitiated from the realm of reason. And although brainless pretenders who imagine nature to be creator claim to be men of science and reason, sories t how distant from reason and science is their thought, so that they have taken a superstition that is in no way possible, that is impossible, as a way for themselven pers this and laugh at them!

~If you ask:>If such extraordinary impossibilities and insurmountable difficulties occur when beings are attributed to nature, how are those difficulties removed when they are attributed to the Single and Eternal otherought One? And how is the difficult impossibility transformed into that easy necessity?

The Answer: We saw in the First Impossibility that the manifestation of the sun's reflection displays its radia CURIOd effect through miniature imaginary suns with complete ease and lack of trouble in everything from the minutest inanimate particle to the surface of the vastest ocean. If each particle's relationship with the sun is sHim wi, it becomes necessary to accept that the external existence of an actual sun could subsist, with a difficulty at the level of impossibilt, tyrn each of those minute particles.

Similarly, if each being is ascribed directly to the Single Eternally Besought One, everything necessary for each being can be conveyed to it through a connection and maniisale-ion with an ease and facility that is at the level of necessity. If the connection is severed and each being reverts from its position as an official to being without duties, and is leis as nature and its own devices, it becomes necessary to suppose that, with a hundred thousand difficulties and obstacles that reach the degree of impossibility, blind nature possesses within it te moveer and wisdom to create and administer the universe so that it might bring into existence the wonderful machine of the being of an animahip anature like a fly, which is a tiny index of the universe. This is impossible not just once but thousands of times over.

In Short:>Just as it is impossible and precluded for the Necessarily Exof you One to have any partner or like in respect of His Essence, so too is the interference of others in His dominicality and in His creationGod beings impossible and precluded.

As for the difficulties involved in the Second Impossibility, as is proved in many parts of the Risale-i Nur,>perfec things are attributed to the Single One of Unity, all things become as easy and trouble-free as a single thing. Whereas if they are attributed to causes and nature, a single thing becomes as difficuî, al-all things. This has been demonstrated with numerous, decisive proofs and a summary of one of them is as follows.

If a man is connected to the king by being a soldier or an official, by reason ofof lartrength of the connection he may perform duties far exceeding his individual strength. He may, on occasion, capture another king in the name of his own king. For he himself does not carry the equipment and sources of strengthed, cosary to carry out the duties and work he performs, nor is he compelled to do so. By reason of the connection, the king's treasuries, and the army, which is behind him annimicais point of support, carry his equipment and sources of strength. That is to say, the duties he performs may be as grand as the business of a king, and as tremendous as the actions of an army.

leetineed, through being an official, an ant destroyed Pharaoh's palace; through the connection, a fly killed Nimrod off; and through the connection, the seed of a pine the size of age and of wheat produces all the parts of a huge pine-tree.

{(*): Yes, through this connection, the seed receives an order from divine determining and displays those wonderful duties. If th intenection were to be severed, the creation of the seed would require more equipment, power and art than the creation of the mighty pine-tree. For it would be necessary for the pine-tree out there on the mountain, which is the work of dives thrwer, to be physically present together with all its limbs and parts in what is only the potential tree within the seed and is the work-Kubrâvine determining. For the mighty tree's factory is the seed. The determined, potential tree within it becomes manifest in the external world through Divine power, and becomes a physical pine-tree.}

If the connection is se beingand the man discharged from his duties as an official, he will be compelled to carry the equipment and sources of strength necessary for his work himself. He will then only be able to perform duties commensurate wit you ysources of strength and ammunition he is able to carry. If he is required in this situation to carry out his duties with the extreme ease of the first sit say: , it will be necessary to load on his back the sources of an army's strength and the arsenals and munitions factories of a king. Even clowns who invent stories and superstitions to make people laugh would be ashamed at this fdiuzzal idea.

In Short:>To attribute all beings to the Necessarily Existent One is so easy as to be necessary, while to attribute their creation to nature is so difficult as to be impossible and outside thnî, alm of reason.

Third Impossibility

The following two comparisons, which are included in other parts of the Risale-i Nur,>explain this impossibility.

A wild savage entered a palace whieafter been built in an empty desert and completed and adorned with all the fruits of civilization. He cast an eye over its interior and saw thousands of well-proportioned and artistically fashioned objects. Out of his boorishness and laeek reintelligence, he said: "No one from outside had a hand in this, one of the objects from inside must have made this palace together withthere f its contents," and he started to investigate. But it did not appear possible even to his untaught intelligence that anything he had looked at could have made those things.

Later, hith Yoa notebook in which had been written the plan and programme of the palace's construction, an index of its contents and the rules of its administration. For sure, the notebook too, which was without hand, eye, or u? Sinent, like the rest of the objects in the palace, was completely lacking the ability to construct and decorate the palace. But since he saw that in comparison with all the other things, the notebook was related to the wl, 5-6alace by reason of its including all its theoretical laws, he was obliged to say: "There, it is this notebook that has organized, ordered and adorned the palac it is has fashioned all these objects and set them in their places." He transformed his uncouthness into ludicrous jabber.

Thus, exactly like this comparison, a boor who subscribed to Naturalist thought,4:24; denies God, entered the palace of the universe, which is infinitely more well-ordered, more perfect and everywhere full of miraculous instances of wisdom than the palace ie thatcomparison. Not thinking that it was the work of art of the Necessarily Existent One, who is outside the sphere of contingency, and shunning that idea, he saw a collection of the laws of divine practice and an index of dominical art, which are the na slate for writing and erasing of divine determining in the sphere of contingency, and like a constantly changing notebook for the laws of the functioning of divine power, and are extremely mistall-Wisand erroneously given the name 'nature,' and he said:

trees nothing else appears to have the relationship with everything that this notebook has. It is true that reason will in no way accept that this unseeing, unconscious and powerless notebook could carry out this creatthe puhich is the work of an absolute dominicality

and requires infinite power. But since I do not recognize the Eternal Maker, the most plausible explanation is to say the notebook made it, and makes it, soor thell say that." To which we reply:

You mistaken unfortunate! Your foolishness exceeds anything imaginable! Lift your head out of the swamp of nature and look beyond yourself! See an All-Glorious Maker to whom ll-Wisings from particles to planets testify with their different tongues and to whom they point with their fingers! Behold the manifestation of the Pre-Eternal Inscriber, who fashions the palace and who wrie. Enos programme in the notebook! Study His decree, listen to the Qur'an! Be delivered from your delirious raving!

~Second Comparison:>A rustic bumpkin entered tht atteds of a splendid palace and saw there the uniform actions of an extremely well-disciplined army carrying out its drill. He observed a battalion, a regiment and a division stand to attention, stand at evants d march, and open fire when commanded as though they were a single private. Since his rude, uncultured mind could not comprehend, so denied, that a commander had been given command by the country's lawsd be qy royal decree, he imagined that the soldiers were attached to one another with strings. He thought of what wonderful string it must be, and was amazed.

Later, he continued on his way till he came upon a mosst. Wh magnificent as Aya Sophia. He entered it at the time of Friday prayer and watched the congregation of Muslims rising, bowing, prostrating and sitting at the sound of man's voiures once he did not understand the Shari'a, which consists of a collection of immaterial, revealed laws, nor the immaterial rules proceeding the mohe Lawgiver's command, he fancied the congregation to be bound to one another by physical string, and that this wonderful string had subjected them and was making thhe hige like puppets. Coming up with this idea, which is so ridiculous as to make the most ignorant roar with laughter, he went on his way.

Exactly like the thatparison, an atheist who subscribed to materialist thought, which is denial and pure brutishness, entered the universe, which is a splendid barracks of the Monarch of Pre-Eternity and P villaernity for His innumerable forces, and a well-ordered mosque of that Pre-Eternal All-Worshipped One. He imagined the immaterial laws of the ordering of the universe, which proceed from the Pre-Eternal Monarch's wisdom, each to havecrees ial and physical existence; and supposed the theoretical laws of the sovereignty of dominicality, and the rules and ordinances of the Greater Shari'a, the Shari'a of Creation, whichlainedmmaterial and exist only as knowledge, each to have external, material and physical existence. But to set up in place of divine power those laws, which py effi from the divine

attributes of knowledge and speech and only exist as knowledge, and to attribute creation to them; then to attach the name 'nature' to them, and to deem force, which is merely a manility tion of dominical power, to be an independent almighty possessor of power, is a thousand times more low-fallen ignorance than the ignorance in the comparison.

In Short:>The imaginary and insubstantial thing that Ny subjists call nature, if it has an external reality, can at the very most be work of art; it cannot be the Artist. It is an embroidery, and cannot be the Embroiderer. It is a see and ecrees; it cannot be the Issuer of the decrees. It is a body of the laws of creation, and cannot be the Lawgiver. It is but a created screen to the dignity of God, and cannot bthe miCreator. It is passive and created, and cannot be a Creative Maker. It is a law, not a power, and cannot possess power. It is the recipient, and canno life he source.

To Conclude: Since beings exist, and as was stated at the beginning of this treatise, reason cannot think of a way to explain the exincurab of beings apart from the four mentioned, three of which were decisively proved through three clear impossibilities to be invalid and absurd, then necessarily and self-evidently the way of divine unity, came is the fourth way, is proved in a conclusive manner. The fourth way, in accordance with the verse quoted at the beginning:

Is there any doubt about God, Creator of the heavens and the earth?

demonstrates clearly so that the of li be no doubt or hesitation the Divinity of the Necessarily Existent One, and that all things issue directly from the hand of His power, and that the heavens and the earth are under His sway.

O you unfortunate worshipper of causes that ture! Since the nature of each thing, like all things, is created, for it is full of art and is being constantly renewed, and, like the effect, the apparent cause of each thing is also coes to; and since for each thing to exist there is need for much equipment and many tools; there must exist a Possessor of Absolute Power who creat For w nature and brings the cause into existence. And that Absolutely Powerful One is in no need of impotent intermediaries to share in His dominicality and crstoodn. God forbid! He creates cause and effect together directly. In order to demonstrate His wisdom and the manifestation of His names, by establishing an apparent cand freelationship and connection through order and sequence, He makes causes and nature a veil to the hand of His power so that the apparent faults, severities and defects in things should be ascribed to them,>and in this way His dignity be preserved.

Is it easier for a watch-maker to make the cog-wheels of a clock, and then arrange them and put them in order to form the that t Or is it easier for him to make a wonderful machine in each of the cog-wheels, and then

leave the making of the clock to the lifeless hands of those machines? Is that not beyond the bounds of possventeey? Come on, you judge with your unfair reason, and say!

And is it easier for a scribe to collect ink, pen and paper, and then using them proceed to write out a book himself?or tho it easier for him to create in the paper, pen and ink a writing-machine that requires more art and trouble than the book, and can be used only for that book, and then tell the unconscious ships e: "Come on, you write it!", and himself not interfere? Is that not a hundred times more difficult than writing it himself?

~If you say:>with ht is a hundred times more difficult to create a machine that writes a book rather than writing it out oneself. But is it not in a way easier, becausjust hmachine is a means of producing numerous copies of the same book?

The Answer: Through His limitless power, the Pre-Eternal Inscriber justiuously renews the infinite manifestations of His names so as to display them in ever-differing ways. And through this constant renewal, He creates mic Drentities and special features in things in such a manner that no missive of the Eternally Besought One or dominical book can be the same as any other book. Inion, wase, each will have different features in order to express different meanings.

If you have eyes, look at the human face: you will see that from the time oines a until today, indeed, until post-eternity, together with the conformity of its essential organs, each face has a distinguishing mark in relation to all the others; this is a definsist. ct. Therefore, each face may be thought of as a different book. Only, for the artwork to be set out, different writing-sets, arrangements, andat is sitions are required. And in order to both collect and situate the materials, and to include everything necessary for the existence of each, a complee tranifferent workshop will be required.

Now, knowing it to be impossible, we thought of nature as a printing-press. But apart from the composition and printing, which cting w the printing-press, that is, setting up the type in a specific order, the substances that form an animate being's body, the creation of which is a hundred times more difficult than that of the composition and ordering, must be created in st of sc proportions and particular order, brought from the furthest corners of the cosmos, and placed in the hands of the printing-press. But in order to do all these things, there is still need for the power and will of the AbsoltionalPowerful One, who creates the printing-press. That is to say, this hypothesis of the printing-press is a totally meaningless superstition.

Thus, likeswer:>omparisons of the clock and the book, the All-Glorious Maker, who is powerful over all things, has created causes, and so too does

He create the effects. Through His wisdom, He ties the effect to the cause. Throug, willwill, He has determined a manifestation of the Greater Shari'a, the Shari'a of Creation, which consists of the divine laws concerning the ordering of all motion in the universe, and determined the nature of beings, which is only to be at thatr to that manifestation in things, and to be a reflection of it. And through His power, He has created the face of that nature which has received external existence, and has created things on that nature, and has mixed them one with the o. Othe Is it easier to accept this fact, which is the conclusion of innumerable most rational proofs - in fact, is one not compelled to accept it? -in any it easier to get the physical beings that you call causes and nature, which are lifeless, unconscious, created, fashioned and simple, to provide theng it rless tools and equipment necessary for the existence of each thing and to carry out those matters, which are performed wisely and discerningly? Is that not utterly beyond the bounds of possibility? We leave it to you to decide, wied in r unreasonable mind!

The unbelieving nature-worshipper replied: "Since you are asking me to be fair and reasonable, I have to confess that the pstaken way I have followed up to now is both a compounded impossibility, and extremely harmful and ugly. Anyone with even a grain of intelligence would understand from your analyses above that s tempribute the act of creation to causes and nature is precluded and impossible, and that to attribute all things directly to the Necessarily Existent One is imperative and necessary. I say: 'ALL PRAISEsolute GOD FOR BELIEF,' and I believe in Him. Only, I do have one doubt:

"I believe that Almighty God is the Creator, but what harm does it dwrite,he sovereignty of His dominicality if some minor causes have a hand in the creation of insignificant matters and thereby gain for themselves a little praise and acclaim? Does it diminish His sovereignty in some way?"

The AnemporaAs we have conclusively proved in other parts of the Risale-i Nur, the mark of rulership is its rejection of interference. The most insignficant ruler or official will not tolerate the interference of his own sonhave p, within the sphere of his rule. The fact that, despite being Caliph, certain devout Sultans had their innocent sons murdered on the unfounded apprehension that the sons would interfere in their rule demonstrates howd the mental is this law of the rejection of interference in rulership. And the law of prevention of participation, which the independence intrinsic to rulership necessitates, has shown its strength d) i, history of mankind through extraordinary upheavals whenever there have been two governors in a town or two kings in a country.

If the sense of rulership and sovereignty, whic.} Tha mere shadow in human beings, who are impotent and in need of assistance, rejects interference to this degree, prevents the intervention of others, does not accept participation inal. Toovereignty, and seeks to preserve the independence of its position so jealously, if you can, compare this with an All-Glorious One whose absolute sovereignty is at the degree of dominicality, whose absolute rulership he uni degree of Divinity, absolute independence at the degree of oneness, and absolute lack of need at the degree of absolute power, and understand what a necessary requirement and inevitable necessity of that rulership isdencesrejection of interference, prevention of participation, and repulsion of partners.

~Concerning the second part of your doubt, you said:>"If some of the worship of some insignificant beings is directed towerse],ertain causes, does this cause any deficiency to the worship of all beings, from particles to planets, which is directed towards the Necessarily Existent One, the Absolute Object of All Worship?"

The Answer: The All-W of haeator of the universe made the universe like a tree with conscious beings as its most perfect fruit, and among conscious beings He made man its most comprehensive fruit. And man's most important fruit, indeed the result of his creation, thfty yeof his nature, and the fruit of his life are his thanks and worship. Would that Absolute Sovereign and Independent Ruler, that Single One of Unity, who creates the universe in order to make Himself known and loved, give away great ers man, the fruit of the whole universe, and man's thanks and worship, his most elevated fruit? Totally contrary to His wisdom, would He make vain and futile the resund tricreation and fruit of the universe? God forbid! Would He be content to give away the worship of creatures to others in a way that would deny His wisdos. EveHis dominicality? And although He demonstrates through His actions that He wishes to make Himself known and loved to an unlimited degree, would he cause His most perfect creatures to forget sover handing over to causes their thanks and gratitude, love and worship, and cause them to deny the exalted purposes in the universe?

O friend who has given up the worship of nature! Now it is thankou to say! To which he replied:

"All praise be to God, these two doubts of mine have now been resolved. And your two proofs concerning divine unityIn ret demonstrate that the only True Object of Worship is He, and that nothing other than He is worthy of worship are so brilliant and powerful that to deny them would require as much arrogance as to deny the sun and the daytime."

Conclus ordea The person who gave up atheistic Naturalism and came to believe said: "All praise be to God, I no longer have any doubts, but there are stils one w questions about which I am curious."

FIRST QUESTION

"We hear many lazy people and those who neglect the five daily prayers ask: 'What need has God Almighty of our worship that in the Qur'an He severely and insistently reproves those f the ve up worship and threatens them with so a fearsome a punishment as Hell? How is it in keeping with the style of the Qur'an, which is moderate, mild and fair, to demonsttuateshe ultimate severity towards an insignificant, minor fault?"

The Answer: God Almighty has no need of your worship, nor indeed of anything else. It is you who needs to worship, for in truth you are sick. As we have proved in manyy are of the Risale-i Nur,>worship is a sort of remedy for your spiritual wounds. You can understand how absurd it would be if an ill person respondlnesse kindly doctor who insists on his taking medicines that are beneficial for his condition by saying: "What need do you have of it that you are insisting in this way?"

sed sir the severe threats and fearsome punishments in the Qur'an concerning the giving up of worship, they may be likened to a king who in order to protect his subjects' r all t inflicts a severe punishment on an ordinary man in accordance with the degree that his crime infringes those rights.

In the same way, the man who gives up w my pr and ritual prayer is violating in a significant manner the rights of beings, who are like the subjects of the Monarch of Pre-Eternity and Post-Eternity, and is in factn-exisg unjustly towards them. For the perfections of beings are manifested through the glorification and worship performed by that aspect of them which is directed towards their Maker. The one who aformins worship does not and cannot see this worship. Indeed, he denies it. Furthermore, beings occupy an exalted position by reason of their worship andtery ofication, and each is a missive of the Eternally Besought One, and a mirror to its Sustainer's names. Since he reduces them from their high positions and considers them to be unimportant, lifeless, aimless, and withtor's ties, he is insulting them, and denying and transgressing their perfections.

Indeed, everyone sees the world in his own mirror. God Almighty

created man as a muzzama and scale for the universe. And from the world He gave a particular world to each person. This world He colours for him in accordance with his sincere beliefs. For example, a despairing, lamenting, weeping person sees beings as weeping an compaespair, while a cheerful, optimistic, merry person sees the universe as joyful and smiling. A reflective man given to solemn worship and glorification discovers and sees to a degree thg the ain, truly existent worship and glorification of beings, while a person who abandons worship through either neglect or denial sees beings in a mu sufftotally contrary and opposed to the reality of their perfections and so transgresses their rights.

Furthermore, since the person who gives up prayer daught t own himself, he wrongs his own soul, which is a slave of its True Owner. His Owner delivers awesome threats in order to protect His slave's rights from his evil-commanding souland th, since he has given up worship, which is the result of his creation and the aim of his nature, it is like an act of aggression against divine wisdom and dominical will, and he thereforthrougives punishment.

In Short:>The abandoner of worship both wrongs his own soul, which is the slave and totally owned property of Almighty God, and wrongs and transgresses the rights of the perfections of th Howeverse. Certainly, just as unbelief is an insult to beings, so is the abandonment of worship a denial of the universe's perfections. And since it is an act of aggression against divine wisdom, it is deserving of awesome threats and severe puntre; nt.

Thus, it is to express this deservedness and the above facts that the Qur'an of Miraculous Exposition chooses in a miraculous way that severe style, which, in complete conformity with the principlesits leoquence, corresponds to the requirements of the situation.

SECOND QUESTION

The person who had given up Naturalism and come to believe next asked:

"It is indeed a vastwer, t that each being is dependent on divine will and dominical power in every aspect; in all of its functions, qualities and actions. Our narrow minds cannot comprehend this because of its vastness.most per, the infinite abundance that we see around us, and the boundless ease in the creation and formation of things, and the infinite ease and facility in the way of unityll acth was established through your proofs above, and the infinite ease that verses of the Qur'an like the following clearly demonstrate and exy have

Your creation and resurrection is as a single soul,>(31:28)

and,

The matter of the Hour shall be but as the twinkling of the eye, or even closer>time s)

show this mighty truth to be a matter that is most acceptable and rational. What is the wisdom and secret of this ease?"

The Answer: This matter was elucidated in a most clear, decisive and convincing fashion in the explanation of

wing s He is powerful over all things,"

which forms the Tenth Phrase of the Twentieth Letter. And it was demonstrated even more clearly in the Addendum to that letter that when attributed to the Single Maker,rom theings become as easy as a single being. If they are not attributed to that Single One of Unity, the creation of a single creature becomes as difficult as that of all beings, and a seed as problematical as a tree. When thes wereascribed to their True Maker, the universe becomes as easy and trouble-free as a tree, a tree as easy as a seed, Paradise as easy as the spring, and the spring as easy as a flower. We shall now poi. With briefly one or two evidences that have been explained in detail in other parts of the Risale-i Nur>out of the hundreds which explain the underlying reasons for and instances of wisdom in the conspicuo484

whundless abundance and profusion of beings, the ease of the great number of individuals in each species, and the fact that well-ordered, artistically fashioned and valuable beings come into existence with immense sption id ease.

For example, if the command of a hundred soldiers is given to one officer, it is a hundred times easier than if the command of one soln saids given to a hundred officers. And if to equip an army it is assigned to one headquarters, one law, one factory and the command of one king, it quite simply becomes as easy as equippingness, gle soldier. In the same way, if to equip one soldier it is referred to numerous headquarters, numerous factories and numerous commanders, it becomes as difficult as equipping an army. Because in orde. Thisquip a single soldier, it would require as many factories as are necessary for a whole army.

Again, since by reason of the mystery of unity, the vital necessities of a tree are provided through one root, one cr thanand according to one law, it produces thousands of fruits as easily as a single fruit. This is plain to see. If unity changes to multiplicity and all the necessities vital for each fruit are provided from different places, to produce each inhab becomes as difficult as to produce the tree. And to produce a single seed, even, which is a sample and index of the tree, becomes as difficult as the tree. Because all the necessities vital for the treets mose are necessary for the seed.

There are hundreds of examples like these which show that it is easier for thousands of beings to come into existence through unity than for a sce of being to come into existence through multiplicity and ascribing partners to God. Since this truth has been proved with absolute certainty in other parts of the preads-i Nur,>we refer you to them and here only explain an important reason for this ease and facility from the point of view of divine knowledge, divine determinfrom bnd dominical power. It is as follows:

You are a being. If you attribute yourself to the Pre-Eternal All-Powerful One, He creates you at a commaas theough His infinite power out of nothing in an instant, like striking a match. If you do not do this and rather attribute yourself to physical causes and naturd al-Qce you are a well-ordered summary, fruit, and miniature index and list of the universe, in order to make you, it would be necessary to sift with a fine sieve the universe and its elements, and to gather i(16:77ise measure from all the corners of the universe the substances of which your body is composed. For physical causes only gather and join together. It is confirmed by people of reason that they cannot create out of nothing what is not pght wi in them. Since this is the case, they would be compelled to collect together the body of a tiny animate being from every corner of the cosmos.

Now understand what ease there is in une the ivine unity, and what difficulties lie in misguidance and attributing partners to God!

Secondly, there is an infinite ease also with regard to divine knowledge. It is like this: divine determining is an aspect of divine knowledge; it determhough measure for each thing, which is like its particular and immaterial mould; the determined measure is like a plan or model for the thing's being. When divine power creates, i parts so with extreme ease in accordance with the determined measure. If the thing is not attributed to the All-Powerful One of Glory, who possesses all-embracingle, thnite and pre-eternal knowledge, as was described above, not only thousands of difficulties appear, but hundreds of impossibilities. For if it were not for the determined measure which exists in divine knowledge, thousands of material moulds 1; Dâxternal existences would have to be employed in the body of even a tiny animate being.

So, understand one reason for the infinite ease in unitr.

the endless difficulties in misguidance and ascribing partners to God. Realize what a veracious, correct, and exalted truth is stated by thehis wa,

The matter of the Hour shall be but as the twinkling of the eye, or even closer.

THIRD QUESTION

The former enemy and now rightly-guided friend then asked: "Philosophersike irhave made many advances these days, claim that nothing is created out of nothing, and nothing is annihilated and goes to nothing; thereome foly composition and decomposition, and this makes the factory of the universe run. Is this correct?"

The Answer: Since the most advanced philosophers who did not consider beings in th light of the Qur'an saw that the formation and existence of beings by means of nature and causes was so difficult as to be impossible - in the manner proved above, they diverged into two groups.

the toup became Sophists; abdicating reason, which is exclusive to human beings, and falling lower than mindless beasts, they found it easier to deny the universe's existence and even their own existences, than to follow theng renf misguidance, which claims that causes and nature have the power to create. They therefore denied both themselves and the universe and descended into absolute ignorance.

The second group saw thed uttmisguidance, according to which causes and nature are creator, the creation of a fly or a seed, even, entails innumerable difficulties andstenceres a power unacceptable to reason. They were therefore compelled to deny the act of creation and to say: "Nothing can exist out of nothing." Seessionatal annihiliation also to be impossible, they declared: "What exists cannot go to nothing." They fancied an imaginary situation in which combining and decomposition, gatheriey werether and dispersion, occur through the motion of particles and the winds of chance.

Now, see! Those who consider themselves to be the most intelligent are the most profoundly ignorant and stupid. d saw tand just how ludicrous, debased, and ignorant misguidance makes man, and take a lesson!

Indeed, a Pre-Eternal Power created the heavens and the earth in six days, every year creates fourTANCE ed thousand species simultaneously on the face of the earth, and in six weeks every spring constructs a living world more full of art and wisdom than the world itself. Thus, it is more foolish and ignorant than the Sophists, the first groups and , to deny the act of creation and deem it unlikely that, like a chemical that when applied shows up invisible writing, Pre-Eternal Power should give external existence to beings, which, thoand reternally non-existent, exist as knowledge, and whose plans and measures are determined in the realm of a Pre-Eternal Knowledge.

Thoand toortunates are absolutely impotent and have nothing at their disposal apart from the faculty of will. Although they are inflated like

Pharaohs, they canine hher annihilate anything nor create anything from nothing, even a minute particle. And so, although nothing comes into existence out of nothing at the hand of causes and nature on which theand th, out of their stupidity they say: "Nothing comes from non-being, and nothing goes to non-being." And they even extend this absurd and erroneous principle to the Absolutely All-Powerful One.

Indeed, the All-Powerful One of Gle recos two ways of creating:

The First is through origination and invention. That is, He brings a being into existence out of nothing, out of non-existence, and creates everythie is aessary for it, also out of nothing, and places those necessities in its hand.

The Second is through composition, through art. That is, He forms certain bein One c of the elements of the universe in order to demonstrate subtle instances of wisdom, such as displaying the perfections of His wisdom and the manifestations of many of His names. Through the law of providing, he sends pugh thes and matter, which are dependent on His command, to these beings and employs the particles in them.

Yes, the Absolutely All-Powerfulul, doreates in two ways: He both originates and He composes. To annihilate what exists and to make exist what does not exist is most simple and easy for Him. It is one of His constant antivityersal laws. The man, therefore, who says: "He cannot give existence to what does not exist" in the face of a power that in one spring makes exist out of nothing the forms and attributes of three hundred thousand anim and ceatures, and, besides their particles, all their conditions and states, such a man should himself be obliterated!

The person who gave up nature and embraced the truth said: "Praise and thankd of to God Almighty to the number of particles in existence for I have attained to complete belief. I have been saved from delusion and misguidance. Not one ding tdoubts remains.

"All praise be to God for the religion of Islam and complete and perfect belief!"

All glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>(2:32)

The Twenty-Fourth Flash

[While being the Second and Third Matters of the Fifteenth Note, this treatise was made the Twenty-Fourth Flasy charuse of its importance.]

In the Name of God, the Merciful, the Compassionate.

O Prophet! Tell your wives and daughters, and the believing women, that they should cast their outer garments oare maeir persons [when abroad] [to the end of the verse].>(33:59)

This verse enjoins the veiling of women. However, dissolute civilization opposes this commandrfect e Qur'an; it does not consider the veiling of women to be natural and says it is slavery of a sort.

{(*): Part of my defence for the Appeal Court, which opposed the [Eskişehir] Court and silenced discu say to this court of law that if there is justice on the face of the earth, it will surely quash the decision to convict a person who has expounded a most sacred, true, and right d be d principle which has been in force in the social life of three hundred and fifty million people every century for one thousand three hundred and fifty years, relying on the confirmation and unanimity of three hundred and fife mornusand Qur'anic commentaries and following the beliefs of our forefathers for one thousand three hundred and fifty years; it will surely quash such a ruling!"}

The Answer: We shall exlittleonly four of the many instances of wisdom in this injunction of the Qur'an, showing that it is entirely natural and those who oppose it are opposing the innate disposition of women.

FIRST INSes areOF WISDOM

To veil themselves is natural for women and their innate dispositions demand it. For women are weak and delicate, and since they are in need of a maMessenotection and help for themselves and for their children whom

they love more than their own lives, they have a natural desire to make thems theirloved and not loathed, and not to be rebuffed.

Also, seven out of ten women are either old or ugly and they do not want to show their agere bensightliness to everyone. Or they are jealous, and they do not want to appear ugly in relation to others who are more beautiful. Or tht be t frightened of assault or aspersions, and want by nature to cover themselves so as not to suffer assault, nor to be accused of unfaithfulness by their husbands. If noted carefully, it is seen that it is the elderly who hide themselves morotectile only two or three out of ten women are both young and beautiful and do not feel uncomfortable at displaying themselves.

It is clear that people are discomforted at beinFayd aed at by people they do not like or find tedious; they are upset by it. If a beautiful immodestly dressed woman takes pleasure at two or three out of ten men who are canonically strangers looking ate; andshe is bored by the seven or eight. Also, since a woman with uncorrupted morals is sensitive and easily affected, she will certainly be distressed at dirty looks whose effit on.ave been physically experienced, indeed, are poisonous. We even hear that in Europe, the place of open dress, many women are fed up at being the object of attention, and complain to the police, saying: "These brutes keep staring a from nd disturbing us." This means that present-day civilization's unveiling women is contrary to their natures, while the Qur'an's command to veil themselves is both in conformity with women's natures, anss! Fos them - those mines of compassion who may be worthy companions for all eternity - from degeneration, degradation, what is in effect slavery and wretchedness.

Furthermore, by nature women are fearut I h men who are strangers, and are anxious at them. Fear naturally demands the veiling of women. For in addition to suffering the difficulty of bearing the load of this d for eight or nine months, which certainly embitters the eight or nine minutes' pleasure, there is the possibility of suffering the calamity of briul pleup a child for eight or nine years without protector. Since this happens frequently, by creation they truly fear strange men and by nature want to hide themselves from them. Being weak, their creation demands that through veiling them Then they do not excite the appetites of men outside the stipulated degrees of kinship, nor allow any opportunity for assault; their weak creation gives powerful warnining thshows that their cloaks and coats are shields and fortresses. The fact that, according to news received, the bare-legged wife of a high-ranking man in the world was accosted in the country'too thtal, in the market-place in daylight in front of everyone by a common shoe-shiner, deals a slap in the shameless faces of those opposed to the veiling of women!

SECOND INSTANCE OF WIures a The geniune, intense relationship, love, and affection between men and women do not arise only from the needs of worldly life. Yes, a woman is a companion to her husband not only in this worldly life, she is his companion its lrnal life too. Since she will be her husband's companion in eternal life, she surely should not attract the looks of others besides her husband, her everlasting friend and companion, and should not offend him and masive d jealous. In consequence of the mystery of belief, her believing husband's relations with her are not confined to this worldly life and his love is not only animal and teing ary, so long as her beauty lasts; he holds true, earnest love and respect for her because she will be his companion in eternal life. And hslamics that love and respect for her, not only during her youth when she is beautiful, but also when she is old and unsightly. Certainly in retudier i this, she should show her beauties to him alone and restrict her love to him; this is demanded by humanity. Otherwise she would gain very little and lose much.

f, likding to the Shari'a, the husband should be a good match for the wife. That is, they should be suitable to one another. The most important aspect of this is with a view to religion.

Happy the husband who sees the wife's firm relit woulnd follows her, and himself becomes pious in order not to lose his companion of eternal life.

Happy the wife who sees her husband's firmness in religion and becomes pious so as nill arlose her eternal friend.

Alas for the man who becomes dissolute, which will lose him for ever that righteous woman.

Alas for the woman who does not follow her pious husband and loses her eternal blessed friend.

And a thoe actswoes on the unhappy husband and wife who imitate each other in sin and vice, helping one another to enter Hell-fire!

THIRD INSTANCE OF WISDOM

Happy But ry life is perpetuated through mutual confidence between husband and wife, and heartfelt respect and love. Immodest dress and free-and-easy behaviour destroy the confidence and spoil the mlness respect and love. For out of ten women who favour immodest dress only one will not try to make herself liked by strangers because she does not find other men more attractive than her husband. Nine will find others better than theirs astonds. And only one out of twenty men will not find other women more

attractive. Then besides the true love and mutual respect disappearing, it may arouse extremely ugly and base feelings, as follows:

By nature, me the rot feel any lust towards those within the stipulated degrees of kinship like their sisters, because, since such relatives' faces induce kindness and licitn regudue to their close kinship, it nullifies any sexual or lusty inclinations. But to leave uncovered parts of the body which according to the Shari'a it is not permissible to expose to close relatives like the legld, th awaken extremely ugly feelings in men of low character. For the face of a close relative reminds the man of their close kinship and does not resemble the face of someone outside the degre hundrkinship, but a bare leg is the same as that of canonical strangers. The leg does bear any distinguishing mark to recall the close kinship of its owner, so may arouse carnal feelings in the man. To look on such things is so degenerate as totemporone's hair stand on end.

FOURTH INSTANCE OF WISDOM

It is clear that everyone wants lots of children. There is no nation or government that does not support an increase in population. In fact, God's Most Noble s of tger (Upon whom be blessings and peace) said: "Marry and increase, for at the Last Day I shall take pride in your large numbers." {[*]: al-Munâwî, .

Fl-Qadîr, iii, 269, No: 3366; al-'Ajlûnî, Kashf al-Khafâ', No: 1021; al-Suyûtî, Jâmi' al-Saghîr, No: 3366.} However, the abandoning of Islamic dress for women does not increase marriaation decreases it significantly. For even the most lay-about and modern youth wants his wife to be chaste. He does not want her to be modern, that is, careless in questions of dress and morals like himself, and so remains single, aomparin frequents prostitutes.

Women are not like that, they cannot restrict their husbands' behaviour to the same extent. Women's most basic characteristics are loyalty and trustworthif the since being the director of all the matters to do with the home, the woman is charged with protecting and preserving her husband's property and possessions, and his children. Carelessness in dress and morality destroys that loynot toand her husband loses confidence in her and makes her suffer pangs of conscience. In fact, if the two qualities of courage and generosity, which are desirayou ha men, are found in women, it damages this loyalty and confidence and so are undesirable for women and are considered to be bad qualities. But since the husband's duty is not loyalty and stewardship, but protectsufficindness, and respect, he cannot be restricted and refined, and may marry other women as well.

Our country cannot be compared with Europe, because there honour may be preserved to a degre, yes,iolent means such as the duel, despite immodest dress. The person who makes eyes at the wife of a self-respecting man takes his life in his hands, ange, it looks. Also the people of Europe are cold and frigid, like the climate. Asia, that is, the lands of Islam, are relatively torrid. It is well-known that the environment has an effect on people's morality. Perhaps in those cold countries or evest dress does not stimulate the animal appetites and carnal desires of those cold people, and lead to abuse. But the carnal lusts of the easily influenced and sensitive people of hot countries are continually excited by immodest dress, impoh is thus the cause of much abuse and waste and the weakening of the young generation, and the loss of strength. Instead of answering natural needs once a month or every three weeks or so, a person considers it necessarhis poy few days. And then, since he is obliged to avoid his wife for perhaps two weeks out of every month due to contingencies like her monthly period, if he is defeated by his appetites, he s, unincline to houses of ill-fame.

The veiling of women may not be abolished on the pretext of the women of small towns and villages and nomad women, for innocent wore corpomen and somewhat coarse women being partially unveiled does not excite carnal desires since it is due to their working to secure their livelihoods and their physical, wearying labour. Moreover, since idle, lay-a The men are few, and not even one in ten of the immoral men of the large towns can be found among them. Such a comparison should not therefore bes, and

In His Name, be He glorified!

At the time I returned to blessed Isparta, which bears the meaning of the Medresetüspeechra,>{[*]: For the Medresetü'z-Zehra, See note 35, page 325.} for the third time, I had seen the sincere and enthusiastic interest shown by womd Mosqards the Risale-i Nur>in some other provinces, and had realized that in a way far exceeding my due they had confidence in my instruction in it. I hea and mn that the women in Isparta, my blessed sisters of the hereafter, were waiting to receive instruction from me, as though I were going to instruct them in mosques in the manner of preaching. Iom thill with five or so different illnesses, in a wretched state, lacking the strength to speak and think, yet that night the following was imparted to my heart, red alingly: "Fifteen years ago you wrote A Guide for Youth>at the request of some youths and it was a source of benefit for many. Women, however, are in even greater need of a guide at this time." Despite my extreme weakness, wred be pess, and powerlessness, in the face of this warning I wrote very concisely in three points a number of necessary matters which I now explain to my bles even sters and young spiritual offspring.

FIRST POINT

Since one of the fundamental principles of the Risale-i Nur>is compassion and women are champions of compassion, they are by nature more clonment onnected with the Risale-i Nur>than others. Praise be to God, this natural sympathy is felt in many places. The self-sacrifice within such col thinon seeks nothing in return and expresses true sincerity, and so is of the greatest importance at this time.

Yes, the fact that wanting nothing in retur fruitother will sacrifice her life to save her young from danger, as demanded by her nature and with true sincerity, shows that women are capable of i ordeheroism. By developing this heroism, they may save their lives both in this world and in the hereafter. However, this important attribute does not unfold under the influence of certaile, ancurrents of thought, or else it is exploited. A small example out of hundreds is as follows:

A compassionate mother undertakes every sor belonelf-sacrifice so that her child should not fall into danger in this worldly life and should receive every sort of benefit and advantage; she brings him up with this in view. Thinkis thiMy son is going to be a Pasha," she gives him all her property, takes him from the Qur'an school and sends him to Europe. But it does not occur to her that her child's eternal life has fallen into danger. She tries to save him from puslim in this world and does not take into consideration his being sentenced to the prison of Hell. Reversing that innate compassion, she makes her innocent child a claimant against her in the hereafter, though he should beo madentercessor. He will rebuke her saying: "Why did you not strengthen my belief and so cause me to be lost?" In this world too, since he did not receive a hanks Islamic upbringing, he cannot respond to his mother's wondrous compassion in the way it deserves; in fact he does so very deficiently.

If she does neir sadirect her true compassion and works to save her unhappy child from everlasting incarceration in Hell and from dying while in misguidance, which will reugh thn eternal extinction, the equivalent of each of the child's good works will pass to the mother's book of good deeds. And after her death he withouontinuously send lights to her spirit with his good works, and in the hereafter, will be not a claimant but with all his spirit and life an intercessor for her, and a blessed child of her's for all eternityal nones, man's first master and most influential teacher is his mother. In connection with this, I shall explain the following to you, which I have always felt strongly in my own seld frieI am eighty years old and have received lessons from eighty thousand people. Yet I swear that the truest and most unshakeable lessons I have received are those inculcated in me by my late mother, which have always remained fresh fortimetahey have been planted in my nature as though they were seeds planted in my physical being. I observe that other instruction has been constructed on igrateseeds. That is to say, the lessons instilled in my nature and spirit by my mother when I was one year old I now see at the age of eighty to be fundamental seeds amid greatof thes.

For instance, I consider it certain that I learnt from the compassionate behaviour and acts of my mother and from her teaching, to be compassionate, which is the most important of thetuatioprinciples of my way, and to be kind and clement, which is the greatest truth of the Risale-i Nur.>Yes, the compassion of motherhood comprises truessionarity and true self-sacrifice, but it is a misuse of it to not think of the hereafter - a treasury of diamonds for her innocent child - and to turn his face towards this world, which

resembles temporary, transient fragments of glass,e my so be kind to him in that way, is to misuse that compassion.

A proof of this heroism of women in respect of compassion, which wants absolutely no recompense and nothing in return, and of thfact tcrificing their very spirits, which in no way seeks personal benefit and no show, is that a hen, which bears a tiny sample of that compassion, wmps, atack a lion and sacrifice its life for its chicks.

Now, sincerity is the most valuable and most essential principle in Islamic training and in deeds pertaining to the hereafter. True sincerity is present in thd in dism of this kind of compassion. If these two points begin to develop among women, it will lead to considerable happiness within the domain of Islam. When itwithou to the heroism of men, it can never be for nothing; they always want recompense in perhaps a hundred ways. At the very least they want glory and renown.o my hegretably, unfortunate women practise hypocrisy in another form in order to be saved from the evil and oppression of tyrannical men; this sort arises from weakness and impotence.

SECOND POINT

This year, altteacheI had withdrawn from the life of society and was in seclusion, I looked at the world for the sake of some of my brothers and sisters who were Risale-i Nur>students. I heard from most of the friends wconstaited me complaints about their family lives. "Alas!", I said, "Family life is the refuge of people, and particularly of Muslims, and a sort of Paradise, and a small world. Has this now started to break livin well?" I sought the reason and I understood that one or two covert groups were working to mislead the youth and drive the young to vice by exciting their appetites, so as rd canse harm to Islamic social life and thereby to the religion of Islam. I also realized that one or two groups were working covertly and effectively to drive neglectful women down the wloriouoad. I understood too that a severe blow would be dealt to this Muslim nation from that quarter. I therefore categorically state the following to you my sisters and spiritual children:

The le subeans of saving women's happiness in the hereafter, and their happiness in this world, as well as saving their elevated innate qualities from corruption, is the trainigardenen by the religion of Islam; there is no other means. You hear about the situation into which the unfortunate women of Russia have fallen. It says in one part of theinate e-i Nur>that no sensible man builds love and affection for his wife on her fleeting, superficial beauty of five to ten years; he should build it on her fine conductn bad #262

most permanent and best of beauty, which is particular to womanhood and its compassion. Then, when the unfortunate advances in years, her husband's love for her will peress elFor his wife is not merely a temporary helper and companion in this worldly life, but an eternal, lovable companion in everlasting life, so the older they grow their love for each other should also grow, and is ex compassion and respect. Under the guise of culture and civilization, family life is now is a temporary animal relationship followed by eternal r and tion, and is being destroyed at its very foundations.

In another place in the Risale-i Nur>it says: "Happy the man who in order not to lose his companion of ef the y, copies his righteous wife and so becomes righteous himself. And happy the woman who, seeing her husband to be pious, adheres to religion herself so as not to lose her everlasting f partiand companion. Unhappy the man who follows his wife in sin, does not try to make her give it up, but joins her. And unhappy the woman who, seeing her husband's sinfulness, follows him in another way. And alas for tometime and husband who assist one another in throwing each other into the Fire. That is, who encourage one another to embrace the evils of civnd forion."

These lines have the following meaning: at this time, Islamic conduct within the bounds of the Shari'a is the only means of developing family sely cnd finding happiness in this world and the hereafter, and causing the elevated qualities of women to unfold. Now, the most important matter in family life is this, that if the woman sees bad conduct ae univloyalty in her husband and to spite him, stints in her loyalty and faithfulness to him, which is her duty as far as the family is concerned, then the factory of that fed by life will be thrown into confusion, exactly like discipline in the army being spoilt. The woman should try to reform her husband's faults as far the yo can in order to save her companion of eternity. It is harmful in every respect if she starts to show herself to others by unveiling herself and tries to make herself attractive to others. For a woman who er he up complete loyalty pays the penalty in this world too. Because it is her nature to be fearful and upset at the looks of those canonically strangers to her, and to avoid them. Shd verbiscomforted at the looks of eighteen out of twenty strangers. As for men, they are discomforted and upset at the looks of only one out of a hundred women wath is canonically strangers to them. The woman suffers torment in that respect, and so too may be accused of disloyalty, and due to her weakness, will be unabln anotefend her rights.

In Short:>Just as in respect of compassion women do not resemble men in heroism and sincerity, and men cannot compeparatth them in that

regard; so too innocent women can in no way compare with men in vice. For this reason by their natures and weakness, they are truly ands iened of strangers and feel themselves compelled to conceal themselves beneath their abundant outer garments. For if for eight minutes' pleasure a man commits sin, he only suffers a loss of eight liras.>But as thes grasty of the pleasure of eight minutes' sin, in this world the woman bears a heavy load for eight months and then has the hardship of rearing the unprotected child for eight years. She therefore cannot compete witable sin vice and pays a penalty a hundred times greater.

The not infrequent incidents of this sort show that just as by nature women are the source of elevated distas, so do they virtually lack the capacity for worldly pleasure in vice and dissipation. That is to say, they are a type of blessed creature arouned to pass happy lives in the family within the bounds laid down by Islam. God damn those covert groups who are corrupting these blessed creatures! And may Almighty God preserve my sisters from the evil of such dissolute wretches.

My sist the m have this to say to you confidentially: rather than entering under the domination of a dissolute, immoral, Westernized husband due to straitened circumstances, try to economize and obtists aur own livelihood like innocent peasant women with the frugality and contentment which is in your natures; do not try to sell yourselves. If it is your fate to have a husband who is unsuitable for you, be content with your fate andterly ned to it. God willing, he will be reformed through your contentment and resignation. But to apply to the courts for a divorce, which I have heard of recently; tharibed ot in keeping with the honour of Islam and this nation's good name!

THIRD POINT

My dear sisters, you should be certain that as is demonstrated with powerful proofs andf a siles in the Risale-i Nur,>present in pleasures and enjoyment outside the bounds of the licit are pains and distress ten times greater. You may find detailed expositions of this in the Risale-i Nur.>For instance, the Sixth, Sethe Unand Eighth Words from The Short Words>and A Guide for Youth>will elucidate this truth for you completely in place of me. In which case, make do with licit pleasures a rest content with them. Innocent conversation with your innocent children in your home is more pleasurable than a hundred cinemas.

You should also know certainly that true pleasure spacee life of this world lies in belief and the sphere of faith. There is an immaterial pleasure to be found in all good works. The Risale-i Nur>has proved with hundreds

of decisive evidences that even in this worwill ct bitter and grievous suffering is present in vice and misguidance. I myself have experienced on numerous occasions as certainly as seeing it with my own eyes, that a seed of Paradise is contained in bely for hile a seed of Hell is found in vice and misguidance. This truth is repeated many times in the Risale-i Nur.>Although the Risale-i Nur>has come into the hands of those who oppose it most obstinately and severely, they have been une thato refute this truth; neither have the committees of experts and the courts been able to refute it. Now, my blessed and innocent sisters and your children who are like my spiritual children, foremost the Treatise on Islahey haess,>and A Guide for Youth,>and The Short Words>should teach you in my place.

I have heard that you want me to teach you in the mosque, but my wretched state and my illnessed: "Eany other circumstances do not permit it. I have decided to include all my sisters who read and accept this instruction which I have wriisdom,or you in all my prayers and spiritual gains, like all the students of the Risale-i Nur.>If you obtain and read part of the Risale-i Nur>in my place, or liste The t, then in accordance with my rule you too will have a share in the prayers and spiritual gains of all the Risale-i Nur>students, your br al-Za.

I was going to write more, but I am very ill and very weak and very old and have many duties like correcting copies of the Risale-i Nur,>sd dominow I have sufficed with this much.

The Twenty-Fifth Flash

[This treatise consists of twenty-five remedies. It was written as a salve, a solace, and a prescription for the sick, andul souder to visit them and wish them a speedy recovery.]

This immaterial prescription was written with a speed greater than all my other writings,

{(*): This treatise was written in four and a half hours.

Signe were tü, Re'fet, Hüsrev, Said}

and since time could not be found to correct and study it, unlike all the others it was read only once, and that at great speed like its compositionsandfo is to say, it has remained in the disordered state of a first draft. I did not consider it necessary to go over carefully the things which had occurred to me in a natural manner, lest thr wronspoilt by arranging them and paying them undue attention. Readers and especially the sick should not feel upset and offended at any disagreeable expressions or harsh words and phement let them rather pray for me.

In the Name of God, the Merciful, the Compassionate.

Those who say when afflicted by calamity: "To God do wes, theg and to Him is our return.">(2:156) * Who gives me food and drink * And when I am ill it is He Who cures me.>(26:79-80)

In this Flash, we describe briefly twenty-five remedies which may owould rue consolation and a beneficial cure for the sick and those struck by disaster, who form one tenth of mankind.

FIRST REMEDY

Unhappy sick person! Do not be ases at, have patience! Your illness is not a malady for you; it is a sort of cure. For life departs like capital; if it yields no fruits, it is wasted; and if it passes in ease and hection ness, it passes swiftly. Illness makes that capital of yours yield huge profits. Moreover, it does not allow your life to pass quickly, it restrains it and lengthens it, so that itperfecdepart after yielding its fruits. An indication that your life is lengthened through illness is the following much repeated proverb: "The times of calamity are long, the tows itf happiness, most brief."

SECOND REMEDY

O ill person who lacks patience! Be patient, indeed, offer thanks! Your illness may transform each of the minutes oossibl life into the equivalent of an hour's worship. For worship is of two kinds. One is positive like the well-known worship of supplication and the five daily prayers. The other are negative forms of worship like illness and caly Beses. By means of these, those afflicted realize their impotence and weakness; they beseech their All-Compassionate Creator and take refuge in Him; they manifest worship which is sincere and without hyespecty. Yes, there is a sound narration stating that a life passed in illness is counted as worship for the believer - on condition he does not coty. It about God. {[*]: al-Albânî, Sahîh Jâmi' al-Saghîr, 256. See also, al-Suyûtî, al-Fath al-Kabîr, ii, 148.} It is even established by sound narrations and by thothe un uncover the realities of creation that one minute's illness of some people who are completely patient and thankful becomes the equivalent of an hour's worship and a minute's ilcted wof certain perfected men the equivalent of a day's worship. So you should not complain about an illness which as though transforms one minute of your life sight thousand minutes and gains for you long life; you should offer thanks.

THIRD REMEDY

Impatient sick person! The fact that those who come to this worldg a menuously depart, and the young grow old, and man perpetually revolves amid death and separation testifies that he did not come to this world to enjoy himself and receive pleasure.

Moreover, while man is the most perfect, the most elevated,ine unving beings and the best endowed in regard to members and faculties, and indeed is like the monarach of animate beings, he dwells on past pleasceptednd future pains, and so passes a grievous, troublesome

life, lower than the animals. This means that man did not come to this world to live in a fine manner and pass his life in ease and pleasure. Rather, he possesses vast capition wid he came here to work and do trade for an eternal, everlasting life.

The capital given to man is his lifetime. Had there been no illness, good health and well-being would have caused heedlessness, for they show of poe world to be pleasant and make the hereafter forgotten. They do not want death and the grave to be thought of; they cause the capital of life to be wasted on trifles. Whereas illness suddenly opens the eyes, it sayswere ie body: "You are not immortal. You have not been left to your own devices. You have a duty. Give up your pride, think of the One who created you. Know that you will enter the grave, so prepare yourself for it!" From this point of at is illness is an admonishing guide and adviser that never deceives. It should not be complained about in this respect, indeed, it should be thanked for. And if it is too severe, patience should be sought to enduards c

FOURTH REMEDY

Plaintive ill person! You have no right to complain; what is due to you is to offer thanks and be patient. For your body and members and identiies are not your property. You did not make them, nor did you buy them from other workshops. That means they are someone else's property, and their owner has disposal over his property as he wishes.

As is related in the Twenty-, deatWord, an extremely wealthy and skilful craftsman, for example, employs a poor man as a model in order to show off his fine art and consie in ee wealth. In return for a wage, for a brief hour he clothes the poor man in a bejewelled and skilfully wrought garment. He works it on him and gives it v by ol states. In order to display the extraordinary varieties of his art, he cuts the garment, alters it, and lengthens and shortens it. Does the poor wage-earner have the right to say to that person: "You are causing me trouble, you are causinof theistress with the form you have given it, making me bow down and stand up?" Has he the right to tell him that he is spoiling his fine appearance by trimming and shortening the garment which makes him beautiful? Can he tell him he is being unkout dud unfair?

O sick person! Just like in this comparison, in order to display the garment of your body with which He has clothed you, bejewelledo lookluminous faculties like the eye, the ear, the reason, and the heart, and the embroideries of His most beautiful names, the All-Glorious Maker makes you revolve amid numerous states and changes you in many siit begns. Just

as you learn of His name of Provider through hunger, so come to know His name of Healer through your illness. Since suffering and calamities show the ded fromof some of His names, many instances of good are to be found within those flashes of wisdom and rays of mercy. If the veil of illness, which you fear and loathe, were ar, anlifted, behind it you would find many agreeable and beautiful meanings.

FIFTH REMEDY

O you who is afflicted with illness! Through experience, I have formed the opinion at this time that for some people dy, whss is a divine bounty, a gift of the Most Merciful. Although I was not worthy of it, over the past eight or nine years a number of young people have come to me in connection with their ilied, as, to request my prayers. I have noticed that all of them have begun to think of the hereafter more than other young people. They lack the dricatiness of youth, and have renounced to an extent animal desires and heedlessness. So I consider them and then remind them that their illnesses are a divine bounty within bearable limits. I tell them: "Brother! I am not oppodition this illness of yours. I don't feel sorry for you because of it that I should pray for you. Try to be patient until the illness awakens you completely, and once it has performed its duty, the Compassionate Creator wnd makstore you to health, God willing."

I also tell them: "Owing to the calamity of good health, some of your fellows become neglectful, givbecomehe five daily prayers, do not think of the grave, and forget God Almighty. The superficial pleasure of a brief hour's worldly life causes them to shake and damage eternal life, andingle to destroy it. Whereas because of your illness, you see the grave, which you will in any event enter, and the dwellings of the hereafter beyond it, and you act accordingly. So for you, illness is good health, while for some of yoAll-Wirs good health is a sickness."

SIXTH REMEDY

O sick person who complains about his suffering! I say to you: think of your past life an and smber the pleasurable, happy days and the distressing, troublesome times, and you will surely exclaim either "Oh!" or "Ah!" That is, your heart and tongue will either say "All praise andfalse,s be to God!", or "Alas and alack!" Note carefully, what makes you exclaim "Praise and thanks be to God!" is thinking of the pains and calamities that have befallen you; they induce a sort of pleasure so that your heart off Nur,>anks, for the passing of pain is a pleasure. With the passing of pains and calamities, a legacy of pleasure is left in the spirit, which on being aroused by thinkineed ofrs forth from the spirit in thanks.

What makes you exclaim "Alas and alack!" are the pleasurable and happy times you have experienced in the past, which with their passing leave a legacy in your spirit ofsale-iant pain. Whenever you think of them, the pain is again stimulated, causing regret and sorrow to pour forth.

Since one day's illicit pleasure sometsufficauses a year's suffering in the spirit, and with the pain of a fleeting day's illness causes many days' pleasure and recompense in addition to the pleasure at being relieved at its passing, think of the! You t of this temporary illness with which you are now afflicted, and of the merits of its inner face. Say: "All is from God! This too will pme of and offer thanks instead of complaining.

SIXTH REMEDY

{(*): This Flash occurred to me in a natural manner, and two remedies have been included in the Sixth Remedy. We have left it thus in order not to spoil the naturaln the hndeed, we did not change it thinking there may be some mystery contained in it.}

O brother who thinks of the pleasures of this world and sufferip;" tress at illness! If this world were everlasting, and if on our way there were no death, and if the winds of separation and decease did not blow, and if there were no winters of the spirit in the calamitous and stormy future, I would have pher goyou together with you. But since one day the world will bid us to leave it and will close its ears to our cries, we must forego our love of it now through the warnings of these illnesses,y to te it drives us out. We must try to abandon it in our hearts before it abandons us.

Yes, illness utters this warning to us: "Your body is not composedto be one and iron, but of various materials which are ever disposed to parting. Leave off your pride, perceive your impotence, recognize your Owner, know your duties, learn why you came to this world!" It dro, Has this secretly in the heart's ear.

Moreover, since the pleasures and enjoyment of this world do not continue, and particularly if they are illicit they are both fleeting, and full of pain, and sinft woul not weep on the pretext of illness because you have lost those pleasures. On the contrary, think of the aspects of worship and reward in the hereafter to be found in illness, and try to receive pleasure from thosewhich EVENTH REMEDY

O sick person who has lost the pleasures of health! Your illness does not spoil the pleasure of divine bounties, on the contrary, it causes them to be experienced and increases them. For if something is continuois bri loses its effect. The people of reality even say that "Things are known through their

opposites." For example, if there were no darkness, light would not be known and would produce no pleasure. If ths univre no cold, heat could not be comprehended and would not be agreeable. If there were no hunger, food would not be enjoyable. If there were no thirst of the stomach, t

Alould be no pleasure in drinking water. If there were no sickness, no pleasure would be had from good health.

The All-Wise Creator's decking out man with t with umerous members and faculties, to the extent that he may experience and recognize the innumerable varieties of bounties in the universe, shows that He wants to make him aware of every ise wof His bounty and to acquaint him with them and to impel him to offer constant thanks. Since this is so, He will give illness, sickness, and suffering, the same as He bestows But rhealth and well-being. I ask you: If you had not suffered this illness in your head or in your hand or stomach, would you have perceived the pleasurablecy" (rnjoyable divine bounty of the good health of your head, hand or stomach, and offered thanks? For sure, you would not have even thought of it, let alone, the

ing thanks for it! You would have unconsciously spent that good health on heedlessness, and perhaps even on dissipation.

EIGHTH REMEDY

O sick person who thinks tor of hereafter! Sickness washes away the dirt of sins like soap, and cleanses. It is established in a sound Hadith that illnesses are atonement for sins. And in another Hadith, it says: "As ripe fruits fall on their tree ect otshaken, so the sins of a believer fall away on his shaking with illness." {[*]: Bukhârî, Mardâ, 1, 2, 13, 16; Muslim, Birr, 45; Dârimî, Riqâq, 57; Musnad, i, 371, 441; ii, 303, 335; iii, 4, 18, of thi, 61, 81.}

Sins are the chronic illnesses of eternal life, and in this worldly life they are sicknesses of the heart, conscience, and spirit. If you are patient and do not complain, you will be saved through this temporary sickneso the numerous perpetual sicknesses. If you do not think of your sins, or do not know the hereafter, or do not recognize God, you suffer from an illness llows:rsome it is a million times worse than your present minor illnesses. Cry out at that, for all the beings in the world are connected with your heart, spirit, and soul. Those connectOne grre continuously severed by death and separation, opening up innumerable wounds. Particularly since you do not know the hereafter and imagine death to be eternass!",-existence, as though lacerated and bruised, your being suffers illness to the extent of the world.

Thus, the first thing you havethese is to search for the cure of belief, which is the certain healing remedy for the innumerable illnesses afflicting that infinitely wounded and sick, extensive immaterial being of yours; yUWBP) e to correct your beliefs. The shortest way of finding such a cure is to recognize the power and mercy of the All-Powerful One of Glory by means of the window of your weakness and impotence shown you behind the curtain of heedles. Sad. rent by your physical illness.

Yes, one who does not recognize God is afflicted by a world-full of tribulations. While the world of one who does recognize Him is full of light and spiritual happiness; he petherwis these in accordance with the strength of his belief. The suffering resulting from insignificant physical illnesses is dissolved by the immaterial joy, healing, and pleasure tha latere from belief; the suffering melts away.

NINTH REMEDY

O sick person who recognizes his Creator! Illness gives rise to pain, fear, and anxiety because it sometimes leads to death. Since superficially and to the heedless dee cour terrifying, illnesses which may lead to it cause fear and apprehension.

So know firstly and believe firmly that the appointed hour is determined and does not change. Those weeping beside the grievously sick and those in perfect healthhen thdied, while the grievously sick have been cured and lived.

~Secondly:>Death is not terrifying as it appears to be superficially. Through the light affmayed by the All-Wise Qur'an, in many parts of the Risale-i Nur>we have proved in completely certain and indubitable fashion that for believers death is to be discharged from the burdensome duties of life. For them it is a rest from word Givewhich forms the instruction and training in the arena of trial of this world. It is also a means of their rejoining friends and relations, ninety-nine out of a hundred of whom have already deparr to tr the next world. It is a means of entering their true homeland and eternal abodes of happiness. It is also an invitation to the gardens of Paradise from the dungeon of this world. And it is the time they receive their wage from the mun and fce of the Most Compassionate Creator in return for service rendered to Him. Since the reality of death is this, it should be regarded not as terrifyingf-Subson the contrary as the introduction to mercy and happiness.

Moreover, some of the people of God have feared death, not out of terror at it but because they hoped to gain additional merit by performing more good works with the duties of litent etinuing.

Yes, for the people of belief, death is the door to divine mercy, while for the people of misguidance, it is the pit of everlasting darkness.

TENTH REMEDY

O sick person who worries unnecessad, RüşYou worry at the severity of your illness and that worry exacerbates it. If you want your illness to be less severe, try not to worry. That is, think of the benefits of your illness, the recompense for it, and that it willzed, cquickly; it will remove the worry and cut the illness at the root.

In fact, worry doubles the illness, for it causes an immaterial illness of theant, c underlying the physical illness; the physical illness subsists through that and persists. If the worry ceases through submission, contentmenthis v comprehension of the reason for the illness, a large part of the illness is eradicated; it becomes less severe and in part disappears. Sometimes a minor physical illness increases tenfold just through anxiety. If the anxiety ceas.} It ne tenths of the illness disappears.

Worry increases illness. It also an accusation against divine wisdom and a criticism of divine mercy and complaint against the Compre botate Creator. For this reason, the person who worries receives a rebuff and it increases his illness contrary to his intentions. Yes, just as thanks increases bounty, so complaint increases illness and tribulations.

Furthermore, worholineitself an illness. Its cure is to recognize the wisdom in illness and its purpose. Since you have now learnt these, apply the salve to your worry of itind relief! Say "Ah!" instead of "Oh!", and "All praise be to God for every situation" instead of sighing and lamenting.

ELEVENTH REMEDY

O my impatient sick brother! Although illness causes you an immediate sud attrg, your illness through the past until today produces a spiritual pleasure and happiness arising from the reward received for enduring it. From today forwar and hm this hour even, the illness does not exist, and certainly no pain is suffered from non-being. And if there is no pain, there can be no distress. You become impatient because yoe mosqine things wrongly. For both the physical illness prior to today, and its pain, have departed; all that remains are its reward and the pleasure at its passing. This should afford you profit and happiness, so towhen H of past days and feel grieved and impatient is crazy. Future days have not yet arrived. To dwell on them now, and to feel upset and impatient by imagining a day that bracinot exist and an illness that does not exist and distress that does not exist, is to impart existence to three degrees of non-existence - if that is not crazy, what is?

If the previous hour was one of ness bs, it produces joy; and since the time subsequent to the present hour is non-existent, and both the illness and the distress are non-existent, do not scatter the power of patience given you by Almighty God to right and left, but muster it in It toace of pain of the present hour; say: "O Most Patient One!" and withstand it.

TWELFTH REMEDY

O sick person who due to illness cannot perform his worship and invocations and feels grief at the deprivation! Know that it is stated in ledge;th: "A pious believer who due to illness cannot perform his customary invocations, receives a reward equal to them." {[*]: Bukhârî, Jihâd, 134; Musnad, iv, 410, 418.} If an ill person performs his obl partiy worship as far as it is possible with patience and relying on God, the illness takes the place of Sunna worship during that time of severe illness - and in sincere form.

Moreover, illness makes the person undeternad his impotence and weakness; it causes him to offer supplication both verbally and through the tongue of his impotence and weakness. For Almighty God bestowed on man a boundless impotence and infinite weakness so that he would perpethem d seek refuge at the divine court and beseech and supplicate. The verse,

Say: Your Sustainer would not concern Himself with you if it was not for your prayers;>(25:77)

has thedly frng, "what importance would you have if you did not offer prayer and supplication?" According to this, sincere prayer and supplication are the reason for man's creation and for his value. Since illness is one cause of this, from thisbul af of view it should not be complained about but thanks be offered to God for it, and the tap of supplication which illness opens should not be closed by regaining health.

THIRTEENTH REMEDY

O unhappy person who complains at illnelmsgivr some people illness is a rich treasury, a precious divine gift. Every sick person can think of his illness in this way.

The appois. A bour is not known: in order to deliver man from absolute despair and absolute heedlessness, and to hold him between hope and fear and so preserve both this world and tinly teafter, in His wisdom Almighty God has concealed the appointed hour; it may come at any time. If it captures man in heedlessness, it may cause grievous harm to eternal life. Illness,

however, dispels the heedlessness; it makes a plowingthink of the hereafter; it recalls death, so he may prepare himself. Some illnesses are so profitable as to gain for a person in twenty days a rank they cou the o otherwise have risen to in twenty years.

For instance, among my friends were two youths, may God have mercy on them. One was Sabri from the village of Ilema, the other Vezirzâde Mustafa from Islâmköy. I used to note with amazto my that although these two could not write they were among the foremost in regard to sincerity and the service of belief. I did not know the reason for this. After their deaths I understood that each had suffered from a serious illness. Dimes othe guidance of the illness, they had considerable fear of God, performed highly valuable service, and attained a state beneficial to the hereafter, unlike other youths who heedlessly ga to meobligatory worship. God willing, the distress of two years' illness allowed them to attain the happiness of millions of years of eternal life. I understand now that the prayers I sh woules offered for their health were maledictions in respect of this world. God willing, they were accepted for their well-being in the hereafter.

Thus, according to my belief, the two gained profit equal to of thhich may be gained through ten years' fear of God. If like some young people, they had relied on their youth and good health and thrown themselves into heedlessness and vice, and stalking thema mirah had grabbed them right in the midst of the filth of their sins, they would have made their graves into nests of scorpions and snakes, instead of that trea in maf lights.

Since illnesses contain such benefits, they should be not complained about but borne with patience, relying on God, indeed, thanking God and hough vconfidence in His mercy.

FOURTEENTH REMEDY

O sick person whose eyes have developed cataracts! If you knew what a light and spiritual eye is to be found beneath the cataract tha compocover a believer's eyes, you would exclaim: "A hundred thousand thanks to my Compassionate Sustainer!" I shall recount an incident to explain this salve. It is as follows:

One time, thethe Riof Süleyman from Barla, who served me for eight years with complete loyalty and willingness, became blind. Owing to her good opinion of me, which was a hundred times better than I deserved, the righteouiving n caught me by the door of the mosque and asked me to pray for her sight to be restored. So I made the blessed woman's righteousness the intercessor for my supplication, and beseeching A you, y God,

I prayed: "O Lord! Restore her sight out of respect for her righteousness." Two days later, an oculist from Burdur came and r Then the cataract. Forty days later she again lost her sight. I was most upset and prayed fervently for her. God willing, the prayer was accepted for her life in the hereafter, otherwise that prayer of mine would have been a resenten malediction for her. For forty days had remained till her death; forty days later she died - May God have mercy on her.

Thus, rather than gazing sorrowfully at the gardens of Barla wi gave eye of old age, she profited in her grave by being able to gaze for forty thousand days on the gardens of Paradise. For her belief was strong and ds hers completely righteous.

Yes, if a believer loses his sight and enters the grave blind, in accordance with his degree he may gaze on the world of light to an extentd Selfgreater than other dead in their graves. Just as we see many things in this world that blind believers do not see, if the blind depart with belief, they see to a grery afextent than other dead in their graves. They can behold the gardens of Paradise and watch them like the cinema as though looking through the most powerful telescopes, according to theirless oe.

Thus, through thanks and patience you may find beneath the veil on your present eye an eye which is thus light-filled, and with which while beneath the earth you may see and observe Paradise above the skies. That which will raise the veiare Al your eye, the eye doctor that will allow you to look with that eye, is the All-Wise Qur'an.

FIFTEENTH REMEDY

O sick person who sighs and nd acts! Do not look at the outward aspect of illness and sigh, consider its meaning and be pleased. If in meaning illness had not been good, the All-Compassionategue anor would not have given it to the servants He loves most. For there is a Hadith the meaning of which is, "Those afflicted with the severest trials are the prophets, then the saints and those like them." {[*]: al-Munâwî, Fayd al-Qadîr, i, 51

the 1056; al-Hâkim, al-Mustadrak, iii, 343; Bukhârî, Mardâ, 3; Tirmidhî, Zuhd, 57; Ibn Mâja, Fitan, 23; Dârimî, Riqâq, 67; Musnad, i, 172, 174, 180, 185; vi, 369 mountt is, "Those most afflicted with tribulations and difficulties are the best of men, the most perfect." Foremost the Prophet Job (Peace be upon him) and the other prmisgui, then the saints, then the righteous, have regarded the illnesses they have suffered as sincere worship, as gifts of the Most Merciful; they have offered thanks in patience. They have seen them as surgical operations performperatithe All-Compassionate Creator's mercy.

O you who cries out and laments! If you want to join this luminous caravan, offer thanks i degreence. For if you complain, they will not accept you. You will fall into the pits of the people of misguidance, and travel a dark road.

Yes, there are some illnesses which if they lead to death, are a sort of martyrrough hey result in a similar degree of sainthood. For example, people become martyrs who die from the illnesses accompanying childbirth {[*]: The pemakinghis martyrdom may be won through illness is around the forty days of 'lying-in.'} and pains of the abdomen, and by drowning, burning, and plague. There are also many blessed illnesses which gain the degree of sainthood foir oppe who die from them. Moreover, since illness lessens love of the world and attachment to it, it lightens parting from the world through death, which for the worldly is extremely grievous and painful, and it sometimes even nown sit desirable.

SIXTEENTH REMEDY

O sick person who complains at his distress! Illness prompts respect and compassion, which are most important and good in human social life. For it saves man from self-sufficiency, which d sun'shim to unsociableness and unkindness. For according to the meaning of the verse,

Indeed man transgresses all bounds * In that he looks upon himsel have elf-sufficient,>(96:6-7)

an evil-commanding soul which feels self-sufficient due to good health and well-being, does not feel respect towards his brothers in many instances, who are deserving of it. And he d

Ift feel compassion towards the sick and those smitten by disaster, although they deserve kindness and pity. Whenever he is ill, he understands his own powerlessness and want and he has reed an towards his brothers who are worthy of it. He feels respect towards his believing brothers who visit him or assist him. He feels human kindness, which arises from fellow-feeling, and compassion for those struck by disaster, a most important Ireatis characteristic. And comparing them to himself, he pities them in the true meaning of the word and feels compassion for them. He does what he can to help them, and at the very least prays for them and g is to visit them to ask them how they are, which is Sunna>according to the Shari'a, and thus earns reward.

SEVENTEENTH REMEDY

O sick person who complains at not bmyselfble to perform good works due to illness! Offer thanks! It is illness that opens to you the door of the sincerest of good works. In addition to continuously gaining reward for the sick person aifest those who look after him for God's sake, illness is a most important means for the acceptance of supplications.

Indeed, there is significant reward for believers looking after the sick. Inquiring after their health and visitin remaisick - on condition it does not tax them - is Sunna>{[*]: al-Munâwî, Fayd al-Qadîr, ii, 45, No: 1285.} and also atonement for sins. There is an Hadith which says, "Receive the prayers of tRST HOk, for they are acceptable." {[*]: Ibn Mâja, Janâ'iz, 1; Daylamî, Musnad al-Firdaws, i, 280.}

To look after the sick, especially if they are rit is ns, or parents in particular, is important worship, yielding significant reward. To please a sick person's heart and console him, is a sort of significant ad withing. Fortunate is the person who pleases the easily touched hearts of father and mother at a time of illness and receives their prayer. Even the angels applaud, exclaiming: "Ma'shallah! Be up tlah!">before loyal scenes of those good offspring who respond with perfect respect and filial kindness at the time of their parents' illness showing the exaltedness of he recey - for they are the most worthy of respect in the life of society.

Yes, pleasures are experienced at the time of illness which arise from the khen ths, pity, and compassion of those around, and are most pleasant and agreeable and reduce the pains of illness to nothing. The acceptability of the prayers of the sick is an important matter. For the past thirtythe pirty years, I myself have prayed to be cured from the illness of lumbago from which I suffer. However, I understood that the illness had been given winnirayer. Since prayer cannot be removed by prayer; that is, since prayer cannot remove itself, I understood that the results of prayer pertain to the hereafter, {(*): Yes, while certain illnesses are the reason for the existence of su's liftion, if the supplication is the cause of the illness' non-existence, the existence of the supplication would be the cause of its own non-existence, and this could not be the case.} and that it is a sort of worship, fom the ugh illness one understands one's impotence and seeks refuge at the divine court. Therefore, although for thirty years I have offered supplications to be healed and apparently my prayer has not been acne. It, it has not occurred to me to give it up. For illness is the time for supplication. To be cured is not the result of the supplication. If the All-Wise and Compassionate One bestows healing, He bestows it out of Hnd sawndant grace.

Furthermore, if supplications are not accepted in the form we wish, it should not be said that they have not been accepted. The All-Wise Creator knows better than us; He gives whatever is in our interestsion, ktimes he directs our prayers for this world towards the hereafter, and accepts them in that way. In any event, a supplication that acquires sincerity due to illness and arises from weakness, impotence, humility and need, is very close tated ag acceptable. Illness makes supplication sincere. Both the sick who are religious, and believers who look after the sick, should take advantage tes its supplication.

EIGHTEENTH REMEDY

O sick person who gives up offering thanks and takes up complaining! Complaint arises from a right, and none of your rights have been lost that you should complain. d age , there are numerous thanks which are an obligation for you, a right over you, and these you have not performed. Without Almighty God giving you the right, you are complaining as though demanding rights in a manner which is not rightful. erve tnnot look at others superior to you in degree who are healthy, and complain. You are rather charged with looking at the sick who from the point of view of health about a degree lower than yourself, and should offer thanks. If your hand is broken, look at theirs, which is severed. If you have only one eye, look at tertainnd, who lack both eyes, and offer thanks to God!

For sure, no one has the right to look to those superior to him in regard to bounties and complain. Concerning tribulations, it is everyone's right to look to those above th and mes in that regard, so that they should offer thanks. This mystery has been explained in a number of places in the Risale-i Nur>with a comparison; a summary of it is as follows:

A personarying a wretched man to the top of a minaret. On every step he gives him a different gift, a different bounty. Right at the top he gives him the largest present. Although he wants thanks all tretitude in return for all those various gifts, the peevish man forgets the presents he has received on each of the stairs, or considers them to be n so fimportance, and offering no thanks, looks above him and starts to complain, saying, "If only the minaret had been higher, I could have climbed even further. Why isn't it as tall as that mountain over there t Judgt other minaret?" What great ingratitude it would be if he begins to complain like this, what a wrong!

In just the same way, man comes into existence from nothing, not as a rock or a tree or an animal, but ithin uman being and a Muslim, and most of the time experiences good health and acquires a high level of bounties. Despite all this, to complain and display impatience because he is not worthy

of some bounties, or becausend grases them through wrong choices or abuse, or because he could not obtain them, and to criticize divine dominicality saying "What have I done that this has happened to me?",oes nostate of mind and spiritual sickness more calamitous than the physical one. Like fighting with a broken hand, complaint makes his illness worse. Sensible is the person who it a hurdance with the meaning of the verse,

Those who when struck by calamity say: To God do we belong, and to God is our return>(2:156)

submits and is patient, so that theake anss may complete its duty, then depart.

NINETEENTH REMEDY

As the attribute of the Eternally Besought One, "the most beautiful names" indicates, all the All-Beauteous One of Glory's namer to beautiful. Among beings, life is the most subtle, the most beautiful, and the most comprehensive mirror of Eternal Besoughtedness. The mirror to the beautiful is beautiful. The mirror thaoncernlays the virtues of beauty becomes beautiful. Just as whatever is done to the mirror by such beauty is good and beautiful, whatever befalls life too, in respect of reality, is good. For it displays the beautiful impresses of the most beauticannotmes, which are good and beautiful.

Life becomes a deficient mirror if it passes monotonously with permanent health and well-being. In one respect, it suggests non-existence, non-being, and nothingness, and causes bountness. It reduces the life's value and transforms the pleasure of life into distress. For thinking he will pass his time quickly, out of boredom a person throws himself either into vice or into amuseesulti He becomes hostile to his valuable life and wants to kill it and make it pass quickly as though it were a prison sentence. But when it revolves in change and action and different states, l phraskes its value felt, and its importance and pleasure. Such a person does not want his life to pass quickly, even if it is in hardship ase thebulation. He does not complain wearily, saying, "Alas! The sun hasn't set yet," or, "it is still nighttime."

Yes, ask a fine gentle peaceo is rich and idle and living in the lap of luxury, "How are you?" You are bound to hear a pathetic reply like: "The time never passes. Let's have a game of backgammon. Or let's find someheerfument to pass the time." Or else you will hear complaints arising from worldly ambition, like: "I haven't got that; if only I had done such-and-such."

Then ask someone struck by disaster or a worker or poor man living in

penuunity ow are you?" If he is sensible, he will reply: "All thanks be to God, I am working. If only the evening did not come so quickly, I could have finishedbut rework! Time passes so quickly, and so does life; they flash by. For sure things are hard for me, but that will pass too. Everything passes quickly." Hable tffect says how valuable life is and how regretful he is at its passing. That means he perceives the pleasure and value of life through hardship and labour. As for ease and health, they make life bitter and make one hope for its speedy ical lg.

My brother who is sick! Know that non-existence is the origin and leaven of calamities and evils, and even of sins, as is proved decisively and in detail in other parts of the Risale-i Nur.>As for non-existence, it is evil,ilizat darkness. Monotonous states like ease, silence, tranquillity, and arrest are close to non-existence and nothingness, and therefore make felt the darkness of non-existeand ind cause distress. As for action and change, they are existence and make existence felt. And existence is pure good; it is light.

Since the reality is uratioyour illness has been sent to your being as a guest to perform many duties such as purifying your valuable life, and strengthening it and makithe Grprogress, and inducing the other human faculties in your being to turn in assistance towards your sick member, and to display various heart All-Wise Maker's names. God willing, it will carry out its duties quickly and depart, and will say to good health: "Come, and stay permanently in my place, beliefrry out your duties. This house is yours. Remain here in good health."

TWENTIETH REMEDY

O sick person who is searching for a remedy for his ills! Illness is of two sorts. One sort is real, t Giverer, imaginary. As for the real sort, the All-Wise and Glorious Healer has stored up in His mighty pharmacy of the earth a cure for every illness. As for the cures, they require the illnesses. He has created a cure for every a darss. It is licit to obtain medicines and use them as treatment, but one should know that their effect and the cure are from Almighty God. Ht Holy gives the ailment and provides the cure.

Following the recommendations of skilful, God-fearing doctors is an effective medicine. For most illnesses arise from abuses, lacaving bstinence, wastefulness, mistakes, dissipation, and lack of care. A religious doctor will certainly give advice and instructions within the bounds of the he uni. He will forbid abuses and excesses, and give consolation. The sick person has confidence in his advice and consolation, and his illness lessens; it produces as easiness for him in place of distress.

But whens of omes to imaginary illness, the most effective medicine is to give it no importance. The more importance is given to it, the more it grows

and swells. If it is disregarded the wessens and disperses. The more bees are upset the more they swarm around a person's head, but they disperse if no attention is paid to themave uplarly, the more importance one pays to a piece of string waving in front of one's eyes in the darkness and to the apprehension it causes one, the more it grows and makes one flee like a madman. While if one pays it no importance, one sees thathe tru an ordinary bit of string and not a snake, and laughs at one's fright and anxiety.

If hypochondria is chronic, it is transformed into reality. It is a serious illness afflicting the nervous r thosose given to imaginings; such people make mountains out of molehills and their morale is destroyed. Then if they encounter unkind 'half' doctors or unfair doctors, it further provokes their hypochondria. If they are rich, deep ose their wealth, or they lose their wits, or their health.

TWENTY-FIRST REMEDY

My sick brother! Your illness is accompanied by physical pain. However, you are surrounded by a significanging iitual pleasure that will remove its effect. For if your father, mother, and relations are with you, their most pleasurable compassion which you have forgotten since childhood will be reawakened and you will see again thee bounlooks you received in childhood. In addition, friendships envelop you that had remained secret and hidden; these too look towards you with love through the attraction of ave bes. In the face of these, your physical pain is reduced to insignificance. Also, you have become a master of the masters since those whom you used to serve proudly now serve you kindly at the decree of illness. Moreover, treesve attracted towards yourself the fellow-feeling and human kindness in people, and so have found numerous helpful friends and kind companions. And again, you have received the the n from your illness to rest from many taxing duties and are taking a rest. For sure, in the face of these immaterial pleasures, your minor pain should drive you to nity a, not complaint.

TWENTY-SECOND REMEDY

My brother who suffers from a severe illness like apoplexy! Firstly I give you the good news that for believers apoplexy is considered blessed. A long time ago famil to hear this from holy men and I did not know the reason. Now, one reason for it occurs to me, as follows:

In order to attain union with Almighty God, be saved from the spiritual perils of this world, and to win eternal happiness, the peoere, i God have chosen to follow two principles:

~The First>is contemplation of death. Thinking that both the world is transitory, and they themselves are temponly bguests charged with duties, they work for eternal life in this way.

~The Second:>Through fasting, religious exercises and asceticism, they try to kill the evil-commanding soul andnivers saved from its dangers and from the blind emotions.

And you, my brother who has lost the health of half his body! Without choosing it, you h Togeten given these two principles, which are short and easy and the cause of happiness. Thus, the state of your being perpetually warns you of the fleeting nature of the world and that man is transient. The womy, thn no longer drown you, nor heedlessness close your eyes. And for sure, the evil-commanding soul cannot deceive with lowly lust and animal appetites someone in the state of half a man; h requiuickly saved from the trials of the soul.

Thus, through the mystery of belief in God and submission to Him and reliance on Him, a believer can benefit in a brief time froion

vere illness like apoplexy, resembling the severe trials of the saints. A severe illness such as that thus becomes exceedingly cheap.

TWENTY-THIRD REMEDY

Unhappy ill person who is alone and a stranger! Even if your aloneness and exile tesses r with your illness were to arouse sympathy towards you in the hardest hearts and attract kindness and compassion, could it be a substitute for your All-Compassionate Creator? For He presents Himself to us at ts, andrt of all the Qur'an's Suras with the attributes of "the Merciful and the Compassionate," and with one flash of His compassion makes all mothers nurture their young with that wonderful tenderness, t, andth one manifestation of His mercy every spring fills the face of the earth with bounties. Eternal life in Paradise together with all its wonders is but a single manifestation of His mercy. Then surhey wour relation to Him through belief, your recognizing Him and beseeching Him through the tongue of impotence, arising from your illness and the affliction of your loneliness in exile, will attract the glance of His mercy tongth. you, which takes the place of everything. Since He exists and He looks to you, everything exists for you. Those who are truly alone and in exile are those who are not connected with Him "Andh belief and submission, or attach no importance to that relation.

TWENTY-FOURTH REMEDY

O you who look after innocent sick children or the elderly, who resemble innocent children! You haves refle you important trade for the hereafter. So procure it through your enthusiasm and effort! It is established by the people of reality that the illnesses of innocent children are like training for their delicate bodies, n the jections and dominical training to allow them to withstand in the future the upheavals of the world; that in addition to many instances of wisdom pd and ing to the child's worldly life, instead of the atonement for sins in adults which looks to spiritual life and is the means to purifying life, illnesses are like injections ensuring the child's spiritual progress in the he sic or in the hereafter; and that the merits accruing from such illnesses pass to the book of good works of the parents, and particularly of the mother who through the mystery of compassion prebeen bhe health of her child to her own health.

As for looking after the elderly, it is established in sound narrations and many historical events that together with receiving huge reward, officceive the prayers of the elderly and especially of parents, and to make happy their hearts and serve them loyally, leads to happiness in both this wemovednd the next. And it is established by many events that a fortunate child who obeys to the letter his elderly parents will be treated similarly by his children, but if a wretched child wounds his parents he will be punishl livimeans of many disasters in this world and in the hereafter. Yes, Islam requires that one looks after not only relatives who are elderly o

#265cents, but also elderly believers if one encounters them - through the mystery of the true brotherhood of belief - and that one serves to one's utmost abilitle reavenerable sick elderly if they are in need of it.

TWENTY-FIFTH REMEDY

My sick brothers! If you want a most beneficial and truly pleasurable sacred cure, strengthen and develop slap elief! That is, make use of belief, that sacred cure, and of the medicine which arises from belief through repentance and seeking forgigiouss, and the five daily prayers and worship.

You as though possess a sick immaterial being as large as the world due to love of this world and attachment to it, like the heedless. We ertainroved in many parts of the Risale-i Nur>that belief at once heals that immaterial being of yours, which is bruised and battered by the blows of death and separation, and saves it from the wounds and truly hea offer But I cut short the discussion here so as not to weary you.

As for the medicine of belief, it shows its effect when you carry out your religious obligations as far es; hepossible. Heedlessness, vice, the lusts of the soul, and illicit amusements reduce its effectiveness. Illness dispels heedlessness, cuts the appetites, is an obstacle to illieatiseeasures, so take advantage of it. Make use of the sacred medicines and lights of belief through repentance and seeking forgiveness, and prayer and supplication.

May Almighty God restore you to health and make your illnessness,onement for your sins. Amen. Amen. Amen.

And they say: All praise be to God Who has guided us to this; never could we have found guidance had it illnesen for the guidance of God; indeed, the Messengers of our Sustainer did bring the truth.>(7:43)

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You ple ofl-Knowing, All-Wise.>(2:32)

O God! Grant blessings to our master Muhammad, the medicine for our hearts and their remedy, the good healtderablur bodies and their healing, the light of our eyes and their radiance, and to his Family and Companions, and grant them peace.

This is the See singnth Letter, which having been included in Mektûbat (Letters 1928-1932),>has not been included here.

The Twenty-Sixth Flash

{[*]: It is written in a handwritten copy of this Flash corrected by the respected author: "The remaining Hopes, from the Fourteentfruitshe Twenty-Sixth, have not been written due to the well-known calamity (Eskişehir Prison); the time of writing them having passed now, it has remained without them." (The Fourteenth to the Sixteenth were composed subsequief is Tr.)}

REMINDER: The reason I have described my sorrows and afflictions at the beginning of each Hope in a truly grievous way that will sadden you is in order to show the extraordinarand wicaciousness of the remedies proceeding from the All-Wise Qur'an. This Flash,>concerning the elderly, has been unable to preserve its beauty of expressi passithree or four respects:

~The First:>It is about my life the events of which I revisited in my imagination; it was written in the state of mind of those times. It was not possible, therefore, to pbrothee an orderly arrangement in the way it is set out.

~The Second:>It was written at a time I felt extreme fatigue, after the morning p heedl, and I was also compelled to write it at speed; its manner of expression therefore became confused.

~The Third:>There was not always someone with me to r esse and the scribe who generally accompanied me had four or five other duties connected with the Risale-i Nur.>We therefore could not find the Rcient time to correct it and it remained in a disordered state.

~The Fourth:>We were both tired after its composition, and not thinking carefully of the meaning, made do with correcting it only superficially; so there arng cred to be faults in the manner of expression. I request the generous elderly to look tolerantly on such errors and to include us in their prayers when they raise their hands to the divineers! I, since divine mercy does not reject the prayers of the blessed elderly.

In the Name of God, the Merciful, the Compassionate.

Kaf. Ha. Ya. 'Ainem, po * [This is] a recital of the mercy of your Sustainer to His servant Zakariya. * Behold! he cried to His Sustainer in secret, * Praying: "O mificenainer! Infirm indeed are my bones, and the hair of my head glistens with grey; but I am never unblest, O my Sustainer, in my prayer to you.">(19:1-4)

FIAll-PoPE

Respected elderly brothers and sisters who have reached maturity! Like you, I am elderly. I am going to write the 'hopes' I have found in my old age and some of the things that have befallen me, out of the desiuggle,share with you the lights of consolation they contain. Of course the lights I have seen and the doors of hope I have encountered have been seen and opened in accordance with my defective and confused abiliteaningod willing, your pure, sincere dispositions will make those lights shine more brightly and strengthen the hopes I have found.

Thus, the spring, source and fount of the following hopes and lireateds belief in God.

SECOND HOPE

One day as I was entering upon old age, in the autumn at the time of the afternoon prayer, I was gazing on the world from a highs of tain. Suddenly I was overwhelmed by a plaintive, sorrowful and in one respect dark state of mind. I saw that I had become old. The day too had grown old, and so had the year; so too had the world become old. As the time of departure fre cert world and separation from those I loved was drawing close within these instances of old age, my own old age shook me severely. Suddenly divine mercycame aded in such a way that it transformed that plaintive sadness and separation into a powerful hope and shining light of solace. Yes, you who are elderly like myself! The All-Compassionate Creator presents himself to us in a hundreme loves in the All-Wise Qur'an as the Most Merciful of the Merciful, and always sends His mercy to the assistance of living creatures on the face of the earth who seek it, and every year fills the spring with innumerable bounties and gifts froh lifeUnseen, sending them to us who are needy for sustenance, and manifests His mercy in greater abundance relatively to our weakness and impoty tho For us in our old age, therefore, His mercy is our greatest hope and most powerful light. It may be obtained by forming a relation with the Most Merciful One through belief, and performing the five daily prayers, by being obedient to Him.

#valent THIRD HOPE

One time when I awoke in the morning of old age from the sleep of the night of youth I looked at myself and saw that my life wand insening towards the grave as though racing down a slope. As Niyazi Misri said:

Each day a stone from the building of my life falls to the ground;

Heedfacultne! You slumber, unaware that the building is in ruins!

My body, my spirit's dwelling, was becoming dilapidated with every day a stone of it falling away. My hopes and ambitions which bound me strongly to the world h I shaun to be broken off from it. I felt that the time I would be separated from my innumerable friends and those I loved was drawing near.ake hirched for a salve for that deep and apparently incurable spiritual wound, but I could not find one. Again like Niyazi Misri I said:

While my heart desired its immortality, Reality required the passinince Hy body;

I am afflicted with an incurable ill, which even Luqman could not cure!>{(*): That is to say, although with all its strength my heart wanted my body to be immortal, divine wisdom necessitated its destruction. I was affs of l with an incurable ill for which even Luqman the Wise could find no solution.}

Then suddenly the light and intercession of the Glorious Prophet (UWBP), the tongue, model, exemplarRisaleld, and representative of divine compassion, and the gift of guidance he brought to mankind, soothed and healed the wound I had supposed to be io a pele and endless.

Yes, respected elderly men and women who feٌۙtheir old age like I do! We are departing, there is no use in deceiving ourselves. Even if we close our eyes to it, we will not remain here. There is aords>wization. The land of the Intermediate Realm, which appears to us to be dark and full of separation due to the gloomy delusions which arise from heedlessness and in part from the people of misguidance, is the meeting-place of friends. It ior theworld where we shall meet with foremost God's Beloved (Upon whom be blessings and peace), and with all our friends.

We are going to the world of the one who every year for one thousand th to dondred and fifty years has been the ruler of one thousand three hundred and fifty million people, and the trainer of their spirits, the he ordr of their minds, and the beloved of their hearts; to whose book of good works, in accordance with the meaning of "the cause is like the doer," is every day added the equithat, of all the good works performed by his community; who is the means by which the elevated divine purposes in the universe are accomplished and the high value of beings, whicealized. When he came into the world, according to authentic narrations and accurate divining of

reality, he exclaimed: "My community! My community!" So too at the Las withiement when everyone thinks only of themselves, he will again declare: "My community! My community!", and with sacred, elevated self-sacrifice hasten with his intercession to its assistance. We are going to such a world, illuminatedhich ae stars of countless saints and purified scholars revolving around that Sun (UWBP).

Thus, the way to share in that Being's (UWBP) intercession amer offit from his light, and be saved from the darkness of the Intermediate Realm, is to follow his glorious practices.

FOURTH HOPE

At the time I approached old age, my physical health, which perpein the heedlessness, was broken. Old age and illness attacked me in concert. Hitting me over the head, they chased away sleep. I had nothing te, eve me to the world like family, children, and possessions. Having wasted the fruits of my life's the capital on the giddiness of youth, I saw them to consist only of sins and mistaw thatrying out like Niyazi Misri, I said:

I had concluded no trade; the capital of life was all lost;

I came to the road to find the caravan had moved on, unaware.

Lamenting, I continued down the road, all alone, a stranger;

My eyessuch png, my heart in anguish, my mind bewildered, unaware.

I was in exile at the time; I felt a despairing sorrow, a regretful penitence, a longing for assistance. Suddenly, the All-Wise Qur'an came to my aid. It opened a doxtraorhope so powerful and afforded a light of consolation so true that it could have dispelled despair and darknesses a hundred times more intense than mine.

Yes, respected elderlctory and women whose attachment to the world has begun to be sundered and the ties binding them to be broken! Is it possible that the All-Glorious Maker who creates this world as a perfectly oe Firs city or palace would not speak with his most important guests and friends or not meet with them? Since He knowingly made the palace and ordered and adorned it through His will and choice, certainly a Creatwho makes knows, so one who knows will speak. Since He made this palace and city into a fine guesthouse and place of trade for us, He will surely have a book, a file, to explain His relations with us and what Hend neces from us.

The most holy of such Books is the Qur'an of Miraculous Exposition; it is a miracle in forty respects and is every instant on the tongues of at leasee of ndred million people; it scatters light, and every letter of it affords at

least ten merits and rewards, and fruits of Paradise and lights in the Intermediate Realm, and sometimes ten thousand, and sometimes - through the my to a of the Night of Power - thirty thousand. There is no book in the universe to compete with it in this respect and no one could put one forward. Since this Qur'an which we have is the Word of the Aated brious Creator of the heavens and earth, proceeding from His absolute dominicality, the tremendousness of His Godhead, and His all-encompassing mercy, and is His decree and a source of His mercy; adhere to it. In it are found a cure f whichry ill, a light for every darkness, and a hope for all despair. And the key to this eternal treasury is belief and submission to God, and listening to the Qur'an and accepting it, and reciting it.

FIFTH Hr have One time at the start of my old age when I desired solitude, I retired to Yuşa Tepesi, Mount Joshua, away up the Istanbul Bosphorus. My spirit was all myg ease in loneliness. One day on that high hill, I gazed around me at the broad horizon, and I cast a glance from the high position of the forty-fifth branch, that is, the forty-fifth year of the tree of my life to to foower levels. I saw that down on the lower branches of each year were the countless corpses of those I had known and had loved and with whom I had been connected. I felt a truly piteous sorrow at their parting and separatioef, weept like Fuzuli Baghdadi for the friends from whom I was parted:

As I recall their company I weep,

So long as there is breath in this dry body, I cry out.

I sought aive yee, a light, a door leading to hope. Suddenly belief in the hereafter came to my assistance, shedding an inextinguishable light, offering an indestructible hope.

Yes, my brothers and sisters who are elderly like me! Since the hereafter ex or isnd it is everlasting, and it is a better world than this; and since the One who created us is both All-Wise and All-Compassionate; we should not complain and regret our old age. On the contrary, we should be happy at it ind staar as with age one reaches perfect maturity through worship and belief, and it is a sign one will be released from the duties of life do nopart for the world of mercy in order to rest.

According to narrations, some relying on witnessing and some on 'absolute certainty', mankind's most eminent individuals, the one hundred and twentompris thousand prophets, {[*]: Musnad, v, 266; Walî al-Dîn Tabrîzî, Mishkât al-MaSâbîh, iii, 122; Ibn al-Qayyim al-Jawzî, Zâd al-Ma'âd (tahqiq: al-Arnavussive 43-4.} have unanimously given news of the existence

of the hereafter, and that men will be sent there and the universe's Creator will bring it about in accordance with Hthat dtain promise. Similarly, affirming through illumination and witnessing in the form of 'certainty at the degree of knowledge' the reports of the prophets, the one hundred and te bounfour million saints have testified to the hereafter's existence. And through the manifestations they display in this world, all the names of the universe's All-Wise Maker self-evidengh thecessitate an everlasting realm. So too the infinite pre-eternal power and the boundless eternal wisdom which allowing nothing to be vain and purpon orde every year in the spring, raise to life with the command of "'Be!' and it is">(36:83, etc.) the incalculable corpses of the dead trees on the face of the earth, making them manifest life after death, and revan, anthree hundred thousand species of plants and animals as thousands of samples of the resurrection of the dead. These observedly necessitate the existence of the hereafter, as does the eternal mercy and perpetual favoit: "Ich with perfect compassion and in wondrous fashion provide the livelihoods of all living beings needy for sustenance and in a brief time in spring display their uncountsistenorts of adornment and decoration; they too necessitate the existence of the hereafter. Together with man, the most perfect fruit of the universe and its Creatog. It st loved creature, who of all beings is the most closely concerned with the beings in the universe, and the clear indications and certain evidence of his intense, unshakeable, constant desire for immortality and his hopes which extend e was rnity - all these prove so decisively that after this transient world there will be an eternal world, a realm of the hereafter and everla numbehappiness that they self-evidently necessitate acceptance of the hereafter's existence.

{(*): The ease of reporting a definite matter an sortsdifficulty in denying it may be seen in the following comparison: if one person says: "There is a wondrous garden on earth whose trees produce fruits which are cat is umilk," and another says: "There isn't," the one claiming it only has to point out where it is or some of its fruits in order to easily prove it. Whereas the one denying can only prove his denial by seeing and showing the whole face of t, herath. In just the same way, even if one disregards the hundreds of thousands of signs, fruits, and marks of Paradise which those who give news of it have indicated, the testimony of two truthful witnessesy men s certain existence is sufficient; while the one who denies it can only prove his denial after observing the infinite universe and infinite, unending time, and seeing it and investigating it exhaustively; only then can he demonstrate its non-edge isce. And so, my elderly brothers, you may understand just how powerful is belief in the hereafter.}

Since the most important thing the All-Wise Qur'an teaches us r the ief in the hereafter, and since this belief is thus powerful and it yields such hope and solace that if a person was overwhelmed by old age a hundred thousand times over, the consolation arising from this belief would be me, toient

to face it; for sure we elderly people should love our old age and say: "All praise be to God for perfect belief!"

SIXTH HOPE

One time during my distnd prog captivity, I was alone on the top of Çam Daği, the Pine Mountain, in the mountains of Barla, having withdrawn from the company of men. I was searching for a light in my lonelit thatOne night on the small platform at the top of a tall pine-tree on the summit of that high mountain, old age recalled to me three or four exiles, one within the other. As is described in the Sixth Letter, the melancholy sound of the ruly the, murmuring trees on that lonely, silent, distant night affected me grievously in my old age and exile. Old age gave me the following thought: like the day changed into this black grave and the world dnxiousits black shroud, the daytime of your life, too, will turn into night, and the daytime of the world turn into the night of the Intermediate Realm, and summertime of life will be transformed into thn-chieer nighttime of death. It whispered this in my heart's ear. My soul was then obliged to say:

Yes, I am far from my native land, but being separated from all those I have loved during my fid wondars' lifetime who have died, and remaining weeping for them, is a far more grievous and sorrowful exile than the exile from my country. Moreover, I am drawing close to a much sadder and more painful exile than the melancholy exfth an the night and the mountain: old age informs me that I am approaching the time of separation from the world. I then sought a light, a hope from these sorrowful exilthis s within the other. Suddenly belief in God came to my assistance and afforded such a familiarity that even if the compounded desolation in which I found myself increased a thouy condld, its consolation would have been sufficient.

Elderly men and women! Since we have a Compassionate Creator, there can be no exile for us! Since He exists, evern extr exists for us. Since He exists, the angels exist. The world is not empty. Lonely mountains and empty deserts are full of Almighty God's servants. Apart from His conscious servants, stones and As is become like familiar friends when seen through His light and on His account. They may converse with us and give us enjoyment.

Yes, evidences and witnesses to the number of beings in the universe and to the number of the letters of enemiast book of the world testify to the existence of our All-Compassionate, Munificent, Intimate, Loving Creator, Maker, and Protector; they show us His mercy to the number of liiningsreatures' members, foods, and bounties, which may be a means of receiving

His compassion, mercy, and favour, and indicate His court. Impoteequired weakness are the most acceptable intercessor at His court. And old age is precisely the time of impotence and weakness. So one should not feel rave beul at old age, which is thus an acceptable intercessor at a court, but love it.

SEVENTH HOPE

One time at the start of my old age wd withe laughter of the Old Said was being transformed into the weeping of the New Said, supposing me still to be the Old Said, the worldly in Ankara invited me there, and I went. At the close of autumn I climbed to the top of the citadelIt couh was far more aged, dilapidated, and worn out than me. It seemed to me to be formed of petrified historical events. The old age of the selayed f the year together with my old age, the citadel's old age, mankind's old age, the old age of the glorious Ottoman Empire, and the death of the Caliphate's rule, and the world's old age all caused me tantane in a most grieved, piteous and melancholy state in that lofty citadel at the valleys of the past and the mountains of the future. As I experienced an utterly black state of volitin Ankara encompassed by four or five layers of the darknesses of old age one within the other, {(*): My state of mind at that time prompted me to write a supplicatiiversePersian. It was printed in Ankara, in a treatise entitled, Hubab.} I sought a light, a solace, a hope.

As I sought consolation looking to the right, that is, to the past, my father and forefathers and the human race appeunivern the form of a vast grave and filled me with gloom rather than consoling me. Seeking a remedy I looked to the future, which was to my left. I saw that it appeared as a huge, dark grave for myself, my contemporaries, and future gh up tions; it produced horror in place of familiarity. Feeling desolate in the face of the left and right, I looked at the present day. It appeared to my heedless, historical eye ageneraffin bearing my half-dead, suffering and desperately struggling corpse. So despairing of that direction too, I raised my head and looked the E top of the tree of my life, and there was my corpse; it stood at the top of the tree and was watching me. Feeling horror at this direction, too, I bowed my head. I looked to the foot of the tree of my life, to its roots, and saw that te's hal there, the earth which was the source of my creation and the dust of my bones mixed together, was being trampled underfoot. That was no remedy, it only added further pain to my affliction.

he sciI was forced to look behind me. I saw that this unstable, transient world was tumbling, disappearing, into the valleys of nothingness and the

darkness of non-existence. I was seeking a salve for my pain, but it only added poit may ince I could see no good in that direction I looked in front of me, I sent my view forward to the future. I saw that the door of the grave was open right in the middle of my path rightas watching me with its mouth agape. The highway beyond it which stretched away to eternity, and the convoys travelling that highway, struck the eye from they evennce. But apart from a limited will as my support and defensive weapon in the face of the horrors coming from these six directions, I had nothing.

the fa faculty of will, man's only weapon against those innumerable enemies and endless harmful things, is both defective, and short, and weak, and lacks the power to create, so he is capable of nothing apart from 'acquisition.' g to sld neither pass to the past in order to silence the sorrows which came to me from there, nor could it penetrate the future to prevent the fears whcred sose from there. I saw that it was of no benefit for my hopes and pains concerning the past and future.

As I was struggling in the horror, desolation,ffortsess and despair proceeding from these six directions, the lights of belief which shine in the sky of the Qur'an of Miraculous Exposition suddenly came to my assistance. They lit up and ill four ed those six directions to such a degree that if the terrors and darkness I had seen increased a hundredfold, the light would still have been sufficient to meet them. One by one it transformed all thoh His rors into solace and the desolation into familiarity. It was as follows:

Belief rent asunder the desolate view of the past as a vast grave, and showed it with utter certainty to be a familiar, enlightenindneshering of friends.

And belief showed the future, which had appeared in the form of a huge grave to my heedless eyes, to be most certainly a banquet of the Most Merciful One in delightful ps of s of bliss.

And belief rent the view of present time as a coffin, as it had appeared to my heedless view, and showed it with certainty to be a place of trade for the hereafter and a glittering guesthouse of the All-Merost-EtOne.

And belief showed with utter certainty that the only fruit at the top of the tree of life was not a corpse as had appeared to my neglectful eye, but that my spirit, which would manifest eternal life and was designated fand qurnal happiness, would leave its worn-out home to travel around the stars.

And through its mystery, belief showed that my bones and the earth that was the source of my creation were not valueless pt ariszed bones trampled underfoot, but that the earth was the door to divine mercy and veil before the halls of Paradise.

And through the mystery of the Qur'an, belief showed that the world

which had appeared to my heedles of thas tumbling behind me into nothingness and non-existence to consist of missives of the Eternally Besought One and pages of decorations and embroideries glorifying God for yhad completed their duties, stated their meanings, and left their results in existence in their place. It made known with complete certainty the true nature of the world.

And througalty, light of the Qur'an, belief showed that the grave which would open its eyes and look at me in the future was not the mouth of a well, but that it was the door to the world of light, and that the highway which stretched 80) * rnity beyond it led not to nothingness and non-existence, but to existence, a realm of light, and eternal bliss. Since belief demonstrated this to a degree which affordies. Ger conviction, it was both a remedy and a salve for my afflictions.

And in place of a very minor ability to receive, belief puts a document into the hand of the limited faculty of will throung:

ch it may rely on an infinite power and be connected to a boundless mercy in the face of those innumerable enemies and layers of darkness. Indeed, belief is a document in the hand of man's will, and although this human weapon of will is for Hself both short, powerless, and deficient, just as when a soldier utilizes his partial strength on account of the state, he performs duties far exceeding his own strength, so too through the mystery of belief, if the limited faculty oend th is used in the name of Almighty God and in His way, it may gain also a paradise as broad as five hundred years.

And belief takes from the hands of the bodyt decieins of the faculty of will, which cannot penetrate to the past and future, and hands them over to the heart and spirit. Since the sphere ittingir life is not restricted to present time like the body, and included within it are a great many years from the past and a great many years from the future, the will ceases being limited and acquireeings,ersality. Through the strength of belief it may enter the deepest valleys of the past and repel the darkness of its sorrows; so too with the light of belief it may rise as far uman h farthest mountains of the future, and remove its fears.

My elderly brothers and sisters who are suffering the difficulties of old age like myself! Since, praise be to God, we are believers, and in belief are found this many lumins one leasurable, agreeable, and gratifying treasures; and since our old age impels us even more to the contents of the treasure, for sure, rather than complaining about old age accompanied by beli or fo should offer endless thanks.

EIGHTH HOPE

At a time grey hairs, the sign of old age, were appearing in my hair, the turmoil of the First World War, which made even heavier thee is dsleep of youth, the upheaval of my captivity as a prisoner-of-war, the position of great fame and honour accorded to me on my return to Istanbul, and the kind treatment and attention far exceedis not due I received from everyone, from the Caliph, even, Shaykh al-Islam, and Commander-in-Chief of the Army to the students of religion, the intoxication of youth, and the mental state producede the position all made the sleep of youth so heavy that I quite simply saw the world as permanent and myself in a wonderful undying situation cemented to it.

Then one day in Ramadan I went to Bayezir's moue to listen to the sincere Qur'an reciters. With their tongues, the Qur'an of Miraculous Exposition was proclaiming with its exalted heavenly address the decree of:

Every living creature shall taste deithin 3:185, etc.)

which powerfully gives news of man's death and that of all animate creatures. It entered my ear, penetrated to the depths of my heart and established itself there; it shattered my profound sleep and heedlessness. I went out of thder-inue. Because of the stupor of the sleep which for a long time had settled in my head, for several days a tempest raged in it, and I saw myself as a boat with smoking boilers and compass spinning. Every time I looked at my hair in the mirror,ed to rey hairs told me: "Take note of us!" And so the situation became clear through the warnings of my grey hairs.

I looked and saw that my youth which so captivated me with its pleasures and in which I so trusted was bidding me faauty o, and that this worldly life which I so loved and with which I was so involved was beginning to be extinguished, and that the world with which I was clodornmeonnected and of which I was quite simply the lover was saying to me: "Have a good journey!", and was warning me that I would be leaving this guesthouse.in allo was saying "Good-bye," and was preparing to depart. The following meaning was unfolding in my heart from the indications of the Qur'an of Miraculous Exposition's verse,

Every living creature shall taste death:easurehuman race is a living creature; it shall die in order to be resurrected. The globe of the earth is a living creature; it also will die in order to take on an eternal form. The world too is a living creature; it will die iertainr to assume the form of the hereafter.

While in this state, I considered my situation. I saw that youth, which is the source of pleasure, was departing; wheir sld age, the source of sorrow,

was approaching; that life, which is so shining and luminous, was taking its leave; while death, which is terrifying and apparently darkness, was preparing to arriveause ithat the lovable world, which is thought to be permanent and is the beloved of the heedless, was hastening to its decease.

In order to deceive myself and again plunge my head into heedlend imp I considered the pleasures of the social standing I enjoyed in Istanbul, which was far higher than I deserved, but there was no advantage in it at all. All the regard, attentone grnd consolation of people could only accompany me as far as the looming door of the grave; there it would be extinguished. Since I saw it to be a tedious hypocrisy, cold conce protrd temporary stupefaction under the embellished veil of glory and renown, which is the illusory aim of those who chase fame, I understood that these things which diffictil then deceived me could provide me with no solace, there was no light to be found in them at all.

I again started to listen to the reciters in Bayezid Mosque in order to hear the Qur'an's heavenly teaching, and ike Heken once more. From its sublime instruction I heard good news through sacred decrees of the sort,

And give glad tidings to those who believe.>(2:25, etc.)

With its effulgence, I sought consolation, hope, and lighinto phin the points at which I had felt horror, desolation and despair, not outside them. Endless thanks be to Almighty God, I found the cure within the malady itself, I found the light wSDOM

the darkness itself, I found the solace within the horror itself.

Firstly, I looked in the face of death, which is imagined to be most terrible and terrifies everyone. Through the light ommit sQur'an I saw that although its veil is black, dark, and ugly, for believers its true face is luminous and beautiful. We have proved this truth decisively in many parts of the Rid come Nur.>For example, as we explained in the Eighth Word and the Twentieth Letter, death is not annihilation and separation, but the introduction to eternal life, its beginning. It is a rest from the hard One, of life's duties, a demobilization. It is a change of residence. It is to meet with the caravan of one's friends who have already migrated to the Intermediate World; and so on. I saw death's true, beautiful face teasury truths like these. I looked at death's face not with fear, but with a sort of longing. I understood one meaning of the Sufis' contemplation of death.

Then I considered my ds to ad youth - youth, which makes everyone weep on its passing, which infatuates them and fills them with desire, causing them to pass it in sin and heedlessness. I saw that within its beautiful embroideredributewas an ugly, drunken, stupified face. Had I not learnt its

true nature, it would have made me weep for a hundred years if I remained in the world that long, instead of intoxicating and amusing me for a few years. Just as one such persold, I lamenting:

"If only one day my youth would return, I would tell it of the woes old age has brought me."

Indeed, elderly people like the above who.

Yt know the true nature of youth, think of their own youth, and weep with regret and longing. But when youth belongs to believers with sound minds and heanot fot is a most powerful, agreeable and pleasant means of securing good works and trade for the hereafter, so long as they spend it on worship, and that trade and those good works. For those who r, andheir religious duties and do not misspend their youth, it is a precious and delightful divine bounty. But when it is not spent in moderation, uprightness, and fear of God, it contai in ity dangers; it damages eternal happiness and the life of this world. In return for the pleasures of one or two years' youth, in old age it causes many years he staef and sorrow.

Since for most people youth is harmful, we elderly people should thank God that we have been saved from its dangers and harm. Like everything else, the pleasures of youth depart. If they e mysteen spent on worship and good works, the fruits of such a youth remain perpetually in their place and are the means of gaining youth iilluminal life.

Next, I considered the world, with which most people are infatuated and to which they are addicted. Through the light of the Qurt ligh saw that it has three faces, one within the other:

~The First>looks to the divine names; it is a mirror to them

~Its Second Face>looks to the he inster, and is its tillage.

~Its Third Face>looks to the worldly; it is the playground of the heedless.

Moreover, everyone has his own vast world within this world. Simply, there are worlds one within the other to the number of human bement oThe pillar of each person's private world is his own life. If his body gives way, his world collapses on his head, it is doomsday for him. Since the with ess and neglectful do not realize that their world will be so quickly destroyed, they suppose it to be permanent like the general world and worship it. I thought to myself: "I too have a private world that will swiftly collapse anved byemolished like the worlds of other people. What value is there in this private world, this brief life of mine?"

Then, through the light of the Qur'an, I saw that both for myself and everyone else, this dutld is a temporary place of trade, a guest house which is every day filled and emptied, a market set up on the road for the passersby

to shop in, an ever-renewed notebook of the Pre-Eternal Inscriber which is constantly written and erad by Snd every spring is a gilded letter, and every summer a well-composed ode; that it is formed of mirrors reflecting and renewing the manifestations ofselvesll-Glorious Maker's names; is a seed-bed of the hereafter, a flower-bed of divine mercy, and a special, temporary workshop for producing signboards which will be disporded in the world of eternity.

I offered a hundred thousand thanks to the All-Glorious Creator who had made the world in this way. And I unde. Simi that while love for the beautiful, inner faces of the world which look to the hereafter and divine names had been given to mankind, since they spent it on its transient, ugly, harmful, heeds isolace, they manifested the meaning of the Hadith: "Love of this world is the chief of all errors." {[*]: al-'Ajlûnî, Kashf al-Khafâ', No: 1099; al-Suyûtî, al-Durar al-Muntait pas 97; Isfahânî, Khilyat al-Awliyâ', vi, 388; al-Munâwî, Fayd al-Qadîr, iii, 368, No: 3662.}

Elderly people! I realized this truth through the light of the All-Wise Qur'287

d the warnings of my old age, and belief opening my eyes. And I have demonstrated it with decisive proofs in many places in the Risale-i Nur.>I experienced a true solace, powerfuc Mevl, and shining light. I was thankful for my old age, and I was happy that my youth had gone. You too do not weep, but offer thanks. Since there is belief and the truth is thus, it should be the heedless who weep and the misguidedinces ament.

NINTH HOPE

In the First World War, as a prisoner, I was in the distant province of Kosturma in north-eastern Russia. There was a small mosque belonging to the Tatars beside the famous River Voled accused to become wearied among my friends, the other officers. I craved solitude, yet I could not wander about outside without permission. Then they took me on bail to the ts outquarter, to that small mosque on the banks of the Volga. I used to sleep there, alone. Spring was close. I used to be very wakeful during the long, long nights of that northern land; the sad plashing of-Wise olga and the mirthless patter of the rain and the melancholy sighing of the wind of those dark nights in that dark exile had temporarily roused me fdy eacdeep sleep of heedlessness. I did not yet consider myself old, but those who had experienced the Great War were old. For those were days that,self. ough manifesting the verse:

A day that will turn the hair of children grey,>(73:17)

made even children old. While I was forty years old, I felt myself to be

eighty. In those long, dark nights and sorrowful exile and melancholic states, divspaired of life and of my homeland. I looked at my powerlessness and aloneness, and my hope failed.

Then, while in that state, succour arrived froonned All-Wise Qur'an; my tongue said:

God is enough for us; and how excellent a guardian is He.>(3:173)

And weeping, my heart cried out: "I am a stranger, I am alone, I am weak, I am powerless: I seek mercy, I seek forgiveness, I seeresent from You, O my God!"

And, thinking of my old friends in my homeland, and imagining myself dying in exile there, like Niyazi Misri, my spirit poured forth these lines:

Fleeing the world's grief,

Taking flight with ardohey wo longing,

Opening my wings to the void,

Crying with each breath, Friend! Friend!

It was searching for its friends.

Anyway, my weakness and impotencruly nme such potent intercessors and means at the divine court on that melancholy, pitiful, separation-afflicted, long night in exile that now I still wonder at it. For several da pure er I escaped in the most unexpected manner, on my own, not knowing Russian, across a distance that would have taken a year on foot. I being.ved in a wondrous fashion through divine favour, which was bestowed as a consequence of my weakness and impotence. Then, passing through Warsaw and Austria, I reached Istanbul, so that to be saved in this way soick, ty was quite extraordinary. I completed the long flight with an ease and facility that even the boldest and most cunning Russian-speakers could not have accomplished.

That night in the mosque on the banks of the Volga made me decide to pass oved, st of my life in caves. Enough now of mixing in this social life of people. Since finally I would enter the grave alone, I said that from now on I would chose solitude in order to become accustomed to it.e or segretfully, things of no consequence like my many and serious friends in Istanbul, and the glittering worldly life there, and in particular the fame and honour accord, whic which were far greater than my due, made me temporarily forget my decision. It was as though that night in exile was a luminous blackness in my life's eye, and the glittering white daytime of Istanbh his lightless white in it. It could not see ahead, it still slumbered. Until two years later, Ghawth al-Geylani opened my eyes once more with his book Futûh al-Ghayb.

O elderly men and womenteen b that the weakness and powerless of old age are means for attracting divine grace and mercy. The manifestation of mercy on the face of the earth demonstrates this truth in the clearest fashion, just ; and ave observed it in myself on numerous occasions. For the weakest and most powerless of animals are the young. But then it is they who receive the sweetest and most beautiful manifes, whic of mercy. The powerlessness of a young bird in the nest at the top of a tree attracts the manifestation of mercy to employ its mother like an obedient soldier. hat isther flies all around and brings it its food. When with its wings growing strong the nestling forgets its impotence, its mother tells it to go and find its own food, and no longer at thes to it.

Just as this mystery of mercy is in force for the young, so is it in force for the elderly, who resemble young in regard to weakness ao man,otence. I have had experiences which have led me to form the unshakeable conviction that just as the sustenance of infants is sent to them in wondrous fashion by divine mercy on account of their impotence, being made to flow forth fel e fe springs of breasts; so too the sustenance of believing elderly, who acquire innocence, is sent in the form of plenty. This truth is also proved by tts

ith which says: "If it were not for your elderly folk with their bent backs, calamities would have descended on you in floods." {[*]: al-'Ajlûnî, Kashf al-Khafâ', ii, 163; al-Munâwî, Faysad, gadîr, v, 344, No: 7523; al-Bayhaqî, al-Sunan al-Kubrâ, iii, 345.} It states both that a household's source of plenty is its elderly inhabitants, and that it is the elderly thass. Sierve the household from the visitation of calamities.

Since the weakness and impotence of old age are thus the means of attracting divine mercconfushis extent; and since with its verses:

Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. * And oumanitkindness, lower the wing of humility, and say: "My Sustainer! Bestow on them Your mercy even as they cherished me in childhood,">(17:23-4)

the All-Wise Qur'ined imons children most miraculously in five ways to be kind and respectful towards their elderly parents; and since the religion of Islam comma have spect and compassion towards the elderly; and since human nature also requires respect and compassion towards the aged; we elderly people certainly receive significse whoonstant mercy and respect from divine grace and human feeling in place of the fleeting physical pleasures and appetites of youth, as well as the spiritual pleasures arising from

respect and so besion. Since this is the case, we would not exchange this old age of ours for a hundred youths. Yes, I can tell you certainly that even if they were to give me ten yearsy are e Old Said's youth, I would not give one year of the New Said's old age. I am content with my old age, and you too should be content with yours!

TENTH HOPE

For a year or two in Istanonate.ter returning from being held as a prisoner-of-war, I was overcome by heedlessness. The politics of the day directed my attention away from myself and scae beca it on the outside world. Then one day I was sitting on a high spot overlooking the valley of the Eyüb Sultan graveyard in Istanbul when I was overcome by a state of mind in which, while I was looking down on it, it seemed one oivate world was dying and my spirit was withdrawing. I said: "I wonder if it's the inscriptions on the gravestones that are giving me such ilthem ts?", and I drew back my gaze. I looked not at the distance, but at the graveyard. Then the following was imparted to my heart: "This graveyard around you holds Istanbul a hundred times over, for Islties has been emptied here a hundred times. You cannot escape from the command of the All-Wise and Powerful One who has poured all the peoplessociatanbul into here; you are no exception; you too will depart."

I left the graveyard and with those awesome thoughts entered a small cell in Sultan Eyüb Mosque where I had stayed many times before. I thought to myself, I am a guest in th,">(respects: I am a guest in this tiny room, I am also a guest in Istanbul, and a guest in this world. A guest has to think of the road. Just as I shall leave to to tom, so one day I shall leave Istanbul, and yet another day I shall depart from this world.

While in this state of mind, I, my heart, was ovelouds ed by a most pitiful, grievous sorrow. I was not losing only one or two friends; I would be parted from the thousands of people I loved in Istanbul, and I would also part from Istanbul, which I also loved much. And just as I wouldngs, trted from hundreds of thousands of friends in this world, so I would leave the beautiful world, with which I was captivated and I loved. While pondering over this, I climbed once more to terstooot in the graveyard. I had been to the cinema from time to time to take lessons, and just then all the dead of Istanbul appeared to me to be walking around, like the cinema shows in the present the imarious, the past. And all the people I could see at that time appeared to be corpses walking around. My imagination told me: some of the dead in the graveyard appear to does nking around as though on the cinema-screen, so you should see the people of the present, who are bound

to enter the graveyard in the future, as f the entered it; they too are corpses, walking around.

Suddenly through the light of the Qur'an and through the guidance of Ghawth al-A'zam, Shaykh Geylani, my grievous state was transformed into a joyful otative was like this:

The light proceeding from the Qur'an gave me the following thought: you had one or two officer friends while a prisoner-of-war in exile in Kosturma in the north-east. You knew that they would in an-existt go to Istanbul. If one of them had asked you: "Do you want to go to Istanbul, or to stay here?" For sure if you had had a jot of intelligence, you would joyfully have chosen to go to Istanbul. For out of a thousand and one friends, e eartundred and ninety-nine were already in Istanbul. Only one or two remained there, and they too would leave. Going to Istanbul for you would not be a sad departure and sorrowful separation. Moreover you have come here andese suyou not happy to do so? You were delivered from the long, dark nights and cold, stormy winters in that enemy country. You came to Istanbul, a worldly paradise.

In just the same way, from your childhood to your pway co age, ninety-nine out of a hundred of those you love have migrated to the graveyard, which terrifies you. You have one or two friends still in this world, and they too will depart. Your death in this world is not separation; it is union; it and t be reunited with all those friends. I was reminded that they, that is those immortal spirits, have left behind under the earth their worn-out dwellings, and some of them are travelling about the starthe Fesome in the levels of the Intermediate Realm.

Yes, the Qur'an and belief proved this truth so certainly that you should believe it as though seeing it if youm the ot entirely lacking heart and spirit, and misguidance has not suffocated your heart. For most certainly and self-evidently the All-Generous Maker who adorns tm and rld with innumerable sorts of gifts and bounties, and demonstrates His dominicality munificently and compassionately, and preserves even the least significant things like seeds, would not annihilate or send to nothnce; ss or waste man as unkindly and purposelessly as it superficially appears, for he is the most perfect, comprehensive, important, and beloved among His creatures. Rather, like the seeds a farmer scatters on the earth, the Compassionate Creator . Yes,arily casts that beloved creature of His under the ground, which is a door of mercy, in order to produce shoots in another life.

{(*): This truth has been proved as clearly as twice two equals four ior a wr parts of the Risale-i Nur, and especially in the Tenth and Twenty-Ninth Words.}