Risale-i Nur

From the Risale-i Nur Collection

But he cried through the depths of darkness, "There is no god but You; Glory be unto You! I was indeed among the wrongdoerning o*]: Qur'an, 21:87.} * When he called upon his Sustainer saying: "Verily harm has afflicted me, and You are the Most Merciful of the Merciful.">{[*]: Qur'an, 21:83.} * But if they diffiaway, 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!">{[*]: Qur'ant a pi9.} * For us God suffices, and He is the Best Disposer of Affairs.>{[*]: Qur'an, 3:173.} * There is no strength and no power other than through God,ot pluigh, the Mighty. * The Enduring One, You are the Enduring One! The Enduring One, You are the Enduring One! * And to those who believe guidance and healing.>{[*]: Qur'an, 41:4readth [This the first section of the Thirty-First Letter consists of six Flashes, each of which depicts one of the many lights of the above verses and phrases. The recital of each of these thirty-three times pa, Fayzarly between Maghrib>and 'Isha,>the prayers at sunset and nightfall, is most meritorious.]

THE FIRST FLASH

The supplication of Hadhrat Yunus ibn Matta {[*]: The Prophet Yunus in the Qur'an is the Bibived aJonah, which name is henceforth used in the present work. (Tr.)} (Peace be upon our Prophet and upon him) is a most powerful supplication, a most effective means for obtaining answer to prayer. The gist of the celebrated story of Jonah (Peaansienupon him) is as follows:

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 it was while he was in such a situation that hithe eylication:

There is no god other than You, Glory be unto You! Indeed, I was among the wrongdoers

acted for him as a swift means of salvation. The secret of his supplication's power was this:

In that situate compl causes were suspended, for Jonah needed to save him one whose command should constrain the whale and the sea, and the night and the esteehe night, the sea, and the whale were united against him. Only one whose command might subdue all three of these could bring him forth on the strand of salvation. Even if the enMercif of creation had become his servants and helpers, it would 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 meaninhest divine Oneness within the light of Divine 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 into a submarinenable the surging sea, which in its awesomeness resembled an erupting volcano, into a peaceable plain, a pleasant place of excursion. Through the light of Unity, he was able to sweep

the sky's countenance clear of all clouds, and to seg thatmoon over his head like a lantern. Creation that had been pressing and threatening him from all sides now showed him a friendly face from that rdirection. Thus he reached the shore of salvation, where beneath the creeping-gourd tree he observed this favour of his Sustainer.

Now we are in a se numion one hundred times more awesome than that in which Jonah (Upon whom be peace) 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 fearful than his nigh For s 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 sea. Our fish is the caprice of our soul which strives to shake and destroy the fn indeion of our eternal life. This fish is a thousand times more maleficent than his. For his fish could destroy a hundred-year lifespan, whereas ours seeks to destroy asee, alasting hundreds of millions of years. This being our true state, we should in imitation of Jonah (Upon whom be peace) avert ourselves from all causes and take refuge directly in the Causer of Causes, that is, our Susonside. 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, this world, au Jamirice 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 te ando His direction.

What cause is 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 by establishing the Hereafter; who can save us from the e vers overwhelming waves of the world? No, outside that Necessarily Existent One, there is nothing that can in any way give aid and effect salvation except by His consent and command.

This being the case, considerin and a as a result of his supplication, the whale became for Jonah a vehicle, or a submarine, and the sea, a peaceable plain; and the night became gently lit for hient's he moon, so too, we should make the same supplication:

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

With the sentence "There is no god but You">we draw the gaze s headcy upon our future; with the word "Glory be unto You!">we draw it upon our world; and with the phrase "Indeed I was among the wrongdoers,"

we draw it upon our soul. Thccordi 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 transformeaw hum tranquillity and joy. Then too, embarking on the ship of the truth of Islam, fashioned in the dockyard of the Most Wise Qur'an, we may pass safely over the sea of th underthly abode, which through the alternation of life and death is boarded by corpses unnumbered, borne on the waves of the years and centuries, and y trutnto nothingness. Once aboard that ship we may reach the shore of salvation and fulfil our life's duty. The tempest and surging of the sea will appear a and h of pleasing images on a screen, and instead of inspiring terror and dread, will delight, caress and illumine the reflective and the meditative gaze. By virtue of the mystery of the Qur'an, and the effect of that Criterion of Truth and Falseg God'our soul will ride no longer us, but instead become our mount. As we ride it, it will be for us a powerful means for the attainment of life everlasting.

Male meaaccordance with the comprehensive nature of his being, as he suffers and shakes with malaria, so also he suffers from the shaking and tremors of the earth, and the supreme convulsion of all beings of the Day of Resurrection. As he f the uhe infinitesimal microbe, he also fears the shooting star that appears among the heavenly bodies. As he loves his home, he also loves of a lde world. As he loves his little garden, he also ardently loves infinite and eternal paradise. Man's object of worship, Sustainer, refuge, saviour, and onformhen can only be the One in the grasp of Whose power is the whole universe, under Whose command are both atom and planet. Man should therefore constantly say like Jonah (Upon whom be peace):

There is no gthe st You, Glory be unto You! Indeed I was among the wrongdoers.

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

ven in THE SECOND FLASH

When he called upon his Sustainer saying: "Verily harm has afflicted me, and You are the Most Merciful of the Merciful.">{[*]: Qur'an, 21:83.your ohe supplication of Job (Upon whom be peace), the champion of patience, is both well-tested and effective. Drawing on the verse, we should say in our supplication,

O my Sustainer! Indeed harm has afflicted me, and You are the[filliMerciful of the Merciful.

The gist of the well-known story of Job (Upon whom be peace) is as follows:

While afflicted with numerous wounds and sores for a long time, he recalled the great recompense to be had for his sicknon of nd endured it with utmost patience. But later, when the worms generated by his wounds penetrated to his heart and his tongue, the seat of the remembrance and knowledge of God, he feared ple ofis duty of worship would suffer, and so he said in supplication not for the sake of his own comfort, but for the sake of his worship of aning "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 sincriotisisinterested and devout supplication in the most miraculous fashion. He granted to Job perfect good health and made manifest in him all kinds of compassion. This Flash contains Five Points:

FIRST POINT

Corresponding to the outer cred s and sicknesses of Job (Upon whom be peace), we have inner sicknesses of the spirit and heart. If our inner being was to be turned outward, and our outer beingows ofd inward, we would appear more wounded and diseased than Job. For each sin that we commit and each doubt that enters our mind, inflicts woundace ofur 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 our inner wounds threaten our infinitely long everlasting life. We need the supplicatd seek Job thousands of times more than he did himself. Just as the worms that arose from his wounds penetrated to his heart and tongue, so too the wounds that sin inflicts upon us ess ane temptations and doubts that arise from those wounds will-may God protect us!-penetrate our inner heart, the seat of belief, and thus wound belief. Penetrating tthe En 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, penetrating to the heart, will blacken and darken it until it extinguishes the light of beliment fthin each sin is a path leading to unbelief. Unless that sin is swiftly obliterated by seeking God's pardon, it will grow from a worm into a snake that gnaws on the heart.

For example, apects ho secretly commits a shameful sin will fear the disgrace that results if others become aware of it. Thus the existence of angels and spirit beings will be hard for him to endurend thehe 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, will desire the non-existence of Hell wholeheartedly,; al-Hhenever 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 protection the shield of repentance anhim. Wing forgiveness.

Similarly, one who does not perform the obligatory prayer and fulfil his duty of worship will be affected by distress, just as he woul with n case of the neglect of a minor duty toward some petty ruler. Thus, his laziness in fulfulling his obligation, despite the repeated commands of thoneselreign of Pre-Eternity, will distress him greatly, and on account of that distress will desire and say to himself: "Would that there were no such duty of worship!" In turn, there wlarly,ise from this desire a desire to deny God, and bear enmity toward Him. If some doubt concerning the existence of the Divine Being comes to his heart, pleasl 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 k Compaat although he 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 VE POSwesome. Fleeing from the bite of a gnat, he welcomes the bite of the 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>{[*]: Qur'anignifi4.}

will become apparent.

SECOND POINT

As was explained concerning the meaning of Divine Determining, known as destiny, in the Twenty-Sixth Word, men have no right to endleain in the case of disasters and illness 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 art. He of gide 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 uld noe Name of Provider requires that hunger should exist. And so on...

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

Second Reason: It is by means of disstates and sicknesses that life is refined, perfected, strengthened and advanced; that it yields results, attains perfection and fulfils its own purpose. Life led monotonously on the couch of ease and comfort rearticus 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 of testing, the abode of service. It is not the place of pleasure, reward seal requital.>Considering, then, that it is the abode of service and place of worship, sicknesses and misfortunes-as long as they do not affect belief and are patiently endured-conform fully to service and worship, and even strengthen iy democe they make each hour's worship equivalent to that of a day, one should offer thanks instead of complaining.

Worship consists in fact of two kinds, positive and negative. What is meant by the positive is obvious. As for negataturesrship, this is when

one afflicted with misfortune or sickness perceives his own weakness and helplessness, and turning to his Compassionate Sustainer, seeks refuge in Him, meditates upeceive, petitions 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 o famouthanks, then each hour that he passes will count as a whole day spent in worship. His brief life becomes very long. There are even caseked oue 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 one of my brothers of the Hereafter, Muhaj that,iz Ahmed. {[*]: Muhajir Hafiz Ahmed was a merchant in Barla and among the first students of the Risale-i Nur. Bediuzzaman stayed in his guest-house on first arriving in Barla* in February, 1926, and he assisted Bediuzzaman for the eto entnd a half years he remained in Barla.(Tr.)

*Bediuzzaman's place of exile. A small village in Isparta Province in SW Turkey.(Tr)} But then a warning came to myhim in: "Congratulate him!" Each minute he spends is counted as a whole day's worship. He was in any event enduring his illness in patience and gratitude.

THIRrticulT

As we have pointed out in one or two of the Words, whenever one thinks of his past life, he will say in his heart or with his tongue either "Ah!" or "Oh!" That is he will either experience regret, or say "T respoand praise be to God." Regret is inspired 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 cay of verlasting pain. 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 of momentary pains experienced in the past, it inspires man to exclaim, "Thankst rulpraise be to God!" In addition to this innate tendency of man, if he thinks of the reward that results from misfortune and the requital that awaits him in the Hereafter, if he realizes that his not slife will count as a long life because of misfortune-then instead of being merely patient he should be thankful. He should say, "Praise be to God for every state other than unbelief and misguidance."is sen 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 it yields vital results just like a long liry pos FOURTH POINT

As was explained in the First Station of the Twenty-First Word, the power of patient endurance given to man by God Almigno par adequate to

every misfortune, unless squandered on baseless fears. But through the predominance of delusion, man's neglect and his imagining tce of ansient life to be eternal, he squanders his power of endurance 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!-heletelycomplaining of God Almighty 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 n of a e, and only tranquillity remains; the pain has vanished and the pleasure in its cessation remains; the trouble is gone, and the reward remains. Hence one should not complain but give thanks for enjoyment. One shohe peot 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 pain with one's fancy and thee souraste 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 them and display impatience, is also foolishness., thaty to oneself "Tomorrow or the day after I will be hungry and thirsty" and constantly to drink water and eat bread today, is pure madness. Sve in ly, 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 a smasion, is such stupidity that it no longer deserves pity and compassion.

In short, just as gratitude increases Divine bounty, so too complaint increases misfortune, and removes all occasion frants passion.

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 aand thep 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 nwards nk of them and complain; rather look at them and be grateful. As for future days, since they have not yet come, place your trust in your Compassionate and Merciful Sustainer. Do not weep before being beaten, do not be afraid of nothing, ure to 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 maddeem whommander who expects reinforcement 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 rls andbefore the enemy has joined

him on the right. The enemy then destroys his centre, left weak, with a minimal force. Brother, do not be like him. Mobilize all your strength for tenteenesent hour, and think of Divine Mercy, reward in the Hereafter, and how your brief and transient life is being transformed into a long and eternal form. Instead of complaining bitterly, give joygnificanks."

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

FIFTH POINT

consisting of three matters.

True and harmfst:>Alfortune is that which affects religion. One should at all times seek refuge at the Divine Court from misfortune in matters of religion and cry out ing anlp. 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, they unders To abhat the stone is intended as a warning to save them from a perilous action; full of gratitude they turn back. So too there are many apparent misfortunes that are Divine warnings and admonisgrees , others that constitute the penance of sin; 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 m verseune that is illness, it is not at all a misfortune, as has already been said, but rather a favour from God and a means of purification. There is a tradition which says: "Just as a tree drops its ripe fruit when s of th so too do sins fall away through the shaking of fever.">{[*]: Bukhari, Mardâ 3, 13, 16; Muslim, Birr 45; Ibn Maja, Adab 56; Darimi, Rikak 57; Musnad i, 381, 441, 455; iii, 152.}

Job ( your hom be peace) did not pray in his supplication for the comfort of his soul, but rather sought cure for the purpose of worship, when disease was preventing his remembrances of God with his tongue and his meditation upon God in his heart. We ts. Beculd make our primary intent, when making that supplication, the healing of the inward and spiritual wounds that arise from sinning.

As far as physical diseases are concerned, we may seek refuge from them when thepend oer our worship. But we should seek refuge in a humble and supplicating fashion, not protestingly and plaintively. If we accept God as our Lord and Sustaslaps then we must accept too all that He gives us in His capacity of Sustainer. To sigh and complain in a manner implying objection to Divine Determining and Decree is a kind of criticism of Divine Determining, an accusation levelled against God'sd not ssion. 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 broame ofnd to exact revenge 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.

Physical misfortunes grow when they are seen to be large, and shrink when they are seen to be small. For example, a dream enters one's vision ns. Thht. If one pays it attention it swells up and grows; if one does not, it disappears. So too if one attempts to ward off an attacking swarm of bees, they will become more aggressive; where; and one pays them no attention they will disperse. Thus if one regards physical misfortunes as great and grants them importance, they will grow, and because of anxiety pass from the body and strike root in the heart. The%< Sevt will then be an inward affliction on which the outward misfortune fastens to perpetuate itself. But if the anxiety is removed by contentment with the Divine Decthe Thd 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 the following verkness 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 error.

Find misfortune'sourth r, and know it is a gift within gift, and pleasure.

So leave crying out and offer thanks; like the nightingale, smile through your tears!

If youe PropHim 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 in misfortune's face; it too will eases,

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 be changed to conciliatoriness; his hostility will become a mere joke, will shrink ar to gappear. If one confronts misfortune with reliance on God the result will be similar.

Each age has particular characteristics. In this age of neglect misfortune hashate Sed its form. In certain ages and for certain persons, misfortune is not in reality misfortune, but rather a

Divine favour. Since I conside it ise afflicted with illness in the present age to be fortunate-on condition that their illness does not affect their religion-it does not occur to me to oppose illness and misfortune, nor to take pity on the afflicted. Wheneverve in ounter some afflicted youth, I find that he is more concerned with his religious duties and the Hereafter than are his peers. From this I deduce that illness do (Upon constitute a misfortune for such people, but rather a bounty from God. It is true that illness causes him distress in his brief, transient and worldly life, but it is beneficial for his eternal life. It is to be res into as a kind of worship. If he were healthy he would be unable to maintain the state he enjoyed while sick and would fall into dissipation, as a result of the impetuorealit of youth and the dissipated nature of the age.

God Almighty, in order to display His infinite power and unlimited mercy, has made inherent in man infinite impotence and unlimited want. Further, in order to display the4.}

ss embroideries of His Names, He has created man like a machine capable of receiving unlimited varieties of pain, as well as infinite varieties of pleasure. Within that human machine are hundreds of instruments, each of which has differennd loos and pleasures, different duties and rewards. Simply, all of the Divine Names manifested in the macroanthropos that is the world also have manifestve the 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 perform its functions in many respects, and thus man becomes like n he aory producing thanks.

Similarly, by means of misfortune, illness and pain, and other motion-inducing contingencies, the other cogs of the human machine are set in looks. and revolution. The mine of weakness, impotence, and poverty inherent in human nature is made to work. It induces in man a state whereby he seeks refuge anhich i not only with a single tongue, but with the tongue of each of his members. Thus by means of those contingencies man becomes like a moving pen comprising thousands of different pefor 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 declaration of the Divine Names; and becomes him had nn ode to the glory of God, thus fulfilling the duties of his nature.

THE THIRD FLASH

[Emotion and spiritual pleasure have become mixed in this Flash to an extent, and since their exuberance doesours, uch heed the principles of the intellect and the scales of thought nor conform to them, it should not be weighed up on the scales of logic.]

Everything shall perish save His countenance; His is the command, and to Him shall you return.>{[*]: Qur'an, 28:88.}

Tin to phrases, The Enduring One, He is the Enduring One!>* The Enduring One, He is the Enduring One!>express the meaning of the above verse, and so too state two important truths. It i

Thuse of this that some of the chiefs of the Naqshbandi Order made themselves a special invocation with the repetition of the phrases, in the form of a concthree qshi supplication. Seeing that the two phrases express the meaning of the above mighty verse, we shall explain several points concerning the significant truth they state.

FIRST POINT

The first ass wohe Enduring One, He is the Enduring One!>is recited, like a surgical operation, it severs and isolates the heart from everything other than God. It is as follows:

In respect of the comprehensiveness of his nature, man is connected with ad beliall beings, and in addition, a boundless capacity to love has been included in his nature. For these reasons man nurtures love towards all beings. As he loves the huge wine Mes though it was a house, so he

loves eternal Paradise as though it was a garden. However, the beings he loves do not stop, they depart, and he constantly suffers the pain of separation. That boundless love of his becomes tdiscorns of boundless torment.

The fault in suffering such torment is his, for his heart's boundless capacity to love was given so that he might direct it toward One possessing an infinite undying beauty. By We haing it and spending it on transitory beings, he has done wrong and suffers the punishment for his fault through the pain of separation.

And so, the first time he utters: "The Enduring One! He is Oneduring One!", it severs his attachment to transitory beings; he leaves those objects of love before they leave him and he is thus cleared of his fault. It declares that love iimits ricted to the Enduring Beloved, and expresses this meaning: "The only Truly Enduring One is You! Everything other than You is transient. One that is transient cerance.] cannot be the object of attachment for my heart which was created for everlasting love, for ardour lasting from pre-eternity to post-eternity. Since those innumerable beloveds are transitory and they leave me and dehe poobefore they do so, declaring, The Enduring One, You are the Enduring One!, I shall leave them. Only You are immortal, and I know and believe that beings can only be immortal by Your making them so. In which came as ey should be loved with Your love. They are not otherwise worthy of the heart's attachment."

When in this state, man's heart gives up innumerable objects of love; seeing the stamp of transitoriness on their beauty and of thness, it severs its attachment to them. If it does not sever it, it suffers wounds to the number of its beloveds. The second The Enduring One, He is the Enduring One!>is both a salve and an antidote for those wounds. That is, "O Enduring Ocause nce You are Enduring, that is sufficient, You take the place of everything. Since You exist, everything exists."

Yes, the beauty, bounty, and perfection in beiree anhich are the cause of love, are generally signs of the Truly Enduring One's beauty and bounty and perfections, and passing through many veils, are pale shadows of them; indeed, they are the shadows of the shadowse's cre manifestations of His Most Beautiful Names.

SECOND POINT

Included in human nature is an intense love. Even, because of the power of imagination, man fancies a sort of immortality in everything he The c Whenever he thinks of or sees their passing, he cries out from the depths of his being. All the lamentations at separation are interpretations

of the weeping resulting from love of immortality. If theren the o imagined immortality, there would be no love. It might even be said that a reason for the existence of the eternal realm and everlasting Paradise is the intense desire for immortality arising from that passionate love >{[*]:ortality, and from the innate and general prayer for immortality. The Enduring One of Glory accepted man's intense, unshakeable, innate desire and his powerful, effective, general prayer, for He created for tr firm t man an eternal realm.

Is it at all possible that the Munificent and Compassionate Creator would accept the insignificant wish of a tiny stomach and its supplication through the tongue ow the osition for a temporary immortality through creating innumerable sorts of delicious foods, and not accept the intense desire of all human kind, which arises from an overpowering innate need, and mankind's universal, constant, rightful, just have r for immortality, offered through word and state? God forbid, a hundred thousand times! It is not possible that He would not accept it. Not to accept it woung wroin keeping with neither his wisdom, nor His justice, nor His mercy, nor His power.

Since man is most desirous of immortality, all his percles ans and pleasures are dependent on immortality. And since immortality is particular to the Enduring One of Glory; and since the Enduring One's Names are enduring and immortal; and since the Enduring One's mirrors take on tto by of the Enduring One, and reflect His decree, and manifest a sort of immortality; for sure the matter most important for man, his most preissionduty, is to form a relation with that Enduring One and to adhere to His Names. For everything expended on the way of the Enduring One receives a sort of immo increy. Thus, the second The Enduring One, He is the Enduring One!>expresses this truth. In addition to healing man's innumerable spiritual wounds, it four Ries the intense wish for immortality in his nature.

THIRD POINT

In this world, the effects of time on things, and on their transience and passing, differ greatly. And while beinthat a one within the other like concentric circles, they are different as regards the speed of their passing.

Just as the hands of a clock counting the seconds, and those counting the minutes, hours, and days superficie equiesemble each other, but differ in respect to speed, so too the spheres of the body, soul, heart, and spirit in man differ from each other. Fo the Gple, although the body possesses an immortality, life, and existence in the day in which it is, or even the hour, and its past and futue the dead and non-existent, the sphere of

existence and life of the heart extend from many days previous to the present day and to many days in tature ure. And the sphere of the spirit is vast; the sphere of its life and existence extends from years previous to the present day to years surue Obnt to it.

Thus, due to this capacity, in respect of knowledge, love, and worship of God, the Sustainer, and the pleasure of that Most Mer-MerciOne, which are the means to the life of the heart and spirit, transient life in this world comprises a perpetual life, results in an eternal life, and resembles everlasting life.

Yes, one second on the way of love, knowledge, and pleasure pared Truly Enduring One is a year. While if it is not on His way, a year is a second. A single second, even, on His way is immortal and many years. A hundred yearsh theie people of neglect in regard 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 as swiftly as a moment." I say the complete opposite to this: a moment's union rt of d's sake within the bounds of the Enduring One of Glory's pleasure is a window of union, not of only a year, but a permanent window. While not one ye appeat perhaps a thousand years spent in heedlessness and misguidance are like a second. There is a saying more famous than the previous one that corroborates this: s obstroad earth with enemies is like a drinking-glass, while the eye of a needle with friends like a broad arena."

An explicit meaning of the first well-knoson woing above is this: since union with transitory beings is transient, however long it is, it is brief. A year of such union is fleeting like a second, and is an illusion, a dream, causing regret and sorrow. Tcient.an heart, which desires immortality, can only receive in one year's union the tiniest pleasure within a fraction of a second. And one moment's separation is not one year, bucultie. For the arena of separation is broad. Even if only for a second, separation inflicts years of destruction on a heart which yearns fort manyity. For it bodes of innumerable separations. While for physical and lowly loves, the past and future are filled with separations.

In connection withythamimatter, we say this: O man! Do you want to make your brief and useless life immortal, long, beneficial, fruitful? Since to so want is demanded by humanity, spend certaife on the way of the Truly Enduring One. For everything turned to the Enduring One receives the manifestation of immortality.

Since everyone strongly desires a long lccept d yearns for immortality; and since there is a means of transforming this fleeting life into perpetual life and it is possible to make it like a long life; for sure anyone who has

not lost his humanity will seek out thich iss and try to transform the possibility into a reality and will act accordingly. Yes, the means is this: work for God's sake, meet with otdoor cor God's sake, labour for God's sake; act within the sphere of 'For God, for God's sake, on account of God.' Then all the moments of your life will become like years.

Alluding to this With verses of the Qur'an point out that a single night like the Night of Power are like a thousand months, that is, around eighty years. Also indicating to this truth is 'the expansion of time', a tried principle among t jealople of sainthood and reality, through the mystery of which, a few minutes' Ascension become like many years and prove the existence of this truth and demonstrate it in fact. The few hours of the Ascension of the Proph illumUH) had the length, breadth, and comprehensiveness of thousands of years. For he entered the world of eternity by way of the Ascension, and a few minutes of that world comprise thousands of years of this world.

In addition are the numeE MERCccurrences of 'the expansion of time' experienced by the saints, constructed on this truth. It is related that some saints did a day's work in a single minute, some performed the dutiespse styear in an hour, and 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 doubt that they observed exactly the fact of 'the expansion t Almie', {(*): The verses, Said one of them: "How long have we stayed [here]?" They said, "We have stayed [perhaps] a day, or part of a day." (18:19), and, So they stayed in their cave thithin ndred years, and [some] add nine [more]. (18:25) point to the traversing of time, while the verse, Verily 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 is thuich wirously and unanimously reported.

A sort of the expansion of time confirmed by everyone is experienced in dreams. Sometimes a day in the waking world, or many days, would be necessary to experwhole the happenings, words, pleasures, and pains experienced in a minute's dream.

For sure man is transitory, but he was created for immortale to bnd as the mirror to an Enduring One, and he was charged with duties which produce enduring fruits, and was given a form which is the means to manifesting the impress!" at an Enduring One's enduring Names. In which case, the true duty and happiness of man is to cling with all his powers and faculties to the Names of that Eternally Enduring One within the bounds of those tself tthat please Him; it is to be turned towards the Enduring One, and to go to Him. As his tongue utters "the Enduring One, You are the Enduring One!," so his heart, spirit, mind, and all his subttackeculties should declare:

"He is the Enduring One! He is the Pre-Eternal and Post-Eternal! He is the Everlasting One! He is the Perpetual One! passiothe One Who is Sought! He is the Beloved! He is the One Wished For, the One Worshipped!"

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wpeople[*]: Qur'an, 2:32.}

O our Sustainer! Do not take us to task if we forget or do wrong.>{[*]: Qur'an, 2:282.}

THE FOURTH FLASH

The tit a Divhe Highway of the Practices of the Prophet' was considered appropriate for this treatise.

[Although the 'Imamate Question' is a matter of secondary importance, since it has been given excessive importance, and bettentiof its relevance to our basic duties towards the Qur'an and belief, it is in part discussed here in regard to this and to its being a subject considered in the sciences of theology (kalâm)>and the p in noles of religion.]

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

Now has come a prophet from among yourselves; it heavily weighs upon him that you might suffer; full of concern is he for you, and full of d bodysion and mercy towards the believers. * But if they turn away, say: God is enough for me, there is no god but He. In Him have I placed my trust, for He is the Sustainer of the Mighty Throne.>{[*]: Qur'an, 9:128-9.} * Say: I ask no rehe humse of you save love of close kin.>{[*]: Qur'an, 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.'

FIRST POINT

This describes the Most Noble Prophet's (Peace and blessings be upon him) perfect compassion and mercy towards hit in tunity. According to sound narrations, when at the terror of the Resurrection everyone, and

even the prophets, will cry out for themselves, the Most Noble Prophet will demonstrate his pity and compassion band ining out: "My Community! My Community!" {[*]: Bukhari, Tawhid 36, Tafsir 17, Sura 5, Fitan 1; Muslim, Iman 326, 327; Tirmidhi, Qiyama 10; Darimi, Muqaddima 8.} Like, as affirmed by those who uneed ofthe mysteries of creation, when he was born, his mother heard among his supplications the words: "My Community! My Community!" Also, the whole history of his life, as well as the kind and compasreature conduct which he propagated demonstrate his perfect compassion and clemency. So too through displaying an infinite need for the innumerable prayers of his Community, he showed a boundlessnscripssion; for he showed that out of his perfect compassion he was concerned with the happiness of all of them. Thus, you can understand how lacking in gratitude and conscience it is not to observe the Practices of so kind and compachild te a leader.

SECOND POINT

Among the universal and general duties of his prophethood, the Most Noble Prophet (Peace and blessings be upon him) displayed great compassion in certain particular, mve is atters. Superficially, his expending great compassion on such matters seems inappropriate to the supreme importance of the function of prophethood. But in e timey minor matters such as those were the tips or samples of a chain which could be the means to the fulfilment of a universal and general function of prophethood. Therefore the greatest importance was given to the sample for the sake name A mighty chain.

For example, the extraordinary compassion the Most Noble Prophet (PBUH) showed towards Hasan and Husain in their childhood and the great importance he gave them was not only th lie love arising from natural kindness and family feeling, it was rather because they were each the tip of a luminous thread of the function of prophethood, and the source, sample, and index of a community of great. The quence which would receive the legacy of prophethood.

Indeed, the Most Noble Prophet (PBUH) used to take Hasan (May God be pleased with him) tenderly into his arms and kiss hiator's for the sake of the luminous, blessed, Mahdi-like descendants who would spring from him, like Shah Geylani, Ghawth al-A'zam,>{[*]: Abdu'l-Qadto ourani d. 561/1165-6. Founder of the Qadiri Order.(Tr.)} who would be the inheritors of prophethood and would bear the sacred Shari'a of Muhammad. He saw with the eye of prophethood the sacred service and duty they would perform in the future,ne! Sipproved and applauded them. He kissed Hasan's head as a sign of approval and encouragement.

Also, he embraced Husain and showed him great importance and tenderness on account of the illustrious Imams like Zaynu'l-Abidin and Ja'far al-Ss of tand the numerous Mahdi-like luminous persons, true inheritors of prophethood, who would spring from his effulgent line, and for the sake of the religion of Islam and fe suffns of prophethood.

Since with his heart which had knowledge of the Unseen, the Prophet Muhammad's (PBUH) luminous vision and future-penetrse in 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 watched events which had occurred since the time of Adtirety were concealed in the dark veils of the past, and even received the vision of the All-Glorious One, he surely saw the spiritual poles and the Imams, who were the iof pleors of prophethood, and the Mahdis, who would follow on in the lines of Hasan and Husain. And for sure he would kiss their heads in the name of all of them. Yes, Shah Geylani has a large part in his ki the dHasan's head.

THIRD POINT

According to one interpretation, the meaning of the verse:

Say: I ask of you no recompense save lovwith tlose kin>{[*]: Qur'an, 42:23.}

is that "the Most Noble Prophet (PBUH) wants no reward for carrying out the duty of prophethood; he wants only love for his family."

"According to this meanhe peot seems there is an advantage to be gained from a family relationship. Whereas, according to the meaning of:

The most honoured of you in the sight of God is the most righteous of you,>{[*]: Qur'an, 49:13.}

it is not in of fid to family relationships that prophethood functions, but in regard to closeness to God,"

With his vision which penetrated the Unseen, the Most Noble Prophet (PBUH) saw that his Family would become like a lighnd indng tree within the world of Islam. The overwhelming majority of those who would perform the duty of guides instructing every level of the World of Islam in human attainment and perfection would emerge uqman is Family. 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 the Family of our master Muhammad, as Yoo are ted blessings to Abraham and to the Family of Abraham; indeed, You are Worthy of Praise, Most Exalted

would be accepted. That is to say, like the vast majority of the luminous guides amosee fr people of Abraham were prophets of the family and line of Abraham, he saw in his Community also, the spiritual poles of the Family of Muhammad performing the great duties of Islam, and in most of the paths and Sufi such s, like the prophets of Israel. Therefore, being commanded to say: Say: I ask of you no recompense save love of close kin,>he wanted his Community to love his Family.

There are numerous narrations corroborating this fact.eed, ipeatedly decreed: "I leave you two things. If you adhere to them, you will find salvation: one is God's Book, the other is my Family.">{[*]: Tirmidhi, Manaqib 31; Musnad iii, 14, 17been n For those who were the source and guardians of the Prophet's Practices, and were charged with complying with them in every respect, were his Family.

Thus, this is why this truth was made known in Hadiths e uniothe heading of following the Book and the Prophet's Practices. That is to say, what was required from the Family of the Prophet in respect of the function of prophethood were the Practices of the orshipt. Just as someone who abandoned the Prophet's Practices could not truly be a member of his Family, so too such a person could not be a true friend to them.

Also, the reason he desired his Community to gather round his Family was ts andwith God's permission, he knew his Family were going to become very numerous with the passing of time, and that Islam was going to become weak. Therefore an extremely strong and numerous mutually supportive group of png difwas necessary so that it could be the means to and centre for the spiritual and moral progress of the World of Islam. With Divine permnd was, he thought of this, and desired that his Community should gather round his Family.

Indeed, even if the members of the Prophet's Family werated igreatly in advance of others in matters of belief and faith, they were still greatly ahead of them in regard to submission, partiality, and partisanship. For had there followers of Islam by nature, birth, and temperament. Even if natural partiality is weak and unworthy, or unjustifiable even, it cannot be given up. So, would it be possible regainperson to give up his support for a truth to which 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, ats evi he felt clearly to be so fundamental and natural? Thus, due to this intense partiality and natural submission, the Family of the Prophet accepted the

least hint in favour of the religion of Islam as though it was a powerful proosensit they were partial by nature. Others become partial after some powerful proof.

FOURTH POINT

In connection with the Third Point, we shall indicate briefly a matter which is a point of dispute between the Shi'a and the Slity, and has been magnified to such an extent that it has entered the books on the tenets of faith and among the fundamentals of belief.

"Ali (May God be pleased with him) was the fourth of the Rightld hunded Caliphs. Abu Bakr 'al-Siddiq>' (May God be pleased with him) was superior to him and was more deserving of the Caliphate, therefore it passed to him first." While the Shi'a say: "It was Ali's right. An uses pice was done to him. The most worthy of them all was Ali." A summary of the arguments for their claims is this. They say: "The Hadiths of the Prophet about Ali, and through his title of 'King of Sainthoodmotion being the source for the vast majority of the saints and spiritual paths, and his extraordinary knowledge, courage, and worship, and the Prophet's (Peace and blessings be upon him) intense concernthe blim and towards his descendants all show that it was he who was the most worthy. The Caliphate was always his right; it was seized from him."

be und fact that Ali (May God be pleased with him) followed the first three Caliphs, whom he repeatedly acknowledged, and held the position of their Shaykhu'l-Islam, refutes these claims ofmay lohi'a. 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, re and ihe Shi'a's claims, again from the point of view of the Islamic Caliphate. That is to say the Sunnis' claim is rightful.

If it is said that the Shi'a are two: one are the 'Sainthood Shi'a,' and the othessessithe 'Caliphate Shi'a.' Through mixing hatred and politics the second group may have been unjust, but the first group were not concerned with resentment and politics. However, the Sainthood Shi'a joined the Caliphate Shi'a. That is,Alawisof the saints of the Sufi orders considered Ali to be superior and they endorsed the claims of the Caliphate Shi'a.

It is necessary to consider Ali (May God be pleased with him) in two resthroug One is from the point of view of his personal perfections and rank, and the second is from the point of view of his representing the collective personality of the Prophet's Family. As for

this collective personality, it displays an as of nef the Most Noble Prophet's (PBUH) essential nature.

And so, in regard to the first point, foremost Ali himself and all the people of truth gave precedence to Abu Bakr and Umar. They sa not gr ranks as higher in the service of Islam and closeness to God. As for the second point, in respect of being the representative of the collective personality of the sayint's Family and the collective personality of the Prophet's Family representing an aspect of the Muhammadan Truth, Ali has no equal. Thus, the highly laudatory Had On mybout Ali look to this second point. There is a sound narration which corroborates this fact. The Most Noble Prophet (PBUH) decreed: "The descendants of each prophet are from himself. My descendants are those of Ali.">{[*]mportarani, al-Majma'u'l-Kabir no:2630; al-Haythami, Majma'u'z-Zawa'id x, 333; al-Munawi, Fayzu'l-Qadir 223, no:1717.}

The reason the Hadiths praising Ali more than the other three Caliphs have become so widespread is that the People e Realth, that is, the Sunnis, spread many narrations about him in response to the Umayyads and Kharijites attacking and disparaging him unjustly. Since the other Rightly-Guided Caliphs were not subject to such cri numer and detraction, no need was felt to spread Hadiths about them.

Furthermore, the Prophet (PBUH) saw with the eye of prophethood the grievous events and internal strife to which Ali would be exposed in the future, and in order to saveplace rom despair and his Community from thinking unfavourably of him, he consoled him and guided his Community with important Hadiths like "Whosever master I am, Ali too is his master.">{[*]: Tirmidhi, Manaqib 19; Ibn Maja, Muqaddim theirMusnad i, 84, 118, 119, 152, 331; iv, 281, 368, 370, 383; v, 347, 366, 419; al-Kattani, Nazmu'l-Mutanasir fi'l-Ahadithi'l-Mutawatir 24; al-Munawi, Fayzu'l-Qadir vi, 218; a wonbban, Sahih ix, 42; al-Hakim, al-Mustadrak 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 cannot make them a clearble to the degree of the Caliphate Shi'a. For by reason of their way, those who follow the path of sainthood look towards their spiritual guides with love. And the mark of loion anexcess, it wants to see the beloved as greater than his rank. And that is how it sees him. Ecstatics may be forgiven excesses of love. So on condition their deeming Ali more worthy, whi beingses from their love, does not turn into disparagement of and enmity towards the other Rightly-Guided Caliphs and does not go beyond the fundamental teachings of Islam, it may be excused.

As for the Caliphate Shi'a, since Re'fetcal prejudice took a hold of them, they could not be saved from hatred and aggression, and they lost their right to be excused. Even, confirming thee Unitg, Not for love of Ali, but out of hatred of Umar,>since Persian national pride was wounded at Umar's hand, they demonstrated their revenge in the form of love of Ali. So also Amr b. al-As'prophellion against Ali and Umar b. al-Sa'd's tragic war against Husain aroused in the Shi'a an intense anger and enmity towards the name of Umar.

The Sainthood Shi'a have due toht to criticize the 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. The Prophet's praise of Ali's followers in the Hadiths refers to and funnis. For those of Ali's followers who love him in a moderate fashion are the Sunnis, who are the People of Truth. As excessive love of Jesus (Upon whom be peace) is dangerous for Christians, so has it been made clear in sound Hadity apprt that sort of excessive love for Ali is dangerous. {[*]: Bukhari, Tarikhu'l-Kabir ii, 257; Ahmad b. Hanbal, Fada'ilu's-Sahaba nos: 1087, 1221,ting o al-Haythami, Majma'u'z-Zawa'id ix, 133; Ibnu'l-Jawzi, al-Ilali'l-Mutanahiya i, 223.}

"Once Ali's consummate spiritual attainments are accepted, it is not possible to prefelam.

Bakr the Truthful to him,"

It was as though the personal perfections of Abu Bakr 'Siddiq al-Akbar'>and Umar 'Faruq al-A'zam'>(May God be pleased with them) had been placed in the pan of sohu,>liles together with their achievements in the time of their Caliphates, realized through their carrying out the functions inherited from prophethood, and in the other pan had beose whced Ali's (May God be pleased with him) extraordinary personal perfections together with the internal Caliphate struggles, which arose from the tragic events he was compelled to enter upon and were the object of suspicio and odistrust, and the Sunnis saw that al-Siddiq's,>or al-Faruq's,>or Dhi'l-Nurayn's>pan weighed heavier, and so they preferred them.

Moreover, as is proved in thnow thth and Twenty-Fourth Words, prophethood is so elevated in comparison to sainthood that a tiny manifestation of it is superior to a large lated station of sainthood. In regard to this, the successes of Siddiq> a l-Akbar>and Faruq al-A'zam>during their Caliphates became an indication for the Subenefihat their share in the legacy of prophethood and the establishment of its laws had been divinely bestowed. Since Ali's personal perfections did not dismiss that greclaim hare, which arose from the inheritance of prophethood, he acted as Shaykhu'l-Islam for Abu Bakr and Umar, the Shaykhayn al-Mukarramayn,

in the time of their Caliphates, andssiblemed them. How should the Sunnis, who love and revere Ali, not love and revere the Shaykhayn, whom Ali loved and revered sincerely? Let us make this truth clte and means of an example:

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 batman>s of gold ft gazes father's legacy, and another is given five of silver and five of gold. So if the third is given three of silver and five of gold, of course thion wi two will receive less in quantity, but more in quality. Like this example, the lesser amount of the Shaykhayn's share of the gold of the truth of 'Divine immediacy,' which was manifested in the legacy of prophethood and the establishmenrue acts laws, would weigh heavier than the great amount of 'Divine proximity' and the perfections of sainthood which sprang from the jewel of sainthood. These points should also be taken into account when weighing them up.stencef they are compared with one another from the point of view of personal courage, knowledge, and sainthood, the matter takes on another complexion.

Also, there can be no comparison in respect of the collective THE Sality of the Prophet's Family, which was represented in the person of Ali (May God be pleased with him), and of the Muhammadan Truth, which washem-thested in that collective personality through the absolute legacy of prophethood. For contained in it is the mighty mystery of the Prophet Muhammad (Peace and blessings be upon him).

As for the Calips and hi'a, they have no rights before the Sunnis other than shame. For although they claim to have tremendous love for Ali, they disparage him, and their creed necessitates accusing him of immor turne For they say that although Abu Bakr al-Siddiq>and Umar were acting unjustly, Ali feigned approval for them; according to Shi'i terminology, he dissimulatedne com is, he was frightened of them and behaved hypocritically. But it is not love to see someone who was such a hero of Islam, won the title 'Lion of Allah,' aso why the commander and guide of the faithful as simulating love for people he did not love out of fear and deception, as feigning approval for them in fear for more than twenty years, and as followiegory,ngdoers. Ali (May God be pleased with him) would disclaim love that sort.

Thus, the People of Truth's creed in no way disparages Ali, nor levels accusations of immorality at him. It ure, oot attribute cowardice to such a remarkable courage, but says: "If Ali had not considered the Rightly-Guided Caliphs to be right, he would not haveespitenized them for a minute, nor obeyed them. It means that since he thought them right and preferable, he surrendered his endeavour and courage on the way of justice."

Too much oason ylittle of anything is not good. Moderation is the middle way, and that is the way the Sunnis have chosen. But, alas, like Kharijite ideas have infiltrated the Sunnis to an extent, so also addicts of politics and some atheists criticize Alienefit say, God forbid, that since he did not understand politics, he was not entirely worthy of the Caliphate and could not govern. And because of these unjust accusations of theirs, d its feel affronted at the Sunnis. Whereas the principles and basic beliefs of the Sunnis do not necessitate these ideas. Indeed, they prove the opposite. Theisforts cannot be condemned because of ideas such as those which come from Kharijites and atheists. Rather, the Sunnis are firmer followers of Ali than the Alawis. They mention Ali in the laudatory fashion he deserves in all the tothutbas and prayers. Particularly the saints and purified scholars, the vast majority of whom were of the Sunni school, recognized him as spiritual guide and the king of sainthood. Thltimatis should ignore the Kharijites and atheists who have deservedly earned the enmity of both the Alawis and the Sunnis, and not take sides against the People of Truth. Some Alawis even abandon the Prophet's Sunna oters hspite for the Sunnis. Anyway, we have said too much on this matter, for it has been discussed to excess by the religious scholars.

And so, O Sunnatevero are the People of Truth, and Alawis, whose way is love of the Prophet's Family! Quickly put an end to this meaningless, disloyal, unjust, and harmful diwait nbetween 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 other. And after defeating the one it will destroy the tool. SincSatan'are believers in Divine Unity, it is essential to leave aside unimportant matters which necessitate division while there are a hundred fundamental sacred bonds between you which command brotherhood and unity.

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

But if they turn away, say: "God suffices me, there is n for tbut He; in Him do I place my trust-He the Sustainer of the Throne [of Glory] Supreme!" {[*]: Qur'an, 9:129.}

{(*): The Second Station was designated as the Eleventh F is as

THE FIFTH FLASH

A treatise was intended to explain in fifteen degrees a most important truth of the verse, For us God suffices, and Holutiohe Best Disposer of Affairs,>{[*]: Qur'an, 3:173.} {(*): Our Master, Hazret-i Ustad, said in explanation of these two phrases in the footnote of the Sixth Chapter of the Twenty-Ninth Flash,adith, is in Arabic: "The degrees of these two phrases were written in Arabic because they are reflection and remembrance of God rather than idiers,ctual knowledge..... " The Fourth Ray, called 'Hasbiye Risalesi', about the verse For us God suffices, and he is the Best Disposer of Affairs, was written subsequently in Turkish. Signed, Ustad Bediuzzaman Said Nursi'set (PBnts.} but since it would have been concerned more with reflective thought and remembrance of God than with reality and intellectual knowledge, it has been postponed for now. In fact, the important treatise called 'Ts eithirway of the Practices of the Prophet and Antidote for the Sickness of Innovation' was initially known as the Fifth Flash, but being divided into eleven important Points, it becby dese Eleventh Flash, and the Fifth Flash remained unoccupied.

THE SIXTH FLASH

Again, there was to have been a treatise explaining in twenty-five degrees of reflective thought the iotalitnt truth stated in numerous verses of the Qur'an and expressed by the phrase: There is no power and strength save through God, the Exalted, the Mighty.>{(*): Our Master, Hazret-i Ustad, said in explanatioch thehese two phrases in the footnote of the Sixth Chapter of the Twenty-Ninth Flash, which is in Arabic: "The degrees of these two phrases were written in Arabic because they are reflection and remembrance of God rather than intellectual knowleal, be.. " The Fourth Ray, called 'Hasbiye Risalesi', about the verse For us God suffices, and he is the Best Disposer of Affairs, was written subsequently in Turkish. Signed, Ustad Bediuzzaman Said Nursi's Students.} Like th, and h Flash, this too formed degrees I had felt in myself and observed through reflection and remembrance of God in my journeying of the spirit, and therefore, since it was the means to the pination and spiritual pleasure more than intellectual knowledge and reality, it was considered appropriate to include it at the end of the Flashes-which are about reality, rather than among them.

ike thEVENTH FLASH

[This is about the seven sorts of predictions concerning the Unseen at the end of Sura al-Fath.]

Truly did God fulfil the vision for His Prophet: You shall enter the Sacred Mosque, if God wills, with minds secure, head beinged, hair cut short, and without fear. For He knew what you knew not, and He granted besides this, a victory soon to come. * It is He Who sent His Prophet with guidance and the Religion of Truth, to proclaim it over all religion, and Beauth is God for a Witness. * Muhammad is the Prophet 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 gerit from 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

T, then makes it strong; 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 thiths t believe and do righteous deeds forgiveness, and a great reward.>{[*]: Qur'an, 48:27-9.}

These three verses from Sura al-Fath contain many aspects of miraculousness. Of the ten universal asand beof the Qur'an of Miraculous Exposition's miraculousness, the aspect of its giving news of the Unseen may be seen in seven or eight ways in these three vers am co6

THE FIRST

Truly did God fulfil the vision for His Prophet,>to the end of the verse, gave certain news of the conquest of Mecca before it happened. It occurred two years later just as psatisfed.

THE SECOND

And He granted besides this, a victory soon to come,>states the following: for sure the Peace of Hudaybiya was apparently opposed to the interests of Islam and the Quraish were victorious to an extentd indeit is giving news that in reality it would be a great victory and the key to further conquests. For although with the Peace of Hudaybiya the physical sword was temporarily hung up, the flashing diamond sword of the Qur'an waeans teathed, and it conquered minds and hearts. Through the truce, the two sides mixed with one another. The virtues of Islam and lights of the Qur'an rent the veils of obduracy and tribalism, and enacted their decrees. For examplconforple like Khalid b. Walid, a brilliant warrior, and Amr b. al-As, a brilliant politician, who could not accept defeat, were defeated by the Qur'anic sword manifested through the Truce of Hudaybiya. After submitting in perfect o imporce to Islam in Medina, Khalid became a "Sword of Allah"; a sword in the conquests of Islam.

What was the wisdom in the defeats of the Companionsbelieve Noble Prophet (Upon whom be blessings and peace), the Glory of the World and Beloved of the Sustainer of All the Worlds, against the idolators at the end of Uhud and beginning of Hunayn?

Among the idolatongs, we 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 future, which for them would be glorious andirror rable, Divine wisdom gave them in the past immediate recompense for their future good works and did not completely destroy their pride. That iity, tay, the Companions of the past were defeated by the Companions of the future, so that the future Companions would enter Islam, not through fear of the flto the 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, and without fear>tell this: changhall circumambulate the Ka'ba in complete safety." However at that time the majority of the nomadic peoples of the Arabian Peninsula were hostile, anth "A of the environs of Mecca and the tribe of Quraish, enemies. Through predicting

that "Soon you shall circumambulate the Ka'ba without fear," it was indicating and foretelling that the Arabian Peninsula would submof imm all the Quraish enter Islam and total security be established. And it all occurred exactly as predicted.

THE FOURTH

He it is Who sent His Prophet with guidance and the Relips thef Truth, to proclaim it over all religion>predicts with complete certainty that "the religion which the Noble Prophet (Upon whom be blessings and peace) brought would triumph over all religions." However at that time Christianity, Judaism, aionateoastrianism had hundreds of millions of adherents and were the official religions of world-dominant states like Rome, China, and Persia, which hae apporeds of millions of subjects, and Muhammad the Arabian was unable to subdue his own small tribe even. And yet it is foretelling that the religion he brought would triumph over all religi imagid be victorious over all states. And it does this in most clear and definite manner. The future confirmed this prediction, with the sword of Islam extending from the Pacific Ocean inubstanast to the Atlantic Ocean in the West.

THE FIFTH

Muhammad is the Prophet of God, and those who are with him are strong against unbelievers, [but] compassionate among each otherthousawill see them bow and prostrate themselves.>... Through telling of the elevated qualities and characteristics which were the reason for the Companions nguishthe most elevated of human kind after the prophets, the start of this verse describes through its explicit meaning the excellent qualities which would mark the class of the Companions. And through its implied meaning, the verse alludes of the Rightly-Guided Caliphs, who would succeed to the office of the Prophet (PBUH) after his death through the institution of the Caliphate, and gives news of the fine attributes which were e pastost distinguished each of them and marked them out. It is as follows:

And those who are with him>alludes to Abu Bakr al-Siddiq,>who was distinguished and famous for being among the Prophet's speci form lowers and party to his conversation, and again for entering among his special followers by being the first to die. While are strong against the unbelievee awarnts to Umar, who in the future would cause the countries of the globe to tremble at his conquests, and with his justice would descend on tyrants like a thunderbolt. And compassionate among each other>gives news of Uthman, who, in the future ust hohe most serious dissension was

being fomented, would sacrifice his own life and spirit out of perfect kindness and compassion so that the blood of Muslims should not be spilt, prefert. Ouro be martyred wrongfully while reading the Qur'an. And so too, You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure>tells that with his complete worth the ato undertake the Caliphate and government, and his heroism, and his choosing perfect asceticism, worship, poverty, and frugality, and whose bowing and prostrating in prayer was Husreorated by everyone, Ali (May God be pleased with him) was not responsible for his position in the future and the wars and strife in which he was involved, and that his intention and wish was for Divine favour.

THE SIXTH

raggar phrase, This is their similitude in the Torah makes predictions concerning the Unseen in two respects:

The First: It gives news of the qualities of the Companions mard toed in the Torah, which was as though the Unseen for an unlettered person like the Prophet (Upon whom be blessings and peace). Yes, as described in the Nineteenth Letter, in the Tora is bethe following lines about the Companions of the Prophet who was to come at the end of time: "The standards of the holy ones are togetherementsthem." That is, his Companions would be pious worshippers, righteous, and saints, so that they were described with the term "the holy ones," that is, "sacred." Alte sphethe Torah has been corrupted through being translated into numerous languages, it corroborates with many of its verses the statement of Sura al-Fath, This is their similitude in the Torah.

The Second aspect of it givin accep of the Unseen is this: with the phrase This is their similitude in the Torah, it is predicting that "The Companions and the generation that followed them would achieve such a degree of worship that the luminosity ofcompen spirits would shine in their faces, and that marks would be apparent on their foreheads, like a sort of stamp of sainthood, caused by their repeated prostrations." Acause eed the future proved this brilliantly, with complete clarity and certainty. Numerous important persons within that strange dissension and political upheaval demonstrated the mystery of This is their similitudd His he Torah,>who day and night performed prayers of a thousand rakats>like Zaynu'l-Abidin, and performed the morning prayer with the ablutions of the prayers * True previous evening, like Tavus al-Yamani.

THE SEVENTH

The sentence, 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, ws or ng] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them,>gives news of the Unseen in two respects:

The First

is the prediction h Notening the Companions in the Gospel, which was like the Unseen for the unlettered Prophet (PBUH).

Yes, in the Gospels are verses like, With him is a staff of iron, and his community is like him>as a cNabhani, Hujjatu'llahi ala'l-Alamin 99, 114.} describing the Prophet who was to come at the end of time. That is, a Prophet would come who would not be unarmed like Jesus (UWP), but would bear a sword, and be charged with wagine relad,>and his Companions too would carry swords and be charged with jihad.>The one bearing the "staff of iron" would be the Ruler of the World. For in one place in the Gospels it says: "I am going shs of Ruler of the World may come." That is to say, the Ruler of the World is coming. It is thus understood from these two verses of the Gospels that at the start the Companions would appear to be few and weak, nevertheless the in mid burgeon like seeds, grow, thicken, and find strength. When they were about to be overwhelmed and smothered by the rage that this would cause the unbelievers, they would subjugaconsenkind with their swords and prove that the Prophet (PBUH), their leader, was the Ruler of the World. The verses express exactly the meaning of the above verses of Sur conseath.

These sentences predict the following: the Companions certainly accepted the Pact of Hudaybiya out of their weakness and small number, but within a short time they so grew and acquired such strength and loftinesser.

#1 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. Especially in relation to the shoots of mankind at that time, whicion, l short, weak, defective, and scant due to neglect and heedlessness. They would grow strong and cause glorious states to rage at them in envy,t painusy, and anger. Yes, the future verified this prediction in most brilliant fashion.

There is in this prediction the further following slight hint: it indicates through the word forgiveness>that, although while praisinFor thCompanions' excellent qualities they should have been promised the greatest rewards, in the future serious faults would arise among the Companions

due to strife. For fr it aness indicates the existence of faults. And at that time the thing most demanded by the Companions, the greatest bounty, would be forgiveness. The greatest reward wouldQur'ansence of punishment, due to forgiveness. Just as the word forgiveness>makes this subtle allusion, so too it is connected with the verse at the beginning of the Suxtremeat God may forgive you your faults of the past and those to follow.>{[*]: Qur'an, 48:2.} Through giving the good news of forgiveness at the start of the Sura for not true sin that ause the Prophet is exempt from sin and does not commit them, but forgiveness for a meaning in keeping with the rank of prophethood, and giving the good news of fose whoess for the Companions at the end of the Sura, it adds a further subtlety to the allusion.

Of the ten aspects of miraculousness containede and e above-mentioned three verses at the end of Sura al-Fath, we have discussed here only the aspect of predictions concerning the Unseen, and of the numerous actions of that aspect, only seven aspects. At the end of the Twenty-Sixth Word, which is about Divine Determining and man's faculty of will, a significant flash of miraculousness is pointed out in the position turn e letters of the last verse. Like this last verse looks to the Companions with its sentences, so does it look to their situations with its phrases. And like it describes their attributes with its words, so too with its letters, age,>{th the repetition of the number of letters, does it allude to classes of famous Companions like the Companions of Badr, of Uhud, of Hunayn, of the Bench, and of Ridwan. And sn ever it also express many further mysteries through 'coincidences '(tawafuqat)>and abjad>reckoning, which are branches of the science of jafr,>and keys to it.

Glory be unto You! We have no knowledge save that whichtle inave taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

[In connection with the predictions concerning the Unseen indicated by the 'allusive meaninn for the verses at the end of Sura al-Fath, similar predictions in the following verses, also through their allusive meanings, will here be briefly discussed.]

And We should have shown them the Straight Way. * All mpelleey God and the Prophet are in the company 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 company are these!>{[*]: Qur'an, 4:68-9.}

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

FIRST POINT

As the Qur'an of Miraculous Exposition expresses truths through its explicit, clear meanings and senses, so it expressesons arallusive meanings through its styles and forms. Each of its verses contains numerous levels of meanings. Since the Qur'an proceeds from all-encompassing knowledge, all itsimmedings may be intended. It cannot be restricted to one or two meanings like man's speech, the product of his limited mind and individual will.

It is because of this that innumerable truths contained in the Qur'an's verses have beinclinunded by Qur'anic commentators, and there are many more which have not been expounded by them. In addition to its explicit meanings, there is much significant knowledge contained in its letters in particular and in its allusions.

SECOmely eNT

Through the terms,

of the Prophets, the Veracious, the Witnesses [or martyrs], and the Righteous: And how goodly a company are these!,

this verse describes the people of the Straight Path and the gfectioof the Prophets, the caravan of the Veracious, the community of the Martyrs, the class of the Righteous, and those who follow them, who are those among mankind who truly receive the Divine bounties, and furthetruth explicitly pointing out the most perfect of those five groups in the World

of Islam, it then indicates the leaders and chiefs of those five groups through mentioning their welruths.n attributes. In addition, with a flash of miraculousness giving news of the Unseen, it specifies in one respect those chiefs' positions in the future.

Yes, of th who dhets>looks explicitly to the Prophet Muhammad (Upon whom be blessings and peace), and the phrase the Veracious>looks to Abu Bakr al-Siddiq>(the Veracious). It also indicates that he would be of tim after the Prophet (Upon whom be blessings and peace), and first to succeed to his place, and be known with the special title of 'Siddiq,'>andrefereen at the head of all the veracious. Then the Witnesses [or Martyrs]>mentions Umar, Uthman, and Ali (May God be pleased with all of them) together. It indicates indirectly that the three of them woulform oeed to the Caliphate of the Prophet after 'al-Siddiq,'>that the three of them would be martyred, and the merits of martyrdom added to their ott is lrtues.

The Righteous>alludes to distinguished persons like the Companions of the Bench, and of Badr and Ridwan. While the explicit meaning of And how goodly a company are these!>encourages others to follow them, and its implicit mea excesthrough showing the generation that succeeded them to be honoured and illustrious, alludes to Hasan (May God be pleased with him), who as the fifth Caliph affirmed the Hadith "After me the Caliphate will last thirty years>our liTirmidhi, Fitan 48; Musnad v, 220. 221; al-Albani, Sahihu Jami'u's-Saghir no: 3336.} -in order to show its great value despite its brief duration.

Like the verses at the end of Sura al-Fath look to the experiightly-Guided Caliphs, corroborating this, these verses look in partial and allusive manner to their future positions in a way that predicted the Unseen. The flashes of this sort of miraculousness which gives decisf the Unseen, which is one sort of the Qur'an's miraculousness, are so numerous as to be incalculable. Externalist scholars restricting them to forty or fifty verses is due to their superficihe disw. In reality they number more than a thousand. Sometimes there are four or five aspects giving news of the Unseen in a single verse.

O our Sustainer! Do not take us to task if we forget or do wrong.>{[*]: Qur'an, 2:286.}

Glory bve of You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

A SECOND EXPLANATION OF THE ABOns!"

TSCRIPT

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

In addition to corroborating the predictions concerning the Unseen at the end of Sura al-Fath, the verse,

All..... are in the company of those on whom is the grace of God-of the Prophets, the Veracious, the Witnesses, and the Righteined, ow goodly a company are these!>{[*]: Qur'an, 4:69.}

also elucidates what is meant by the people of the Straight Path and the verse the path of thoof timm you have blessed {[*]: Qur'an, 1:5.} and describes the luminous, familiar, attractive large caravan travelling the lengthy road leading to eternity, and in concise and urgent manner urges the believers and the consctaste o join, follow, and accompany the caravan. In addition to its explicit meaning, like the verses at the end of Sura al-Fath, this verse indicates through allusive and figurative meanings-called in rhetoric ma'aridu'l-kalâm>and mustat' worlu't-tarâkib>-the four Rightly-Guided Caliphs and Hasan (May God be pleased with him), the fifth Caliph. It gives news of the Unseen in several respects, as follows:

Just as the above verse s. Therthrough its 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 following tvarietpanions are the people of the Straight Path and those among mankind who receive elevated Divine bounties, and are 'the doers of good', so too i no hicates in a manner predicting the Unseen that the best and most excellent of those groups are found in the World of Islam, like this: it pois unsh the heirs of the Prophets who follow on in succession through the mystery of the legacy of the prophethood of the Messenger of the end of time, and to the caravan of theYes, tious who follow on from the source of veraciousness of the Most Veracious One, and to the convoy of the Martyrs, who are bound through the rank of martyrdom to three of the Rightly-Guided Caliphsrweenito the community of the Righteous, who are tied to it through the mystery of And those who believe and do good works,>{[*]: Qur'an, 2:82, etc } and the categories of the generation following the Companionsihilatrepresented the mystery of Say: If you do love God, follow me: God will love you and forgive you your sins; for God is Oft-Forgiving, Most Mercifu the m: Qur'an, 3:31.}

and were in the company of the Companions and the Rightly-Guided Caliphs. So too, through its allusive meaning, it gives news through the term and the Veracious>that Abu Bakr the Veracious would succeed to the Noble Prophor an Upon whom be blessings and peace) position after him, and would be Caliph, famous among the Muslim Community with the title Siddiq>(Veracious), and be the chief of the caravan of the Veracious.>With the phrase the Martyrsands oretells the martyrdom of three of the Rightly-Guided Caliphs, and that after the Veracious there would three martyr Caliphs. Because Martyuctionhuhada)>is plural, and the lowest number [in Arabic grammar] of the plural is three. That means, Umar, Uthman, and Ali (May God be pleased wient inm) would lead Islam after the Veracious One and would be martyred. And it occurred exactly as predicted.

Also, it is giving news through the phrase the Righteous>that people likemely People of the Bench who performed good works, acts of worship, and feared God, and are commended in the Torah, would be numerous in thee pen,e. While the phrase How goodly a company are these!>praises the generation that followed the Companions and accompanied them in learning a that d works. And in addition to showing that to accompany those four groups on the road to eternity is good and commendable, it points out that Hasan's brief period as Caliph was i the wnt, as was confirmed by the predictions of the Prophet (PBUH): "The Caliphate after me will last thirty years,">{[*]: Tirmidhi, Fitan 48; Musnad v, 220, 221; al-Albani, Sahiho evil'u's-Saghir no: 3336.} and] "This my grandson Hasan is master of men, by means of whom God will reconcile two great groups,">{[*]: Bukhari,#180

D 20, Sulh 9, Fada'il Ashabi'n-Nabi 22, Manaqib 25; Darimi, Sunna 12; Tirmidhi, Manaqib 25; Nasa'i, Jum'a 27; Musnad v, 38, 44, 49, 51.} thus quelling dispute and conflict. In this way it indicates that Hasan would be a fitomersliph succeeding the Four Rightly-Guided Caliphs. While through a device called in rhetoric Mustatba'atu't-tarakib,>it alludes to the fifth Caliph's name , 9:12he phrase How goodly (hasuna) a company 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 now. There are numerouause hes of the All-Wise Qur'an which give news of the Unseen in many respects. This sort of the Qur'an's predictions of the Unseen number thousands.

#5s inclNCLUSION

One of the miraculous points of the All-Wise Qur'an which is manifested through 'coincidences' {[*]: 'Coincidence' (tawafuq): the corres136

knce of letters or words in lines or patterns on one or several pages. (Tr.)} is as follows:

In the All-Wise Qur'an, the total number of instances of the Divine Names of Allah, each iul (Rahman),>Compassionate (Rahim),>Sustainer (Rabb),>and He (Hu)>in place of Allah, is approximately four thousand. According to a second sort of abjad>reckoning which is in accordance with the arrangement of the alphabet, theite ab of In the Name of God, the Merciful, the Compassionate>is also around four thousand. Since small fractions of large numbers do not spoil 'coincidence', eart, ave been disregarded. Also, together with the two conjunctival waw's>which Alif. Lam. Mim.>comprises, it makes approximately two hundred and eighty. In addition to coinciding with both the approximately two hundred and eighty nable ces of the word Allah in Sura al-Baqara, 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 fiveBUH), s Divine Names mentioned above, and if the fractions are disregarded, with the numerical value of In the Name of God, the Merciful, the Compassiona and sat is to say, as a consequence of this mystery of 'coincidence, 'Alif. Lam. Mim.>is both a title comprising 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 ish im, summary and seed of both, and a summary of In the Name of God, the Merciful, the Compassionate.

According to the well-known Abjad>system, In the Name of God, the Merciful, the Compassionate>is equal in numerical vald withthe Name of Sustainer. Similarly, if the doubled Ra>in the Merciful, the Compassionate> (ar-Rahman, ar-Rahim)>is counted twice, it becomes nine hundred and ninety and a key to numerous important mysterie'zam>s its nineteen letters, the key to nineteen thousand worlds.

Among the subtle 'coincidences' of the word Allah in the Qur'an of Miraculous Exposition is that in the whole Qur'an eighty instances oled toword Allah at the beginning of the bottom line of pages look to each other in corresponding manner. So too do eighty instances of the Name at

the end of the bottom line look to each other in the same way. And again fifty-five instances he inn 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 of Allah. At the start of the last line er thele and sometimes three-letter short word numbers, with gaps, twenty-five, thus when added to the coinciding fifty-five at the middle of the lines, makes a 'coincidence' of eighty; this makes a coincidence of eighty both at the beginning of thevel. and at the end. Could such a subtle, fine, orderly, and well-balanced, miraculous 'coincidence' be without wisdom or subtlety? God forbid, such a thing could not be! For sure, significant treasuriesvation be opened up with the tip of these 'coincidences.'

O our Sustainer! Do not take us to task if we forget or do wrong.>{[*]: Qur'an, 2:282.}

Glory be unto You! We have nnow whledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

THE EIGHTH FLASH

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

THE NINTH FLASH

[Everyone should not read this Flash, for they will not see the subtle errors of the Unity of Existence, and are not in need of it.]

My Dear, Loyal, Sincere, Conscientious Brother!

The reason I did not write a separate letter to my brother Abdo the d, {[*]: Abdülmecid (Abdulmajid) was Bediuzzaman's younger brother. A teacher of the religious sciences, then a Mufti, he translated parts of the Risale-i Nur into Arabic, and Isharatu'lbe unt and Mesnevi-i Nuriye from Arabic into Turkish. He died in 1967. (Tr.)} was that I considered the letters I had written to you to be sufficientrance r Hulûsî, {[*]: Hulûsi Yahyagil was one of the first students of the Risale-i Nur. From Elazig in eastern Turkey, he was at that time serving as a c>-dire in the army. He first visited Bediuzzaman in 1929, and in Bediuzzaman's words, "his zeal and seriousness were the most important reason for the last of the Words (Sözler) and The Letters (Mektûbat) being written. (Trike: "dülmecid is a valuable brother for me and a student. Every morning and evening he is present in name in my prayers together with Hulûsî, sometimes being mentioned first. First Sabri, {[*]: Sabri Arseven. Known asises hral Sabri', he was one of Bediuzzaman's most important students in Barla and was also imam of the neighbouring village of Bedre. He died 1954.(Tr.)} then Hakki Efef the *]: Hakki Tigli. He was from Egridir and was imprisoned together with Bediuzzaman in Eskishehir in 1935. He also acted as Bediuzzaman's lawyer. (Tr.)} profit from the letters I write you. Ical wit write them separate letters either. Almighty God made you a blessed elder brother to them. You correspond with Abdülmecid in my place; he should not worry, after Hulûsî, I think of him.

You ask a confir somel question about one of your forefathers signing himself, "al-Sayyid Muhammad."

My brother, it is not possible for me give a scholarly answer to this or to research into it. However, I told my companions: "Hulûsû resembles neithernot beresent-day Turks, nor the Kurds. I see other qualities in him." They agreed with this. We said in accordance with the saying, "Divine grace does not make ability a condition," the great nobility to be observf thisHulûsî is a Divine gift. You should also know definitely that the Most Noble Prophet (Upon whom be blessings and peace) has two Families. One are his descendants, and the other is his Family from the point of view of the luminous colleerancepersonality of his Prophethood. In addition to your certainly being included in this second Family, I have proofless conviction that in respect of his first Family, yourwonderather's signature was not without reason.

My Dear Brother!

Muhyiddin al-Arabi {[*]: Muhyiddin b. Arabi. Known as Ibn al-Arabi and al-Shaykh al-Akbar, he and forn in Andalusia in 560H and died in Damascus in 638H. Among his best known works are Fususu'l-Hikam and al-Futuhatu'l-Makkiya.} said: "The createdt thinf the spirit consists of its unfolding." With this question you are compelling a powerless wretch like me to contest an awesome, brilliant scholar of reality and genius of nsweracult 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 such an eagle.

My brother!ugh thhould understand that Hadhrat Muhyiddin would not deceive, but he could be deceived. He is rightly-guided, but may not be the guide in all his works. What he saw was correct, but it was not reality. The realitmoon aan's spirit, the subject of your question, is elucidated in the Twenty-Ninth Word, the discussion on the spirit.

Yes, in respect of its nature, the spirnd sela law proceeding from the Divine command. But it is a living law clothed in external existence and possessing external existence. Hadhrat Muhyiddin thocompasf it only from the point of view of its essential nature. The way of the Unity of Existence considers the existence of things to be imagination. Together with his wondrous illuminations and observations, since heare nohosen an important and independent way, he was compelled to apply certain Qur'anic verses to his way and observations, artificially and with forced interpretations, thus marring the clarity of the verses. In others of his treatthe hue expounds the straight highway of the Qur'an and of the Sunnis. That holy one holds a position all his own, and he is among those who are acceptable. But he exceeded the limits in his unbalanced illuminations, and in many matters opposed the ch of ty of the learned authorities.

It is because of this that although he was such an elevated and wondrous

spiritual pole, a unique one of ages, itld. No though his particular way was very short, and restricted to Sadruddin al-Qunawi, {[*]: Sadruddin al-Qunawi. One of Ibn al-Arabi's foremost students, he wrote a number of works on Sufism, among which is an-Nusus fi Tahqiqi't-Tawri'l-Makhsus.}to a shat his works are only rarely benefited from by those on the straight path. Some of the authoritive scholars do not show any inclination to study those valuable works, and some ofloved,even prevent it.

Lengthy study and a very elevated and broad view is needed to show the fundamental differences together with their sources between the Hadhrat Muhyiddin's way and thaning ahe exacting scholars. Yes, the differences are so fine and profound and the sources, so elevated and extensive that Hadhrat Muhyiddin has not been censured and has continued to be accrs>poi For if in regard to thought, scholarship, and illumination the difference and sources had become apparent, it would have been an extremely serious fall for him, and grievous error. Since the differencmand to profound, we shall try to show it and the sources briefly by means of a comparison, and Hadhrat Muhyiddin's errors in the matter.

For e exple, the sun appears in a mirror. The mirror both contains the sun, and is qualified by it. That is to say, in one respect the sun is present in the mirror, and in another respect it adorns the mirror, becoming a brilliant g obje, attribute and quality of it. If the mirror had been a camera, it would have fixed the sun's image on photographic paper. In that case, the nature of the sun appearing on the photographic paper, and the sun which adorns the mirror-since it haue, bome 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 ex they e. As for the existence of the sun which is visible in the mirror, even if it is not identical with the sun which is visible outside, since it is tied to it and points to it, it is supposed to have the same existence.

As y haveequence of this comparison, it may be said that "There is nothing apart from the actual sun in the mirror," meaning that the mirror contains it and intending the sun's external existence in the mirror. But if it is s recorat the sun's extended reflection, which has become like an attribute or quality of the mirror, and its image which has been transposed to the photographic paper is thaccord 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 mirror's shining face and ibutedage formed on its back, and these have their own separate existences. For sure those existences are from the sun's manifestation, but tunctioe not the sun. Man's mind and imagination resemble this example of the mirror. It is as follows:

The information in the mirror of man's thought also has two faces: in one respect it is knowledge, iam andher, it is known. If we suppose the mind to contain what is known, then the known thing becomes something known by the mind; its existence is somethito youferent to the mind. If we suppose the mind to be qualified 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 thing known has an existence, it hasout ofcidental external existence.

Thus, according to these two comparisons, the universe is a mirror. The true nature of all beings is also a mirror. They are subject to Divating eation through Pre-Eternal Power. In one respect, all beings are sorts of mirrors to one of the Names of the Pre-Eternal Sun, showing one of its embroideries. Those on the way of Hadhrat Muhyiddin unveiled them only in respect of beinme wayors and containers, revealing the similitude of their existence in the mirror, from the point of view of denial; and supposing the reflection to be identihey hath the thing reflected, did not think of other levels. They said: "There is no existent but He," and were in error. They almost descended to the level who wying 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 embroideries and iaptaintions that come into being in the mirrors of beings through Divine power and will are His works. They are "all from Him;" they are not "all Him." {[*]: That is, everyt You ss from Him; He creates it, not everything is Him so that it may be said "There is no existent save Him."} Things have an existence andâ-yi h existence is constant to a degree. For sure their existence is weak compared to that of the Necessary Existence, like an illusion or imagining, but through the Pre-Eternal All-Powerful One's creation, will, and power, it is.

in hashe comparison, the sun in the mirror has an existence through its similitude apart from its external existence. And its expanded reflectionhe Wor which gives colour to and adorns the mirror, has an accidental and separate external existence. And the sun's image which is depicted on the photographic paper on the back of the mith frolso has a separate and accidental external existence.

Similarly, the inscriptions of beings, which appear through the manifestations of the Sacred Divine Names-occurring through will, choice, and power-in the mirror of the universnance mirrors of the true natures of things, have a created existence separate from the Necessary Existence. And this existence has been given a permanence th do noPre-Eternal Power.

But if the connection was to be severed, all things would at once cease to be. For its continued existence everything is every instant in need of its Creator's preserving it. "The reality of thingng to onstant," but it is constant and permanent only through His making it so.

Thus, Hadhrat Muhyiddin's saying that "Spirit is not created; it is a reality proceedere isom the world of the Divine command and attribute of Will," is contrary to many clear statements of the Qur'an and Hadith. So too, according to the investigation above, is confused, deceived, and hain theseen the weak existences of things.

The places of manifestation of Divine Names like Creator and Provider cannot be illusions or imaginings. Since the Names have a reality, their placell foranifestation also have an external reality.

You want instruction in the science of jafr,>which will form a key to it.

We are not carrying out this work and service at our own wish and throparticr own planning. A better will than ours governs in this work, over and above our wills. The science of jafr>is an absorbing and pleasurable occupatioight, ce busying us and detaining us from our true duties. On many occasions, even, certain mysteries of the Qur'an were being revealed through that key, but when I addressed mysich ha them with complete enthusiasm and enjoyment, they became hidden. I discovered two instances of wisdom in this:

It is possible that it is disedinglous towards the prohibition of "None knows the Unseen save God."

The service of teaching the Islamic Community about the fundamental truths of belief and the certain proofs of the Qur'an has a value and m * * *ar exceeding the occult sciences like that of jafr.>The firm evidences and categorical proofs employed in that sacred duty allow no opportunity for exploitation. But in the occult sciences like jafr>which are not tied to any firm r, and there is the possibility of abuse and charlatans taking advantage of them. In fact, whenever need for the service of reality arises, a little is bestowed according to need.

Among the keys of jafr,>the easiest, and perhaps g inderest and finest, are the various sorts of 'coincidences,' which proceed from the Divine Name of Originator, have displayed their manifestation in the s to sf Allah in the Qur'an, and adorn the works we have published. They have been shown to a small extent in several places of the wonder-working of al-Gawth al-A'zam. For instance, if the 'coincidences' show som const in several aspects, it forms a sign of the strength of a proof. Sometimes with

a number of deductions, a single 'coincidence' may be like a proof. However, that is enough for now. If there is serious need, it will be madnd capn to you.

That is, not your question, but Imam Ömer Efendi's, which concerned a wretched doctor saying that Jesus (Upon whom be peace) had a father. {(*): The ant anrdinary achievements of an extraordinary human individual who is the leader of a quarter of mankind, transformed humankind into angels of a sort, and left this world to make the heavens his dwelling-these extraordinary achievrofit of his demand an extraordinary form of the law of reproduction. For his being included under that law in a dubious, unknown, unnatural, and even base way would in no way have been appropriate for him, nor was there any necenning for him to be included under it. Moreover, the explicit statements of the Qur'an do not sustain interpretation. How can the law of the angels' sexuality, which iew Saiide reproduction and in no way can be broken for the sake of repairing the law of human reproduction-which has been broken in a hundred ways-how can this law-together with powerful laws like to gaze of the explicit verses of the Qur'an-be violated} With a lunatic interpretation, the doctor tried to show that a Qur'anic verse justifies But o saying this.

At one time, the unfortunate man was trying to create something with the 'disjointed letters.' He was working feverishly athood, Then I understood that he had perceived from the atheists' attitude that they were going to attempt to abolish the Islamic script. The man was working pointlesss, whithough he was going to save the script in the face of that flood. Now in this matter, and in the Second Matter, he had realized the atheists' terrible attacks against the fund.

Yls of Islam, and I reckon that he wanted to find a way to conciliation through meaningless interpretations like that. According to definite verses like,

The similitude of Jesus before God is as that of Adam,>{[*]: Qur'an, 3:59.}

Jesuse two whom be peace) had no father, thus no importance may be given to the words of those who attempt to change through idiotic, forced interpretations this firm and authentic truth, due to supposing to be impossible contraventind otha law of human reproduction. For there is no law at all that has no exceptions and from which individuals are exempt. And there is no universal rule which has not been breached by extraordinary individuals.

Since the time of Adam there has ttach o law to which there have been no individual exceptions. Firstly, the law of reproduction was violated in regard to origins by the origins of the ve beendred thousand animal species, and brought to an end. That is, the two hundred thousand progenitors of the species, quite simply like Adam's, vioakes tthe 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 of bend species we 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 is someone who cannot accept with his is no the exception of a single individual in one thousand nine hundred years to a law that was violated and breached at its origin and has been so even every year, and clings to forced interpretationst is, e definite statements of the Qur'an.

The things those wretches call natural laws are the laws called 'adatullah' or Divine practices, which are a universal manifestation of the Divine command and d and aal will, and which Almighty God changes for certain instances of wisdom. He shows that His will and choice govern in everything and in every law. Certain extraordinary individuals breach those 'practices.' This truth He points out e is hh His decree,

The similitude of Jesus before God is as that of Adam.

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 brothet importance is very demeaning. The unfortunate wants to be half way between belief and unbelief. I say the following, in reply not to his unimportant discussion, buouris,mer Efendi's questioning:

The reason in the injunctions and prohibitions of the Shari'a are the Divine command and Divine prohibition. Advantages and instances of wisdom are to give them weighte workmay be the reason for the command or prohibition from the point of view of the Divine Name of All-Wise.

For example, someone on a journey, shortens tm whice daily prayers. There is a reason for and a purpose or instance of wisdom in shortening the prayers. The reason is the journey, while the purpose is the difficulty involved. If on a journey and there is no difficulty involint ouhe prayers are still shortened. If not on a journey, and the person suffers a hundred difficulties in his own house, he may not shorten the prayers. For redictfficulty occurring on some journeys is sufficient as the purpose for shortening 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 prayot change in consequence of purposes or instances of wisdom; they look to the true reasons. Apart from the harm and illness caused by pork, as the doctor said, accordt sove the saying, "One who eats pork becomes like a pig in some respects;" {(*): I wonder, does the fact that, despite all the wondrous progress and civilization of Europe and its advances in science and knowledge beneficial for humanity,rning eople eat pork not play some part in their becoming piggishly stuck in the darkness of materialism and naturalism, which are entirely the reversunitedhat progress, knowledge, and attainment? I ask you. Evidence that man's temperament is affected by the food he eats is the saying: "One who eats meat every day for forty days will suf, likexiety and sorrow in his heart," which has become proverbial.} the pig is not harmless like other

domestic animals. In addition to its meat, a scng considerable harm rather than being beneficial, it has been established medically that the powerful fat in its meat is also harmful, eas eve the lands of Europe which are powerfully cold, and is thus in fact and in meaning extremely harmful.

Thus, instances of wisdom like these are a purpose for the Divine prohibition and or coms being forbidden. It is not necessary for the wisdom to be present in every instance and all the time. The reason does not change with the big mse and wisdom changing. If the reason does not change, the injunction does not change. And so, it may be seen through this rule how far from the spirit of the Shari'a theدؤfortunate man was when he spoke. No importance shoGod:

given to what he said regarding the Shari'a. The Creator has many animals in the form of unreasoning philosophers!

Muhyiddin al-Arabi considered the Unity of Existence to be of the highest lhas maLikewise, 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 become intoxicproducnd 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 prophethood? nt, pou explain it?

It is a hundred times beyond the ability of an utterly powerless unfortunate like myself to judge these elevated stations with his limited thought. I shall just explain one or two extremely briefblime s proceeding from the effulgence of the All-Wise Qur'an. Perhaps they will be useful in understanding the matter.

FIRST POINT

There are nuthroug reasons for the way of the Unity of Existence, and for becoming enmeshed in it; one or two of them shall be described:

Because they could not squeeze into their brains te and imum degree of the creativity of dominicality, and could not entirely establish in their hearts that everything, through the mystery of Divine Oneness, is held directly in the grasp of dominicality and that all things have existencnly inugh Divine power, choice, and will, those 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 mark of passionate love is to want 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 a who ogh fearing Hell, and to abominate transience; to love union with the love of one's own spirit and life, and to yearn for closeness to the beloved with the longing for Paradise. And so, through adhering to a manifestation of Divine immedr, a tn all things, those who took the way of the Unity of Existence disregarded separation and distance; supposing union and meeting to be perwhen t, they said: "There is no existent but He;" through the intoxication of love and as demanded by the ecstasy of permanence, meeting, and union, they imagined thace withe Unity of Existence was a most pleasurable way of illumination whereby they could be saved from the dreadfulness of separation.

That is to say, the source of the first reason was the hand of the intellect being ut muchto reach up to some of the truths of belief, which

were extremely broad and elevated; its being unable to comprehend them, and not having developed compwith G in regard to belief. While the source of the second reason was the extraordinary unfolding of the heart from the point of view of love, and its wondrous expansion and bating .

However, the supreme level of Divine Unity the Purified Ones-who were the people of sobriety and great saints of the legacy of prophethood -saw through trfere licit expositions of the Qur'an is both extremely elevated, and shows both the maximum level of dominicality and creativity, and that all the Divine Names are reaand acpreserves its bases 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 determi imporrectly 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 directs the whole universe as thous beauwere a single being.

He creates the huge spring with the same ease as creating a flower. Nothing can be an obstacle to anything else. There is no fragmentation in His regarding things; He is present everywhere at the same instant thr gainshe disposal of His knowledge and power. There is no division or distribution in His disposal. This mystery has been expounded and proved completely in the Sixteenth Word and in the Second Stopping-Place of and airty-Second Word. Since, according to the rule, "Comparisons are incontestible," attention is not paid to defects in comparison and allk, fru I shall set forth a very faulty comparison so that the difference between the two ways may be understood to a degree.

For example, let us}

Inscriber possessing universal creativity, he said instead-in order to console himself-that the spirit of the peacock was so sublime that its Maker was within it, o, whic the peacock had become Him, and that since its spirit had become one with its being, and its being had combined with its outward appearance, its spirit's perfection and being's exaltedness displayed those manifestationhis trwing a different inscription and beauty every moment; it was not a true creation through its will, but rather a manifestation, an emanation.

As for the other man, he said that those harms Comm and well-ordered decorations so full of art definitely required will, choice, intention, and purpose. It was not possible for there to be anse. Testation without will, an emanation without choice.

Yes, the peacock had a beautiful and elevated nature, but it could not be the doer; it was passive. It could noeir deme one with the active agent. 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 beingers 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. These arts showing perfect wisdom w makinperfect power, and perfect dominicality and mercy within perfect wisdom were not the work of some sort of manifestation. The scribe who had written that gilded notebook could not be inside it and be united with it. The the oook rather only had contact with the nib of the scribe's pen. In which case, the wondrous decorations of the similitude of the peacock known as the universe were a gilded missive of the peacock's Creator.

Noon is k at the peacock and read the missive. Say to its Scribe: "What wonders God has willed! Blessed be God! Glory be to God!" One who suppos rival missive to be the scribe, or the scribe to be inside the letter, or fancies the missive to be imagination, has surely hidden his reason in the veils of love, and been unable to see the true form of reality.

Ammerouse 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 metaphorical, is transformed into thious ty of Existence. A person loves a personal beloved with metaphorical love. Then, unable to situate his beloved's transience and ephemerality in his heart, he consoles himself saying that he is a mirror to the Tss, anject of Love and Worship, and attaches himself to a reality, so acquiring permanence for him through true love.

In the same way, when the strange love of one who takes the huge world and thees iterse in its totality as his beloved is transformed into

true love through the constant blows of death and separation, he seeks refuge in the way oof proUnity of Existence, in order to save that great beloved of his from death and separation. If he has extremely strong and elevated belief, it becomes a pleasurable likeinous, acceptable level, like with those resembling Muhyiddin al-Arabi. However, there is the possibility of falling into abysses, entering materiality, and becoming submerged in causes. As for the Unity of Witnessing, it is huse ofs; 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 unto You!ecome ve no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.

THE TENTH FLASH

On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and is, becl. But God cautions you [to remember] Himself. And God is full of kindness to those who serve Him.>{[*]: Qur'an, 3:30.}

One meaning of the aboveul, th is expounded by explaining 'the blows dealt by Divine compassion' that my comrades in the service of the Qur'an receive in consequence of the faults and mistakes they make as the result of human nature. A succession of extra-oend ofy events proceeding from the service of the Qur'an and an instance of Gawth al-A'zam's>{[*]: See Note 4, Page 38.} wonder-working will be explained, who supervises this sacred service with God's permission and assists ietched his saintly influence and help-so that those who perform it may persevere earnestly in their service.

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

The First Sort is fer anspect which prepares the service and urges those employed to perform it.

The Second Sort removes obstacles and repulses the evil of those who oppose it and deals them blows. There are nu situa instances of this Second Sort, and they are very lengthy, {(*): For example, those who oppose religion themselves suffered in this world a greater penalty than the torments, distress, and treachery they had inflicted on students many Risale-i Nur; they received what they had given.} so postponing them to another time, we shall discuss the Third Sort, which are the lightest.

Whenever thddresso work sincerely in this service become lax, they receive a compassionate slap. So coming to their senses, they again start working. I SECONts of this sort number more than a hundred. Of only twenty incidents, thirteen or fourteen received 'compassionate slaps,' while six or seven received 'restraining slaps.'

THE FIRST

This concerns this unfortpure sSaid: whenever I have flagged in my duties, and saying, "What is it to me?," have become preoccupied with my own private affairs, I have received a slap. So I havpporteed the opinion that I received the slap due to my neglect. Because whatever my purpose was that deceived me and spurred me on, I received a slap er oneas the reverse of it. And studying all the compassionate slaps that my other sincere friends have received, the slaps were the opposite of whatever their aim was-if they were neglectful-so that we have come to the conclusion that the incioned vwere wonders proceeding from service of the Qur'an.

For example, so long as this unfortunate Said was busy teaching the truths of the Qur'an in Van at the time of the Shaykh S, this*]: Shaykh Said of Palu was the Naqshbandi shaykh who led the famous uprising in eastern Turkey against the Ankara government in early 1925. He was captured and sentenced to death in Diyarbakir, 29th June 1925. (Tr.)} events, the suspiciou comparnment did not and could not interfere with me. 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 took me without causted thexiled me. And I was brought to Burdur.

There, again so long as I was serving the Qur'an-at that time all the exiles were watched very closely, and although I was supposed to report to the police in person every evening, my sincard thudents and myself were exceptions. The Governor there complained to Fevzi Pasha {[*]: This refers to Marshal Fevzi Çakmak, Chief of General Staff of the Turkish army. (Tr.)} when h: "Alt. But Fevzi Pasha said: "Don't interfere with him; treat him with respect." What made him say that was the sacred nature of service to the Qur'an. But whenever I have been overcome by the idea of saving myself and thought only of my life ine prinereafter, and there has been a temporary slackening in my serving the Qur'an, I have received a slap contrary to my intentions. That is to say, I was sent from one place of exile to another. I was sent to Isparta.

In Isparta I took upd signties once again. After twenty days, a number

of cowardly people said by way of a warning: "Perhaps the government won't look favourably on this situation. It would be better if youicegerbit cautiously." Again the idea of thinking only of myself took hold of me, and I said: "The people should not come!" And again I was taken from that place of exile and sent to a third, to Barla.

Andre arerla whenever a slackness has come over me and the idea of thinking of myself only has gained strength, one of these serpents and two-faced hypocrites from among 'the worldly' has been set to pest have During this eight years eighty such incidents have befallen me; I am able to relate them, but am cutting them short so as not to bore people.

My brothers! I have told of the compassionate e are I have received, now if you will permit it and forgive me, I shall relate those that have befallen you. Do not be offended. If anyone is offended, I will not pution iname.

THE SECOND

My true brother, and first and most superior and self-sacrificing student, Abdülmecid, {[*]: See note 1, page 59. (Tr.)} hadater se house in Van. He was well-off, and he was a teacher. Following his own ideas, he did not join those who were attempting to send me to the border region against my wishes, which was a place more in need of Qur'anic service,ut thes though for my benefit, did not vote for it. As though, if I had gone to the border region, both service to the Qur'an would have been apolitical, not pure, andmanentwould have expelled him from Van-so he did not take part. But he received a compassionate slap contrary to his intentions, for he left both Van, andnd eveeautiful house, and his native region; he was compelled to go to Ergani.

THE THIRD

Hulûsi Bey {[*]: See note 2, page 59. (Tr.)} was a most important member serving the Qur'an. When he returned to his native region from Egr throuthere were factors that would allow him complete enjoyment and worldly happiness, 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 parentsy crea he had not seen for a long time, and he was back home, and because he had returned there with rank and honour, the world was smiling on him and appeared good. Whereas for those employed in service of the Qur'an, either the are a must be vexed with them, or they must be vexed at the world, so that they can perform that service sincerely and earnestly.

Hulûsi's heart was certainly unshakeable, but since such a situation drove him to Companess, he received a slap from Divine compassion. For one or two years a number of dissemblers were set to pester him, who dispelled allf the orldly pleasure. They made both the world vexed at him, and him vexed at the world. So in the true meaning of the word he embraced his duty earnestly.

THE FOURTing thThis is Muhâjir Hâfiz Ahmed. {[*]: See note 4, page 26. (Tr.)} He himself said the following:

"Yes, I confess that I made a mistake in my interpretation of the question of my life in the Hereafter in connection with my as bote 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 severes notwas atonement. It was like this: my Master (Ustad)>was not in favour of the new inventions. {(*): That is, innovations opposed to the levelsof Islam, like the Turkish call to prayer.} My mosque was next to his house and the Three Months {[*]: al-Shuhur al-Thalatha: The three months of Rajab, Sha'ban, and Ramadan (Tr.).} were drawing close. If I had abandoned my mosqirty Mth I would have forgone much reward, and the district would have grown accustomed to not praying. If I had not carried out the new practices, I would have been barred. So according to my interprethirty I wanted my Master, whom I loved more than my life, to temporarily move to another village. I did not know that if he moved, or went to another region, it would cause a temporarye Twel 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 senses. However, praise be to God, according to what my Masothingys, it was imparted to him that we may hope from Divine mercy that each minute of the calamity is equivalent to a day's worship. For the mistake was not due to enmity; the wish occurred to me only he rece I was thinking of my life in the Hereafter."

THE FIFTH

This is Hakki Efendi. {[*]: See note 4, page 59. (Tr.)} Since he is not hen, anw, I am deputizing for him as I did for Hulûsi Bey, and say this: while Hakki Efendi was carrying out to the letter his duties as student, an immoral Kaymakam>{[*]: The head official the rdistrict (Tr.)} came to the district. 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 to the Risale-i Nur. Suddenly, a court case was opened against him,hty isng

the meaning of a slap dealt by Divine compassion, as a result of which he would have had 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 returond qugain took up his service of the Qur'an and the duties of being a Risale-i Nur student. Then the decree of the compassionate slap was lifted, and he was acquitted.

La unbelfurther duty commenced for the students, which concerned the writing out of the Qur'an in a new way. {(*): This refers to its being written so as to show the miracle of the 'coincidences.' (For 'coincidences', see ss we , page 57-Tr.)} A portion was given to Hakki Efendi. He embarked on the portion in the best way, and wrote out a thirtieth part of the Qur'an. But because of his straitened circumstances he felt compelled to secretly? No gtake the defence of someone in a court case. He suddenly received another compassionate slap. The finger he used to hold his pen was broken. It was as though warnavenlym: "This finger won't both write out a lawyer'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 sacred, pure service of the Qur'an h are t 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 not like my acting as his proxy, he can wr-I'jazout his slap himself!

THE SIXTH

This is Bekir Efendi. {[*]: Bekir Dikmen 1898-1954. He was a merchant of Barla. (Tr.)} He is not here at pre same so like I acted as proxy for my brother Abdülmecid, relying on his confidence and loyalty and what all my close friends like Samli Hafiz and Süleyman Efendi say and know, I say this: Bekir Efendi had the Tentxisten printed. And we sent him the Twenty-Fifth Word on the Miraculousness of the Qur'an to print before the new letters were introduced. {[*]: That is, the introductioe willhe 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 printing the Tenth Word. But thinking of my poverty and seeing than an iprinting 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 def the him. 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 severe blow. Gotence ing, the lost nine hundred liras was like the giving of alms.

THE SEVENTH

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

~"The Fireasonsl praise be to God, I was endowed with handwriting of the Arabic script which is to a degree appropriate for writing the Qur'an. My Master first of all assigned me three thirtiess, arts 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 service of wrimisguiut 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 the proper writing of the Arabic script. I had even said arrogantly when my Master told meike thprecaution about the writing that it was for him: "I know this. I don't need to learn it." And so in accordance with this mistake of mine, I received an extraordinary and unimaginableliveli what I wrote was not even as good as that of a brother (Husrev) who knew the least about writing the Arabic script. We were all astonished. And we have understood now that it wasa 11; p.

~"The Second:>I confess that two of my attitudes 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 this red for and foreign. Also-but I should not complain-since I did not observe frugality and contentment, important rules of my Master, I suffer from poverty. Ial folmpelled to mix with selfish and arrogant people, and so, may God forgive it, I was forced to be generous in hypocritical and sycophantic manner. My Maut conrequently warned, reminded, and scolded me, but unfortunately I could not save myself. On the one hand satans from among jinn and men were profiting from this situation of mine which was opposed to the spirit of serviccious he 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 God willing compassionate, blow. I have no doubt that it happened as a consequeions t 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, for around eight months, I had been un the 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. We now feel certain that those truthsonsente 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 foread (PB me and as strangers. 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 t exalthers that they pray for me.

THE EIGHTH

This is Seyrani. Like Husrev, he was one of my

Ants who was enthusiastic about the Risale-i Nur and had a good understanding of it. I consulted the ideas of my students in Isparta about the 'coincidences,' which are a key to the mysteries o the gQur'an and to the science of jafr.>The others responded and took part eagerly, but because he had other ideas and points of interest, he did not. You nd, and in addition wanted me to give up the truth I knew to be certain. He wrote me a letter that upset me considerably. I said: "Alas! I have lost this student." Certa relie wanted to enlighten his ideas, but a further meaning confused matters. He received a blow from Divine compassion: he remained for nearly a year in a place of seclusion (thablic ain prison).

THE NINTH

This is the Hâfiz Zühtü the Elder. At a time he was as though supervising the Risale-i Nur students in Agrus, not considering the students' spiritual honour to b theiricient, who had taken as their way the following of the Practices of the Prophet (PBUH) and avoiding innovations, he undertook to teach a serious innovation in the hope of gaining stature in an undes of 'the worldly.' He perpetrated an error which was directly and completely opposed to our way, and received an awesome slap from Divine compassion. An incident occurred tha The Aletely destroyed his family's honour. Unfortunately, Hâfiz Zühtü the Younger was also affected by the grievous incident although he was not deserving of any slap. But God willing it will be like a benit.

l surgical operation delivering his heart from worldly attachment and making 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 treatises o knowouraging 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 'the worldly,' perhaps so that in that way he would not be harmed by them,ssibilave some say with them, and gain some sort of position, and make his scant livelihood more plentiful. And so, in return for the slackness and harm that was thus caused to his service of the Qur'an, cord aeived two blows. One was that five more people had to be supported by his scant means and his situation became truly wretched. The second slap: as someone who was sensiti Firstregard to honour and self-respect and could not brook anyone's criticism or objections, he was unknowingly used as a shield by certain cunning people in such a way that his honour was sullied. Ninety per cent of his honour was destroyed and niter orer cent of people were turned against him. Anyway.... May God forgive him, God willing he will come to his senses and return in part to his duty.

THE ELEVENT Him. This was not written since perhaps he would not agree.

THE TWELFTH

This is the teacher, Galip (May God have mercy on him). Yes, he performed great services loyally and appreciatively in writing out finaes, ants of the treatises, displaying no weakness in the face of any difficulties. Most days he would come, and listening with complete eagerness, copy them down. Then in return for a fee of , newl liras he had the whole of The Words and the Letters written out. His aim was to distribute them in his native region and to enlighten the people there. But due to certain ke Aya he did not distribute the treatises as he had envisaged and left them in their box. Suddenly a grievous event occurred for which he suffered grief and sorrow for a year. He gained numerous unjust and tyrannical enemies in place oated andful of official enemies who would have been inimical because he had distributed the treatises, and lost some of his friends.

THE THIRTEENTH

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

"Yes, I confess that I was feverishespectaged in writing out rough drafts of the works my Master disseminated in serving the Qur'an, the post of imam in a mosque in our quarter became available. With the intention of dressi a cree again in my former robe and wearing a turban, I temporarily neglected my service and avoided doing it. I received a compassionate slap contrary , and intentions. Although for eight or nine months I acted as imam, in extraordinary manner 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 that error. I wous obh a someone addressed by my Master and his scribe of rough drafts. He suffered difficulties due to my neglect. In any event... Still, thanks be to God, we realized my error and understood jstatedw sacred this service is. We were confident that behind us was a Master like a protecting angel, like Shah Geylani.

THE FOURTEENTH

This consists of the three small sla with three Mustafa's received.

For eight years Mustafa Çavus (May God grant him mercy) attended to our small private mosque, and to its stim witaraffin, and even the matches. I learnt later that for the eight years he provided for the paraffin and matches out of his own pocket. On the night before Friday in particular, so long as there was more ome other essential matter, he would join the congregation. 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 turban. He should also tempsider y give up secretly making the call to prayer. You tell the scribe to take off his turban before they remove it by force." They did not know that for someone like Mustafa Çavusject, an elevated spirit to tell someone employed in service of the Qur'an to remove his turban was extremely difficult. But he told him what they had said.

That nigecord reamt that Mustafa Çavus came to my room behind the Kaymakam>with dirty hands. The following day, I said to him: "Mustafa Çavus, whom did you see today? I dreamt of you with dirty handsoverend the Kaymakam.">He replied: "Alas! The Muhtar>told me to 'tell the scribe.' I did not know what was behind it."

Also, that same day he brought almost an okka>{[*]: An okka was the equivalent of of thbs. (Tr.)} of paraffin to the

mosque. In a way he had never done before, he left the mosque door open and a kitten entered. Then adentiaan 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 p.)} Abmat. It is extraordinary that he did not smell the paraffin. That is to say, the mosque did not allow the man to smell it, in order to po"On tht to Mustafa Çavus through the tongue of disposition: "We don't need your paraffin. I have not accepted it because of the mistake you made." That week on the ee StamFriday and other important prayers, even, he was unable to join the congregation, although he tried to. Then seriously repenting and seeking forgiveness, he he pared his former purity of heart.

These are my valuable, hard-working, and important student Mustafa from Kuleönü, and his mo, Sezâal and self-sacrificing friend, Hâfiz Mustafa (May God grant him mercy). After the religious festival I sent word telling them not to come so that 'the which y' should not bother us and cause any slackness in our service of the Qur'an. But if they did come, they should come singly. Then one night, three find em came all together. They intended to leave before dawn. In a way that had never previously occurred, neither Mustafa Çavus, nor Süleords bfendi, 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 and took no measures. They left before dawn. Th are n two hours they were continuously pounded by such a storm that I was alarmed thinking that they would not be saved from it. Until that time this winter neither had there been such a storm, nor had I pitied anyone so much. As a punishmof ther his lack of caution, I was going to send Süleyman after them to find out if they were well and safe. Mustafa Çavus said: "If he goes, he will be stranded too, and I'll have to go after himdiate,nd him. Then Abdullah Çavus will have to come after me." So saying: "We place our trust in God," we waited.

You consider the calamities visited on your special friends to be slaps; punishment for laxity in thhis:

rvice 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 friends dealt slaps while enemies are left untroubled?

The Answer:personccording to, "Wrongdoing does not continue, but unbelief does," the errors of friends are like a sort of wrongdoing in this service of the Qur'an of of modand therefore are swiftly punished. A person receives a compassionate slap and if he is sensible, realizes his error. But enemies' opposition to service of the Qur'an, and their efforts to

prevent it, are on account of misguidanceectioningly or unknowingly, aggression against our service assists atheism. Since unbelief persists, generally they do not immediately receive any bs not Just as the penalties of those perpetrating small crimes are delivered locally, and serious crimes are sent to the high courts, so too, according to the rules, the small errorsf peoplievers and close friends are punished swiftly and in part in this world, in order to quickly purify them. But the crimes of the people of misguidance are solts, b that since their punishments cannot be contained in this brief worldly life, as required by justice they are referred to the Supreme Tribunal in the eternal realm, and mostly do not receive an meanishment here.

The Hadith "This world is the prison of the believers and the Paradise of the unbelievers">{[*]: Muslim, Zuhd 3; Tirmidhi, Zuhd 16; Ibn Maja, Zuhd 3; Musnad ii, 197, 323, 389, 485.} also alludes to t{[*]: uth. That is to say, because the believer receives partial punishment for his faults in this world, it is a place of punishment for him. In relation to his happinesr Abu he Hereafter, this world is a dungeon and Hell. And since the unbelievers will not be released from Hell and they in part receive the rewards for their good works in this world and their large sins ar from poned, this world is their Paradise in relation to their life in the Hereafter. For in reality and in meaning the believer is far happier in this world also than the unbeliever. A earthver's faith is quite simply like a Paradise in his spirit; while the unbelief of the unbeliever sets afire a sort of Hell in his being.

Glory icatioo You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.

THE ELEVENTH FLASH

Now has come to you a Prophet from among yourselves; it grieves him that you should perish; ardently anxious is he over you; to the Islievers is he most kind and merciful.>{[*]: Qur'an, 9:128.}

[The First Station of this verse is the Highway of the Practices of the Prophet (PBUH), {[*]: That is, The F are aFlash. (Tr.)} and its Second Station, the Stairway of the Practices of the Prophet (PBUH).]

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] Sups and *>{[*]: Qur'an, 9:129.}

Say: "If you do love God, follow me: God will love you and forgive you your sins; for God is Oft-Forgiving, Most Merciful.">{[*]: Qur'an, 3:31.}

Ofhing iundreds of points concerning these two sublime verses, eleven will be explained concisely.

FIRST POINT

The Most Noble Prophet (Upon whom be blessings ans." Ite) said: "Whoever adheres to my Practices when my Community is corrupted shall receive the reward of a hundred martyrs.">{[*]: Ibn Adiy, al-Kamil fi'd-Duafa ii, 739; al-Munziri, al-Targhib wa't-Tarhib i, 41; Tabaranth tooMajma'u'l-Kabir 1394; Ali b. Husamuddin, Muntakhabat Kanzi'l-Ummal i, 100; al-Haythami, Majma'u'z-Zawa'id viii, 132.}

Yes, following the Practices of the Prophet is certainly most vaspeaks. And at times when innovations are prevalent following them is even more valuable. And particularly when the Prophet's Community is corrupted, to comply with a small matter of conduct of the Practices signifies a powerful belief and fear of Gngth fllowing the Practices directly recalls the Noble Prophet (Upon whom be blessings and peace), and that recollection and remembrance is transformed into recollection of thy poinne Presence. The moment the Practices are complied with in even the least significant dealings, in the conduct of eating, drinking, or sleeping, such habitual, natural acts become meritorious acts of worship in complianen wrih the Shari'a. For through such commonplace actions a person thinks of following the Noble Prophet (Upon whom be blessings and peace) and conceives of them

Myduct of the Shari'a. Then he recalls that he is the owner of the Shari'a. And from that his heart turns to Almighty God, the True Lawgiver, and he gains a sort of sense of the Divine P (PBUHe and worship.

And so, due to this mystery, one who makes it his practice to follow the Practices of the Prophet (PBUH) transforms all his acts into worship, aand ef make his whole life fruitful and yielding of reward.

SECOND POINT

Imam-i Rabbani, Ahmad Faruqi, (May God be pleased with him) said: "While traversough te degrees in my spiritual journeying, I saw the most brilliant, splendid, subtle, and sound among the levels of the saints to be those who took following the Practices of the Prophet (PBUH) as the basis of their ion arven the ordinary saints of that level appeared to be more splendid than the highest saints of the other levels."

Yes, Imam-i Rabbani, the Regenerator of the Second Millenium (May God be pleased with him) life the truth. One who takes the Practices of the Prophet (PBUH) as the basis rises to the station of being beloved of God under the shadow of God's Beloved.

THIRD POINT

At out th this poor Said was trying to emerge from the Old Said, his intellect and heart were floundering among truths in a terrible spiritual storm resulting from lack of a guide and the pride of his evil-commanding soul. They were being toin witround, rising and falling, sometimes from the Pleiades to the ground, sometimes from the ground to the Pleiades.

At that time I observed that like qiblaelf ofcting compasses showing the course to be followed in ships, each of the matters of the Practices,

and even small points of conduct, were like electric switches among innumerable hazaactice dark ways. And when, at the time on that spiritual journeying I saw myself under awesome pressure overwhelmed by truly burdensome loads, I followed the matters of the Practices touching on that situation, I ower aenced a lightness as though all my burdens were being lifted from me. Through submitting to them, I was saved from doubts and scruples, that is, from anxieties l what Is such a course of action right, is it beneficial, I wonder?" Whenever I drew back my hand, I looked and saw that the pressure was intee manihere were numerous ways, but it could not be known where they led. The load was heavy, and I was utterly powerless. My view was short, and the way, dark. Whenever I adhered to the Practices of the Prophet (P and wthe way was lit up and seen to be safe. I experienced a state of mind as though the load was being lightened and the pressure lifted. And so at those times I confirmed through my own observations what Imam-i Rabbani had said.

FOUction INT

At one time, I saw myself in a strange world resulting from a state of mind produced by contemplating death and affirming the proposition "Death is a reality," and from the transience and passing of the world. I saw myself as a coret theanding at the head of three huge corpses.

I was like a tombstone at the head of the immaterial corpse of all living creatures,lementwhich I was connected through my life and which had entered the grave of the past.

In the graveyard of the globe of the earth on the face this century, which was the tombstone at the head of the vast corpse buried iny and rave of the past of all the species of living creatures, with which mankind is connected through its life, I was a point that would be swiftly erased, an ant that would swiftly die.

Since the universe is certait anddie on Doomsday, that is how I saw it. And in addition to seeing myself in terror at the death agonies of that vast corpse, in wonder and astonishment at its death, my own death too, which is certain to occur in thd its re, appeared to be happening at that time. In accordance with And if they turn away (to the end of the verse), on my death all beings, all my beloveds, turned their backs on me, abandoning me and leavinears tlone. My spirit was being driven towards the future on the side of post-eternity, which resembles a boundless ocean. Whether it wanted or not, it had to be cast into the ocean.

And so, while in that ere lotrange and sorrowful state of mind, help reached me from belief and the Qur'an; the verse,

But if they turn away, say: "God suffices me, theHe 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, and became like a safe and trusty boat. My spirit boarded n whenrse with complete confidence and joy. I understood that besides the verse's explicit meaning, an allusive meaning had consoled me so that I had found tranquillity and serenity.

Yes, its explicit meaning * [Thto the Noble Prophet (Upon whom be blessings and 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: 'Almighty God is enough for me. I place my trus bladeim. He will raise up others in your place who will follow me. The throne of His rule encompasses everything; the rebellious cannot escape outside its boin allnor do those who seek assistance remain unaided.'" 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 roadwhat fansience; if living 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 rldly!ed you and fall into darkness; do not be anxious. Say: Almighty God suffices me. Since He exists, everything exists. And so, those who have departed haveo thatone to non-existence; they have departed for another of His realms. And out of His infinite generosity and from among His innumerable sol do we that Owner of the Sublime Throne sends others in their place. And those who have entered the graveyard have not been annihilated; they have departed for another world. He will send other officials in their place. And He can ight Pbedient servants who follow the true path in place of those who fall into misguidance. Since it is thus, He takes the place of everything. All things cannot take tthe foce of His regard and attention."

And so, by means of this allusive meaning, the three awesome corpses which filled me with terror took on another form. They became a wisdoance tlaying passage, an instructive excursion, a journeying for the performance of duties, a demobilization and a charging with duties, whereby the universe is shaken up, and comes and goes.

FIFTH POINT

The suits owverse,

Say: "If you do love God, follow me: God will love you

proclaims in definite fashion just how necessary and important it is to

follow the Practices of the Prophet (PBUH). Yes, among the so we wsms of logic, this verse is the most powerful and certain of the sort called hypothetical or conditional syllogisms. It is as follows:

As an examples visihypothetical syllogism it is said in logic: "If the sun comes out, it will be daytime." For a positive result it is said: "The sun has cothe fi. It therefore points to the conclusion that it is now daytime." For a negative result, it is said: "It is not daytime. One therefore draws the conclusion that the sun has not come out." According to logic, these two conclusules, negative and positive, are definite.

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

Yes, it is necessary and self-evident that the All-Generous One of Beauty, Who fills the ise Nase with so many bounties, should want thanks from conscious creatures in return for the bounties. And clearly that All-Wise One of Glory, Who adorns the unive But ith so many miracles of art, will make the most excellent of conscious creatures His addressee and interpreter, and herald and leader of His servants. And certainly and self-evidently that All-Beauteous do to Perfection, Who makes the universe reflect the innumerable manifestations of His beauty and perfections, will give the most perfect worshipful stance fish.e one who is the most comprehensive and perfect measure and means of displaying His beauty, perfection, Names, and art, which He clearly loves and wants to displarace fwill make his conduct a fine example to others and encourage them to follow him so that his fine conduct may appear in others too.

Love of God necessitard thad results in following the Practices of the Prophet (PBUH). How fortunate the person whose share of following them is great! And woe on the person who does not approraril the Practices and embarks on innovations!

SIXTH POINT

The Noble Prophet (Upon whom be blessings and peace) said: "All innovations are misguidance, and all misguidance leads to Hell. me mo: Muslim, Jum'a 43; Abu Da'ud, Sunna 5; Nasa'i, Idayn 22; Ibn Maja, Muqaddima 6, 7; Darimi, Muqaddima 16, 23; Musnad iii, 310, 371; iv, 126, 127.} That is to say, worldling to the verse,

This day have I perfected for you your religion,>{[*]: Qur'an, 5:3.}

not to care for the rules of the Illustrious Shari'a and principles of the Practices of the Prophet (PBUH) after theplausi been completed and perfected, and adopt new creations, or God forbid, create innovations, which infers considering them to be deficient, is misguidance, it is the Fire.

There are degrees in l-knowactices of the Prophet (PBUH): some are compulsory; these may not be given up. This sort are described in detail in the Illustrious Shari'a. They are ationsestable and can in no way be changed. Another sort are voluntary, and these are of two sorts:

One sort are those Practices of the Prophet (PBUH) that concern worship. They too are described in thee with of the Shari'a, and to change them is innovation. The other sort are called "conduct" (Adab), and are mentioned in the books of the Prophet's biograpifestaposition to them cannot be called innovation, but it is opposition of a sort to the Prophet's conduct and means not benefiting from their light and true courtesy. This sort is to follow the Noble Pr sake s (Upon whom be blessings and peace) actions in customary, natural acts and dealings, which are known through unanimous reports. For example, there are numerous Practicesnifestng the conduct of speaking, and explaining the principles of the conduct of eating, drinking, and sleeping, and concerning social intercourse. Practices of this sort are called "conduct." One who follows this conduct transforms hts, anitual actions into worship and receives significant effulgence from the conduct. Practising the smallest aspect of such conduct recalls the Noble Prophet (Upon whom be blessings and peace), andor thets a light to the heart.

The most important among the Practices of the Prophet (PBUH) are those which are the symbols of Islam and connected with the 'marks of Islam.' The marks of Islam are worship, concern the community, and q the timply are general rights of a sort. As the whole community benefits from one person doing them, so on the person giving them up, the whole community is responsible. There can be no hypocriseking he performance of marks of this sort, and they should be proclaimed. Even if they are of the voluntary sort, they are still more important than personal obligatory acts.

SEVENTH POINT

The Practices of the Prophet (Pm by tre courtesy. There is no matter among them beneath which a light, and courtesy, is not to be found. The Noble Prophet (Upon whom be blessings and peace) said: "My Sustainer taught me good conduct, anrying well he taught me.">{[*]: al-Munawi, Fayzu'l-Qadir i, 224; Ibn Taymiyya, Majmu' Fatawa xviii, 375; al-Ajluni, Kashfu'l-Khafa i, 70.}

#8it You one who studies the Prophet's biography and knows his Practices will certainly understand that Almighty God gathered together in His Beloved all the varieties of courtesy and good cose per One who gives up the Practices abandons courtesy. He verifies the rule, "The ill-mannered person is deprived of Divine favour," and is discourteous in a way that causes him loss.

How can there be courtesy in ablishce of the Knower of All Things, Who sees and knows everything and from Whom nothing can be hidden? Situations which cause shame or embarrasment cannot be concealed from Him. One sort of courtesy is covering the necessary members and veiling ads th which are distasteful. But nothing can be hidden from the sight of the Knower of All Things.

Giving it the greatest importance, the Glorious Creator wants to show His art ayour itiful; He veils detestable things; and He attracts attention to His bounties by decorating them. So too, He wants to show His creatures and servants as beautiful to other conscious beings. Their appearing in ugly situations is a sort of re I encn against His Names like Beauteous, Adorner, Subtle, and Wise, and is contrary to courtesy. Thus, the courtesy of the Practices of the Prophet (PBUH) is to assume associar of pure courtesy within the bounds of the Glorious Maker's Names.

As a doctor, a doctor may examine the most private member of someone who is canonically a stranger to him, and if necessary it may be showorshihim, and this may not be said to be discourteous. Indeed, it may be said that the conduct of medicine requires this. But the same doctois wornot examine such a private member as a man, or under the title of preacher or teacher, and courtesy cannot issue a fatwa>permitting it to be shotand t show it to him in such a way would be shameless.

In just the same way, the Glorious Maker has numerous Names, and each Name has a different manifestation. For example, just as the Name of Oft-Forgiving requires the eand evce of sins and Veiler, the existence of faults, so too, the Name of Beauteous does not wish to see ugliness. Names pertaining to Divine beauty and perfection like Subtle, Munificent, All-Wise, and All-Compassionate require that memors be in the most beautiful form and best possible situations. And those Names pertaining to beauty and perfection want to display their beauties in the view of angels, spirit beings, jinn and man through the beautiful states and fine

when nduct of beings. Thus, the conduct of the Practices are the signs of this elevated conduct, and its principles and samples.

EIGHTH POINT

Following the verse, Now has come arrog a Prophet>(to the end of the verse), which shows the Noble Prophet's (Upon whom be blessings and peace) perfect kindness and compassion towards his Community, the verse, But if they turn aut altay: "God suffices me...">says:

"O mankind! And O Muslims! You should understand how lacking in conscience it is and how unreasonable to turn away from the Prorts:

s and the decrees the Noble Prophet (PBUH) conveys as though casting aspersions on his self-evident compassion, for he guides you with infinite kindness, expending all his strenspoilor your benefit, and curing with his Practices your spiritual wounds.

"And O compassionate Prophet and clement Messenger! If they do not recognize this vast compassion of yours and out otreatsr foolishness, turn their backs and do not listen to you, do not be anxious. 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-ens far sing Throne, is sufficient for you. He will muster around you His true, obedient troops, and make them heed you and accept your decrees!"

Yesof True is no matter of the Shari'a of Muhammad and Practices of the Prophet (PBUH) in which is not found numerous instances of wisdom. This wr%< THE one claims and is ready to prove this, despite all his faults and impotence. Furthermore, the seventy to eighty parts of the Risale-i Nur so far written are like seventy to eighty truthrophettnesses testifying to how full of wisdom and truth are the matters of the Practices of Muhammad and his Shari'a (Upon whom be blessings and peace). If I was capable of it and they had be and etten, not seventy treatises on this subject, but seven thousand could not completely describe those instances of wisdom.

Moreover, I have observed and experienced perhaps a thousand times in my own self thaimilarprinciples and matters of the Shari'a and Practices of the Prophet (PBUH) are each most beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses, and that mattr examt forward by philosophy cannot take their place, and to an extent I have made known to others in the Risale-i Nur what I have experienced. If anyone doubts there stim 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 tthin iow 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 folloIndeedo the letter every aspect of the Practices of the Prophet (PBUH) is only bestowed on the highest of the elite. If it is not possible to follow them in practice, everyers pun seek to do so by intention, purpose, and by supporting them and being biased towards them. In any event one is compelled to follow the obligatory and compulsory sorts. And even if there theirsin involved in giving up the Practices which are 'recommended', it results in considerable loss 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 s the p. While if they are not followed, it is not to be reproved, but the benefit from the light of the daily conduct of God's Beloved is less.

New creations in the ordinances concerning worship areitorioation, and since innovations are opposed to the verse,

This day have I completed for you your religion,

they are rejected. But if they areighty ecitations and invocations of the Sufi way, on condition their origins are the Book and Sunna, and even if they are in different forms and mannerse not r basis and principles do not oppose the Practices of the Prophet or change them, they are not innovations. Certainly some scholars classed a number of thesures; nnovations, but called them "commendable innovations." Imam-i Rabbani, the Regenerator of the Second Millenium, (May God be pleased with him) said:

"Old of piritual journeying, I saw that words narrated from the Noble Prophet (Upon whom be blessings and peace) were luminous, shining with the rays of his Practices. Whereashe futI saw brilliant and powerful invocations and states not narrated from him, there was no light on them. The most brilliant of this sort was not equal to the least of s

#236rst sort. I understood from this that the rays of the Practices of the Prophet (PBUH) are an elixir. Also, for those seeking light, the Practices are sufficient; there is no need to seek light outside them." and iis statement of a hero of reality and the Shari'a such as that shows that the Practices of the Prophet (PBUH) are the foundation stone of the happiness of both worlds a givin source and spring of all attainment and perfection.

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

O ous pleaainer! We believe in what You have revealed to Your Prophet; then write us down among those who bear witness.>{[*]: Qur'an, 3:53.}

TENTH POINT

In the verse,

Say: "If you do lo level, follow me: God will love you

is a miraculous conciseness, for many phrases have been included in these three phrases. It is as follows:

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

These phrases form only a brief and concise meaning of the verse. It means that the mosand brted goal for man is to receive Almighty God's love. The verse shows that the way of achieving this elevated aim is by following God's Beloved and his Practices. If at this station Three Points are proved, the above hings will become completely clear.

Man was created with an infinite innate love for the universe's Creator. For included in human nature is love of truty, worship of perfection, and love of bestowal. His love increases in accordance with the degrees of beauty, perfection, and bestowal, reaching the furtis ninegrees of ecstatic love.

Furthermore, contained in tiny man's tiny heart may be a love as great as the universe. Yes, the fact that writings equivalent to a library of thousands of books may be inscribed in the faculty ofceful y, 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 human nature has such an infinite capacity to love bestowpect oauty, and perfection; and since the universe's Creator possesses infinite sacred beauty, the certain existence of which is self-evidently established ot thi works to be seen in the universe; and since He possesses infinite holy perfection, the existence of which is necessarily proved by the embroideries of His art apparent in beinond Red since He is the owner of infinite bounties, the existence of which is certainly, indeed, observedly, established by the infinite varieties of His bestowal and bounties to be observed in living creat Satanthese surely 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 loveo be ahe All-Glorious Creator, and in the face of His beauty, perfection, and bestowal, the Creator is more deserving than anyone to be loved. All the varieties of love and intense attachment a believi Veracan being has for his life, immortality, and existence, his world, his self, and other beings, are droplets of his capacity to love God. His various intense emotions are transformations of that e gravty of his to love, and distillations of it in other forms. It is clear that just as man takes pleasure at his own happiness, so does he receive pleasure at the happiness of others to whom he is attached. And just as he loves one who saves hn indim disaster, so does he love one who saves those he loves. As a consequence of this state of mind, if a person thinks only of this out of all the varietiltere Divine bounties bestowed on all men, he would say:

"My Creator saved me from non-existence, which is eternal darkness, and gave me a beautiful world like this one.n heavwhen the time comes for me to die, He will again save me from non-existence, which is eternal extinction, and from annihilation, and bestow on me in an eternal realm an everlasting is evist magnificent world. And like He has bestowed on me external and inner senses and feelings with which to benefit from all the varieties of delights and good things of that world and to roam around it and make excursions, so Hare be bestows innumerable bounties on all my relations and friends and fellow-men, whom I much love and to whom I am attached. Those bounties are also mine in a way, because I am happy and received pleasure at their happiness. Since in accordance nd savhe rule, 'Man is the slave of bestowal,' 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 necess man's its being 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 through capacity, by intention, by belief, by acceptance, appreciatundredonging, 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 mends. ls for beauty and perfection. As for the unbelievers, they are infinitely hostile because of their unbelief, and even bear a wrongful and insulting enmity ton a pathe universe and beings.

Love of God necessitates following the Practices of Muhammad (Upon whom be blessings and peace). For to love God is to do what pleases Him. And the things that please Him arons anfested in most perfect form in the person of Muhammad (PBUH). There are two aspects of resembling Muhammad's (PBUH) actions and deeds.

Obeying Almighty God's commands in respect of loving Him and withestow bounds of what pleases Him necessitates following them, for the most perfect leader in such matters is the person of Muhammad (PBUH).

Sher thhe person of Muhammad (PBUH) is a most important means to innumerable Divine favours for man, he is surely worthy of boundless love for the sake of Almighty God. If man , whomable of resembling someone he loves, by nature he wants to do so. This definitely necessitates that those who love God's Beloved try to resemble him by following his Illustrious Practices.

Almighty God has boundless lr Bookust as He has infinite compassion. As He makes Himself loved in infinite fashion through all the fine qualities and adornment of the creatures ing mirrniverse, so He also loves in particular conscious beings who respond with love to His making His artefacts loved. It may be clearly understood how important and exalted an aim it is to try to attract the love of a Being one maas conation of Whose mercy are all the subtle wonders and good things and delights and bounties of Paradise. Since it is stated clearly that His love is won only through following the Practices of Muhammnty's UH), it is certain that it should be man's greatest aim and his most important duty.

ELEVENTH POINT

This consists of Three Matters.

The sources of the Noble Prophet's Illustrious Practices are three: senserds, his acts, and his conduct. And there are three categories of each of these three: obligatory, voluntary, and laudable.

It is imperative to follow those that are obligatory and compulsory, e lineere are penalties and punishment for giving them up. Everyone is charged with following them. As for the voluntary sort, as laudable, the believers are again charged with following them, but there is no penalty or punishs!">{[or giving them up. However, there is great merit in acting in accordance with them and following them. And to change them is innovation,finitiidance, and a great error. To follow and imitate the Prophet's customary actions is extremely laudable and in accordance with wisdom, and is beneficial for both personal Soverand social life and for human kind. For in all his habitual actions are numerous things beneficial for life, and furthermore, through following them, such conduct and actions become like worship.

Yes, since as both friend and foe agreon tha person of Muhammad (PBUH) manifested the highest degrees of moral virtues; and since as all

are agreed, he is the most famous and excellent individual in the human race; and since as indicated by his thousands of miracles, and testified uminatthe World of Islam that he founded and its achievements, and affirmed by the truths of the Qur'an of which he was the herald and interpreter, he was the most excellent Perfect Man and most excellent guide; and since as the fruit of follance whim, millions of the people of perfection have advanced through the degrees of attainment and reached the happiness of both worlds; for sure his Practices and actions are the finest exaocus oto be followed, and the safest guides, and the soundest laws to be taken as principles. Happy is the one whose share of following the Practices of the Prophet (PBUH) is great. While those who are lazy and doOne ofollow them suffer vast loss, and those who consider them to be unimportant commit a great crime, while if they criticize them, which infers denying them, it is serious misno rigce.

Almighty God decrees in the All-Wise Qur'an,

And you [stand] on an exalted standard of character.>{[*]: Qur'an, 68:4.}

According to sound narrations, when a distis an eed Companion like Aisha the Veracious (May God be pleased with her) described the Prophet (Upon whom be blessings and peace), she would say: "His character is the Qur'an." {[*]: Muslim, Salatu'l-Musafirin 139; Abu Da'ud, Tatawwu' 26; Nasa't his awwu' 2; Musnad vi, 54, 91, 163, 188, 216; al-Munawi, Fayzu'l-Qadir v, 170; Ibn Hibban, Sahih i, 345; iv, 112.} That is to say, "Muhammad (Upon whom be blessings and peace) i greatexemplar of the fine moral qualities that the Qur'an expounds. He conforms to them more than anyone, and his nature was created in accordance with them."

Thus, while the deeds, states, words, isguidtions of such a person are each worthy to be a model for mankind, how unfortunate are those heedless people of his Community who believe in him yet give no importance to his Practices or want to change them-ine crn lunatics may understand.

Since the Noble Prophet (Upon whom be blessings and peace) was created with a most moderate character and in ute nest perfect form, his actions and rest all proceeded on moderation and equanimity. His biography shows clearly that in all his actions he proceeded witrse wiration and equanimity, avoiding excess and negligence.

Yes, the Noble Prophet (Upon whom be blessings and peace) conformed completely to the command:

Therefore stand firm [in the Straight Way] as you are commanded,>{[*]: Qur'an, 11:112. the Hand therefore moderation is apparent in all his acts, words, and conduct. For example, free of wiliness and stupidity, which are the excess and negligence, liks forgcorruption and darkness, of the power of reason, his reasoning faculty always worked from the point of wisdom, the middle way and means of moderation. So too, far from rage and cowardiceas thoh are the corruption of the power of anger and its excess and negligence, his power of anger always acted with sacred courage, which is the middle way and means not ineration of that power. And so too, purified of licentiousness and frigidity, which are the excess and negligence of the power of animal appetites and its corruption, his power of passion always took chasteness, the means of moderation of t of thwer, as guide, at the degree of maximum virtuousness. And so on... In all his Practices, daily conduct, and injunctions of his Shari'a, he chose the wayssionaderation, and avoided excess and negligence, and wastefulness and prodigality, which are wrongdoing and darkness. He avoided wastefulness absolutely and took frugaliy and his guide in his speech even, and in eating and drinking. Thousands of books have been written describing the details of this truth. In accordance wieciatehint is enough for the wise," we make do with this drop from the ocean and cut the story short here.

O God, grant blessings on the one who gathered together in his person all fine moral qualities, and manifested the mystery of, "And you causid] on an exalted standard of character," and who said: "Whoever adheres to my Practices when my community is corrupted shall receive the reward of a hundred martyrs."

And they s be deay: "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 Sustainer brought to us.">{[*]: Qur'an, 7:43.}

Gloryfe.

to You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

ne a huge, matchless, and wondrously adorned peacock which can fly from east to west in an instant, and opens and closes its wings, which stretch from north to south, are adorned with hundreds of thousands and te patterns, and in every single feather of which are included brilliant arts. Now, there are two men observing it; they want to fly with the wings of the intellect and heart up to the elevated qualities of this bird;n. Ands wondrous decorations. One looks at the peacock's state and form and the marvellous inscriptions of power on all its feathers; he loves it with extrem, saveion and ardour; he in part abandons his attentive reflective thought, and adheres to love. But then he sees that every day those lovable decorations cof proand are transformed. Those objects of his love, which he worships, disappear and are lost.

While he should have said that through true Divine Unity, which he could not encompass with his mind, and absolute dominicality and the Onenesy callhe Divine Essence, they were the artistic decorations of an

THE TWELFTH FLASH

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

My Dear, Loyal Brother, ally r Bey,

Your questions at this difficult time put me in a difficult position. On this occasion your two questions are unimportant, but tion. they are connected with two points of the Qur'an and your question about the globe of the earth touches on criticisms concerning the seven levels of the earth and the heavens made by geography and astronomy, they seemed to me td truemportant. Therefore not considering the unimportant nature of the questions, Two Topics will be explained concerning two verses of the Qur'an, in a scholarly and general way.

FIRST TOPIC

This consists of two Points.

d by oding to the verses,

How many are the creatures that carry not their own sustenance? It is God Who feeds [both] them and you.>{[*]: Qur'an, 29:6.} * For God is He Who gives [all] sustenance - Lord of Power, Steadfaeself r ever],>{[*]: Qur'an, 51:58.}

sustenance is directly in the hand of the All-Powerful One of Glory and comes from the treasury of His mercy. Since the sustenance of all living creatures is guaranteed by the Sustainer, it should be th sustee dies of hunger. Whereas apparently many die of hunger and lack of food. This reality and mystery may be solved as follows:

The Sustainer's guarantee is a reality; none die of hunger. For that All-Wise One of Glory storesut seeme of the sustenance He sends to the bodies of living creatures as fat, as reserves. In fact, He stores up a part of the sustenance He sends to each cell, in the cell, like onal, rve stock to be spent when no sustenance comes from outside. They die before this store is finished. That is to say, such death is not from lack of sustenance; they rather die from a of thacquired through wrong choice and due to illness arising from desire for the wrong things and the giving up of habit.

Yes, the natural sustenance stored up in the bodies of living creatures in the form of fat generally lasts perfe an acell for forty days. It may even exceed twice forty days as the result of illness or certain ecstatic states. It was written in the newspapers thirteen years ago (and now it is thirty-nine) ted in t of extreme stubbornness, a man in prison in London managed to live quite healthily for seventy days eating nothing at all.

Since the natural sustenance persists from forty days to seventy or eighty; and since the manifestinciplof the Divine Name of Provider is apparent on the face of the earth in most extensive fashion; and since foods flow forth from breasts and wood in compleike thnexpected fashion; if man so full of evil does not interfere with his bad desires and confuse things, that Name comes to the assistance of the living creature before the natural sustenance is consumed,seriest does not open up the way to death through starvation. In which case, if those who die of hunger do so in less than forty days, it is definitely not from lack ofgh Godnance. Rather, in accordance with the saying, "the abandoning of habit is one of those things which is fatal," it occurs either from a bad habit or from illness resulting from then the g up of habits. In which case it may be said that there is no death from hunger.

Indeed, it may be observed that sustenance is in inverse proportion to power passioll. For example, when still in the womb before coming into the world, young are completely deprived of power and will, yet are given sustenance to the extent they cannot move their mouths. Theden ou they come into the world, they still do not have power and will, but since

they have some sort of ability and potential senses, needing only s, whoten their mouths to the breast, given to their mouths from those fountains is the most perfect, nutritious and easily digestible sustenance, in the gentlest form and strangest way. Then as they acquire a small amount of pshouldnd will, that readily available, fine sustenance starts to be withdrawn from the infants. The fountains of the breasts dry up and their sustenance ands ot from somewhere else. But since their power and will are insufficient to search for sustenance, the Munificent Provider sends their parents' tenderness and compassion to assist them. Whenever their pnety pnd 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: "Comeny truearch for me and take me!" That is to say, sustenance 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 says tter nourished and live better than those with greater will and power.

There are different sorts of possibility, like 'reasonable possibility,' 'customary possibility,' and 'ordina statesibility.' If an event is not within the bounds of 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-woran eleIf it has no like, either according to common usage or in principle, it can only be accepted through categorical proof at the degree of witnessing.

It is as a consequence of this that the extraordinary states ofish and Ahmad Badawi, who did not eat bread even for forty days, are within the bounds of customary possibility. It may have been both wonder-working and a habses wipractice out of the ordinary. Yes, there are numerous unanimous 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 it was not lg non-at all the time; it was sometimes achieved through wonder-working. It is a possibility that because he did not feel the need to eat while in a state of ecstasy, it became as though habitual for >{[*]:onders of this sort have been reliably narrated about many saints of the kind of Sayyid Ahmad Badawi (May his mystery be sanctified). As we proved in the First Point, stored-up sustenance continues for more than forty days, and it is possdith whrough habit not to eat for that length of time, 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 connection with the sec are eestion, because since the sciences of geography and astronomy have been unable to ascend to the heavens of the Qur'an with their abbreviated laws and narrow principles and tiny scales, and since they have been unable to discover the seven levat dig meanings in the stars of its verses, they have criticized the verse, and foolishly even tried to deny it.

FIRST IMPORTANT MATTER

This is about the earth havinominicn levels like the heavens. This matter appears to the philosophers of the present time to be untrue; their sciences about the earth anand reens do not accept it. And making this the pretext, they oppose some of the truths of the Qur'an. We shall point out concisely a few points about this.

Firstly,>the verse's meaning is one thing and the parts of the meanot seed 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 universal meaning concerning the seven ercy a of the heavens and seven layers of the earth, seven points confirming it are clearly apparent.

Secondly, the verse does not explicitly state that "the earth has seven layers." The apparent mearesencf the verse is,

God is He Who created seven heavens and of the earth what is similar...>(to the end of the verse): {[*]: Qur'an, 65:12.}

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

The globe of ts versth is certainly very small in relation to the heavens, but since it is the exhibition, display, gathering place and centre of countless Divine artefacts, as a heart andreasonerial centre of the vast and endless heavens, it is equivalent to them, like the heart may be seen as equivalent to the body. For this reason, the earth having seven {(*): The seven repetitions of the win regeven' here makes a fine 'coincidence' (tawafuq).} climes, as was supposed from early times; also the well-known seven continents, Europe, Africa, Oceania, the two Asias, and the two America's; also together with the seasiner.

East, West, North, and South, the well-known seven regions of this face and on the face of the New World; also the various, contiguous seven levels from the centre to

the outer crust, which hasionatn established by science; and the famous seven universal elements called the "seven levels", which comprise the seventy simple elements which are the means of animate creatures' lives; also the four elements of wat threer, fire, and earth, together with the animal, vegetable, and mineral kingdoms, making seven levels and realms; also the seven realms of the earth e in wished by those who uncover the secrets of creation and the people 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 seven ains t 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 ear resul has seven levels.

It thus becomes clear that seven sorts of levels of the earth exist in seven ways. The eighth, which is the final meaning, is important from another point of view; it is not included in the seven.

The ThirdmajoriSince the Absolutely Wise One wastes nothing and creates nothing in vain; and since creatures exist for conscious beings and find their perfection through conscious beings and rejoice through coving cs beings and are saved from futility through conscious beings; and since observedly the Absolutely Wise One and All-Powerful One of Glory inhabits the elee hardf air, and world of water, and layer of earth with innumerable living beings; and since just as air and water are not an obstacle to the movement of animals, so also dense matter likef anci 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 empty and uninhabitment. broad spaces and worlds and caves and seven contiguous layers from the centre of our globe to the outer crust, which is our habitation and centre. He has certainly inhabited them and created and settled there conscious beings approt is t to those worlds. Since those sentient creatures have to be sorts of angels and spirit beings, the densest and hardest layer even will be to them like the sea is to fish and the air to birds. The awesome heat at the centre of the earthh letthas to be for those conscious creatures like the sun's heat is for us. Created from light, fire is like light for those sentient spirit beings.

Mentioned in the Eighteenth Letter is a comparison about the people of ille pracions' depictions of the strange wonders of the earth's levels, which are outside the bounds of reason. A summary of it is this:

In the Manifest Realm the globe of the earth is a seed, while in the

World of Similitudes and Intermd wort Realm it is of a vastness equal to that of the heavens. If the people of illumination have seen a level in the earth particular to demons which has a breadth e is thousand years, it is not in the seed of the earth which pertains to the Manifest World; it is rather a manifestation of its branches and levels in the World of Similitudes. Sicolour apparently insignificant level of the earth has such a vast manifestation in another world, surely it may be said that it has seven levels which ar up sovalent of the seven levels of the heavens. In order to call to mind the above points, the Qur'an's verses allude to them through showing in a miraculously cou say way that the tiny earth is the equivalent of the seven levels of the heavens.

SECOND IMPORTANT MATTER

The seven heavens and the earth and all that is in them extols and glorifies Him (to the end ofs neederse)>{[*]: Qur'an, 17:44.} * And has applied His design to the heavens and fashioned them into seven heavens, and He has full knowledge of all things.>{[*]: Qur'an, 2:29.}

o follous verses like these describe the heavens as seven heavens. It is appropriate to write here only a summary of this matter, which we expounded of necessity extremely briefly in the commentary Isharatu'l-I'jaz>(Signs of Miraculousnes And ile on the front in the first year of Great War. It is as follows:

Former philosophy conceived of the heavens as nine; accepting in the tongue of the Shari'a the Throne of God and Seat of God together with the seven heavens, they depictleven. heavens in strange manner. The glittering terms of the brilliant philosophers of that time held mankind under their sway for many centuries. Many Qur'anic commentators were compelled to make things wrent meanings of verses conform to their school. In this way the All-Wise Qur'an's miraculousness was veiled to an extent. As for the new philosophy, called modern philosophy, in the face of the excesses of ancient philosophy ab ordere heavens, it went to the other extreme and quite simply denied the existence of the heavens. The former went to excess and the latter were deficient; they were unable to portray reality in its entirety.

As for the sacred wisdomir. Ite All-Wise Qur'an, it left aside such excess and negligence, and choosing the middle way said that the All-Glorious Maker created the seven levels of the heavens. The planets swim in the heavens like fthe pud glorify God.

It is said in a Hadith: "The skies are waves held back.">{[*]: Tirmidhi, Tafsir of 58th Sura 1; Musnad ii, 370; al-Mubarakfuri, Tuhfatu'l-Ahwazi 3352he maxaythami, Majma'u'z-Zawa'id viii, 132.} That is, "the heavens are an ocean the waves of which are stationary."

And so, we shall prove this truth of the Qur'an extremely briefly through seven rules and seven aspects of meaning.

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

It is established by science and reason, and indee forefbservation, that the bond of the laws governing the heavenly bodies like those of attraction and repulsion, and the conductor and transmitter of forces in matter like light, heat, and electricity is a e give which fills space.

It has been established empirically that together with remaining as ether, like other matter, it has various forms and formations. Just as there are three states of the same matter, liquid,he Endnd solid, like steam, water, and ice, so too there is nothing to reasonably prevent ether having seven states or levels; it cannot be objected to in any way.

If the hessity bodies are studied carefully, it will be seen that there is a difference in the levels. The level which contains the vast cloud-like sphere called the Milky Way of course does not resemblhe Shalevel of the fixed stars. It is as if the level of fixed stars have ripened 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 begie-mentto mature. According to accurate 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 dienty irom one another.

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 becomes various levelsuses torms. For example, when a diamond mine is begun to be worked, from the material both ashes and coal and diamonds are produced. And for example, when fire is begun to be formed, it separateit is the levels of flame, smoke, and embers. And for example, when water and oxygen are combined, levels like water, ice, and steam are formed. That is to say, it is understood that when a single substance Qur'aked, it may separate into levels. In which case, when Creative Power starts to work in the substance called ether, in accordance with the vers> (Snd fashioned them into seven heavens, it created from it seven sorts of heavens as differing levels.

The above indications necessarily indicatend slethe existence, and the plurality, of the heavens. Since the heavens are certainly numerous, and through the tongue of the Qur'an the Bringer of Sure News stated that they are seven,th thaure they are seven.

Since in Arabic, terms like seven, seventy, and seven hundred express multiplicity, those universal seven levels may comprise multiple and es.

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 i from ce 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 versereme!"its verses will contain various and numerous meanings, both explicit and implicit, in a way that will satisfy the understanding of each.

Yest the breadth of the Qur'anic address and the comprehensiveness of its meanings and indications and its conforming to and flattering all the degrees of understanding from the most part, ated common people to the highest of the elite shows that all its verses have an aspect which looks to each class. Thus, as a consequence oft themmystery, as an example, seven classes of men understand as follows the meaning of seven various levels from the universal meaning "sevet compens:"

A short-sighted and narrow-minded class of men understands the atmosphere from the verse and fashioned them into seven heavens.>While another class of men b the cd by astronomy understands the famous stars known popularly as the Seven Planets, and their orbits. Yet another group understands seven celestial globes r go a ing our globe, which are inhabited by living creatures. 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 underProphethe ether being separated into seven levels. Another class of men with broader ideas counts all the visible skies gilded with stars as a heavn its d saying that it is this world's heaven, understands that there are six levels of heavens besides it. And mankind's seventh and highest class do not consider the seven heavens to be restricted to the Manifeand hald, and understands that the Worlds of the Hereafter and the Unseen, and this World, and the World of Similitudes all have seven heavens, each of which is an en the esing container and roof.

Similarly, there are many further particular meanings in the universal of the verse, like the above-mentioned seven levels of meaning of the

seven levels. Everyone receives his share according to hithe surstanding and everyone finds his sustenance at that heavenly table.

Since the verse has thus numerous points confirming it, the unreasoning philosophers and foolish astronomers attacking the verse ie, lum way on the pretext of denying the heavens is like silly children throwing stones at a star in the hope of making it fall. Because if one of the points c now, ing 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 acal of may be included in the universal meaning in order to conform to the generally held ideas. Whereas we saw numerous particulars which are right an fashi. Now look at this unfair, unjust geography and drunken intoxicated astronomy: how wrong these two sciences have been, closing their eyes to .>{[*]iversal 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 m Fitan of the verse and thrown stones at the verse! And they have broken their own heads and lost their belief!

Since unbelieving materialist ideas, like jinns and satans, have been unable to asce leve the seven levels of the skies of the Qur'an, which was revealed in seven recitations, and with seven aspects, seven sorts of miraculousness, seven truths, and seven pillars, they do not kHereafat there is and what there is not in the stars of its verses, and give false and inaccurate reports. And falling stars like the above discussion descend on their heads from the stars of those verses and scorch them. Yes, the aluabls of the Qur'an cannot be ascended to through the jinn-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 Isly eng O God! Grant blessings 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 artisd.

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.

O God! O Sustainer of the Heavens and Earth! Adorn the t to Ö of the translator of this treatise and his companions with the stars of the truths of the Qur'an and belief. Amen

THE THIRTEENTHrated

This explains the meaning of the phrase,~I seek refuge with God from Satan the Accursed.

And say: O My Sustaine enougeek refuge with You from the whisperings of the Evil Ones, * and I seek refuge with you, my Sustainer, lest they should come near me.>{[*]: Qur'an, 23:97-8.}

[This is aboage onking refuge with God from Satan. Thirteen Indications will be written. Some of the Indications have been explained and proved in various places in the Twenty-Sixth Word and other parts of the Risale-i Nur so here will be discussed to yoriefly.]

FIRST INDICATION

Although evil spirits do not interfere in the universe in any way in regard to creation, and through His mercy and favour Almighty God takes t of tht of the people of truth, and the attractive beauties and virtues of truth and reality strengthen and encourage the people of truth, and the repulsivey wouless 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 what is the reasod fallthe people of truth always seeking refuge with God from Satan's evil?

The wisdom and purpose is this: for the most part, misguidance and evil are negative, destructive, and pertain to non-existence. While in the great mht by y of cases, guidance and good

are positive, constructive, repairing, and pertain to existence. Everyone knows that one man can destroy in one day a building made by twenty men in twenty dyllogies, although human life continues through the existence of all the basic members and conditions of life, and is particular to the All-Glorious Creator's power, through severing a membeod, thyrant may make the person manifest death, which is non-being in relation to life. The saying "Destruction is easy" has for this reason become proverbial.

It is because of this that the people of misguidance sometimes triumph over the peourage truth who are most powerful with what is in reality a weak force. But the people of truth possess a stronghold so unassaillable that when they take refuge in it, those fearsome enemies cannot draw close; they can do n un T. If they cause some temporary harm, according to the verse,

And the end is [best] for the righteous,>{[*]: Qur'an, 7:128, etc }

everlasting reward and profit make up for the damage. And tted hopregnable stronghold, that fortified citadel, is the Shari'a of Muhammad (PBUH) and his Practices.

SECOND INDICATION

The creation of devils, who are pure evil, and their haro All 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 shy aeous One, the Absolutely Compassionate One, the Truly Merciful One, permit this infinite ugliness and awesome calamity? Many people have asked about this question, and it occurs to many people.

In addition to the minor evils, there are numerous universal good purposes in the existence of Satan, and human attainments and perfections. Yes, however many degrees there are froms behid to a huge tree, the abilities lodged in human nature are more numerous. There are degrees from a minute particle to the sun. For these abilities and potentialities to develop, action is required, a transaction is necessary. innovction of the mechanism of progress in such a transaction is brought about through striving. And striving occurs through the existence of evil spirits and harmful things. Otherwise man's station would have been constant lere? Iat of the angels. There would have been no classes in human kind, which resembles thousands of species. And it is contrary to wisdom and justice to abandon a thousand instances of good so as to avoid one minor evil.

e hunture 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 someouneduc a thousand and 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 receives from the ten seeds which have become trees certai theirduces to nothing 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 human kind gained by ten perfect men, who arut of stars, certainly reduce to nothing the harm caused to mankind through the people of misguidance embracing unbelief, who are so base as to be thought of as vermin. Since this is so, Divine mercy, wisdom, and juthe mohave permitted the existence of Satan, and allowed him to molest men.

O people of belief! Your armour against this awesome enemy is the fear of God fashionediner, e workbench of the Qur'an. And your shield is the Practices of the Noble Prophet (Upon whom be blessings and peace). And your weapon, seeking refuge with God from Satan, and seeking forgiveneguarand taking refuge in Divine protection.

THIRD INDICATION

The very great complaints and massing of forces against the people of misguidance in the All-Wise Qur'an does not appear to the reason to be conformable with its equit. For nd apt eloquence and the congruence and moderation of its style. It is quite simply as though it is mustering armies against a single man. And it threatens him on account of one minor action as though he had commitwas Saousands of crimes. And it affords him a position and complains about him as though he was an aggressive partner, despite his being bankrupt and having no share of the property. What is the reason for this and the wisdone whot?

The reason and wisdom in it is this: because the evil spirits 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 man feathtures and cause much harm with a small deed.

For example, through some small action or neglecting a small duty, a man on the large merchant ship of a king can be the cause of all the efforts of those emp a hunon the ship and all the fruits of their labour being lost and going for nothing. The illustrious owner of the ship therefore complains abous: "Itthreatens the rebellious man in awesome fashion on account of all his subjects who are connected with the ship. And he inflicts a terrible punishment on him, taking into account not his

insignificant actifestat its dreadful results, not in his own name but in that of 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 ofely imarth together with 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 about them, tgalityre, and His mobilization of forces against them are pure wisdom within perfect eloquence, and are most apt and appropriate. And it is in conformity with the requirements of the situation, which is the dehole uon of eloquence and its basis. And it is free of exaggeration, which is wastefulness in words.

It is clear that the state of one who does not take refuge in a secure stronghold in the face of terrible enemies who wreak much destructvers ath little action, will be wretched. And so, O people of belief! That heavenly stronghold of steel is the Qur'an. Enter it and be saved!

FOURTH INDICATION

Investworldle scholars and the people of illumination have agreed that non-existence is pure evil and existence, pure good. Yes, in the great majority of cases, good, virtues, ous anrfections 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 pertains to it. While the basis and leaven of all ugliness, like misguidance, es of talamities, and sins, is non-existence and denial. Their badness and ugliness arise from non-existence. Even if they appear superficially to be positive and pertaining some stence, at basis they are non-existence and denial.

Also, observedly, the existence of something like a building is established through the existence of all its paable ahile its destruction, non-existence, and annihilation occurs through the non-being of one of its main parts. Furthermore, existence requires an existent cause, it is based owith tuse which has an actual reality. Whereas non-existence may be based on things which pertain to non-existence. Such things may be the cause of somethin ninetexistent.

It is as a consequence of this rule that despite the awesome destruction in the universe of devils from among jinn and men, and the varieties ofND POIief, misguidance, evil, and destruction they perpetrate, just as they do not interfere one iota in creation, so too they can have no share in Divine sovereignty. And they do not carry out You h works through any power or ability; rather than power and action in many of the things they

do, it is neglect and abstaining from action. They commit evils through not allowing good to be doneince t is, they become evil. For since bad and evil are a sort of destruction, their causes do not have to be an existent power and active creativity. Rather, vast destruction comes about through oecausemand pertaining to non-existence and one condition being spoilt.

It is because the Zoroastrians did not develop this mystery that they believed that there wase! A nator of good in the universe, called Yazdan, and a creator of evil, called Ahriman. However, the imaginary god of evil they called Ahriman the rtan, who causes evil through the power of choice and the power to act, which possess no ability to create.

And so, O people of belilike mur most effective weapon and equipment for repairs in the face of this awesome destruction of Satan is seeking forgiveness from God, a this.ough saying, "I seek refuge with God," to have recourse to Him. And your stronghold is the Practices of the Prophet (PBUH).

FIFTH INDICATION

Together with pointing out to mankind in the revealed scriptures gresguidaards like Paradise and terrible punishments like Hell, Almighty God gives guidance, and many admonishments and reminders, and threats and encouragement. Despite there being so many means guiding themt ignoe straight path, the people of belief are defeated in the face of the feeble, repellent stratagems of Satan's party, which are without merit. At one tim

It caused me much thought. How is it, I wondered, that while they believe, they pay no attention to Almighty God's severe threats? Why is belief not sufficiaculticcording to the verse,

Feeble indeed is the cunning of Satan,>{[*]: Qur'an, 4:76.}

they are carried away by Satan's baseless wiles, and rebel against God. Some of my own friends, he senalthough they sincerely affirmed the teachings about reality they had received from me a hundred times and had an excessively good opinion of me and relations with me, they were carried away by the unimportse to d hypocritical compliments of a corrupt person, and assumed a position in favour of him and against me. "Glory be to God!," I exclaimed, "can man fall so low? What a false man he was." I slandered the mans to bommitted a sin.

Later, the reality explained in the previous 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 assuranc those completely in place, and that the people of belief

being deceived by Satanic machinations is not due to lack of belief or weakness of belief. I abomintood too that one who commits grievous sins does not become an unbeliever, and that the Mu'tazilites and some Kharijite sects are in error by stating that "Someone who commits a grievous sin either becoly as unbeliever or is in a state between belief and unbelief," and that that unfortunate friend of mine sacrificing a hundred lessons in reality to win the a creatons of such a scoundrel was not despicable abasement and degeneration; I thanked Almighty God and was saved from the abyss. Because as I said before, through some insignificant matter pertaining to non-exis.

S Satan throws man into serious peril. Moreover, man's soul always listens to Satan. And his powers of anger and animal appetites are like both receivers and transmitters of Satan's whisperings.

It is because of this tha as a ghty God's Names like Oft-Forgiving and All-Compassionate are turned to the people of belief with a maximum manifestation. And He shows in the All-Wise Qur'an that His greatest bounty to the prophets is forgiveness and calls on them torosperforgiveness. Through repeating the blessed words, In the Name of God, the Merciful, the Compassionate>at the start of every Sura and ordering itved, t recited at the commencement of all good works, He shows that His all-encompassing mercy embraces the universe and is a stronghold and place of refuge. And through the command, Seek refuge with God, as de Qur'an, 7:200, etc.} He makes a shield of the phrase, I seek refuge with God from Satan the Accursed.

SIXTH INDICATION

One of the most dangerous stratagems of Satan is this: he makes certain capitaive 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 most ugly thoughts about holyconceriduals and sacred things. He shows also things which are essentially possible together with those that are reasonably possible, thus making those things appear to be doubts opposed to the certainty of belief.ing hien the wretched sensitive man supposes that he has fallen into misguidance and unbelief, and that his certainty of belief has been lost; he falls into despand thd becomes the plaything of Satan. Satan works both his despair, and that weak vein of his, and his confusion, so that he either goes mad, or saying: "All is lost," he embraces misguidance. We havion!

%ained in some parts of the Risale-i Nur just how lacking in substance are these stratagems of Satan, so here we shall discuss them only briefly, as follows:

Like a snake's image in a mirror cannot bite, nor the similitudeef! Yore burn, nor the reflection of filth soil, neither can the reflections of unbelief and association of partners with God, and the shadows of misguidance, and the imaginings of ugly abuse and s undein the mirror of the imagination or of thought corrupt belief, change faith, or damage respectful courtesy. For the well-known rule is, "In the same way that to imagine abuse is not abuse, to imagine unbelief is not unbelief and to conceivport aisguidance is not misguidance."

As for the question of doubts in belief, possibilities that are essentially possible are not opposed to the certainty of belief and do not harm it. One of the estyou haed rules of the science of the principles of religion is that "something which is of itself possible is not opposed to the certainty afforded by knowledge." For example, we are certain that Barla Lake is in its place ct becoing of water. Whereas it is of itself possible that the lake sank into the ground this moment. Its so sinking is within the bounds of possibility. But since this essential possibility doeriouslarise from any indication, it cannot be a reasonable possibility and so cause doubt. For another established rule of the principles of religion is "A possibility that does not arise from any proof or evidence is of noi way tance." That is, "An essential possibility which does not arise from any sign cannot be a reasonable possibility and so cause doubts and warrant importance."

Thus, the unfortunate man exposed to those Satanic whisperings supposes thaophet'to such essential possibilities that he has lost his certain belief in the truths of belief. For example, numerous essential possibilites about the human aspects of the Noble Prophet (Upvents m be blessings and peace) occur to him which cause no harm to the certainty of his belief, but he supposes that they have done so, and suffers harm.

Also, sometimes Satan suggests bad needs about Almighty God in the form of whisperings imparted to the heart. The man trembles, supposing that his heart is corrupted so that it says such things. But his fear and trembling and lack of consent shows thate comi words did not come from his heart; they rather came from Satanic whisperings, and were imparted and caused to be imagined by Satan.

Also, among man's subtle faculties are one or two that I have been unable to specify; these d Then heed the will and power of choice; indeed, they may not be held responsible. Sometimes they govern, do not listen to the truth, and enter upon wrong things. Then Satan whispers to the man: "Your capacity isthey tonformable with truth and belief, so you involuntarily start doing those things which are false and vain. That means your fate has condemned you to perdition." The wrrtalit man falls into despair and perishes.

And so, the believer's stronghold in the face of the former stratagems of Satan are the truths of bshouldand incontestable matters 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 believer's stronghold is to seek refuge ecomesod 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 believer's antidote and remedy for such spiritual wounds is followin. TherPractices of the Prophet (PBUH).

SEVENTH INDICATION

Question: The Mu'tazilite authorities considered the creation of evil to be evil, and therefning, d not attribute the creation of unbelief and misguidance to God, as if by so doing they were exonerating God. They misguidedly said: "Man is the creator of his ownpolitins." They also said: "A believer who commits a grievous sin loses his belief, for believing in God and affirming Hell is not compatible with committing such sins. Through fear at an insignificant prison senidir, in this world, a man restrains himself from doing anything contrary to the law. So if he commits big sins which mean disregarding Divine wrath, it certainly points tuishedlack of belief."

دۚكhe Answer to the first part of the question:>as is elucidated in the treatise on Divine Determining, {[*]: The Twenty-Sixth Word. See, The Words, Istanbul Sözler Neshriyat, 1992, 477-490. (Tr.)} thr creation of evil is not evil; it is rather the inclination to do evil that is evil. For creation and bringing into being look to all the results. Since the existence of one instance of evil is the introduction toable tous good results, with regard to those results, the creation of the evil becomes good, and is like good. For example, fire has a hundred good resudigencut certain people who through their own desire for wrong make the fire evil for themselves, cannot say that the creation of evil is evil. In the same way, the creation of devils has numerous wise results like h contarogress; so if a person is defeated by Satan due to his desire for wrong and mistaken inclinations, he cannot say that the creation of Satan is evil. For he did evil to himigativue to his own inclination.

Yes, since the inclination is a particular relation, it has a particular evil result, and becomes evil. But since creation looks to allde, itesults, the creation of evil is not evil, indeed it is good. Because the Mu'tazilites did not understand this mystery, they said: "The creation of evil is evil, and the creationd genad, bad." And in order to declare Almighty God free of

all fault, they did not ascribe the creation of evil to Him; they fell intnot heuidance, wrongly interpreting the pillar of 'belief in Divine Determining, both the good of it and the evil of it are from God.'

The Answer to the second part of the question

"How can someone who commits grievous sins remain a you loer?": Firstly, their error has been understood clearly in the previous Indications so that there is no need to repeat it. Secondly, just as the man's evil-commanding soul prefers an ounce of immeng the present pleasure to a ton of postponed, hidden pleasure, so too he shrinks at the fear of an immediate slap more than at a year's torment in the future. Furthermore, if the eon whos are dominant in a person, they do not heed the reasoning of the mind. Desires and delusions govern and he prefers the slightest and least significant present pleasure to huge reward in the future. And he flinches from sould beor present distress more than from some terrible postponed torment. For desire, illusions, and emotions do not see the future, indeed, they deny it. And if the soul assists them, theide th, 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 the heart and mind through the predomination of emotion, e Fift, and illusion.

Moreover, as is understood from the previous Indications, the way of the passions and of evil is destruction and therefore e imparly easy. Satans from among jinn and men quickly drive people down that road. It is an astonishing situation, for according to Hadith, {[*]: Tirmidhi, Zuhd 13courteMaja, Zuhd 3; Musnad v, 154, 177.} a light to the extent of a fly's wing from the World of Eternity is comparable with the pleasure and bounties a person receives in his entire life in this world, yet non-eing Satan, certain unfortunates prefer the pleasures of this fleeting world, which are the equivalent of a fly's wing, to the pleasures of that eternal world, which are worth all this world.

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

Onee Alawthis severe guidance of the All-Wise Qur'an gave me the idea that these continual warnings and reminders show believers to be inconstant and deficient in good. It infers a state not in keeping with man's honour. For while a single he pasreceived from his superior is sufficient for an official to obey, if the superior repeats the same order ten times, the official will be se and my offended. He will say: "You are

accusing me. I am not disloyal." However, the All-Wise Qur'an insistently repeats the same order to the most sincere believers.

At the time this idea was worrying my ed fro I had two or three loyal friends. I frequently used to warn and remind them, so that they would not be deceived by the machinations of satanic humases iney were not offended at me, saying I was accusing them. However I used to say to myself: "I am offending them with these continual admonitions. I am accusing them of disloyalty and incothat sy." Then suddenly the truth explained and proved in the above Indications was unfolded. I understood that the All-Wise Qur'an's insistence and repetitions were apt and exactly as required by the situation, and wise and not of tssive or accusing; they were pure wisdom and pure eloquence. And I understood also the reason those loyal friends of mine were not offended. A summaryt cause truth is this:

Since evil spirits provoke people in respect of destruction, they commit much evil with few actions. Those who take the path of truth and guidance, therefore, are in need of much cautferingd great care and repeated warnings and various assistance. It is for this reason that Almighty God offers assistance to the people of beffer fhrough His thousand and one Names in respect of those repetitions, and stretches out thousands of hands of compassion to help them. He does not destroy their honour, but protects it. He does not lower man's value, but shows the s's evil to be great.

And so, O people of truth and people of guidance! The way to be saved from the above-mentioned wiles of satanic jinn and men is this: make your headquarters the school of the people of the truth, the Sunnn, in Ahl-i Sunna wa'l-Jama'at;>enter the stronghold of the incontestable matters of the Qur'an of Miraculous Exposition; and take the Practices of the Prophet (PBUH) as your guide, and find salvateace) EIGHTH INDICATION

You have proved in the above Indications that since the way of misguidance is easy, and is destruction and aggression, many take that way. Whnd Matin 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 should take it; that it is not po canno to follow it. And you have proved that the way of belief and guidance is so easy and clear that everyone should take it.

There are two sorts off trutief and misguidance. One pertains to actions and secondary matters, and is also denial and

rejection of the matters of belief. This kind isnes diidance is easy. It is a non-acceptance of the truth, an abdication, non-existence, and the absence of acceptance. Thus, in the Risale-i Nur, this sort has been shown to be easy.

As for the second sort, it pertains not to ament o 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 that is the opposite of it. It is the acceptance of what is false and invalid, the proof of the rei Nur of truth. This is not only the denial and refutation of belief, it is its opposite. It is not non-acceptance so that it should be easy, but the acceptance of non-being, and can only be accepted through proving non-existence. In accr, I se with the rule "Non-existence cannot be proved," 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 diffollow and problematic as to be impossible is this sort. Anyone with even a grain of intelligence would not take this way. Moreover, as is demonstrated, this wayesemblins such grievous pains and suffocating darkness that anyone reasonable to the tiniest degree would not follow it.

If this way is so grievous, dark, and} As acult, why do most people take it?

They have fallen into it and cannot extricate 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 those subtle faculties, they do not want to extricate themselves, and console themselves with present and temporary pleasure.

If it is asked: there is such dreadful suffering and fearnnis tsguidance, it is not receiving pleasure from life, the unbeliever should not be able to live even. He should be crushed by the pain and be absolutely terrified. For although by reason of his humanity he desires innumerable things and ls is cife, due to unbelief, he constantly sees before him death as eternal extinction and everlasting separation, and the passing of beings and deaths of his friends and those hand ins as annihilation and eternal parting, so how can such a man live? How can he receive pleasure from life?

He deceives him The ahrough an extraordinary sophistry of Satan's, and lives. He supposes he receives a superficial pleasure. We shall allude to the true nature of this through aself dknown comparison.

It is related that they said to the ostrich: "You've got wings, so fly!" But it folded its wings and said: "I'm a camel," and did not fly. So it fell into rtant nter's trap, and not wanting the hunter to see it, stuck its head in the sand. However, it left its huge body in the open and was the target of the hunter. They later said to it: "Since you say you're a camel, carry loads." Whereupon it opene partiwings and said: "I'm a bird," and was saved from the hardship of carrying loads. But having neither protector nor food, it was pursued by the hunters.

In exactly the same way, the unbeliever g time absolute unbelief in the face of the Qur'an's heavenly proclamations and descended to scepticism. If he is asked: "You think death is eternal extinccy beiHow can a person live when he perpetually sees before him the gallows on which he is to be hanged? What pleasure can he receive?" Due to the portion he has received from the Qur'an's u and aal mercy and all-encompassing light, the man replies: "Death is not extinction; there is a possibility of immortality." Or else he plunges his he of ththe sand of heedlessness like the ostrich so that the appointed 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!

When like the o doesh he sees death and decline to be extinction, due to his scepticism, the certain news of the Qur'an and revealed scriptures concerning 'belief in the Hereafter', but d him a possibility. The unbeliever clasps onto the possibility and is not subjected to that ghastly pain. If it is then said to him: "Since onarned. go to an everlasting realm, for a good life there, one has to suffer the difficulties of the religious obligations here," due to his scepticism, the man says: "Perhaps there is no such world, f the should I work for something that does not exist?" That is to say, because of the possibility of immortality afforded by that decree of the Qur'an, he is saved from the pain of eternal extinction, and beca barel the possibility of non-existence afforded by scepticism, he is faced with the hardship of religious obligations; he clings onto the possibility of unbelief and is saved from the hardship. That is to say, from this point of view, hee univses he receives more pleasure from this life than the believers, for due to the possibility afforded by unbelief he is saved from the hardship of the religi Accorligations, and due to the possibility afforded by belief, he does not expose himself to everlasting pains. However, this satanic sophistry is extremely superficial, temporary, and without benefit.

Thus, to thl-Wise Qur'an has a sort of manifestation of mercy in respect of the unbelievers also which saves to a degree their lives in this

world from being Hell; it induces doubth modeem, so they live through doubt. Otherwise they would have suffered the torments of a sort of Hell in this world too, recalling the Hell of the Hereafter, t and ey would have been compelled to commit suicide.

And so, O people of belief! Fully confident and with belief enter under the protection ofvery lur'an, which will save you from eternal extinction and the Hells of this world and the Hereafter. And submissively and appreciatively remabe imphin the bounds of the Practices of the Prophet (PBUH). Then you will be saved from both misery in this world and torment in the Hereafter!

NINTH INDICATION

Why is it that the people of guidance, who are God's party, areards mten defeated by the people of misguidance, who are Satan's party, despite the Glory of the World (Upon whom be blessings and peace) being at their head and their rn in tng so much Divine mercy and assistance and so many favours? What was the reason for the dissemblers of Medina insisting on misguidance and their not embrctly Gguidance, despite being close to the brilliant sun-like prophethood and messengerhood of the Seal of the Prophets and the Qur'anic truths, which are more captivating than the universal laws of attraction?

The Answer: He re is necessary to explain a profound principle in order to solve the two parts of this awesome question. It is like this:

The All-Glorious Creator of the univerr are two sort of Names, those pertaining to His Glory and those pertaining to His Beauty. Since these Names require to demonstrate their decrees through different manifestations,"The blorious Creator blended together opposites in the universe. Bringing them face to face, he gave them aggressive and defensive positions, in the form of a sort of wise and beneficial contest. Through making the oppouth, wtransgress one another's bounds, He brought conflict and change into being, and made the universe subject to the law of change and transformation and the principles re, shgress and advancement. In human kind, the comprehensive fruit of the tree of creation, he made that law of contest in even stranger form, and opening the door to striving, which would be the means of all human progress, He gave Satan's party

Win faculties with which to be able to challenge God's party.

It is because of this subtle mystery that the prophets were often defeated before the people of misguidance. And the people of the fadance, who are extremely weak and impotent, temporarily triumph over the people of truth, who in reality are extremely strong, and struggle againsh plan. The wisdom in this strange opposition is as follows:

In misguidance and unbelief is both non-existence and omission, so that it is extre, theiasy and does not require action. There is also destruction, which is most easy, and for which little action is needed. There is also aggression, whereby much*]: Quis caused to many with little action, and from the point of view of intimidating others and in respect of satisfying the soul's desire for power itent? A rank and position for a person. And for the gratification of the vegetable and animal powers in man, which are blind to consequences and obsessed by present pleasure, there is freedom, which causes man's subtle fahere ws, like the heart and reason, to give up their humane and far-sighted duties.

However, the sacred way of foremost the Noble Prophet (Upon whom be blessings and peace), the Beloved of the Sustainer of All the Worlds, and of the people hares phethood and the people of guidance, both pertains to existence, and is certainly established, and is constructive, and is based on important principles like aof a tand moderation and considering the consequences and worship and smashing the sovereignty and independence of the evil-commanding soul. Itsale-icause of this that the dissemblers of that time in Medina closed their eyes to that refulgent sun like bats, and surrendering themselves to a satanic force of rep soil in the face of that huge attraction, remained in misguidance.

Since the Noble Prophet (Upon whom be blessings and peace) was the Beloved of the Sustainer of All the Worlds; and that which wmightyhis hand was truth and on his tongue was reality; and some of the soldiers in his army were angels; and he watered a whole army with one handm in i water; and he provided a feast for a thousand men with four handfuls of wheat and the meat of one kid; and he caused the army of the unbelievers to flee by throwing acast iul of dust at them which entered the eyes of all of them; how is it that this dominical commander who performed a thousand miracles similar to these was defeated at the end of Uhud and at the beginning of Hunayn?

The Noble Prophet (Upon whom be blessings and peace) was sent to mankind as the guide and leader to be followed so that men shoulrous on the rules of social and personal life from him, become accustomed to obeying the laws of the All-Wise One of Perfection, and act in cnote 1ity with the principles of His wisdom. If the Noble Prophet (Upon whom be blessings and peace) had always relied on wonders and miracles, he could not have been absohe tomuide and leader.

It was because of this that he from time to time displayed miracles, in answer to need, only in order to make them affirm his claim to the mthood and to eliminate the unbelievers' denial. At other 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 wisdom and will, anunds, itted to them. He used to wear armour when confronting the enemy, and would order his troops to enter their trenches. He received wounds and suffered hardshive to this way he obeyed and observed 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 whknow tow him deny himself. Since at this time those whose minds have been tainted 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's. They, frugs follows:

There are self-evidently corporeal evil spirits who perform Satan's functions. So too it is certain to the same degree that there are evil spirits without bodies from the jinns. If they were clothed in e and al bodies, they would be the same as those evil human beings. Also, if those evil spirits in human form were able to leave aside their bodies, they would be those jinn-satans. Even, it is a perisnsequence of this terrible relationship that one false school pronounced: "After they have died, excessively evil spirits in human form become devils."

It is well-known that when something of high quality is corrupted it becomesthis wcorrupted than something of less quality. For example, if yoghurt and milk go bad they may still be eaten, but if oil goes bad it becomes inedible, and even like poison. Similers thif the most noble, indeed the highest of creatures, man, is corrupted, he becomes more so than a corrupted animal. Like vermin who enjoy the stink of putrifying matter and snakes who take pleasure at biting and poisoning,"the dtake pride and pleasure at the evils and corrupt morality of the swamp of misguidance, being gratified at the harms and crimes of the dared on of evil-doing; quite simply they take on the nature of Satan. Yes, a decisive indication of the existence of devils from the jinn, is the existence of human satans.

All the hundreds oford 'sive evidences proving the existence of angels and spirit beings in the Twenty-Ninth Word prove also the existence of evils spirits. We refer this aspect to that Word.

The existence of the angels, whster flike the representatives and supervisors of the laws of the good matters in the universe, are established and agreed upon by all the religions. So too, th writttence of evil

and satanic spirits, who are the representatives and ushers of evil matters and the means of the laws of such matters, is required by wisdom and reality, and isostricin. Indeed, in evil matters, a conscious screen is more necessary. For as is stated at the beginning of the Twenty-Second Word, since everyone cannot seeof yourue good of everything, the All-Glorious Creator has made apparent intermediaries as a screen in respect of apparent evils and defects, so that objeetched should not be levelled at Him, nor His mercy be accused, nor his wisdom criticized or unjustly complained about, and so that objections, criticisms, and complai direcould be directed at the screen, and not turned to the Generous Creator, the Absolutely Wise One. Just as He has made illness a screen to the appoint the ur of death in order to save Azra'il from the complaints of His servants who die, so too He has 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 lacking in come lastn, should not be directed to Almighty God. And even more certainly, dominical wisdom demanded the existence of Satan, so that objections and criticisms in the face of evi Sayyi bad things should not be directed to the All-Glorious Creator.

As man is a small world, the microcosm, so is the world a large human being, the macroanthropos. Small man is al drafx and summary of the macroanthropos. The large originals of the samples in man will necessarily be found in the macroanthropos. For example, the existensoul tman's faculty of memory is a certain indication of the existence of the Preserved Tablet in the world. So too everyone has experienced in himself the inner faculty mankited in a corner of the heart which is the means to diabolical suggestions and temptations and a satanic tongue which speaks through the promptings of the imagination and the corruptself aer of imagination, which becomes like a small Satan and acts contrary to its owner's will and opposed to his desires-these are certain evidences to the existence of great my du in the world. And since the inner faculty which is the means to diabolical suggestions and the power 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 otho consak.

ELEVENTH INDICATION

The All-Wise Qur'an states in miraculous fashion that the universe grows angry at the evil of the people of misguidance, and the universal eently s becomes wrathful, and all beings, furious. In most awesome fashion it depicts the storm visited on the people of Noah and the assaults of the heavens and earth, the anger of the element air at the denial of the Ad and Thamud peoples, and veils ry of the sea and element water at the

people of Pharaoh, and the rage of the element earth at Qarun, and in accordance with the verse, Almost bursting with fury,>{[*]: Qur'an, 67:8.} the vehemence andved, t of Hell at the people of unbelief in the Hereafter, and the rage of the other beings at the unbelievers and people of misguidance; in miraculous fashion it restrains the people of misguidind! Cnd rebellion.

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

As proved in other parts of the Risale-i Nur and in the previous Indications, unbelief and misguidance are an awesome aggression and crime that concern all beings. For one of the greatest results of the univers of moeation is man's worship and his responding to Divine dominicality with belief and submission. However, due to the denial of unbelief, the people of unbelief and misguidance reject that supreme result, which is the ultimate cause of beings a did n reason for their continued existence, and therefore perpetrate a sort of transgression against the rights of all beings. So too, since they deny the manns. Hetions of the Divine Names which are apparent in the mirrors of beings, exalting their value, they insult those sacred Names, and in addition, by degrading the value of all beings, greatly detract them. And while allive wos are dominical officials charged with elevated duties, through unbelief, the people of misguidance cast them down, and showing them to be limankin, transitory, meaningless creatures, they in a way violate the rights of all of them.

Thus, since according to its degree, the varieties of misguidance harm to a greater or lesseme minnt 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 rebellion and misguidance, as do allgion os 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, andand fiversion of creatures, here is the means: it is to enter the sacred bounds of the All-Wise Qur'an and to follow the Practices of the Noble Prophet (Upon whom be blessings and peace), who was the herald se has Qur'an. So enter the bounds and follow the Practices!

TWELFTH INDICATION

This consists of four questions and answers.

How can boundless totheir in an endless Hell in return for limited sins in a limited life be justice?

It was understood clearly in the above Indications, and particularly in the Eleventh, that unbelief and misguidancehe huen infinite crime, and transgression against innumerable rights.

It is said in the Shari'a that Hell is punishment for actions, but Paradise is a Divine favour. What is the reason for this?

It iseisticly shown in the above Indications that with his faculty of will and insignificant wishes, through giving form and reality to something non-existent or theoretical, man causes awesome destruction and evils. And so too, since his soul hout spetites always incline towards evil and harm, he is responsible for the evils that occur as a result of his slight wishes. For his soul wanted them and his desires gave rise to them. And since evil pertadise.o non-existence, the servant is the agent and Almighty God creates it. Being responsible for the infinite crime, he certainly deserves infinite punishment.

However this e good deeds and actions pertain to existence, man's will and wishes cannot be the direct cause of their existence. Man cannot be the true agis cap such an act. Also, his evil-commanding soul is not biased towards good deeds, rather, Divine mercy requires them and dominical power creates them. Man can only lay a en forto them through belief, a wish, or an intention. And having claimed them, those good works consist of thanks for the infinite Divine bounties he has received, like the bounties of belief and existence. This thanks looks to past boun the nhile Paradise, which as a Divine promise will be given, is a favour of the Most Merciful. Apparently it will be a reward, but in reality it is a favour.

ience t 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 from God. Man can only lay claim to them through belief. He mring t say: "I want the reward," but he may say: "I hope for Divine favour."

It is understood from the above explanations that since evils become numerous through spreading and aggression, a single evil deed should be certaded as a thousand. While since they pertain to existence, good deeds do not become numerous, and since they do not occur through the servanubtle eation or the desires of his soul, they should not be recorded at all or they should be recorded only as one. So why are evil deeds recorded as one and good deeds as ten, and sometimes as thousands?

Almighty God demonstrbe an is perfect mercy and the beauty of His compassionateness in that way.

The successes the people of misguidance have achieved and the power they demonstrate and their victories ov was b people of guidance show that they rely on some power and truth. That means either that the people of guidance possess some weakness, or that they possess some truth?

God forbid, neither do they possess ato augth, nor the people of truth 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 had possessed cheir se truth and reality, they should not have suffered defeat and abasement to this degree. For the truth is powerful. According to the fundamental pres is e "Truth is exalted and shall not be overcome,">{[*]: (Bukhari, Jana'iz 79: "al-Islamu ya'lu walâ yu'la").} power lies in truth. If the people of misguidance, who have predominated over the people of truth,s."

ot possessed a true power and point of support, they could not have been successful and triumphed to this extent."

As is proved in the above Indications, the defeat of the people of truth does not arise fr thatck of power and absence of truth, and as is also proved, the people of misguidance's victory does not spring from their power and capacity and their pohers fng some point of support; thus 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-maker witho 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 results not from power, but from corruption, basene Sendestruction, taking advantage of differences among the people of truth, sowing conflict among them, from playing on their weak traits of character and grafting them with vast,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 through hypocritically flattering the soul's tyranny in the name of of a nd glory, and through everyone fearing their unfeeling destruction. Through diabolical machinations like these, they temporarily triumph over the people of truth. But in accordance with the verse,

And the end is [best] forught oighteous,>{[*]: Qur'an, 7:128, etc.}

and the rule, "Truth is exalted and shall not be overcome," in addition to

its not yielding any significant benefit for them, their temporary triumph is the means of earning He to it themselves and Paradise for the people of truth.

Thus, it is because in misguidance those without power appear powerful and the ins for scant win fame that they take up a position opposed to the people of truth. In this way conceited, fame-seeking, hypocritical people demonstrate their power with very little and gain a position for themselves were gh intimidating others and causing harm; they are seen and attention is drawn to them, and the destruction of which they are the cause, not throurst Ster and ability, but through omission and failure to act, is attributed to them and they become talked about. Just like when one of those obsessed with fame defiled a place of worship so that everyone would talkimate him. Even if he was execrated, so long as he was talked about, his worship of fame made such cursing appear desirable to him. It became proverbial.

O wretched man created for the world of eternity and enamourehe lawhis transient world! Study closely the meaning of the verse,

And neither heaven nor earth shed a tear over them,>{[*]: Qur'an, 44:29.}

and heed it. Look, what does it say? With its explicit meaning it says: "When you sople of misguidance 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 meani. Know says: "The heavens and earth weep over the bodies over the people of guidance when they die; they do not want them to depart." For allare inniverse is connected with the people of belief and they are happy with them. For since they know the Creator of the Universe through belief, they appreciate the universe's value, and respect and love it. They do not nourefer lplicit 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, aave upn your relations, will be happy at being delivered from you. But if saying, "I seek refuge with God from Satan the Accursed," you follow the Qur'an and the Merciful One's Be One, then in accordance with your degree the heavens and earth and all beings will be sorry at your parting, and in effect weep. Mourning in elevated fashion and giving you a splendid send-off, they will indicate that in accordcond Sith your degree, you will have a good welcome in the world of eternity, when you enter it through the door of the grave.

THIRTEENTof theCATION

This consists of three Points.

One of Satan's most cunning wiles is to deceive people with narrow minds, short views, and constricted hearts concerning the immensity of the truths of belief. He sayend to is said that a single Being directs and administers within His dominicality all particles and planets and stars and all the other beings every l their 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 ayour wit?" He awakens a feeling of denial in respect of human impotence.

The way to silence this wile of Satan's is "God is Most Great!" And its true answer is "God is Most xisten" Yes, "God is Most Great!" being the most frequently repeated of all the marks of Islam is in order to eliminate this wile. For it is through the light of "God is Most Great!" that man's impotence and lack of power, weakness and lack of stvine w, and narrow thought see such infinitely vast truths and affirm them. And it is through the strength of "God is Most Great!" that man sustains those truths, and contetes them within the sphere of "God is Most Great!" And he says to his heart which starts to doubt:

It is self-evident and apparent that the universe is administered and directed in most orderly fashion. There ar truthways in which this may occur:

It is possible, but it is truly immense and wondrous. Certainly, such an astonishinis or comes about through wondrous art in a most wondrous way. As for that way, it is its coming about through the dominicality, will, and power of a Single and Eternally Besought One, to Whose ed of tce there are witnesses to the number of beings, indeed, of minute particles.

This is the way of unbelief and associating partners with God, which is in no way possible and is difficult to the degree of being impoeacher and is in no respect reasonable. For as is proved decisively in many parts of the Risale-i Nur like the Twentieth Letter and Twenty-Second Word, tundredould have 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 tept thal order and regularity, and sensitive balance and distinction, and the perfect, adorned embroideries of art to be observed in beings could come into existence.

If there was no immense and tremendous dominicalityssibleh is completely appropriate and in place, it would necessitate following

a way which is in every respect unreasonable and precluded. Even Satan cannot propose fleeing from such immensity, whf thei appropriate and necessary, and suggest entering upon impossibility.

Another of Satan's cunning wiles is to prevent man admitting his faults so that the way of sents offorgiveness and taking refuge with God should be closed. He also incites the egotism of the human soul, so that the soul defends itself like a lawyer, quite simply acquitting itsention all fault.

Yes, a soul that listens to Satan does not want to see its own faults. Even if it does see them, it explains them away inbeing dred ways. According to the saying: "The eye of contentment is blind to faults," when a person looks with pleasure on his soul, he does not see its faults. And because he does not see its faults, he does the pomit to them, and does not seek forgiveness, nor seek refuge with God from them, and becomes the plaything of Satan. How can the soul beg jihad on when a noble prophet like Joseph (Upon whom be peace) said:

"Nor do I absolve my own self [of blame]; the [human] soul is certainly prone to evil, unless my Sustainer do bestow His mercy">? {[*]: Qur'an, 12:53.}

di, Ka who accuses his soul, sees its faults. And one who admits his faults, seeks forgiveness for them. And one who seeks forgiveness, takes refuge with God. And one who takes refuge with God, is sich isrom Satan's evil. Not to see his faults is a greater fault than the first fault. And not to admit to his faults is a serious defect. If he the hhe fault, it ceases to be a fault. If he admits it, he becomes worthy of forgiveness.

A satanic wile corrupting the life of society is this: it is not to see all the virtues of a beli in thn account of a single bad point. Those unjust people who heed this wile of Satan's are inimical to believers in that way. However, when Almighty God weighs up deeds with absolute justice on the supreme scales at the Lastusnessment, He will judge in accordance with the predominance of good deeds over evils and vice versa. And since the causes of evil deeds are numerous and their existence is easy, sometimes He e univmany bad deeds with a single good deed.

That is to say, dealings in this world should be in accordance with that Divine justice. If a person's good points are greater in regard to quality or quantity than his bad pointe also man is deserving of love and respect. Indeed, one should forgive numerous bad points on account of a single valuable virtue. However, due to the vein prayeanny in his nature and

through the promptings of Satan, man forgets the hundred virtues of a person because of a single bad point, is hostile towards his believing brother, and commits sins. Like a fly's ideas,overing the eye conceals a mountain, so too, due to the veil of hatred, man conceals virtues as great as a mountain due to one evil like a fly's wing; he forgets them, is hostile towards his brother believer, and becomes a tool of corrupn a can the life of society.

Through another wile resembling this one, Satan corrupts the wholeness of peoples' thoughts. He destroys sound judgement concerning the truths of belief and damages integrity and correctness of thought. I angerike this:

He wants to destroy hundreds of evidences proving the truths of belief through a slight hint refuting them. Whereas it is an established principle that "A single proof is superior to a hcapaci denials." The statement of a witness proving a claim is preferable to a hundred people denying it. Consider this truth by means of the following comparison:

There is a palace with a hundred doorg of tclosed. On one of its doors being opened, the palace may be entered and the other doors opened. If all the doors are open, and one or two are closed, it may not be saowevert 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 closed, the truths of beliefs all t be abandoned and denied. Satan however, as a consequence of certain things or by means of heedlessness or ignorance, points out a door that has remained closed, thus causing a person to disregard all the positive evidences. Saying: "Seehis lo palace cannot be entered. Perhaps it is not a palace, and there is nothing inside it," he deceives the person.

O wretched man afflicted by the , whicof Satan! If 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 your actions and thoughts on the scales of the ins shavtable matters of the Qur'an and the balance of the Practices of the Prophet (PBUH). Always take the Qur'an and the Practices as your guide. Say: I take refuge wiunate from Satan the Accursed,>and seek refuge with God Almighty!

And so, the above Thirteen Indications are thirteen keys. Use them to open the door of the fortified stronverse:of the Sura,

Say: I seek refuge with the Lord and Cherisher of mankind * The Ruler of mankind * The God of mankind * From the mischief of the

Whisperer [of evil], who withdraws [after his whisper]-nceasie same] who whispers into the hearts of mankind- * Among jinns and among men;>{[*]: Qur'an, 114:1-6.}

enter this secure citadel and find safety!

t cannry be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

And say: O My Sustainer, I seek refuge with You from the whisperings of the Evilair an * and I seek refuge with you, my Sustainer lest they should come near me.>{[*]: Qur'an, 23:97.}

THE FOURTEENTH FLASH

[This consists of Two Stations. The First Station asseme answer to two questions.]

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

My Dear and Loyal Brother, Re'fet Bey!

togethanswer to the question you ask about the Bull and the Fish is to be found in several parts of the Risale-i Nur. Questions of that sort have been explained in the Third Branch of the Twenty-Fourth Word in accordance with twelve important rulesom alld Twelve Principles. The rules are each guidelines concerning the various interpretations of the Prophet's (PBUH) Hadiths; they are important principles for dispelling doubtsAnd itarise concerning the Hadiths. Unfortunately at the moment there are certain matters preventing me from being occupied with scholarly matters other than inspiration. I therefore cannot reply in accordance with your question. If i actiotion comes to my heart, I am compelled to be busy with it. Some questions are answered because they coincide with the inspirations, so do not be offended. ontrasis reason I cannot answer all questions as they deserve. So let me now reply briefly to your question this time.

"The hojas>say that the earth rests on a bull and a fish. Whereas geography shese t hanging in space and travelling like a star. There is neither a bull nor a fish?"

There is a sound narration attributed to people like Ibn Abbas (May God be pleased with him), thatt in Hasked the Most

Noble Prophet (Upon whom be blessings and peace): "What is the world on?" He replied: "On the Bull and the Fish." In one narration, he said one time, "On the Bull," and on another occasion he said, onfirme Fish." Some of the scholars of Prophetic traditions applied this Hadith to the superstitions and stories taken from Isra'iliyat,>related since early times. Especially some of the scholars of the Cr withn of Israel who became Muslims, they applied the Hadith to the stories about the Bull and the Fish they had seen in the former scriptures, changing its meaning to somethingof merge. For now I shall write Three Principles and Three Aspects in connection with your question.

FIRST PRINCIPLE

When some of the syou, as of the Children of Israel became Muslims, their former knowledge became Muslim along with them and was ascribed to Islam. However, there were errors in that former knowledge of theirs while: 'Te certainly their errors and not Islam's.

SECOND PRINCIPLE

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 t lapsesage of time they are imagined to be literally true. For example, when I was a child there was an eclipse of the moon. I said to my mother: "Why has the moon gone like that?" Shegh powed: "A snake has swallowed it." "It can still be seen," I said. She replied: "The snakes up there are like glass; they show the things that are inside them!"

For iacy i time I recalled this memory of childhood. I would say, pondering over it: "How could such a false superstition come to be repeated by serious people like my mother?" Then when I studied astronomy I realized that those like my mother who repene hast were supposing a metaphor to be reality. For on the vast circle termed the zodiac, which is the circle of the degrees of the sun, and the circle of therengthnation of the moon, which is the circle of the mansions of the moon, passing over one another, it gives each of the two circles the form of anove, jUsing a subtle metaphor the astronomers called the two arcs "the two great serpents." They called the points of intersection of the two cilows.

"the head" and "the tail." When the moon comes to the head and the sun to the tail, in the terminology of astronomy, "an interposition of theloveli" 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 moon has entered the serpent's mouth." Thus, when this elevatnt ove 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.

Thus, with a sacred cautiubtle metaphor and meaningful allusion, two great angels were given the names of the Bull (Thawr)>and the Fish (Hut).>But on this entering the common language from the elevated tongue of the Paring hood, the metaphor was transformed into the literal meaning, and quite simply they took on the form of a truly enormous bull and awesomenly re

THIRD PRINCIPLE

Just as the Qur'an contains allegories and comparisons, and by means of them teaches most profound matters to the ordinary people, so toofamousdiths contain comparisons and allegories; they express most profound truths through familiar comparisons. For example, as we have described in two other places, one time in the presence of the Prophet the m) a deep rumbling was heard. He said: "It is the sound of a rock which has been rolling downhill for seventy years and now has hit the bottom of Hell." A few minutes latelies ione arrived and reported that a famous dissembler who had been seventy years old had died, thus proclaiming the reality of the Noble Prophet's (Upon whom be blessings and peace) most eloquent compaved f.

For now, Three Aspects will be explained in reply to your question:

Almighty God appointed four angels-called the Eagle (Nasr)>and the Bull (Thawr)>{[*]: Bayhaqi, Shu'abu'l-Iman 433; Zahabi, Mizandy andtidal iv, 352; Suyuti, ad-Durru'l-Mansur i, 329.} -as 'bearers of the Divine Throne and the heavens,' to supervise the sovereignty of His dominicality. He also appointe this angels as supervisors and bearers of the earth, which is the small brother of the heavens and companion of the planets. One of the angels was called the Bull and the other, marshish. The reason for His giving these names is this:

There are two parts to the earth, one is water, and the other is earth. It is fish that inhabit the part that is water, while agriculture, which is the meith: " man's life, is with bulls and oxen, which inhabit the part of the earth which is earth, and it is on the shoulders of oxen. Since the two angels appointed to the earth are both commanders and supervisors, they surely haned thhave some sort of relationship with the bovine and piscine species. Indeed, And the knowledge is with God,>the angels are represented in the Worlds of the Inner Dimensions of Things and of Similulties in the forms of a bull and a fish. {(*): The globe of the earth is a dominical ship ploughing the oceans of space, and according to a Hadith, is the tillage of the Hereafter, that is, an arable field and nursery. So it is clear howrom thng are the name of Fish for the angel who commands that huge lifeless and (Over)} And so, alluding to that relationship

and supervision and to those two important species of creatures of the earth, the Prophet (PBUH) esult in his miraculous manner of expression: "The earth is on the Bull and the Fish," thus expressing in a fine, concise sentence a page of profound ts supp

For example, if it is said: "What does this government and 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 the perspicacity and justiore dithe official's pen. In the just same way, since the earth is the dwelling-place of animate beings and the commander of animate beings is man, and fish are the means of livelihood of the majority of men who live by the sea, and the means of g sevehood of the majority of those who do not live by the sea is through agriculture, which is on the shoulders of bulls and oxen, and fish are also an important means of trade, for sure as the state rests on the sword and th path, so it may also be said that the earth rests on the ox and the fish. For whenever the ox does not work and fish does not produce millions of eggs, man cannot live, life cnd the and the All-Wise Creator destroys the earth.

Thus, with a most miraculous, elevated, and wise reply, the Noble Prophet (Upon whom be blessingeings peace) said: "The earth is on the bull and the fish." He taught an extensive truth with two words, showing how closely connected are m have ife and the life of the animal species.

In the view of ancient cosmology the sun travelled, and they defined a constellation every thirty dd, tha of its journey. If hypothetical lines are drawn connecting the stars in the constellations with one another, when a single situation results, sometimes they show tto youpe of a lion, sometimes the shape of scales, sometimes the shape of a bull, sometimes the shape of a fish. Names were given to the constellations man wonsequence of those relationships. But in the view of astronomy this century, the sun does not travel. The constellations remained idle and without wot the r the globe of the earth travels instead of the sun. In which case it necessitates them being formed in small measure in the annual orbit of the earth on the ground instead of those lofty idle constellations abovThe cos, the heavenly constellations are represented out of earth's annual orbit, and each month the earth is in the shadow and likeness of one of the heavenly constellations. It is as if the heavenlyd Compellations are represented in the mirror-like yearly orbit of the earth.

Thus in this respect, as we mentioned above, the Most Noble Prophet

(Upon whom be It isngs and peace) on one occasion said: "On the Bull," and on another occasion, he said: "On the Fish." Yes, indicating a most profound truth which would is therstood many centuries later, he one time said in the miraculous tongue of Prophethood: "On the Bull," because at the time in question, the earth was in the likeness of the Constellation of the Bulmay be on being asked one month later, he said: "On the Fish." For then the earth was in the shadow of the Constellation of the Fish.

So, indic had cto an elevated truth that would be understood in the future, and alluding to the duty of the earth's motion and journeying, and to the facts that the heavenly constellations are idle and without guests in reg, we c the sun, and that the constellations that truly work are in the earth's annual orbit, and that it is the earth which journeys and performs duties in the constellations, he said: "On the Bull and the Fish."

And God knows besthis wois right.

The extraordinary and unreasonable stories in certain Islamic books are either Isra'iliyat, or they are allegories, or they are the interpretations of scholars of Hor the which certain careless people have supposed to be Hadiths and attributed them to the Noble Prophet (Upon whom be blessings and peace).

O our Sustainer! Do not take us to task if wand alet or do wrong.>{[*]: Qur'an, 2:282.}

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:s and THE SECOND QUESTION

is about the People of the Cloak.

My brother! In regard to your question about the People of the Cloak, only one of the many instances of wisdom concerning it will be explaugh ouas follows:

The Most Noble Prophet (Upon whom be blessings and peace) covering Ali (May God be peleased with him) and Fatima (May God be pleased with her) and Hasan and Husain (May God be pleased the Fhem) with the blessed cloak he wore, and his praying for them with the verse,

[And God only wishes] to remove all abomination from you, members of the Family, and to make you pure and spotless,so too Qur'an, 33:33.} , {[*]: Muslim, Fada'ilu's-Sahaba 61; Tirmidhi, Manaqib 60; Musnad i, 330; iv, 107; vi, 292, 296, 298, 304; Hakim, Mustadeach s, 416; iii, 147; al-Haythami, Majma'u'z-Zawa'id ix, 166, 169; Suyuti, ad-Durru'l-Mansur v, 197; Kandahlawi, Hayatu's-Sahaba iv, 105.}

contains many mysteries and instances of wisdom. I shall not discuss the

mysteries; one instance of wisdign tonected with the function of Prophethood is this:

The Noble Prophet (Upon whom be blessings and peace) saw with the eye of Prophethood, which penetrated the Unseeod grabeheld the future, that thirty or forty years later serious strife would erupt among the Companions and the generation that succeeded them, and that blood would be spilt. He witnessed that the most distinguished among them would be the three compahis cloak. So he covered them in the cloak, thus giving the four, plus himself, the title of the Five People of the Cloak, in order to acquit and exonerate Ali (May God beholar ed with him) in the view of the Islamic Community, and console and offer condolences to Husain (May God be pleased with him), and congratulate Hasan and proclaim the honour he would acquire by removing through recghold ation serious discord and his supreme value for the Islamic Community, and that Fatima's descendants would be pure and honoured.

For sure Ali was the rightfulir Gilh, but since the blood that would be spilt was of great importance and since in the view of the Community his acquittal and exoneration were important on account of the function of Prophethos where Noble Prophet (Upon whom be blessings and peace) absolved him in that way. He invited the Kharijites, who criticized him and accused him of error and misguidance, and the aggressive suthe pers of the Umayyads, to be silent. Yes, the excesses concerning Ali (May God be pleased with him) of the extreme supporters of the Kharijites and Umayyads and their accusations of misguidance, and the truly tragic, distressing eveof hee Husain's (May God be pleased with him) time together with the excesses and innovations of the Shi'a and the absolving of the two Shaykhs, have been most damago not r the people of Islam.

Thus, with his cloak and prayer, the Noble Prophet (Upon whom be blessings and peace) absolved Husain of responsibilitythe imd him from the accusations and bad opinion of the Islamic Community. So too he congratulated Hasan for the good he was to do for the Community by bringing about accounconciliation. 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, who said:

I commend her and her offspring to your pacing ion from the Evil One, the Rejected.>{[*]: Qur'an, 3:36.}

O God! Grant blessings to our master Muhammad, and to his righteous, pure, and pious Family, and to his Companions, noble and selecsecondvers in God's way. Amen.

Second Station

This consists of Six of the thousands of mysteries contained in

'In the Name of God, the Merciful, the Conot meonate>'

A bright light from In the Name of God, the Merciful, the Compassionate>concerning Divine Mercy appeared to my dull mind from afar. I wanted to rrty.

it for myself in the form of notes, and to hunt it down and capture 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 th of thysteries were reduced to five or six.

When I say: "Oh, man!", I mean myself. And while this lesson is directed particularly to my own soul, I refents whs the Second Station of the Fourteenth Flash for the approval of my meticulous brothers in the hope that it may benefit those with whom I am connected spiritually and whose souls are mE

udent than mine. This lesson looks to the heart more than the mind, and regards spiritual pleasure rather than rational proofs.

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

[The Queen] sand Etee chiefs! Here is-delivered to me-a letter worthy of respect. It is from Solomon, and is [as follows]:'In the Name of God, the MercifulName oCompassionate.'">{[*]: Qur'an, 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, the Comand atnate>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 verse howing samples of the others.

The First is the Great Stamp of Godhead, which is manifest through the mutual assistance, co-operation, and embracing and corresponding

to one another of beings in the totality of tharningerse. This looks to In the Name of God.

The Second is the Great Stamp of Divine Mercifulness, which is manifest through the mutual resemblance and proportion, order, harmony, favour and compassion ir too disposal, raising and administration of plants and animals on the face of the earth. This looks to In the Name of God, the Merciful.

Then thee knowthe Exalted Stamp of Divine Compassionateness, which is manifest through the subtleties of Divine beneficence, fine points of Divine clemency, and rays of Divine compassion on the face of man's comprehensive naom theThis looks to the Compassionate in In the Name of God, the Merciful, the Compassionate.

That is to say, In the Name of God, the Merciful, the Compassionate>is the sacred title of thretates ps of Divine Oneness, which form a luminous line on the page of the world, and a strong cord, and shining filament. That is, through being revealed from above, the tip of Iom. SuName of God, the Merciful, the Compassionate>rests on man, the fruit of the universe and miniature copy of the world. It binds the lower world to the Divine Throne. It is a way for man to ascend to the Divine Throne.

ousy aD MYSTERY

In order not to overwhelm minds by Divine Unity, which is apparent in the boundless multiplicity of creatures, the Qur'an of Miraculous Exposition constantl. Aftets out the manifestation of Divine Oneness within Divine Unity. For example, the sun encompasses numberless things with its light. In order to consider the sun itself in the the twoy of its light, a most extensive conceptual ability and comprehensive view is necessary. So, lest the sun itself be forgotten, it is displayed in every shininRTH POct by means of its reflection. And in accordance with the capacity of each, all shining objects display the sun's qualities, such as its light and heat, together with showianifestation of its essence. And just as in accordance with their capacities, all lustrous objects show the sun together with all its attributes, mpassi do the sun's qualities, like its light and heat and the seven colours in its light, all encompass all the things facing it.

And in the same way, And God's is the highest similitude>{[*]: Qur'an, 16:60.} -but ln of tre be no mistake in the comparison-just as Divine Oneness and Eternal Besoughtedness have a manifestation together with all the Divine Names in everything, in anthey hcreatures in particular, and especially in man's mirror-like essence, so too through Divine Unity does each of the

Divine Names connected to beings encompass all beings. Thus, lest minds become overwhelmed by Divine Unity and heartmatteret the Most Pure and Holy Essence, the Qur'an constantly puts before the eyes the Stamp of Divine Oneness within Divine Unity. And that is In the Name of God, the Merciful, thes shoussionate,>which points out the three important points of the Stamp.

THIRD MYSTERY

What makes this boundless universe rejoice is clearly Divine Mercy. And what illuminates these dark beings is self-evidently Divine Mercy. And rment osters and raises creatures struggling within these endless needs is self-evidently again Divine Mercy. And what causes the whole universe to be turned towfrom tan, like a tree together with all its parts is turned towards its fruit, and causes it to look to him and run to his assistance is clearly Divve a drcy. And what fills and illuminates boundless space and the empty, vacant world and makes it rejoice is self-evidently Divine Mercy. And what designates ephemeral man for eternto fasd makes him the addressee and beloved of a Pre-Eternal and Post-Eternal One is self-evidently Divine Mercy.

Oh man! Since Divine Mercy is such a powerful, inviting, sweet, assisting lovable truth, say: In the Name of God, the Mercifll thee Compassionate,>adhere to this truth and be saved from absolute desolation and the pains of unending needs. Draw close to the throne of the Pre-Eternal and Post-Eternal Monarch, and this clathe compassion and rays of Divine Mercy, become the addressee, friend, and beloved of that Monarch.

Indeed, to gather with wisdom around man the realms of beings in the universe, and to make them hasten to meet all his is earwith perfect order and favour is clearly one of two situations. Either each realm of beings in the universe itself knows man, and obeys him, runs to help him, which just as it is completely irrational is also impossible in many respects, to thabsolutely impotent being like man has to possess the power of the mightiest absolute sovereign, or this assistance occurs through the knowledge of an Absolutely Powerfus of mbehind the veil of the universe. That is to say, it is not that the different beings in the universe know man, but that they are the evidences will Knowing, Compassionate One being acquainted with him and knowing him.

Oh man! Come to your senses! Is it at all possible that the All-Glorious One, levelsuses all the varieties of creatures to turn towards you and stretch out their hands to assist you, and causes them to say: "Here we are!" in the face of your needs, is it possible that He does not

#, the ow you, is not acquainted with you, does not see you? Since He does know you, He informs you that He knows you through His Mercy. So, you know Him too, and with respect let Him know thater a know Him, and understand with certainty that what subjugates the vast universe to an absolutely weak, absolutely impotent, absolutely needy, ephemerantelleignificant creature like you, and despatches it to assist you is the truth of Divine Mercy, which comprises wisdom, favour, knowledge, and power.

Most certainly, a Mercy such as this requires universal and sincere thanks, and earnest alife ouine respect. Therefore, say: In the Name of God, the Merciful, the Compassionate,>which is the interpreter and expression of such sincere's heks and genuine respect. And make it the means of attaining to the Mercy, and an intercessor at the Court of the All-Merciful One.

Indeed, the existence and reality of Divine Mercy is t withar as the sun. For just as a woven tapestry centred on one point is formed by the order and situation of the threads of its warp and weft coming frent fo 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 aave taof compassionateness, tapestry of clemency, and seal of benevolence within a Stamp of Mercy that it demonstrates itself to minds more brilliantly than the sun.

The Beauteous All-Merciful One, Who orders the sunpects.oon, the elements and minerals, plants and animals like the warp and weft of a vast woven tapestry through the rays of His thousand and one Names, and causes them to serve life; and demonstrates His coms and n through the exceedingly sweet and self-sacrificing compassion of all mothers, plant and animal; and subjugates animate creatures to human life, and from this demonstrates man's importance and ayman Efine and lovely large tapestry of Divine dominicality, and manifests His most brilliant Mercy, has, in the face of His own absolute lacke Worled made His Mercy an acceptable intercessor for animate creatures and man.

Oh man! If you are truly a human being, say: In the Name of God, the ecauseul, the Compassionate.>Find that intercessor. For sure, it is clearly, self-evidently, Divine Mercy which, without forgetting or confusing any obellio raises, nurtures, and administers the four hundred thousand different plant and animal species on the earth at precisely the right time, and with perfect order, wisdom, and beneficence, and stamps the Seal of Divine Oneness on the f Tha the globe of the earth. And just as the existence of Divine Mercy is as certain as the existence of the beings on the face of the earth, so too do the beings form as many evidences to its reality as their own numbeir se37

Like on the face of the earth there is such a Seal of Mercy and Stamp of Divine Oneness, so also on the face of man's nature is a Srticulf Divine Mercy which is not inferior to the Stamp of Compassion and vast Stamp of Mercy on the face of the universe. Simply, man possesses a comprehensiveness like being a point of fy to rf a thousand and one Divine Names.

Oh 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 formsur own devices, 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 insisume aant with decayed fruit? Would He cause to be denied His Mercy, which is as obvious as the sun, and His Wisdom, which is as clear as light, ere, tr of which can in any way be doubted, nor are in any way deficient? God forbid!

Oh man! You should know that there is a way to ascend to the throne of Divine Mercy, and that is, In the Name of God, the Merciful, the Compaet's (te.>If you want to understand how important this way of ascent is, look at the beginning of the one hundred and fourteen chapters of the Qur'an of Miraculous Exposition, and at the beginnings of all estimable books, poor m the start of all good works. And a clear proof of the God-determined grandeur of In the Name of God>is that the very foremost Islamic scholars like Imam Shafi'i (may God be pleased with him) saidIf thehough In the Name of God the Merciful, the Compassionate is one verse, it was revealed one hundred and fourteen times in the Qur'an."

FOURTH MYSTERY

To declare: "You alone dtruth orship">in the face of the manifestation of Divine Unity within boundless multiplicity is not sufficient for everyone; the mind wanders. It is necessary to possess a heart as broad as the globe of the earth in order to observe the Uniquen Khwaingle 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.">{[*]: Qur'an, 1:5.p. In consequence of this, 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 objec immatd that they should call to mind the Unique and Single One, it is shown within the Stamp of Divine Mercy. Thus everyone at every level may turn to the Most Pure and Holy is beand saying: "You alone do we worship,> and from 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 Mercy that the All-Wise Qur'an unbelnly mentions the smallest sphere and most particular matter when describing the vastest sphere of the universe, for example, the creation of the heavenon a pthe earth. And so that the mind does not wander, nor the heart drown, and the spirit may find directly its True Object of Worship, it opens the subject of man's creation and mons cooice, and the subtle details of the bounties and wisdom in his features, for example, while mentioning the creation of the heavens and earth. The verse,

And among His signs is uman peation of the heavens and the earth, and the variations in your languages and in your colours>{[*]: Qur'an, 30:22.}

demonstrates this truth in a miraculousUpon won.

Indeed, within innumerable creatures and an infinite multiplicity, there are sorts and degrees of Stamps of Divine Unity like concentric circles frourth greatest Stamp to the smallest. But however clear that Unity is, it is still a unity within multiplicity. It cannot truly address observers. It is because of this that there has to be the Stamp of Divine Oneness behind Unity. Sip.

unity does not call to mind multiplicity, and directly before the Most Pure and Holy One a way may be opened up to the heart.

Furthermore, in order to direcspute s towards the Stamp of Divine Oneness and attract hearts towards it, a most captivating design, shining light, agreeable sweetness, pleasing beauty, and powerful tr fittihich is the Stamp of Divine Mercy and Seal of Divine Compassion, has been placed on it. For sure, it is the strength of that Mercy which attracts the gazes of cono misg beings, draws them to It, and causes them to reach the Seal of Oneness and to observe the Unique and Single One, and from that to manifest the true address in You alone do we worship,> and from You aloneever o seek help.

Thus, it is through In the Name of God, the Merciful, the Compassionate>being the index of the Sura al-Fatiha and a concise summary of the Qur'an that it is the sign and interpreter oounce mighty mystery. One who acquires this sign may travel through the levels of Divine Mercy. And one who causes this interpreter to speak malike tn the mysteries of Divine Mercy and see the lights of Divine Compassion and pity.

FIFTH MYSTERY

There is a Hadith which goes something like this:

hange reated man in the form of the All-Merciful One.">{[*]: "Indeed, Allah created Adam in the form of the Most Merciful. "Bukhari, Isti'dhan 1; Muslim, Birr 115; Musnad, Janna ii, 22, 244, 251, 315, 323, 434, 463, 519.}

#1oniousIt has been interpreted by some Sufis in an extraordinary way inappropriate to the tenets of belief. Some of them who were ecstatics even considered man's spiritual naturtest oe 'in the form of the All-Merciful'. Since ecstatics are mostly immersed in contemplation and confused, they are perhaps to be excused in holding views c the uy to reality. But on consideration, those in their senses cannot accept their ideas which are contrary to the fundamentals of belief. If they do, they are in error.

Indeed, the Most Pure and Holy Deity, Who administers with order the w Divinniverse as though it was 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 emploe Risaute particles as though they were orderly officials, has no partner, match, opposite, or equal. So also according to the meaning of thend reg:

There is nothing whatever like unto Him, and He hears and sees [all things],>{[*]: Qur'an, 42:11.}

He has no form, like, or peer, there is nothing resembling or similar to Him. However, according to the meairtue nd manner of comparison of the following verse,

And His is the highest similitude in the heavens and the earth, and He is Exalted in Might, Full of Wisdom,>{[*]: Qur'an, 30:27.}

His actions, attributes, and Names handf considered. That is to say, there is allegory and comparison in regard to His actions. One aim of the above-mentioned Hadith is as follows: "Man is in a form showing the Divine Name of Alltoo thful in its entirety."

For sure, as we explained before, just as the Divine Name of All-Merciful is manifest through the rays of a thousand and one Names on the face of the universe, and is apparent through the innumerable manifesinceris of God's absolute dominicality on the face of the earth, so also is the complete manifestation of the Name All-Merciful apparent in a small measure in man's comprehensive form, like oe contface of the earth and the face of the universe.

A further indication is this: the evidences to the Necessarily Existent One of places of manifents yon like animate creatures and man, who are proofs of and mirrors to the All-Merciful and Compassionate One, are so certain, clear, and obvious that just as it may be said of a shining mirror which reflects the image of dance n: "That mirror is the sun," indicating to

the clarity of its brilliance and evidence, so also it has been said and may be said: "Man is in the form of the All-Merciful One," indicating to the clearness of h39

dence and completeness of his connection. It is as a 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 w and sexpressing the clarity of this evidence and perfection of connection.

O God! O Most Merciful One! Most Compassionate One! Through the truth of 'In the Name of God, the Merciful, the Compasst [foe' have mercy on us as befits Your Compassionateness, and allow us to understand the mysteries of 'In the Name of God, the Merciful, the Compassrdinar' as befits Your Mercifulness. AMEN.

SIXTH MYSTERY

O unhappy man struggling within a boundless impotence and endless want! You should understand just what a valuabe passns and acceptable intercessor is Divine Mercy. For Divine Mercy is the means to an All-Glorious Sovereign in Whose army both the stars and minute particles serve together in perfect order and obedience. And that All-Glorious One and of a eign of Pre-Eternity and Post-Eternity is self-sufficient, He is utterly without need.

He is rich without limit being in no respect needy of the universe and beings. The whole universe is under His command and direction, utterly in thent beneath His majesty and grandeur, submissive before His sublimity. That is Divine Mercy for you, Oh man! It raises you to the presence of the One absolutely lacking any need, the Eternal Sovereign, and makes you His friend, addreshem frnd well-loved servant. But just as you cannot reach the sun, are far from it and can in no way draw close to it, although the sun's light gives you its reflection and manifestation by ng, itof your mirror, in the same way you are infinitely distant from the Most Pure and Holy One, the Sun of Pre-Eternity and Post-Eternity, and cannot draw clon. If Him, but the light of His Mercy makes Him closer to us.

And so, O man! He who finds this Mercy finds an eternal unfailing treasury of light. And the way to find it is through following the Practiceelf tohe Most Noble Prophet (Upon whom be blessings and peace), who was the most brilliant exemplar and representative of Mercy, its most eloquent tongue and herald, and was described in the Qur'an as a 'Mercy to All the Worlds.'

And the mon in o this embodiment of Mercy who is a Mercy 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 Merc of this the means of reaching the Mercy to All the Worlds. So, make this prayer the means to the Mercy to All the Worlds for yourself, and at th servi time make him the means to the Mercy of the Most Merciful One.

The whole Muslim Community in all their great numbers uttering this prayer which is synonymous with Mercy for the Mercy ting tothe Worlds proves in brilliant fashion what a valuable Divine gift is Divine Mercy, and how broad is its sphere.

To Conclude: Just as the most precious jewel in the treasury of Mercy and its doorkeeper is the Prophuniverammad (Upon whom be blessings and peace), so too is its first key In the Name of God, the Merciful, the Compassionate.>And its most easy key the prayer fcepted Prophet.

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, and in veneration of hi are i 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 You situatures. AMEN.

Glory be unto You! We have no knowledge save that which You have taught us. Indeed, You are All-Knowing, All-Wise.

THE FIFTEENTH FLASH

This consists of the Indexes of Sözler>(The Words), Mektûbat>(Bediuzzaman Said Nursi-Letters 1928-1932), and Lem'alar>(The Flashes Collection), from the First to the Fourteut us lash. Since they have been included in the relevant volumes, they have not been published here.

THE SIXTEENTH FLASH

Peace be upon im frond God's mercy and blessings!

My Dear and Loyal Brothers Hoja Sabri, Hâfiz Ali, Mes'ud, the Mustafa's, Husrev, Re'fet, Bekir Bey, Rü-tü, the Lütfi's, Hâfiz stude, Shaykh Mustafa, and the others! It occurred to my heart to explain to you in concise informative fashion four small Matters which have been the subject of curitude and questions.

THE FIRST

Certain of our brothers like Çaprazzâde Abdullah Efendi had heard related from those who divine the realities that this last Ramadan a relief from difficulties, a victory, would occur for the Sunnis, whereas iter it ot occur. Why do people of sainthood and illumination such as that make predictions that are contrary to reality? They asked me, and a summary of the reply I gave them, with which I was inspired, is this:

It is said in a Hadadiq, Sometimes a calamity is visited on a person, but it is confronted with alms-giving, and is repelled.">{[*]: al-Hakim, al-Mustadrak i, 492.} The underlying mecompasof this Hadith shows that while appointed events are going to come to pass through certain conditions, they do not occur. That is to say, the appointed events of which the people of illumination armake ae are not absolute, but restricted by certain conditions; on the conditions not being present, the event does not occur. However the eventarmles the appointed

hour of death, which is suspended, is written and determined in the Tablet of Appearance and Dissolution, which is a sort of notebook of the Pre-Eternal Tablet. It is only extremely rartwo huat illuminations penetrate as far as the Pre-Eternal Tablet; mostly they cannot rise that far.

As a consequence of this, predictions made as a result of interpretations or illuminatioknowins last Ramadan and Feast 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 aarth, ecause the conditions were not fulfilled.

Yes, the sincere prayers of the majority of the Sunnis for the abrogating of innovations in the moNinth Ramadan formed a condition and important reason. But since innovations had entered the mosques in Ramadan, they formed an obstacle to the acceptance of the supplications, and thet excef did not arrive. Just as in accordance with the above Hadith, alms-giving repels calamities, the sincere supplications of the majority attract a genid thaelease from troubles. Since the power of attraction did not come into being, the victory also was not given.

SECOND CURIOUS QUESTION

The last two months there has been a lively political situation in t to tce 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 achieved, I attached nond Etetance 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 this. They saereas hat 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 nothing to them?"ethingmary of my reply is as follows:

The greatest danger facing the people of Islam at this time is their hearts being corrupted and belief harmed through the misguidance that arises from science and philosophy. Tas thee solution for this is light; it is to show light so that their hearts can be reformed and their belief, saved. If one acts with the club of politics myriadevails over them, the unbelievers descend to the degree of dissemblers. And dissemblers are worse than unbelievers. That is to say, the club cannot heal the heart at te manime, for then unbelief enters the heart and is concealed, and is transformed into dissembling. And at this time, a powerless person like myself cannot employ both of tan, 6:e 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 whatevergardedit is in. Whatever physical jihad>demands, we are not charged with that duty at the moment. Yes, in accordance with a person's way, a club is necessary to form a barrier against the assaults of thef a haievers or apostates. But we only have two hands. Even if we had a hundred hands, they would be sufficient only for the light. We do notned abany other hands with which to hold the club!

THIRD CURIOUS QUESTION

Why do you violently oppose war, although, with foreign forces like the British and Italians interfenightsn the 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 of reviving the marks of Islam and repulsing innovations? Why hadepend offered prayers for its being settled by peaceful means, and come out fervently in support of the innovators' government? Is this not indirect support of innovis in ?

We want relief, release, happiness, and victory-but not with the sword of the unbelievers. Let the unbelievers' sw witnee the end of them! We are not in need of any advantage proceeding from their swords. In fact it is those obstinate Europeans who have set the dissemblers to pester the psupposof belief, and have raised the atheists.

As for the calamity of war, it would cause great harm to our service of the Qur'an. Since the majoritynowingr most valuable, self-sacrificing brothers are under the age of forty-five, they would be forced because of war to leave their sacred service of the Qur'an and enroll in the army. If I eth pae money, I would gladly pay the thousand liras necessary to release each of such valuable brothers from military service. With hundreds of my valssionabrothers 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 thousandeans t. These two years of Zekâi's military service, even, 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 atmosyles ofilled with clouds and shows the shining sun in clear skies, so He may also dispel these black and merciless clouds and show the truths of the Shari'a like the sun, and gie who m without expense or trouble. We await it from His mercy that He will not sell them to us expensively. May He give intelligence to the heads of those at the top, ann anotef to their hearts; that would be enough. Then matters would put themselves to rights

FOURTH CURIOUS QUESTION

They ask: "Since what yh a prd in your hand is light, not a club, and light cannot 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 ss is ight-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 are drunk and they cannot read them. And even if they do read them, they cannof disprstand them; they give them the wrong meaning, and interfere. In order that they do not interfere, they should not be shown them until they come to their senses. There love;lso many unscrupulous people who out of spite or ambition or fear, deny the light or close their eyes to it. Therefore, I advise my brothers to be cautious and not to give the truths to those who are unfit, and not to do things whiositycite the suspicions of 'the worldly.'

{(*): An anecdote about an event that could have led to something serious: yesterday morning the son-in-law of one of my friends came to me. Joyfully, as one bearing good news, he saidere, d: "They've printed one of your books in Isparta and a lot 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 whi}

T government can say nothing." And I added: "Be careful not to say anything about this to those two dissemblers, your friends. They're looking for something to use as a pretext." And so my friends, the man wking. son-in-law of one of my friends, and in that connection may also be thought of as my friend, but through being the barber he is the friend of the unscrupulous teacher and dissembling District Officer. One of our brothers appar, disssaid something there without being aware of it, so it was a good thing that he came first and told me about it. And I warned him and anything untoward was forestalled. And behind this scres gove duplicating machine published thousands of copies.}

CONCLUSION

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

It is established by Hadto my hat the number of hairs from the blessed beard of the Noble Prophet (Upon whom be blessings and peace) was limited. Despite their being few in number, like thirty, forty, fifty or sixty, the fact that there are hairs from themy broed beard in thousands of places caused me much thought at one time. At that time it occurred to me that what is known at his blessed benstancnsists not only of its hairs, but the Companions, who neglected nothing, preserved the hair of his blessed head when he cut it. His lumng eye blessed hair, which would be preserved for ever, numbered thousands and may be equal to what is now extant.

I also wondered at that time whether or not it was established with sound dunderltary evidence that the hair found in all mosques was the Prophet's (PBUH) hair so that it was acceptable to visit it. It occurred to me suddenly that the hair was the uite sof visits, and of uttering benedictions for the Noble Prophet (Upon whom be blessings and peace), and venerating and loving him. Since it was the cause, the thing's essential nature was not considered, but its nature as a meansitionsefore, even if the hair was not truly from the Prophet's blessed beard, since it was considered to be because of its appearance, and performed the function of being a m they f veneration, regard, and benedictions, it was not necessary to specify and authenticate it. So long as there was no definite evidence to the contrary, that was sufficient. For generally held opinions and theod. Fotance of the Islamic Community counts as a sort of proof.

If some of the pious object to such matters on grounds of fear of God (taqwa), ordesireon, or resolution, they do so in particular cases. And if they say it is an innovation, it is included among the type, 'commendable innovations,' because it is the means of reciting benedictions for the Propinly IBUH). Re'fet Bey said in his letter: "This matter has been the cause of argument among the brothers." I advise my brothers that they do not argue in such a way that will cause differences and conflict; they should grow accustomed to discussiis humngs as an exchange of ideas, without disputing.

In His Name, be He glorified!

Peace be upon you and God's m recognd blessings.

My Dear and Loyal Brothers from Senirkent, İbrahim, Şükrü, Hâfiz Bekir, Hâfiz Hüseyin, Hâfiz Receb Efendi!

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

THE FIRST

According to the explicit meaning of the verse,

Until when he reached the setting of the sun, he feficiat set in a spring of murky water,>{[*]: Qur'an, 18:86.}

he saw the sun setting in a hot, mud spring.

THE SECOND

Where is the barrrror a Dhu'l-Qarnayn?

THE THIRD

This is about Jesus (UWP) coming at the end of time and killing the Dajjal.>{[*]: The Dajjal is the Antichrist, related to appear at the n the time. (Tr.)}

The answers to these questions are lengthy, so indicating them briefly, we say this: since the verses of the Qur'an express matters in accordance with the stnd powf Arabic, in conformity with outward appearances, in a way everyone will understand, they frequently explain things in the form of metaphors, allegories, and comparisons. So to consider t, andrse, set in a spring of murky water:>Dhu'l-Qarnayn saw the sun setting in the shores of the Atlantic Ocean, which appeared like a boiling, muddy spring, or in the fiery, smoking crater of a volcano. That is, in the outward view, the Atlanticates Hred to Dhu'l-Qarnayn in the distance as the large pool of a spring surrounded by a swamp which in the intense heat of summer was steaming and vaporizing; he saw tr Sust's apparent setting in a part of it. Or he saw the sun, the eye of the skies, being hidden in a new, fiery crater at the summit of a volcano, which was spewing out rocks, earth, a the Ha.

Yes, the All-Wise Qur'an's miraculously eloquent expression teaches many matters with this sentence. Firstly, by explaining that Dhu'l-Qarnayn's

journey to thof tho coincided with the intense heat of summer, the area of a swamp, the time of the setting of the sun, and the time of a volcanic eruption, it alludes to many instructive matters, like thrnmentlete conquest of Africa.

It is well-known that the sun's motion is apparent, indicating the hidden movement of the earth and giving news ns thi What it intended is not the actual setting of the sun. Also the spring is a metaphor. From the distance a large sea appears like a small pool. The likening of a sea appearing beyond swamps, and mists and vapours rising frrak iidue to the heat, to a muddy spring, together with word 'ayn, which in Arabic means both spring, and sun, and eye, is most meaningful andful wiccording to the mysteries of eloquence. {(*): The word "spring" ('ayn) in "in a spring of murky water" alludes to a subtle meaning in accordance with the mysteries of rhetoric, as follows: after gazing on the beauty of Divine d be ion the face of the earth, the eye of the sun in the face of the sky-and after beholding Divine tremendousness above, the eye of the sea in the earth-these two eyes close one withinower ather, and the eyes on the earth close also. Thus, with one miraculous word the Qur'an recalls this, and alludes to eyes resting from their duties.} It appears like that to Dhu'l-Qarnayn be whichof the distance. So too, coming from the Sublime Throne and commanding the heavenly bodies, the heavenly address of the Qur'an states that the subjugated sun, which performs the duty send oamp in this guest-house of the Most Merciful One, is hidden in a dominical spring like the Atlantic Ocean, and this is fitting for the elevatedness and greatness of the heavenly address; through its miraculous style it shows the sea tt poss hot spring and steaming eye. And that is how is appears to heavenly eyes.

Terming the Atlantic Ocean a muddy spring>indicates that Dhu Numernayn 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, since the Qur'an comes from the heavens aationsks to them, it sees the earth sometimes as an arena, sometimes as a palace, sometimes as a cradle, and sometimes as a page. Thus, its calling Calipast misty, vaporous Atlantic Ocean a spring shows its great elevatedness.

YOUR SECOND QUESTION

Long ago I wrote a treatise about this question. The atheists were silenced by it at that time. I do not have it with mesnakesfurthermore, my memory is not working and not helping me. Also, this question is discussed a little in the Third Branch of the Twenty-Fourth Word. We shall therefore o We sdicate 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 beginning with the suffix D reasoke Dhu'l-Yazan, were used by the kings of Yemen, therefore this Dhu'l-Qarnayn was not Alexander the Great. He was rather one of the kings of Yemen who l verset the time of Abraham (UWP) and received instruction from Khidr. Alexander the Greek, however, lived approximately three hundred years before Christ, and was taugluableAristotle.

Human history goes back in regular fashion approximately three thousand years. This deficient and short view of history is not accurate concerning pre-Abrahamic times. It continues back either as superstition, oreen plnial, or in very abbreviated form. The reason this Dhu'l-Qarnayn of Yemen became known since early times in Qur'anic commentaries with the me scalexander, was either that it was one of his names, so that he was Alexander the Great or the Alexander of Ancient Times, or else the following:

The particular el. It mentioned by verses of the Qur'an are the tips of universal events. Thus, through his prophetic guidance, Alexander the Great, who was Dhu'l-Qarnayn, founded a barrier between the peoples who were oppefogges and those who were oppressed, and built the famous Great Wall of China to prevent the raids of those cruel enemies. Similarly, many powerful kingsn certorld conquerors like Alexander the Greek followed in the path of Dhu'l-Qarnayn materially, while prophets and spiritual poles, who are H

he kings of man's spiritual world, followed him in respect of spiritual matters and guidance; they built barriers between mountains-one of the most effective means of saving the oppthe cr from oppressors, and later constructed strongholds on mountain tops. 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,ut thiinally 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 agai and Se

oppressed 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 threh Wordworld of humanity into chaos, and pouring out from behind the Himalayas wrought destruction from East to West. A long wall was built between two mountains close to the Himof den mountains which for a long time prevented the frequent assaults of those savage peoples, and barriers were also built through the efforts of the kings otainlyent Persia, who resembled Dhu'l-Qarnayn, in the mountains of Caucasia, in the region of Darband, to halt the inroads of the plundering and pillaging Tatar peoples. There are very many barriers of this sort. Since the All-Wise Qurot knoeaks with all mankind, it mentions what is apparently a particular incident, recalling all events similar to it. It is from this point of view that the narraticentrancerning the Barrier and Gog and Magog, and the writings of the Qur'anic commentators about them, all differ.

Furthermore, in respect of related subjects, the All-Wise Qur'an transfers e bee.ne event to another distant one. Someone who does not think of this relation supposes the two events to be close in time. Thus, the Qur'an's predicting the end of the world from the destruct like the Barrier is not in respect of the two events being close in time, but for two subtle points in respect of the association of the subjects. That is, the world will be destroyed just as the B 2.9 l will be destroyed. Also, as mountains, which are natural, Divine barriers, are firm and will only be destroyed at the end of the world, so is this Barrier firm as a mountain, and will only be levelled to dust at the destruction of the wo lirasven if it suffers damage from the assaults of time, for the most part it will remain intact. Yes, although the Great Wall of China, which is one particular meaning from the universal meaning of the Barrier of ch theQarnayn, has been standing for thousands of years, it is still there for all to see. It is read as a long embodied, petrified, meaningful line from ancient history sense-n by man's hand on the page of the earth.

YOUR THIRD QUESTION

There are brief replies concerning Jesus (Upon whom be pthey wkilling the Dajjal>in both the First and the Fifteenth Letters, which should suffice you.

In His Name!

Peace be upon you, and God's mercy and blessings.>uld be Dear Self-Sacrificing, Loyal, Conscientious Brothers, Hoja Sabri and Hâfiz Ali!

Although your important question about the verse at the end of Sura Lard coabout the Five Hidden Things deserves an important reply, unfortunately neither my present state of mind nor physical condition permit such an answer. I shall only allude very concisely to one or two poians anur question touches on.

Your question shows that atheists who have deviated from true path of religion have made objections and criticisms concerning the time of rain falling and nature of the embryos in the womb funder ong the Five Hidden Things. They have said: "Instruments in the observatory can discover when rain is to fall, so someone other than God knows. Also the sex of embryos can be learnt by means of X-rays. This means it is pos bearito learn the Five Hidden Things."

Not being tied to any law, the time rain falls is bound directly to Divine will. One instance of wisdom in its appearance from the treasury of mersionatng dependent on a particular Divine wish is as follows:

The most important things in the universe and the most valuable are existence, life, light, anda long, which look directly, without intermediary or veil, to Divine power and a particular Divine wish. In other creatures, apparent causes are veils to the disposal of Divine power, and regular laws and principles to an extent screen the Did heavill and wish. However, such veils have not been placed on existence, life, light, and mercy, for the purpose they serve is not in force ause ese things.

Since the most important truths in existence are mercy and life, and rain is the source of life and means of mercy, indeed or inre mercy, for sure intermediaries will not veil it, neither will laws and monotony screen the wishes that pertain to God alone. In this way everyone in every situation will all the time be obliged to offer thanks anhat ouhip 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 supplication would have been answe.

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 and thanks are not given. And since by means of the ls, shoan knowledge knows that it will rise again tomorrow, it is not counted among the matters of the Unseen. But since the particular occurences of rain do not follow any law, men are af the time obliged to take refuge at the Divine Court with prayers and supplications. And since human knowledge has been unable to specify the times of precipitation, they considivine to be a special bounty proceeding from the treasury of mercy alone, and truly offer thanks.

It is because of this that the verse includelash.}time of rain among the Five Hidden Things. Deducing the preliminaries of rain with instruments in observatories and specifying the times of precipitation is not knowing the Unseen, but through studying certain of its preliminarie a fining when it has emerged from the World of the Unseen and drawn close to the Manifest World.

When the most secret events of the Unseen occur, or when they are close to occurring, they are known through a sort of premonition. That is nst loywing the Unseen, it is knowing something existent or its being close to existence. I myself even, through a sensitivity in my nerves, perceive the rain, sometimes twenty-four hours before it comes. That is to say, the raid: "W preliminaries, forerunners. They show themselves 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 that have left thteps id 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 to the One All-Krning, of the Unseen.

THE SECOND MATTER

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 whatonsist the wombs,>{[*]: Qur'an, 31:34.} which refers to the Unseen. For what is intended by the verse are the preliminaries of the child's parmy bror capacity and the appointed course of its life, which it will acquire in the future, and even the wondrous stamp of the Eternally Besought One odge...face-the child being known in this way is particular to the knowledge of the One All-Knowing of the Unseen. Even if a hundred thousand X-ray-like minds of men were to combine, they still could not discover its truey, it res, each of which is a mark distinguishing the child from all the other members of the human race. So how could they discover the immaterial features of its abilitiebeing ch are a hundred times more wondrous than its physical features.

We said at the beginning that existence, life, and mercy are the most important truths in the universe and that the most important statia constheirs. Therefore, one reason for that 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 Almighty, is tbody r It is because life together with all its faculties is the source and means of thanks and worship that laws and monotony, which are a veil to the will which is God's alone, and apparent intermediaries, which screen mercy which is p intenlar to God Almighty, have 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, ae Worlrnal Besoughtedness, whereby, being in conformity and agreement with other human beings in regard to basic members and human faculties, the child testifies to Divine Unity.ciful this tongue the child shouts out: "Whoever gave me these features and members is also the Maker of all human beings, who resemble me in regard to basic members, and He is also the Maker of all living beings."

Thus, this tongue of the y of min the womb does not pertain to the Unseen; it may be known since it follows the law and general rule and the species. It is a branch and tongue of the Manifest World which has entered the World of the Unseen.

The Second Aspect:d, wishrough the tongue of the features of its particular capacity and its individual features, it proclaims its Maker's choice,

will and wish and particular mercthis, that He is under no restriction. But this tongue comes from the deepest Unseen; none apart from Pre-Eternal Knowledge can see it before it comes into existence, nor comprehend it. These features cannot be known while in the womb through was ct of a thousand of its members being seen!

In the features of the embryo's innate capacity and in its physical features there are both evidence for Divine Unity and proofs of Divine will and choice. If Almighty Gring ints 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.

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 Sufat is at present; there are in any case the works of the scholars of the Naqshbandi way about the Ten Subtle Faculties. Our duty at the present time is the discovery of mysteries, not th Istanting of existent matters. Don't be offended, I cannot give the details. I shall only say this much, that Imam-i Rabbani defined the Ten Subtle Faculties as the hto finspirit, inner heart [sirr], khafi, akhfa,>and a faculty related to each of the four elements in man, and discussed briefly the progress oprotecfaculty 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 ten have become famous. The philosophers atationternalist' scholars, even, took those Ten Faculties as the basis of their theories in another form, calling them the five external senses and five internal senses, which are the windolted) samples of those Ten Faculties. In fact, man's ten subtle faculties, which are known by both the learned and ordinary people, are related to the Ten Subtle Faculties of the Sufis. For example, if fac belie like the conscience, nerves, emotions, intellect, desires, power of animal appetites, and power of anger are added to the heart, spirit, and inner heart, the Ten Subtle Faculties are shown in another way. There are many other fhi, Zues in addition to these, like the sense of premonition, and various motive and appetitive powers. If the reality of this question was described, it wo books 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 ismî>and mânopeansarfî],>they are explained at the start of all books on Arabic grammar. So too there are ample explanations of them, together with comparisons, in ths the s of the science of reality, called The Words and Letters. For someone intelligent and exacting like yourself, further discussion would be superfluous. When you look in the mirror, if nth ofok at it for the glass, you will intentionally see the glass; in it, Re'fet will strike the eye secondly, indirectly. Whereas if your purpose is to look at the mirror in order to see your blessed face, you w book tentionally see lovable Re'fet. You will exclaim: "So blessed be God, the Best of

Creators!">{[*]: Qur'an, 23:14.} The glass of theereas r will strike your eye secondly and indirectly.

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

According to the Qur'anic view, all the beings in the universe are letters, expressing through their 'significative meaning,'earnedeaning of another. That is, they make known the Names and attributes of that Other. Soulless philosophy for the most part looks in accordance with 'then and ng 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 final and easiest and most impo heartpart of the Index. Convey my greetings to your study companions, in particular, Husrev, Bekir, Rü-dü, Lütfü, Shaykh Mustafa, Hâfiz Ahmeduires i, the Mehmed's, and the Hojas. I pray for the blessed innocents in your household.

THE SEVENTEEbstancASH

This Flash consists of Fifteen Notes taken from Zühre.

Introduction

Twelve years before this Flash was written, {(*): Twelve years previously was 1340H/1921.} I wrote ng butn note form in Arabic in such treatises as Zühre,> Su'le, Habbe, Semme, Zerre,>and Katre,>a number of flashes concerning Divine Unity which became clear to me through dominical grace during an unfoldinl. Andhe spirit and progress of the mind and journey of the heart in Divine knowledge. Since they were written to show only one tip of a lengththe blh 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 the great mrse, ay of my most select and special brothers were unable to read Arabic. On their insistent and pressing requests, therefore, I was obliged to write in Turkish an approximation of those Notes, those flashes, in a seexpounding them and in part abbreviating them. Since these Notes and Arabic treatises form the first of the New Said's works arising from the knowledge of reality, which he to a degree witnessed in the form of illumination,esent, meanings have been written unchanged. Because of this, a number of the ٍٕؤtences are included here despite being mentioned in some others of the Words. And some are not expounded ds on o being very concise, so that the refinement of the original should not be lost.

First Note

I addressed myself saying: O heedless Said! Know that it is not worthy of you to ants toyour heart to something that will not accompany you after this world comes to an end and will part from you on its destruction. It is not reasonable to fasten your heart to transitory thss, dehich will turn their backs on you and leave you when the age in which you live comes to an end, and not befriend you on the journey through the Intermediate Realm, nor accompany you to thve God of the grave, and which, leaving you for ever after one or two years, will burden you with their sins and out of spite abandon you at the moment of accomplishment.

If you are s is sie, you will leave matters that will be shattered and destroyed under the blows of worldly revolutions and the stages of the Intermediatof it.m and clashing upheavals of the Hereafter; which are not able to accompany and befriend you on the journey to eternity. Do not give them importance. Do not grieve at their passing.

Consider your own, 83:1e; among your subtle faculties is one that is such that it cannot be content with anything other than eternity and the Eternal One. It cannot address itself to any other than to saIt cannot demean itself for them. Should you give it the whole world, it would not satisfy that innate need. It is the sovereign of your senses and faculties. So obey thatype, reign, which is obedient to the All-Wise Creator's command, and 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: do not consider anything other thear beighty 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 creand te are equal in regard to their distance 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 exceorld, y temporary world as undying and permanent. When you look around yourself at the world, you see it as stable to a degree, and constant. And so, since looking with the same view you also cont the your own transient self to be constant, you only take fright at Doomsday. As though you were going to live till then, so you are only frightened at that

Use your reason! You and your personal world are perpetually subject to leave ows of death and decline. Your illusion and sophistry resemble this comparison: If you have a mirror in your hand which you hold up to a house or a toe the a garden, the image of the house, town or garden will appear in the mirror. If the tiniest movement or smallest change occur to the mirror, the images become confused and distorted. The fact that the actual house, town or garower otside 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 the massinggives 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 and town and garden will die and bg me aroyed, their condition 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 loads they cannot raise and support!

Fourth believ 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, renewing most things in similahe is in the alternating of the seasons and changing of the centuries, He returns the things of value and importance exactly. This law of Divinajorittice is seen to be mostly unvarying in the resurrections of the days, years, and centuries.

Thus, as a consequence of this constant law, we say: since ag newsng to the agreement and testimony of science, the most perfect fruit of the tree of creation is man, and among creatures the most important is man,who remong beings the most valuable is man, and since a human individual is equivalent to a species of the other animals, for sure it may be surmised with certainty that at the Supreme Resurrection, each humawn to vidual will be returned exactly the same, with his body and all his attributes.

Fifth Note

Since Western science and civilization had to a degree a place in the Old Said's thought, when the New Said embark of thhis journeys of the mind and of the heart, they were transformed into sicknesses of the heart and were the cause of excessive difficulties. The NH INDId therefore wanted to shake off from his mind that fallacious philosophy and

dissolute civilization. In order to silence the emotions of his evil-commanding soul, which testified in favour of Europe, he was compelled to thingsn his spirit the following discussion-which in one respect is very brief and in another is long-with the collective personality of Europe.

It should not be misunderstood; Europe is two. One follows the sciences which serote

tice and right and the industries beneficial for the life of society through the inspiration it has received from true Christianity; this first Europe I am not addressing. I am rather aD POINing the second corrupt Europe which, through the darkness of the philosophy of Naturalism, supposing the evils of civilization to be its virtues, has driven mankind to vice and misguidance. As follows:

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

Know ">{[*]O second Europe! You hold a diseased and misguided philosophy in your right hand and a harmful and corrupt civilization in your left, and claim, "Mankind's happineeasurewith 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 spreads unbelief and ingratitude! Can a man who is sufbout b torments and is afflicted with ghastly calamities in both his spirit and his conscience and his mind and his heart be happy through his body wallowing in a superficial, deceptive glitter and wealth? Can it be said that hoftineappy?

Do you not see that on feeling despair at some minor matter and his hope for some illusory wish being lost and his being disillusioned at some insignificant business, such bsequeon's sweet imaginings become bitter for him, what is pleasant torments him, and the world constricts him and becomes a prison for him? But what happiness can you ensure for such a wretched person who through wiles nauspiciousness has suffered the blows of misguidance in the deepest corners of his heart to the very foundations of his spirit, and because of this whose hopes have all oday, xtinguished and whose pains all arise from it? Can it be said of someone whose body is in a false and fleeting paradise and whose heart and spirit are suffering the torments of Hell that he is happy? See, am! Sove led astray wretched mankind in this way. You make them suffer the torments of Hell in a false heaven.

O evil-commanding soul of mank He maonsider the following comparison

and see where you have driven mankind. For example, there are two roads before us. We take one of them and see that at every step is some wretched, powerless person. Tyith diare attacking him, seizing his property and goods, and destroying his humble house. Sometimes they wound him as well. It is such that the heavens weep at his pitiful state. Wherevby His 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 universal mourning envelops the entire way. Since through hom it anity man is pained at the suffering of others, he is afflicted with a boundless grief. But because his conscience cannot endure so much pain, one who travels this way is copriated to do one of two things: either he strips off his humanity and embracing a boundless savagery bears such a heart that so long as he is safe and sound, he is not af of th 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 drawn far from the religion of Jesus! You have besve youthis hell-like state on the human spirit with your blind genius which, like the Dajjal,>2 has only a single eye. You afterwards understood that this uncurable disease casts man down from the highestg idole high to the lowest of the low, and reduces him to the basest level of animality. The only remedy you have found for this disease are titudestasies of entertainment and amusement and anodyne diversions which serve to temporarily numb the senses. These remedies of yours are being the death oNTH FL and so they shall be. There! The road you have opened up for mankind and the happiness you have given them resembles this comparison.

The second road, which the All-Wiseonflicn has bestowed on mankind, is like this: We see that in every stopping-place, every spot, every town on this road are patrols of a Just Monarch's en for le soldiers doing the rounds. From time to time at the King's command a group of the soldiers are discharged. Their rifles, horses and gear belonging to be seate are taken from them and they are given their leave papers. The discharged soldiers are apparently sad to hand over their rifles and horses with which they are familiar, but in reality they are haereas be discharged and extremely pleased to visit the Monarch and return to His Court.

Sometimes the demobilization officials come across a raw recruit who does not recognize them. "Surrender your rifle!," they say. Thes rebeer replies: "I am a soldier of the King and I am in His service. I shall go to him later. Who are you? If you come with His permission and consent, I greet you with pleasu a leaow me His orders. Otherwise go away and stay

far from me. Even if I stay on my own and there are thousands of you, I shall still fight you. It is not for myself, because I do not own myself, I belong to my King. te.>Th, my self and the rifle I have now are in trust from my owner. I shall not submit to you because I have to protect the trust and preserve my King's honour and d being!"

This situation then is one of thousands on the second way which cause joy and happiness. You can conclude the others for yourself. Throughout the journey on the seconlow, nthere is the mobilization and despatch of troops with joy and celebrations under the name of birth, and the discharge of troops with cheer and military bands under the name of death. The All-Wise Qur'an has bestowed this road onf you,nd. Whoever accepts the gift wholeheartedly travels this second road leading to the happiness of both worlds. He feels neither grief at the things of the past nor fear at those of the future.

O second corrupted Europi, Tatumber of your rotten and baseless foundations are as follows. You say: "Every living being from the greatest angel to the tiniest fish owns itself and works for itself th Godruggles for its own pleasure. It has the right to life. Its aim and purpose and all its endeavour is to live and continue its life." And supposing to be cl, he t the compassionate, munificent manifestations of the universal law of the All-Generous Creator which is manifest through plants hastening to the assistance of animals and animals hastening to the assistance of man througality.inciple of mutual assistance, which is conformed to in perfect obedience by all the principal beings of the universe, you declare idiotically: "Life is conflict."

How can particles of food hastening with total eagerness to nourish the wells of the body-a manifestation of that principle of mutual assistance-be conflict? How can it be a clash and struggle? Rather, that hastening and assistance is mutual help at the command of a Munificent Sustafeless And one of your rotten foundations is, as you say: "Everything owns itself." A clear proof 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.closedut of a hundred parts of the most obvious acts connected to man's will like thinking, speaking, and eating, only a single, doubtful, part is given to the hand of his will and is within th to core of his power. So how can it be said of one who does not own one hundredth of the most obvious acts such as those that he owns himself?

If the highest beings with the most extensive will are thus inhibited from reale Here and ownership to this degree, someone who says: "The rest of beings, animate and inanimate, own themselves" merely proves

that he is more animal than the animals and more lifeless and unconscious than inaniceptedeings.

What pushes you into such an error and casts you into this abyss is your one-eyed genius. That is, your extraordinary, ill-omened brilliance. Because of that blind genius onot bes, you have forgotten your Sustainer, Who is the the Creator of all things, you have attributed His works to imaginary Nature and causes, you have divided up the Creator's property amons knows, 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 struggle to procure his endlesan thes. And they are compelled to withstand those innumerable enemies and needs 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 w repliasses in a minute. But the capital of those wretched animate creatures is insufficient to answer even one of the thousands of their demands. When smitten by disaster, they can ae the o salve for their pain other than from deaf, blind causes. They manifest the meaning of the verse:

For the prayer of those without faith is nothie stud [futile] wandering [in the mind].>{[*]: Qur'an, 13:14.}

Your dark genius has transformed mankind's daytime into night. And in order to warm that dark, distressing, unquiet night, you have only illuminated them with deceptive, tempothe faamps. Those lamps do not smile with joy in the face of mankind, they rather smirk idiotically at their pitiful and lamentable state. Those lights mock and make fun of them.

In the view of misgupupils, all living beings are miserable and calamity-striken, subject to the assaults of oppressors. The world is a place of universal mourning. The sounds in the world are the cries and wails arising from death and suffering the tpupil who has absorbed your instruction thoroughly becomes a pharaoh. But he is an abased pharaoh, who worships the most base thing and considers himself to be lord over everything he reckons advantageous. A student of yours iya-i Sinate. But an obstinate wretch who accepts utter abasement for a single pleasure. He demonstrates despicableness to the degree of kissing writtes foot for some worthless benefit. And he is a bully. But because he has no point of support in his heart, he is in fact a most impotent bullying b moutht. The aim and endeavour of this pupil is to satisfy the lusts of the soul, to cunningly seek his own personal benefits under the screen of pate formm and self-sacrifice, and work to satisfy his ambition and pride. He loves

seriously nothing at all other than himself and sacrifices everything for his own sake.

As for the sincere and total student o the pQur'an, he is a worshipping servant. But he is an esteemed servant who does not stoop to bow in worship before even the mightiest of creatures, and does not make a supreme benefit lik intendise the aim of his worship. And he is mild and gentle. But at the same time he is noble and gracious and does not lower himself before any but the All-Glorious Creator. Al causer than with His permission and at His command, he does not stoop before the lowly. And he is needy. But due to the reward his All-Generous Owner is storing up for him in the future, his innt the same time self-sufficient. 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 tr be undent take this fleeting, transient world as his aim and purpose while it does not make him take even eternal Paradise as his goal? Thus you can understand how different from one another are westaims and endeavours of the two students.

You can further compare the zeal and self-sacrifice of the All-Wise Qur'an's students with the pupils of sick philosophy as follows:

Thet Muhent of philosophy flees from his own brother for his own sake and a files a lawsuit against him. Whereas, considering all the righteous wce of pers in the heavens and on the earth to be his brother, the student of the Qur'an makes supplications for them in the most sincere fashion. He is happy atdid no happiness and he feels a powerful connection with them in his spirit, so that in his supplications he says: "Oh God, grant forgiveness to all believing men and women!" Fe Paramore, he considers the greatest things, the Divine Throne and the sun, to be each subservient officials, and servants and creatures like himself.

Also, compare in the following the ls outsss and expansion of spirit of the two students: The Qur'an imparts such a joy and loftiness to the spirits of its students that instead of the ninety-nine beads of the prayer-beads, it places in their hands the minute particles ofverse

y-nine worlds displaying the manifestations of the ninety-nine Divine Names, and says to them: "Recite your invocations with these!" Listen to the invocations of students of the Qur'an like Shah-i Geylani, Rufa'i, incontazeli (May God be pleased with them)! See, they hold in their hands the strings of particles, the droplets of water, the breaths of all creatures, and recite their invocations with themcause praise and glorify God with them and mention His Most Beautiful Names.

Thus, look at the miraculous instruction of the Qur'an of Miraculous

Exposition and see how man is elevated by it-insignithe ve man who is stunned and confused at some minor grief and tiny sorrow and defeated by a microscopic germ. See how his inner senses expand so that he sees the beings in the mighty world to be inadequate a woulder-beads for his invocations. And although he considers Paradise to be insufficient as the aim of his invocations and recitations of the Divine Names, he does not see himself as superior to the lowest of Alsinner God's creatures. He combines the utmost dignity with the utmost humility. You can see from this how abject and base are philosophy's students.

Thus, concerning the truths which tll the-eyed genius proceeding from the sick philosophy of Europe sees wrongly, the guidance of the Qur'an-which looks at the two worlds with two shini suddes familiar with the Unseen and points with two hands to the two happinesses for mankind-says:

O man! The self and property which you have is not yours; it is in trust to you. The owner of the trust is an All-Compassionacover Munificent One, powerful over all things and with knowledge of all things. He wants to buy from you the property you hold so that He can guard it for you and it will , the 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 His name and act on His account. For He sends you the things you need as sustenance and e of mts you from the things you are unable to bear. The aim and result of this life of yours is to manifest the Names and attributes of your Owner. When a calamity comes your way, say:

To God we belong, and to Him is our return.>{[*]:ous: hn, 2:156.}

That is to say, "I am in the service of my Owner. And so, O calamity, if you have come with His permission and consent, greetings, you are welcome! For anyway we shall return to Him some tiolute enter His presence, and we yearn for Him. Since He will in any event release us from the responsibilities of life, let the release and discharge be at your hand, O calamity, I e exist to it. But if He has ordered and decreed your coming as a trial for my dutifulness and loyality in preserving my trust, then without His permission and ctamp o 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."

Thus, look at this one example out of a thousand and see the degs arein the instruction given by the genius of philosophy and guidance of the Qur'an. Indeed, the reality of the two sides proceeds in the manner

described above. But the degrees owork fle in guidance and misguidance are different, and the degrees of heedlessness are different. Everyone cannot perceive completely this truth in every degree, becnce ofeedlessness numbs the senses. And in the present age it has numbed the senses to such a degree that the civilized do not feel this grievous pain and suffering. However, the veil nd maydlessness is being rent through increased sensitivity due to developments in science and the warnings of death which every day displays thirty thousand corpses. Utter abhorrence and a thousand thrrets should be felt for those who take the way of misguidance due to the Europeans' idols and sciences of Naturalism, and for those who follow them and imitate them blindly!

O sons of this land! Do not try to imitate Eurels of! How 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, you armate bfollowing them, but unconsciously joining their ranks and putting to death both yourselves and your brothers. Know that the more you follow them in immoralityheir tore you lie in claiming to be patriots! Because your following them in this way is to hold your nation in contempt, to hold the nation up to ridicule!

God guides us, and you, to the Straenth Fath.

Sixth Note

O you unhappy person who is alarmed at the great numbers of the unbelievers and their agreement in denying some of the truths of belief, and as a r46.} *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 animal, and the morethe dincreases in animal greed, the more animal he becomes-like some Europeans and their imitators. You can see that with regard to quantity and number, men are extrthat tfew in comparison to the boundless numbers of animals, and yet they are sovereign rulers over all the animal species and God's vicegerents on earth.

Thus, the harmful unbelievers , but ose depraved wretches who follow in their way are a vicious species among Almighty 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 let His istencing servants know the degrees of the bounties He has bestowed on them, and finally will consign those animals to the Hell they deserve.

There is no power in the unbeliemples nd misguided denying and negating a truth of belief. Their agreement has no power; a thousand

deniers are equal to one denier. For example, even if the whole population of Istanbul denies seeing the new und; yt the beginning of Ramadan, the proven testimony of two witnesses invalidates the negation and agreement of that great multitude. Since in reality unbelief and mihey arnce are negation and denial, they are ignorance and non-existence, and the agreement of unbelievers in great numbers even has no significance. In ma 'Santof belief, which are true, established, and whose validity is proved, the judgement of two believers based on certain witnessing takes pbrief nce and prevails over the agreement of those vast numbers of the misguided. The reason for this fact is as follows:

Superficially, the claims of those who deny are the same, but in fact they are diverse and cannot unite in order toi, al-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 new moon of Ramadan in the sky says: "In my view, there is no moon. Its a naot 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 own view, there is no moon. Since the view of each is different, and the cation 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 ignityt saying: "In my view and opinion the new moon is there," but, "The reality of the situation is that the new moon has appeared in the sky." Those who sight it all make the same claim and say: "The reality of the situation is..." Th son'sto say, all the claims are the same. While, since the views of those who are denying it are all different, their claims also are different. They are notuccessg the judgement according to the reality of the situation. Because negating the reality of the situation cannot be proved; for that, an all-embracing proof is necessary.

It irvice?stablished rule that "absolute non-existence can only be proved with extreme difficulty." Yes, if you claim that a particular thing exists in the world, it is enough to merely point that thing out. But if you say it does not exist and you 1222;it, the whole world has to be sifted through in order to demonstrate it so that the denial can be proved. It is as a consequence of this that the unbelievers denying a tbecauss like solving a problem or passing through a narrow hole or jumping over a ditch; a thousand men are the same as one man, because they cannot help one another. But since those who affirm look at the heart of the matter ollow ality of the situation, their claims unite, and the individual strength of all of them combines and assists them. It resembles lifting a great boulder: the more hands there are, the more strength they receive and the easier it becomes.

sees tenth Note

O miserable pseudo-patriot who fervently encourages Muslims to embrace this world and forcibly drives them to European industry and progress! Beware, do not let the bonds with whichticismin members of this nation are tied to religion be broken! If thus foolishly blindly imitating and crushed under foot, their bonds with religion are broken, those irreligious people will become as harmful for the merousf society as fatal poison. For since an apostate's conscience is completely corrupted, he becomes like poison in the life of society. It is btence, of this that according to the science of the principles of religion, "The apostate does not have the right to life, whereas if an unbeliever is a member ofising rotected minorities or he makes peace, he has the right to life;" this is a principle of the Shari'a. Furthermore, according to the Hanafi school, the testimony of such an unbeliever is acceptable, whereas the testimony of someoier of has strayed from the path of the Shari'a is rejected. For he is perfidious.

O miserable sinner who has deviated from Shari'a! Do note throat the multitude of the dissolute 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 extricate themselves. There is no nty an who does not want to be righteous and who does not want to see his superior and chief as religious. Other than if-I seek refuge with God!-his conscience is corrupted through apostasy and he receives pleasure from poisopassiolike a snake.

O crazy head and corrupted heart! Do you suppose that 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 thatthoughdo not forget their share of the world?

Your supposition is false, your surmise, wrong. Their greed has increased; that is the reason they are impoverished. Because for Muslims, greed causes loss and inseworte. The saying: "The greedy is subject to loss and disappointment" has become proverbial.

Yes, there are many things calling and driving man to the world, l callee soul and its appetites, and need, and his senses and emotions, and the Devil, and the superficial enticement of the world, and bad friends like you. While those who call to the Hereafter,the un lasts for ever, and to long-lasting eternal life, are few. If you possess even an iota of patriotism towards this nation and the high aspirations you brag about are not lies, you should help the few who call to eternal life. For if you sil the Qhem and help the many, you will be befriending Satan!

Do you suppose this nation's poverty is the result of a sort of religious asceticism or of laziness are Answfrom abandoning the world? You are wrong to suppose that. Do you not see that the nations dominated by Europe like China, and the Brahmins anrom laastrians of India, and the blacks of Africa are poorer than we are? And do you not see that nothing apart from the most basic subsistence is left in the hands of Muslims? The rest i look er stolen or seized by the European infidel tyrants or the dissemblers 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 order and securityhem deasy administration, you are mistaken and you are driving them down the wrong way. For it is more difficult to govern a hundred degenerates whose privat is shaken and morals corrupted, and to maintain public security among them, than to govern thousands of the righteous.

Thus, according to these principles, the people of Islam are and wi need of being encouraged and driven to the world and to greed. Progress and public order cannot be secured in that way. They are rather in need of having their working conditions set in order, of securra, Thing 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, andefulneadherence to religion.

Eighth Note

O idle man who does not know 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 incluDhu'l-e wage for work within the work itself. It is for this reason that in their particular duties, which are called creative commands, beings, and even from one point of view inanimate creatures, conform ses in 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 pleasure. That mherefohere is an enjoyment in their work so that they perform it perfectly, although they do not think of the results and consequences since they do not possess intelligence.

"Litrivinreatures have the ability to receive pleasure, but how can inanimate beings experience eagerness and enjoyment?"

Inanimate beings desire and seek a position, a rank, perfection, beauty, and order, not on their own accounts thereon account of the Divine Names manifested on them. They become

illumined and progress because in performing their natural duties, they each bficantlike mirrors and places of reflection of the Names of the Light of Lights.

For example, if, although they are unimportant and of themselves without light, a droplet of wa of a fragment of glass are turned with their pure hearts to the sun, they become sorts of thrones to the sun and smile at you. Similarly, through being mirrors in r the E of their duties to the Names of the All-Glorious One, Who possesses absolute beauty and perfection, like the droplet and fragment of glass, partiy punind beings rise from a very lowly position to a most elevated degree of manifestation and illumination. Since in regard to their duties they rise to a most luminous and exalted rank, it may be said that if it is possible and they manifhe capacity to receive pleasure, that is, if they receive a share of general life, they perform their duties with perfect pleasure.

For clear evidence that there is plst Wor to be found in the performance of duties consider your own members and emotions. Each receives different pleasures in performing the duties for your personal survival and the survive and the human race. The duties themselves are like a means of enjoyment for them, while to give up a duty is a sort of torment for a member.

Another clear evidence is the self-sacrifice and cot to gwhich animals like cocks and hens with chicks display in performing their duties: even if it is hungry, the cock prefers the hens to itself, summoning them to eat. It does not eat itself but allows them to do so. And it e sun,ar that it feels pleasure, pride and enjoyment in carrying out this duty. This means it receives greater pleasure from doing that than from eating. The hen too, will sacrifice its life for its chicks, throwing itself at a dog. is wo will remain hungry and give them to eat. That is to say, it receives such pleasure in its duty that it makes preferable the pains of hunger and pangs the reth.

Animal mothers receive pleasure in trying to protect their young, it is their duty when the young are small. When they are grown, the duty ceases and so a kinghe pleasure. The mothers beat their children and take the grains of feed from them. Only, for human mothers the duties continue for some time, becaue of cregard to their weakness and impotence, humans are always children in one respect, and are all the time in need of compassion.

And so, consider the males and females ture. animal 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. For if it is necessary to pointice 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 them in their, who s, in which, through His mercy, He includes pleasure.

And evidence that the wage is present in the duty itself is this: plants and trees conform to the Glorious Crewounds commands in a manner that implies eagerness and pleasure. For the fragrant scents they disperse, and their being adorned with decorations that attract the looks of their cusr may , and their sacrificing themselves for their shoots and fruits until they rot, shows to the attentive that they receive such pleasure in conforming to the Divine commands that it rots and destroys them.

Looame thit-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 ight ailk from the treasury 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 germinating aner speing out shoots. Like someone imprisoned in a constricted place longs to go out into a garden or open space, such a longing, such a joyfulBUH) a, is also apparent in seeds, in their duty of sprouting.

Thus, it is because of this long and mysterious principle, which is in force in the universe and is called "Divine practice," that those idle and lazy people who lis appaease and affluence for the most part suffer more trouble and distress than those who strive and work. For the idle always complain about their lives, and want to pass them quickly through indulging in amusements. Whfor a the one who works and strives is thankful and offers praise and does not want his life to pass quickly. "The one who lives in idleness and ease complains about his life, while thu gran working striver is thankful" is a universal principle. It is also for this reason that the saying "Ease lies in hardship, and hardship in ease" has become proverbial.

Indeed, if inanimate creatures are studied carefully, itg the be seen that on the innate capacities and abilities of those which have not developed expanding from the potential to the actual through great effort and exertion, a state in accordance with the above-mentioned Divine practice ie of trent. This state indicates that in the natural duty is an eagerness and pleasure. If the inanimate creature partakes of general life, the eagerness is e the n; otherwise it pertains to the thing which represents and supervises the inanimate creature. It may even be said as a consequence of this

that when subtle, delicate water receives the come Hereo freeze, it conforms to the command with such intense eagerness that it splits iron, breaking it into pieces. That is to say, in conveying the dominical command of "Expand!" with the tongue of freezing sub-zero temperatd pain the water in a closed iron container, it breaks the container with its intense eagerness. It splits the iron and itself becomes ice.

You can , whicnalogies with this for everything. From the rotations of the suns and their journeyings and peregrinations to the spinning and turning and vibrations of minute particles like Mevlevi dervishes, all sy.} ]

g 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 CommanülmeciEach particle, each being, each living being, even, resembles a soldier who has different relations with all the sections of the army and different duties in each; all particles and living beings are similar to that. For example, ae postcle in your eye has a relation with the cells of the eye, with the eye, the facial nerves, and the blood vessels of the body; and it has duties in accordance with those relations, and yields benefits in accordance with each of those disguid And so on, you can compare everything with this. Thus, everything testifies to the Necessary Existence of the Pre-Eternal All-Powerful One in two respects:

By car dutieout duties far exceeding its own power, everything testifies to the All-Powerful One's existence.

Through acting in conformity with the laws that form the order of the world okka>oinciples which perpetuate the balance of beings, everything testifies to that All-Knowing and All-Powerful One. For lifeless things like particles, and tiny animals like bees cannot know order and balance, which be to e subtle, important matters of the Clear Book. How can a lifeless particle 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 gatheed thethe levels of the heavens as though they were the pages of a notebook? If you crazily suppose the particle to possess an eye capable of reading the fine letters of that book, then you can try to refute the particle's testimony!

rcles he All-Wise Creator summarizes the principles of the Clear Book in most beautiful form and abbreviated fashion and with a particular pleasurenctionhrough a special need, and includes them in beings. If everything acts thus with a particular pleasure out of a particular need, it unknowingly conforms to the principles of the Clearom am. For example,

the minute the mosquito with its proboscis comes into the world, it emerges from its house, and not stopping, attacks man's face; it strikes it with its long staff cauore prhe water of life to spurt out, and it drinks it. It shows the skill of a practised warrior in dodging blows directed at it. Who taught the tiny, inexperiencedse, thy born creature the science of war and art of extracting water? And where did it learn it? I, that is, this unfortunate Said, confess that if I had been in the pla causethat mosquito 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.

And so, compare animals like th soldi who receives inspiration, the spider, and the nightingale, who weaves his nest like a stocking, with the mosquito, and you can even compare plants to these animals in just the same way. Yes, the Absolutely Generous One (May His glory be exaow gonhas given each living being a memorandum written with the pen of pleasure and ink of need, and with it has deposited in the being the programme of thpart etive commands and index of its duties. See how the All-Wise One of Glory has written on a receipt the amount concerning the bee's duties, from the principles of the Clear Book, and placed it in the coffer in the beou holad. And the key to the coffer is the pleasure particular to the diligent bee. With it, it opens the coffer, reads the programme, understands the command, and acts. It proclaims the meaning of the verse,

And your Sustainer has inspired thhs tha>{[*]: Qur'an, 16:68.}

If you have listened to the whole of this Eighth Note and understood it completely, through the intuition of belief, you will understand one meaning of,

An may bmercy embraces all things,

and one truth of the verse,

And there is nothing but it glorifies Him with praise,>{[*]: Qur'an, 17:44.}

and one principle of th misuse,

Verily when He intends a thing, His command is "Be!" and it is,>{[*]: Qur'an, 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 you all be brought b affor[*]: Qur'an, 36:83.}

Ninth Note

Know that prophethood in mankind is the summary and foundation of man's good and perfections; the True Religion is the index of pd succity and happiness; belief is a sheer, transcendent good. Since in this world a shining beauty, an extensive and exalted good, an evident truth, and superior perfectue stue apparent, self-evidently truth and reality lie in prophethood and in the hands of prophets. While evil, misguidance, and loss are with those powerppose them.

Of the thousands of merits of worship, consider only the following: the Prophet (Upon whom be blessings and peace) unites the hearts of those who affirm Divine Unity in the prayd I am the Festivals and of Friday, and prayers performed in congregation. And he brings together their tongues in a single phrase. This is in such a way that one man responds to the mighty addrrespec the Pre-Eternal Worshipped One with the voices, supplications, and invocations uttered by innumerable hearts and tongues. Strengthening each other, assisting each other and uniting, those voices, supplications,#221

%nvocations display so expansive a worship before the Godhead of the Pre-Eternal All-Worshipped One that it is as if the globe of the eae, the reciting the invocations, offering the supplications, and performing the prayers with its regions, and conforming with its climes to the command of

And be steadfast in prayer,>{[*]: s do n, 2:43, etc.}

which was revealed with glory and tremendousness from beyond the heavens. Through this mystery of unity, man, a miniscule, powerless creature in the uhen bee like a particle, in respect of vastness of worship becomes a beloved servant of the Creator of the Heavens and the Earth, His vicegerent on earth, the earth's ruler and chief of the animals, and the result and aim of the universe's creationhe fanes, if the voices of hundreds of millions of people proclaiming "God is Most Great!" after the five daily prayers, and particularly in the Festival Prayers, unite and come together in the Manifest World as they do in the World of the Unseen, to god be of the earth in its entirety becomes a huge human 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 Greatniversthe same instant in unison becomes like a mighty "God is Most Great!" uttered by the earth. It is as though the earth is shaken with a great tremor through the invocations and glorifications of th "Is td of Islam at the Festival Prayers. Proclaiming "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 t-givis Most Great!" with 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 all the believers taken parts of the earth. Just as through the echo of the words "God is Most Great!" innumerable "God is Most Great's" come into being, so too that acceptable recitation and invocationy; He s the heavens to ring out and resounds rising and falling in the Intermediate Realms.

And so, we praise and glorify and exalt to the number of the particles of the earth the All-Glois cleOne, Who made the earth thus prostrate to Him in worship, glorifying 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 the Community ove, p Noble Prophet (Upon whom be blessings and peace), who taught us worship of this kind.

Tenth Note

Know, O heedless, confused Said! Attaining to the light of knowledge of God and looking on it,olice.eeing its manifestations in the mirrors of signs and witnesses, and beholding its proofs and evidences, necessitates your not examining it with the fingers of criticism. Do not examine critically eain thight that passes over you or occurs to your heart or appears to your mind, nor criticize it with the hand of hesitation. Do not stretch out your hand to catch hold of a light that appears to you. Rather withdraw from the lmost 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 sof bea One Sort is like 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 fth Caf in 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 like aere no may be perceived, but it is neither visible, nor may 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 stretch ouyou wihand 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, it will examplyou and depart. It will not make your hand its dwelling; it could not be content with it!

As for~The Third Sort,>it is like light. It is visible, but is neither palpable nor may it be held. So you been e hold yourself before it with the heart's eye and spirit's vision; you should direct your gaze towards it and wait. Perhaps it will come of its own accord. For light cannot be held in the hand nor hunted with the fingers; it can ban's led only with the light of insight and intuition. If you stretch out a grasping, physical hand and weigh it on material scales, even if it is not extinguished, it will hide itself. For just as such light will not b them ent to be imprisoned in matter, so too it may not be restricted, nor accept dense things as its lord and master.

Eleventh Note

Know that there is much kindness and compassio the phe Qur'an of Miraculous Exposition's manner of expression, for the majority fo those it adderesses are the mass of ordinary people. Their minds are simple, and since their view does not penetrate m at te things, it repeats the signs inscribed on the face of the heavens and earth in order to flatter their simple minds. It makes it easy to read those large letters. For exhe one it teaches signs that 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 so not signs written in small letters among those large letters, so that ordinary people should not experience difficulty in reading them.

And there is an eloquence, fluency, and naturalness in the styles of the Qur'an wherebyrs up as though it is a hafiz; it recites the verses inscribed with the pen of power on the pages of the universe. It is as though the Qur'an is the recitation of the book ofns thaniverse and the verbal expression of its order, and reads out the Pre-Eternal Inscriber's attributes and writes His acts and deeds. If you want to see this eloquence of expression, listen with an aware abroattentive heart to decrees like Sura 'Amma' {[*]: Sura 78, The Great News.} and the verse,

Say: O God! Lord of All Dominion {[*]: Qur'an, 3:26.}

Twelfth Note

O my friends who are listening to these Notes! You should re is hat the reason for my sometimes writing down the prayers, entreaties, and supplications of my heart to my Sustainer, which ought to be secret, is

to request Divine mercy to accept the words of my writing when death has silenced indivords of my tongue. Yes, the repentence and regret of my short-lived tongue is insufficient to atone for my numberless sins. The tongue of wnd lav is constant and permanent to an extent, and more effectual. And so, thirteen years ago, {(*): Thirteen years before this treatise wasise anen. [That is, 1920 or 1921 - Tr.]} when as the result of an upheaval and storm of the spirit the laughter of the Old Said was being transformed into the weeping of the New Said-at a time I awoke from the heedless sleep t is bth 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 Compassionate Sustainer and Munific uglineator! Through making the wrong choice my life and youth are lost and gone, and all that has remained to me as their fruits are grievous sins, abasing sorrows, and misguiding doubts and scruples. I am drawing close to thaid {[e shame-faced with this heavy load and sick heart. Like, without choice or deviating to left or right, all my friends, peers, and relations are dying before my eyes, I too am nearing tg of br of the grave.

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. I hary theerstood with absolute certainty that the realm of this world, to which I am attached and by which I am captivated, is transient and will die, will perish and depart. And as is to be obser-two yhe beings within it travel on convoy after convoy and disappear. Especially for those like me with evil-commanding souls, this world is exceedingly cruel and treacherous. For one pleasure, it inflicts a thousang seves. For a single grape, it deals a hundred slaps.

O my Compassionate Sustainer and Munificent Creator! In accordance with the saying "Everything that is ing fr is close," I see now that soon I will have donned 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 the aul misate tongue of my spirit: "Mercy! Mercy! O Most Kind, Most Clement! Deliver me from the shame of my sins!"

Now I have reached the brink of my grave. I am standing at the head of my corpse stretched out beside itsupporing my head to the Court of Your Mercy, I cry out beseeching with all my strength: "Mercy! Mercy! Most Clement! Most Kind! Deliver me from the heavy burden of my siis to Now I have entered my grave, I am wrapped in my shroud. Those who

came to send me on my way have left me alone and departed. I awathis tr forgiveness and mercy. I see clearly that there is no place of refuge or succour other than You. I cry out with all my strength at the ugly face of sin, the savage form of rebellion against God, at the narrowness of the place:tely uercy! 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, the Mercy to All tneithelds, the means to Your mercy. I complain, not about You, but about my soul and my state.

"O my Munificent Creator and Compassionate Sustainer! Your creature and servant called Said is both rebellious, and impotent, and heedless, and ignoran his b sick, and base, and a sinner, and aged, and a wrong-doer, and like a runaway slave; but after forty years he has repented and wants to return to Your Court. He soulderefuge in Your mercy. He confesses his countless sins and errors. Suffering from doubts and every sort of affliction, he beseeches and en The You. If out of Your perfect mercy You accept him, if You forgive and have mercy on him, that is anyway Your mark. For You are the Most Merciful of the Merciful. If You do not accept me, which guidanan I approach? What other door is there? There is no sustainer other than You whose court may be approached. There is no true object of worship other than You in whom I can seek refuge."

There is no god but You, You are One, You have d how tner; 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, anorganistify that Muhammad is His Prophet, may God Almighty grant him blessings and peace!

Thirteenth Note

This consists of Five Matters whsecondve been the cause of confusion.

The First Matter

Although those who work and strive on the way of Truth should think only of their own duties,ness othink of those that pertain to Almighty God, base their actions on them, and fall into error. It is written in the work Adabu'd-Din wa'd-Dunya,>that one time Satan tempted Jesus (Upon whom be peace) saying: "Since thher viinted hour of death and all things are specified by Divine Determining, throw yourself down from this high place, and see, you'll die." Jesus (Upon whom be peace) replied: "God

tries his servants, but His servants may not tpondenir Sustainer." That is, "Almighty God tests his servant, saying to him: If you do that I shall do this. Let's see, are you able to do it. But His servant does not have the right aShaykher to test Almighty God and say: If I do that, will You do this? To assume such a manner, as though subjecting Almighty God's dominicality to test and examination, is bad conduct and contrary to worship andhe cop 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 that when one of the heroes of Islam who many times defeated Jenghis Khan's army, Jalaluddig of Drazmshah, was going to the war, his ministers and followers said to him: "You will be victorious; Almighty God will make you victor." He replied: "I am charged by God's command to act on the way of jihad,>I do not interessedin God's concerns. To make us victor or vanquished is His business." Thus, due to understanding the mystery of submission, he was wondrously victorious on numere meancasions.

Indeed, in his voluntary actions, man should not think of the results which pertain to Almighty God. For example, for a number of our brothers, the people joining the Risale-i Nur fires theireven, siasm and makes them increase their efforts. And when the people do not listen, the weak ones among them become demoralized and their enthusiasm wanes to an extent. Whereas the Noble Prophet (Upon ich exe blessings and peace), who was the Absolute Master, Universal Leader, and Perfect Guide, took as his absolute guide the Divine decree,

No more is the Prophet bound to do than deliver the messl and [*]: Qur'an, 5:99.}

and when people held back and did not listen, conveyed the message with greater effort, endeavour, and seriousness. For in accordance with the verse,

It is true you will not be able to guide everyone whom youcoming but God guides those whom He will,>{[*]: Qur'an, 28:56.}

he understood that making people listen and guiding them was Almighty God's concern. And he did not interfere in God's concerns.

And so, y set thers! You too do not interfere by basing your actions on what is not your business, and do not take up a position testing your Creator!

The Second Matter

Worship and servitude of God look to the Divine command and

an Almivine pleasure. The reason for worship is the Divine command and its result is Divine pleasure. Its fruits and benefits look to the Hereafter. But so long as they are not the u{[*]: e 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 when ugh to encourage the weak and make them choose worship. If those fruits and benefits are the reason for the invocation or recitation, or a part of the reason, it in part invalidates the worship. Indeed, it renders the merfrom hus invocation fruitless, and produces no results.

And so, those who do not understand this mystery, recite for example the Awrad-i Qudsi this hah Naqshband,>which yields a hundred benefits and merits, or Jawshan al-Kabir,>which yields a thousand, making some of those benefits their primehe Suftion. Then they do not receive the benefits, and shall not receive them, and do not have the right to receive them. For the benefits may not be the reason for the invocation and may not themselves be intended and soughtonths they are obtained when unsought for, as a consequence of the sincere invocation, as a favour. If they are intended, it damages the sincerity to an extent. Indeed, it ceases being wors In td looses all value. There is just this, that weak people are in need of something to encourage them to recite meritorious invocations such as those. of they think of the benefits and eagerly recite them purely for God's sake and for the Hereafter, it causes no harm and is even acceptable. It is because this instance of wisdom has not been understood that when they do not receive the benefits nar mirrofrom the spiritual poles and righteous ones of former generations, many of them come to doubt, or even to deny them.

The Third Matter

"Happy iblessiman who knows his limits and does not exceed them." The sun has manifestations from a fragment of glass, to a droplet of water, a pool, the ocean, and the moon to the planets. Each contains the obedi 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 cann canno: "I am a mirror like the ocean." In just the same way, there are degrees in the ranks of the saints, in accordance with the variety of the manifestations of t's crvine Names. Each of the Divine Names has manifestations like a sun, from the heart to the Divine Throne. The heart too is a Throne, but it cannot say: "I too am like the Divine Throne."

Thus, those who proceed reluctantctory with pride instead of knowing their impotence, poverty, faults, and defects, and prostrating entreatingly

before the Divine Court, whit you m the basis of worship, hold their miniscule hearts equal to the Divine Throne. They confuse their drop-like stations with the ocean-like stations of the saints. They stoop to artificiality, false d and s, and meaningless self-advertisement in order to make themselves fitting for those high ranks, and cause themselves many difficulties.

There is a Hahe wilhich 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 sincere are in grave danger.">That is to say, the only means of salvation and delivtands is sincerity. It is of the greatest importance to gain sincerity. The tiniest act performed with sincerity is preferable to tons of thorough formed without sincerity. A person should think that what gains sincerity in his actions is doing them purely because they are a Divine command and that their result is Divine pleasure, and he should not interfere in God's business.

The mean 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 want a bribe, recoer in , return or reward for love, for love which requires a price in return is weak and short-lived." Sincere love has been included in human nature and in all mothers. The compassion of mothers manifests this siulsionlove in its true meaning. Evidence that through the mystery of this compassion mothers do not want or seek a reward or bribe in return for their love of their children, is their sacrificing their lives and even their eternal happiness fd I tem. While all a hen's capital is its life, a hen sacrificed its own head in order to save its chick's head from the jaws of a dog-as Husrevthe Prssed.

The Fourth Matter

One should not receive bounties which arrive at the hands of apparent causes on account of the causes. If a cause does not possess will, like an animal or a tree for example, it gives the bountyensibltly on account of Almighty God. It says: "In the Name of God" through the tongue 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 causing foesses will, he should say: "In the Name of God," then you should take it, otherwise you should not take it. For apart from the explicit meaning of the verse,

Eat not of [meats] on which God's name has not been pronounced,>{[*]: Qur'#87

co121.}

an implicit meaning is this: "Do not partake of bounties which do not recall the True Bestower of Bounties and are not given in His name."

Since this is so, both the one who gives should say "In the name of God," and the one mirroceives should say, "In the name of God." If he does not say it, but you are in need, then you say, "In the Name of God," and seeing the hand of D the umercy upon him, kiss it in thanks, and take the bounty from him. That is to say, look from the bounty to the bestowal, and from the bestowal think ofe you rue Bestower. To think 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 was sent to you.

What deceives those who worship apparenfollowes is the two things coming together or being together, which is called 'association;' they suppose the two things cause one another. Also, since theat nonxistence of one thing is the cause of a bounty being non-existent, they suppose that the thing's existence is also the cause of the bounty's existence. They offer t deny hanks and gratitude to the thing and fall into error. For a bounty's existence results from all the bounty's conditions and preliminaries. Whereas the bounty's non-existence occurs through the non-existence of only a single cone appa.

For example, someone who does not open the water canal to water a garden is the reason and cause of the garden drying up and the non-existence of bounties. But the existence of the garden's bounti futurdependent on hundreds of conditions besides the man's duty and the bounties come into being through dominical will and power, which are the true cause. So understand just how clear is the error of this sophistry and how mistaken are thoseay notorship causes!

Yes, 'association' is one thing and the cause is another. You receive a bounty, but the intention of a person to bestow it on you was the 'aorld ate' of the bounty, not the cause. The cause was Divine mercy. If the man had not intended to give you the bounty, you would not have received it and it would have been the cause of the boun to wnon-existence. But as a consequence of the above rule, the desire to bestow cannot be the cause of the bounty; it can only be one of hundreds of conditions.

For example, some of those among the Risale-i Nur students (like the Cv and Re'fet) who have received Almighty God's bounties have confused the 'association' and the cause, and have been over-grateful to their Master. However, Almht I dGod put together the bounty of benefiting from the Qur'anic instruction which He bestowed on them, and the bounty of instructing which He had bestowed on their Master; He

'associated' the two. Thor a s: "If our Master had not come here, we would not have received this instruction, so his instruction is the cause of our benefiting." Hme out, I say:

"My Brothers! The bounties Almighty God bestowed on you and on me arrived together. The cause of both bounties is Divine mercy. Like you, I too at one time confused the association with the cause, and fel carri gratitude towards the hundreds of Risale-i Nur students with diamond pens like yourselves. I would say: 'If it had not been for them, how could have a semi-literate unfortunate like myself have performed this seg the ' Then I understood that after bestowing on you the sacred bounty by means of the pen, He bestowed 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 yions, d you too pray for me and congratulate me, rather than being grateful to me."

It may be understood from this Fourth Matter just how many degrees there a notebheedlessness.

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 to the community, he does wron treattoo to ascribe to the leader or master of a community the results of that community's labours or the honour and merits resulting from its good works, is wrong-doing both for the community and for the leader or master. Because to do so flatof deais egotism and encourages pride. While being the door-keeper, he supposes himself to be the king. He also does wrong to himself. Indeed, he opens the way a factort of concealed associating partners with God.

Indeed, the colonel cannot claim the booty, victory, and glory belonging to a regiment e destconquers a citadel. The master and spiritual guide should not be considered to be the source and origin, but known to be the place of reflection and manifestation. Fo misguple, heat and light reach you by means of a mirror. If you forget the sun, and considering the mirror to be the source, are grateful to it instead of being grateful to the sun, it would be crazy. Thetes thr should be preserved because it is the place of manifestation. Thus, the guide's spirit and heart is a mirror; it is the place for reflecting effulgence emanating from Almighty God. He is the means of its being reflected to his eople ers. He should not be ascribed a higher station 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 manf yourtion nor the source. The follower supposes the effulgences he receives due to the purity of his sincerity, or his

strength of attachment, or his con imagition on his master, or in other ways, to have come from the mirror 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, the Sbserve strange and wonderful things in the mirror. But it is not in the mirror; rather by focussing their attention on the mirror, a window opens up in their imaginations outsof thee mirror and they see those things. It is for this reason that sometimes the sincere student may be more advanced than a deficient shaykh. He returns, guides his shaykh and becomes the shaykh's shaykh.

Fourteenth N canno This consists of four short Signs alluding to Divine Unity.

First Sign

O worshipper of causes! You see a wondrous palace fashioned of rare jewels whoncili being made. Some of the jewels used in its construction are only found in China; others in Andalusia; others in Yemen; while others are found nowhere but Siberia. If you see that as it isk each made, the precious stones are summoned the same day from north, south, east, and west, would you have any doubt that the master builder making the palace was a miracle-worker who ruled the whole earth?

Thus, every animal is resuline palace such as that. Particularly man, he is the finest and most wondrous of the palaces. Some of the jewels of this palace called man come from the World of Spirits, some from the WorphysicSimilitudes and the Preserved Tablet, and others from the world of the air, the world of Light, and the world of the elements. And so too der ofa wondrous palace whose needs stretch to eternity, whose hopes have spread to all the regions of the heavens and the earth, and who has relations and ties with all the epochs of this world and the Hereafter.

And so, O you whiths aiders himself to be a true man! Since your true nature is thus, the one who made you can only be One for Whom this world and the Hereafter are each a dwelling, the earth and the skts gench a page, and Who has disposal over pre-eternity and post-eternity as though they were yesterday and tomorrow. In which case, man's true object of worship, place of recourse, a decliiour can only be the One Who rules the earth and the heavens, and holds the reins of this world and the next.

Second Sign

There are certain foolish compul who because they do not recognize the sun, if they see it in a mirror, start to love the mirror. With intense

emotion they try to preserve the mirror so that the sun wie of st will not be lost. Whenever the foolish person realizes that the sun does not die on the mirror's dying and is not lost on its being broken, he turns all the veve to the sun in the sky. He understands then that the sun seen in the mirror is not dependent on the mirror, nor does its continued existence deg the n it. It is rather the sun which holds the mirror, supplying its shining light. The sun's continuance is not dependent on the mirror, rather the continuance of the mirror's lonly bbrilliance is dependent on the sun's manifestation.

O man! Your heart, identity, and 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 nadistribut for the manifestation of the Enduring One of Glory, Whose manifestation is reflected in the mirror according to the mirror's capacity. However, d(Tr.)}stupidity that love of yours is directed to other places. Since it is thus, say: "O Enduring One! You are the Enduring One!" That is, "Since You exist and You are enduring, whatever transience and non-existence want to as if us, let them do it, it is of no importance!"

Third Sign

O man! The strangest state the All-Wise Creator has included in your nature is that sometimes you cannot setiving the whole world; like someone suffocating in prison, you gasp for somewhere wider than the world. And yet you enter the minutest matter, a memory, a moment, and settle in it. Your heart and mind which ce Sovesettle in the vast world settle in that jot. You wander about with your most intense emotions in that brief moment, that tiny memory.

And He gave to your nature immaterial powers and subtle faculties that are such that if some of tn of bvoured the world, they would not be satisfied; and some of them cannot sustain even a minute particle within themselves. Like the eye cannot bear a hair althot sayhe head can bear heavy stones, those faculties cannot bear the weight of even a hair, that is, some insignificant state arising from heedlessness and mhold iance. They are sometimes even extinguished and die.

Since it is thus, be careful, tread with caution, be frightened of sinking! Do not drown in a mouthful, a word, a seed, a flash, a sign, a kiss! Do nbeliefnge your extensive faculties, which can swallow the world, in such a thing. For there are things which are very small that can in one respect swallow things which are very large. The sky together with its stars can enter a small fragment ofm, and and be drowned. And most of the pages of your actions and leaves of your life enter your faculty of

memory, tiny as a mustard-seed. So too there are tiny things which swallow things thus large, and contain them.

Fourth Sign

O uties.worshipping man! Although you conceive of your world as very broad, 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 and stretch a, sincas the eye can see. While being narrow as a grave, your world appears to be as large as a town. For despite both the right wall, which is th be ne, and the left wall, which 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 mixes with imagination, and you suppose a ion alistent world to be existent.

Like on being spun round at speed, a line appears to be broad like a surface, despite in reality being a fine line, his woorld too is in reality narrow, but due to your heedlessness, delusions, and imagination, its walls have drawn far apart. If driven by a calamity you stir in that nao You!orld, you will hit your head on 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 thef. Wi grave, finer than the Bridge of Sirat. Your life passes faster than lightening, it pours away more swiftly than tea.

Fifteenth Note

This consists of three Matters.

The First Matter

This is the a pers And whoever has done an atom's weight of good shall see it, * And whoever has done an atom's weight of evil, shall see it.>{[*]: Qur'an, 99:7-8.}

If you want proof of this truth of the All-Wise Qur'an, look at the pages of the#21

of the universe, which is written on the pattern of the Clear

Book; you will see the maximum manifestation of the Divine Name of Preserver and many things similar in many ways to the supreme greatof this verse.

For instance, take a handful of seeds of various trees, flowers, and plants. Then bury the seeds, which are like the small coffers of those all-different flowers, treon thed plants, and are themselves all different and various, in the darkness of simple and lifeless earth. Then water them with simple water, which lacks balance, cannot Ahmednguish 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 in the spring when the Alrafil-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 buried beneath the groservicou will see that under the manifestation of the Divine Name of Preserver, those seeds that resemble each other and are all mixed up and confused, the Nm perfectly and without error to the creative commands proceeding from the All-Wise Creator. They conform so exactly that in their growth a brilliant consciousness, insight, purpose, will, knowledge, perfection, and wisdom are apparent. Forppy toee 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-tree, it has started to spread the All-Wise Creator's bounties over our heads. It f. Forbutes them, stretching them out to us with its hands. And these two seeds which are superficially the same have produced the flowers called sun-flowers and pansies. T that,ve 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 thes.

#4licious 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, you can make further examples in the saare th. The seeds developed in such a way that the single handful became like a garden filled with various trees and flowers. There was no fault, no error among them. Theed monnstrated the meaning of the verse,

So turn your vision again; do you see any flaw?>{[*]: Qur'an, 67:3.}

Through the manifestation and bestowal of the Name of Preserver, each of the seeds preserves and shows withors itsfusion or defect the legacy inherited from its parent and origins.

Thus, this is a certain indication that the Preserver Who carries oe thans wondrous work will demonstrate the supreme manifestation of His preservation at the resurrection of the dead and Last Judgement.

Yes, the manifestation of preservation that is faultless and without defecg; so his degree in insignificant, fleeting, transient states is a decisive proof that the actions, works, words, and good deeds and bad deeds of man, the holder of the Supreme Trust and God's vhe plaent on earth-deeds which have an eternal effect and supreme importance-are precisely preserved and will be subject to account.

Does man suppose he will be left to his own devices? glassrbid! Man is destined for eternity, and for everlasting happiness and perpetual misery. He will be called to account for all his actions, smallir digreat, many and few. He will receive either reward or punishment.

And so, witnesses to the maximum manifestation of preservation and to the truth of the first-menti Detererse 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 unto You! We have no knowledge save that which You hity beught us; indeed, You are All-Knowing, All-Wise.

THE EIGHTEENTH FLASH

This has been published in Sikke-i Tasdik-i Gaybî>(The Ratifying Stamp of the Unseen) and in hand-duplicated editions of Lem'alar>(The F12:30. Collection).

THE NINETEENTH FLASH

[This treatise is about frugality and contentment, and wastefulness and extravagressor

Eat and drink, but waste not by excess.>{[*]: Qur'an, 7:31.}

This verse gives most important and wise instruction in the form of categorticula commanding frugality and clearly prohibiting wastefulness. The matter contains seven Points.

FIRST POINT

The All-Compassionate Creator desires THANKS in return for the bounties He bestows oof thiind, while wastefulness is contrary to thanks, and slights the bounty and causes loss. Frugality, however, shows respect for the bounty and is profitable. Yes, frugality is both a sort of thaen thend shows respect towards the Divine mercy manifested in the bounties, and most definitely 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 e dooreffect begging, is a cause of self-respect. It is also a powerful means of experiencing the pleasure to be found in bounties, and tasting that pleasure in bounties which apparently afford no pleasure. As for wastewing cs, since 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 wonderful palace and resembling a well-ordered city. The sense of taste in th even h is like a door-keeper, and the nerves and blood vessels like telephone and telegraph wires; 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 entccordie mouth. If the body and stomach has no use for it, it says: "Forbidden!", and expels it. And sometimes the food is harmful and bitter as well as not being beneficialllow hhe body, and it spits it out immediately.

Thus, since the sense of taste is a doorkeeper, from the point of view of administering the stomach anf one , it is a master and a ruler. If the gifts arriving at the palace or city and those given to the palace's ruler are worth one hundred liras,>only five liras'>worth is appropriate for the doorkeep most the form of a tip, lest he becomes conceited and is corrupted, then forgetting his duty he lets revolutionaries into the palace who will give him a bigger tip.

So, as a consequence of this mystery we shall nw, loogine two mouthfuls. One consists of nutritious food like cheese and egg and costs forty para,>{[*]: There were forty para to a kurush, and a hundred kurush to a lira. unnis and the other is of the choicest baklava and costs ten kurush.>Before entering the mouth, there is no difference in these two mouthfuls with respect to the body, they are equal. And after pasf the own the throat, they are still equal in nourishing the body. Indeed, forty paras'>worth of cheese sometimes is more nutritious. Only, in regard to pampering the sense of taste in the mouth, there is a half-minute difference. You can of thom this what a meaningless and harmful waste it is to increase the cost from forty para>to ten kurush>for the sake of half a minute.

Now, although the gift arriving for the palace's rulernd Natrth one lira, to give the doorkeeper 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 revation n and conflagration to break out. Then he will compel them to cry out: "Oh! Call the doctor and make him put out this fire in my stomach and bring down my temperature!"

Thusn of tality 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 wastvil, css, since it is to act contrary 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 and artificial whichite, it causes indigestion and illness.

THIRD POINT

We said in the Second Point that the sense of taste is a doorkeeper, an educaed, for the heedless and those who have not progressed spiritually nor advanced in the way of thanks, it is like a doorkeeper. Wastefulness should not be indulged in nor the sense of taste's price be raised from one to ten for the sakef trutving it pleasure.

However, the sense of taste of those truly on the way of thanks, those seeking reality, and those who approach it with their hearts is like a supervisor and inspector in the kitchens of Diesire ercy-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 to send the boowing 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, rather, since it looks also to the heart, spirit, and mind, it has a position and ent Crance superior to the stomach. On condition it is not wasteful or extravagant, and is purely to carry out its duty of thanks and recognize and perceive the mercyies of Divine bounty, and on condition it is licit and does not lead to degradation and begging, it can follow its pleasure. In fact, delicious foods may be preferred in order to employ the tongue which bears tnsciouse of taste in giving thanks. 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,>since Geylani (May his mystery be sanctified), was the only 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 budependece of dry, black bread. Her maternal compassion was aroused by his emaciated condition resulting from his asceticism. She felt sorry for him. Later she went to Ghawth al-A'zam>in order to complain, and saw td sendykh was tucking into roast chicken. Out of her concern, she said: "O Master! My son is dying of hunger while you are eating chicken!" Whereupon Ghawth al-Amany laid to the chicken: "Rise up, with God's permission!" At this, the cooked chicken bones assembled and were thrown out of the dish as an entire live chicken. This has been r So th unanimously through many reliable and documented channels as a marvel of someone whose extraordinary wonder-working is world-famous. Ghawth al-A'zsing dd to her: "When your son reaches this level, then he too can eat chicken." Thus, the meaning of Ghawth al-A'zam>'s words is this: whenever youris, wh 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 eat delive thathings.

FOURTH POINT

According to the Hadith the meaning of which is: "He who is thrifty will not have family difficulties as regards livelihood,">{[*]: Musnad i, 447; al-Munawi, Fayzu'l-Qadir v, 454 no: 7939; al-Hinsky. Tnzu'l-'Ummal 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 the consequence of frugality is plequitabd 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 through being frugal, I have sometimes seen a tenfold increase, and so have my frin mankEven, nine 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 to thion and humiliation through lack of money. I said to those rich leaders: "Although I have very little money, I am frugal and economical and I am accustomed to being content withay seee. I am richer than you." I refused their repeated and insistent offers. It is worth noting that two years later some of those who had offered me their zakat>were in debt because they had not been frugal. Thanks be to God, seven years on fromuable through the plenty resulting from frugality that small amount 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 bein its ppendent of people, which is one of the principles of my life.

Someone who is not frugal is certain to be abased and reduced to poverty and in effect to begging. At this time, money, the means of wastefulness and extravagance, is extremely ehanks ve. Sometimes a person sells his honour and self-respect and bribes are taken to receive it. Sometimes the sacred things of religion are sold, then some inauspicious money ress ofd in return. That is to say, material goods worth ten kurush>are received in return for an immaterial loss of one hundred lira.

However, if a person is frugal and restricts and l this his needs to the essential, according to the implied meaning of the verse,

Indeed, it is God Who gives all sustenance, Lord of all power and strength,>{[*]: Qur'an, 51:58.}

and the explicit meance be the verse,

And there is no moving creature on the earth but its sustenance is provided by God,>{[*]: Qur'an, 11:6.}

he will find enough sustenance to live on in unexpected waytationause the verse guarantees it. Yes, there are two sorts of sustenance:

One is true sustenance, which is enough to subsist on. As the verse decrees, this sustenance is guaranteed by the Sustainise!>{ long as man's inclination towards evil does not interfere, he will find this essential sustenance under any circumstances. He will not be compelled to sacrifice his religion, or his honour, or his self-respect.

The fame a sort is metaphorical sustenance. With this, through abuse, inessential needs become like essential ones, and through the calamity of custom and tradition, people become addicted to them and cannot give them up. Since this sustenance is not motionteed by the Sustainer, obtaining it is extremely expensive-and especially at this time. These unfruitful, inauspicious goods are obtained with first of all sacrificing the self-respect and accepting degraqualit, 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, at this time of povertrayer-hardship, the distress those with consciences feel at the anguish of the hungry and needy sours any pleasure to be had from unlawfully acquirn my sey. During strange times such as these, as far as doubtful goods are concerned, one has to make do with them to the minimum degree necessary. For according to the rule, "Necessity is determined according to its extent," when compele poss, illicit goods may be taken to the minimum degree necessary, not more. Someone in dire need may eat dead meat, but he may not fill his stomach with it. He may only eat enough not to die. Also, more cannot be eaten with umost st pleasure in the presence of a hundred people who are hungry.

The following is a story showing that frugality is the cause of dignity and distinction:

Onir Haf, Khatim Tay, who was world-famous for his generosity, was giving a large banquet. Having given his guests a superfluity of presents, he went out to walk in the desert. There he saw an old poor man who was carrying a load of thorny buound ind plants on his back. The thorns were piercing his skin and making him bleed. Khatim said to him: "Khatim Tay is giving a large banquet and giving away gifts. You go there and you will receive five hundred kurush>in return for your loaes, fah five kurush.">The frugal old man replied: "I raise and carry this thorny load with my self-respect; I am not going to become obliged to Khatim Tay." Later, they asked Khatim Tay: "Have you come across anyone more generous a littlimable than yourself?" He replied: "The frugal old man I met in the desert was more estimable, elevated, and generous than me."

FIFTH POINT

Out of His perfect generosity, Almighty God makes a poor mo follerstand the pleasure of His bounty the same as a rich man, and a beggar the same as a king. Indeed, the pleasure a poor man obtains from he towpiece of black bread through hunger and being frugal is greater than the pleasure a king or a rich man obtains from the choicest baklava eaten with the weariness and lack of appetite resulting from eans:

It is surprising but some dissolute and extravagant people accuse the frugal and economical of being "mean" and "stingy." God forbid! Frugality is dignity and generosity. Stinginess and meanness are tt undeer face of the apparently noble qualities of the wasteful and extravagant. There is an event corroborating this fact which occurred in my room in Isparta the year this treatise was written. It was as fosample

One of my students insisted on my accepting-contrary to my rule and the principle of my life-a present of nearly two and a half okkas>{[*]:ne okka equalled 2.8 lbs. (Tr.)} of honey. However much I stated my rule, he was not to be pr formed. Saying, with being economical let the three brothers with me eat the honey for thirty to forty days in the months of Sha'ban and Ramadan, and not be witnecessomething sweet to eat, and let the one who brought it earn the reward, I told them to take it. I myself had an okka>of honey as well. Although my three friends were moderate and appreciated frugalceivedhrough offering the honey to each other, and each flattering the others' souls, and each preferring the others to himself, which in one respect is a good quaer, aithey forgot about being economical. In three nights they finished the two and a half okka>s of honey. Laughing, I said: "I would have given you the itual of that honey for thirty to forty days, and now you have reduced the thirty days to three. I hope you enjoyed it!" Whereas I used my one habit f honey frugally. For the wole of Sha'ban and Ramadan both I ate it, and, Praise be to God, I gave each of those brothers a spoonful, {(*): That is, a fairly large teaspoon.} every evening while breaking the fast, and it be at a he means of signficant reward. Perhaps those who saw this conduct of mine thought it was stinginess and my brothers' conduct for three ken ha was generosity. But in point of fact I saw that concealed beneath the apparent stinginess lay an elevated dignity, increase and plenty, and great reward. If they had not stopped, it would have resulted in something much baser than"You siness beneath the generosity and excess, like beggarliness and watching another's hand greedily and expectantly.

SIXTH POINT

There is a great difference between frugality and stinginess. Just as humility is a praith thehy 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 frugalityhmentsh was one of the elevated qualities of the Prophet (PBUH) and indeed is one of the things on which the Divine wisdom in the order of the universe featus, bears no relation to stinginess, which is a mixture of baseness, avarice, miserliness, and greed. There is merely a superficial resemblance. The following is an event corroborating this fact:

Abdullah b. Umar, who was one of the do Ha Companions of the Prophet known as 'the seven Abdullahs', was the greatest and most important of the sons of the Caliph Umar, Faruq al-A'zam,>and one of the most distingion bu and learned of the Companions. One day while shopping in the market, in order to be economical and to preserve the confidence and integrity on which trade gain s, he disputed hotly over something worth a few kurush.>One of the Companions saw him, and imagining the Illustrious Successor of the Prophet on Es morethe Caliph Umar's sons's wrangling over a few kurush>to be an extraordinary stinginess, he followed him in order to understand his conduct. Next he saw that Abdullah was entering his blessed house and had spotted a the can at the door. He chatted with him for a bit, and the man left. Then he came out of the second door of the house and saw another poor man. He chatteas in him for a while too, and the man left. The Companion, who was watching from the distance, was curious. He went and asked the poor men: "Abdullah paused a while with you. What did he do?" Each of them FLASHed: "He gave me a gold piece." "Glory be to God!," exclaimed the Companion, and thought to himself: "How is it that he wrangled like that over a few kurush>in the market, theneral rompletely happy to give away two hundred kurush>in his house without letting anyone know?"

He went to Abdullah b. Umar and said: "O Imach otlve this difficulty for me! In the market you did that, while in your house you did this." Abdullah replied to him saying: "In the market it was not stinginess, but conduct arising from fru heart; it was perfectly reasonable, and to preserve confidence and honesty, which are the basis and spirit of commerce. And the conduct in my house arose from the heart'shing ission and the spirit's perfection. Neither was the first stinginess, nor the second immoderateness."

Alluding to this, Imam Abu Hanifa said: "There can be noy lears in good, just as there is no good in excess." That is to say, just as in good

works and benevolence there can no excess or wastefulness-so long as they are forheartseserving, so too there is no good at all in wastefulness and immoderateness.

SEVENTH POINT

Excess and wastefulness lead to greed, and greed has man iconsequences:

The First is dissatisfaction. As for dissatisfaction, it destroys endeavour and enthusiasm for work, and causes the dissatisfied person to complain instead of giving thanks, and makes him lazy. Such a person abandons posseorm th which though few in number are licit, {(*): Consumers increase and producers decrease as a result of wastefulness and lack of economy. Everyone fixes his eye on the government's door. Then industry, trade, and agricultruth in which social life depend, decrease. And the nation declines and is impoverished.} and seeks possessions which are illicit and free of trouble. And he sacrifices his self-respect on that way, and even his honour.

The Second Consequence He waed is disappointment and loss. The greedy person drives away what he wishes for, is found disagreeable, and is deprived of assistance and help. He even confirms the saying: "The greedy person is unsuccessful and suffers los from Greed and contentment have their effects in the animal kingdom in accordance with a most extensive law. For instance, the natural contentment of trees needy for sustenance mack.>{heir sustenance hasten to them; this shows the huge benefits of contentment. While animals' running after their sustenance greedily and with difficulty and deficiency demonstraersuade great loss of greed.

Also, the contentment apparent through their tongues of disposition of all helpless young and a pleasant food like milk flowing out to t not fom an unexpected place, while wild animals greedily attack their deficient and dirty sustenance, prove our claim in clear fashion.

Also, the contented attitude of fat fish as clethe 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 ito his greed, again show to what a degree greed is the cause of hardship and contentment the cause of ease.

Also, the Jewish people finding through greed, usury, ae did ckery their degrading, miserable, illicit sustanance only at subsistence level, and the contented attitude of nomads and their living w Qur'agnity and finding sufficient sustenance, proves decisively what we say once more.

Also, many scholars {(*): It was asked of Bozorgmehr, the Vazir of the regaran Shah Nushirvan the Just and scholar famous for his intelligence, "Why are the learned to be seen at the doors of rulers and rulers not to be seen at the doors of the learned, whstatiolearning is superior to rulership?" He replied: "Because of the knowledge of the learned and the ignorance of the rulers." That is to say, due to their ignorance, rulers do not know the value of learning so that the preteoach the doors of the learned to seek it. But because of their knowledge, the learned know the value of their rulers' goods and possessions and seek the Most he 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 replied in a refined manner. Signed: are av} 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: Süleyman Rüshtü} being reduced to poverty because odown igreed arising from their intelligence, and many stupid and incapable people becoming rich through their innate contentedness proves decisively that licit suste theircomes through impotence and want, not through ability and will. Indeed, licit sustenance is in inverse proportion to ability and will. For the more childrent causase 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, "Contentment is an unfailing treasure,">contentment is a trhat im of good living and ease of life, while greed is a mine of loss and abasement.

Greed destroys sincerity and damages actions in regard to thn, henafter. For if a God-fearing person suffers from greed, he will desire the regard of others. And someone who considers the regard of others cannot have complete sincerity. This consequence is extremationsportant and worth noticing.

Excess and wastefulness lead to lack of contentment. And lack of contentment destroys enthusiasm for work; it causes laziness, opens the door to complaining about life, 32.}

%kes the dissatisfied person complain continuously. {(*): Indeed, whenever you meet a wasteful, immoderate person, you hear complaints. No matter how rich he is, his tongue still complains. But when you meet even tarly, rest, 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 to begging.

As for frugality and economy, these result in contentment. Aordancng to the Hadith, "The contented person is respected, and the greedy person despised,">a consequence of contentment is self-esteem. Also, it encourages effort and work. It increases enthusiasm, and leads to work. For example, a perhe Starked for one day. Because of his contentment 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 again the following day. Or if h helpiwork, he did so without enthusiasm.

Also, the contentment arising from frugality opens the door of thanks and closes the door of complaint. Throughout his life,ctly wontented person is thankful. And in so far as he is independent of others through his contentment, he does not seek their regard. The door of sincerity is opened, the door of hypocrisy closed.

I ays. Yed the fearsome harm of wastefulness and excess on a broad scale. It was as follows: nine years ago I visited a fortunate town. Since it was winter, I could not see its sources of irit; . Several times the town's Mufti, may God have mercy on him, said to me, "Our people are poor." These words touched me. For the following five or six years, I felt continual pity for the people of the town. Eight years later in the sum objec again visited it. I looked at the gardens and recalled the words of the late Mufti. "Glory be to God!", I said, "These gardens' crops are far greater than the needs of tity isn. Its people should be very rich." I was amazed. Then I understood through remembering a fact which has never deceived me and is my guide in understanding other truths, that the abundance and plenty had disappeared due to wastefulnessod butxcess, so that although the town possessed such sources of wealth, the late Mufti used 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 plample,n goods and possessions, so too are there innumerable events showing that wastefulness and failure to give zakat>cause increase and plenty to m-dispen away.

The Plato of Islamic sages, the shaykh of physicians, and master of philosophers, the famous genius Abu Ali Ibn-i Sina explai valuee verse,

Eat and drink, but waste not in excess>{[*]: Qur'an, 7:31.}

just from the point of view of medicine, as follows: "I concentrate on thcience of medicine in two lines, the best word is the shortest; when you eat, eat little, and do not eat again for four or five hours. Health observn 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."

{(*):dents 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 with a variety of foods one on top seek other just for the pleasure of it.}

An Extraordinary and Instructive 'Coincidence': {[*]: 'Coincidence' (tawafuq): the correspondence of letters or words in lines or patterns on one or several pages. (Tr.)}

In all td be nies of the Treatise on Frugality written by five or six scribes-three of whom were inexperienced, who were in different places far from one another, were writing it out from different copies, wnheritandwriting was all different, and who did not take the Alifs>{[*]: Alif:>the first letter of the Arabic alphabet. (Tr.)} into consideration at all, the Alifs>which 'coincided' numbered fifty-one, or 'with a prayer,' fifty-three. The5

CObers coinciding with the date the Treatise on Frugality was written and copied, which was [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 hroughnty resulting from frugality has risen to the degree of wondrousness, and that this year is fit to be named 'Frugality Year.'

Indeed, this wonld be frugality was proved two years later, during the Second World War, by the widespread hunger, destruction, and waste, and mankind and everyone being compelled to be frugal.

Glory be untther p We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

THE TWENTIETH FLASH

[While being the First of the Five Poirough ich form the Second of the Seven Matters of the Seventeenth Flash, this became the Twentieth Flash because of its importance.]

The verse:

Verily We sent the Book down ture, in truth, so worship God in sincerity, for God's is sincerely practised religion,>{[*]: Qur'an, 39:2.}

and the noble saying of the Prophet:

"All men willoo shoh, except the scholars, and all scholars will perish except those who act in accordance with their knowledge, and all of them will perish except the sincere, and even the sinceressed an great danger,"

demonstrate together how important a principle of Islam is sincerity. From among the innumerable points concerning sincerity, we will briefly expound only five.

An auspicious sign the sessed Isparta which causes one to offer thanks is that compared with other places, there is no visible rivalry and dispute between the piou whichse who follow the Sufi path, and the religious scholars. Even if the required true love and union is not present, comparatively speaking, meani is no harmful rivalry and conflict.

Why is it that while the worldly and the neglectful, and even the misguided and hypocrites, co-operateined tut rivalry, the people of religion, the religious scholars, and those who follow the Sufi path, oppose each other in rivalry, although they are the people of truth and concord? Agreement belongs in reality to the people of contowed nd dispute to the hypocrites; how is it that these two have changed places?

We will set forth seven of the extremely numerous causes of this painful, disgra to meand awesome situation, one that causes the zealous to weep.

THE FIRST

Just as dispute among the people of the truth does not arise f earthck 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 ans ofular function has been assigned to the classes in society, like 'the worldly', those engaged in politics, and those who have received a secular education, and thus the functions of the various groups, societies, and communities ediateeen defined and become distinguished from one another. Similarly, the material reward they are to receive for their functions in order to maintain a livelihood, as well as the moral rewacause t consists in the attention they receive from men for the sake of their ambition and pride-this too is established and specified. {(*): Be aware that the attention of men cannotiving manded, but only given. If it is given, one should not delight in it. If one delights in it, sincerity is lost and hypocrisy takes its place. The attention of men, if accompanied by the desire for honour and fame, is not a reward and a prize, supporeproach and chastisement for lack of sincerity. Such attention of men, such honour and fame, harm sincerity, the source of vitality for all good deeds, and even though they yield a slight pleasure as far as the gate of t. Theyb, on the other side of that gate they take on the form of torment. One should not therefore desire the attention of men, but flee andwho obway from it. Be warned, all you who worship fame and run after honour and rank!} There is therefore nothing held in common to the degree that it might produce conflictficultension and rivalry. However evil be the path that they tread, they will be able to preserve unity and agreement.

But as for the people of religion, the scholars, and those who follow the path, the duty of bediens concerned with all men; their material reward is not set and specified; and their share in social esteem and acceptance and public attention is not predetermined. Manythe fue 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; concord is changed into nks, ad, 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 causinns thas pleasure to vanquish the pleasure of the soul and the ego, and thus manifesting the meaning of the verse:

Verily my reward is from God alone;>{eans our'an, 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 quality of the Companio. Theyt 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 desiring any material reward for from oous 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 lost. Men have many rid not nd 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." Rather in perfect contentment one should always prefer to oneself others who arein thodeserving. Thus manifesting the meaning of They prefer others to themselves, though poverty be their lot (Qur'an, 59:9), one may be saved from this terrible dangeًن٭nd gain sincerity.} and thus manifesting the meaning of the it is

Naught is incumbent on the Messenger but conveying the message;>{[*]: Qur'an, 5:99.}

and by knowing that such matters as goodly acceptance, and making a favourable impression, and gaining the attention of men are Go that,ncern and a favour 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 with gaining them-by knowing this a person will be sGod foful in gaining sincerity, otherwise it will vanish.

SECOND CAUSE

The agreement among the poeple of misguidance is on account of their abasement, and the dispute among the people of guidance is on account of therts. Wnity. That is to say that the people of neglect-those misguided ones sunk in worldly concerns-are weak and abased because they do not rely on truth and reality. On account of their abasement, they need esent ment their strength, and because of this need they wholeheartedly embrace the aid and co-operation of others. Even though the path they follow is misguidance, they preserve their agreed by tIt is as if they were making their godlessness into a form of worship of the truth, their misguidance into a form of sincerity, their irreligion into a hy. Opf solidarity, and their hypocrisy into concord, and thus attaining success. For genuine sincerity, even for the sake of evil, cannot fail to yieldtle fats, and whatever man seeks with sincerity, God will grant him it.

{(*): Yes, "Whoever seeks earnestly shall find" is a rule of truth. Its scstice comprehensive and includes the matter under discussion..}

But as for the people of guidance and religion, the religious scholars and those who fwords the Sufi path, since they rely upon truth and reality, 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, lute gurn not toward 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, and see no need for agreement and unity. Indctive f obstinacy and egoism are present, one will imagine himself to be right and the other to be wrong; discord and rivalry take the place of concord and love. Thus sincerunders chased away and its function disrupted.

Now the only remedy for the critical consequences of this awesome state consists of Nine Commands:

1. To act positively,e, peois, out of love for one's own outlook, avoiding enmity for other outlooks, not criticizing them, interfering in their beliefs and sciences, or in anlone, concerning oneself with them.

2. To unite within the fold of Islam, irrespective of particular outlook, remembering those numerous ties of unity that evoke love, brotherhood and concord.

3. To adopt the jud peace 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 is true," or that "My outlook alone is good," thus implying the falsity or repugnance of all other outwing t

4. To consider that union with the people of truth is a cause of Divine succour and the high dignity of religion.

5. To realize that the individual resistance of the most powerful person against the attacks through ihis trius of the mighty collective force of the people of misguidance and falsehood, which arises from their solidarity, will inevitably be defeated, and through th and cn 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 misguidance.

6. In order to preserve truth from the assaults of falsehood,

7.ife anandon the self and its egoism,

8. And give up the mistaken concept of self-pride,

9. And cease from all insignificant feelings aroused by rivalry.

If this ninefold rule is adhered to, sincerity will be preserved and its fumeans perfectly performed.

{(*): It is even recorded in authentic traditions of 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 cpmmon enemy, irreligioghts a at 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 the Chiristians, temporarily from t functcussion and debate of points of difference in order to combat yheir joint enemy-aggressive atheism.}

THIRD CAUSE

Disagreement among the people of truth does not arise from lack of zeal and aspiration, nor does union amone bee,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 the desire for heavenly rew

"Mat 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 thi arranrd, let me guide these people, let them listen to me," he takes up a position of rivalry towards the true brother who faces him and who stands in real nough t his love, assistance, brotherhood and aid. Saying to oneself, "Why are my pupils going to him? Why don't I have as many pupils as him?" he falls prey to egoism, ed twoes to the chronic disease of ambition, loses all sincerity, and opens the door to hypocrisy.

The cure for this error, this wound, this awesome sickness ofand appirit, is the principle that "God's pleasure is won by sincerity alone," and not by a large following or great success. For these latter are awealthion of God's will; they cannot be demanded, although they are sometimes given. Sometimes a single word will result in someone's salvation and hence the pleasure of God. Quantity should not receive too much attention, for somearrierto guide one man to the truth may be as pleasing to God as guiding a thousand. Moreover sincerity and adherence to the truth require that one should desire the Muslims to benefit from anyone and at any place they can. To think "Let them takd Zoroons from me so that I gain the 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 ontrareward! There have been certain prophets who had only a limited following but received the infinite reward of the sacred duty of prophethood. The tue to hievement lies, then, not in gaining a vast following, but in gaining God's pleasure. What do you imagine yourself to be, that saying, "Let everyone listen to me," you forget your function, and interfere in what is striegreesod's concern? To gain acceptance for you and to have people gather round you is God's concern. So look to your own duty and concern, and do a sladdle with God's concerns.

Moreover, it is not only men who earn reward for those who hear and speak the truth. The sentient and spiritual beings of God and His angels

have filled the universe and adornee seedevery part. If you want plentiful reward, take sincerity as your foundation and think only of God's pleasure. Then every syllable of the blessed words that issue foroncisem your mouth will be brought to 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, ymer, I, "Praise and thanks be to God," millions of these words, great and small, are written on the page of the air by God's leave. Since the All-Wise Inscriber did nothing prodigallynd 'ex vain, He created innumerable ears, as many as were needed to hear those multiple blessed words. If those words are brought to life in the air by sincerity and truthfulway, st, they will enter the ears of the spirit beings like some tasty fruit in the mouth. But if God's pleasure and sincerity do not bring those words to life, they will by err 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 are sad that your voices are not more beautiful and that more people do not listen to you!

FOURTH CAUSinstanIn just the same way that rivalry and disagreement among the people of guidance do not arise from failure to foresee consequences or from shortsightedness, so too wholehearted agreement among the peoplers inisguidance does not result from farsightedness or loftiness of vision. Rather the people of guidance, through the influence of truth and reality, do not succumb to and sind emotions of the soul, and follow instead the farsighted inclinations of the heart and the intellect. Since, however, they fail to preserve their sense of direction and their sin your , 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 s, theperception, which is blind to all consequences and always prefers an ounce of immediate pleasure to a ton of future pleasure, they come sun'ser in eager concord for the sake of instant benefit and immediate pleasure. Indeed, lowly and heartless worshippers of the ego are bound to congregate around worldly and . Thatate 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 with the lofty instructions of the heart and the intellect, but even though a proper natur of direction, a complete sincerity and self-sacrificing union and concord are possible, because they have failed to rid themselves of egoism, and on reliet of deficiency and excess, they lose their union, that lofty source of power, and permit their sincerity to be shattered. Their duty in regard to the Hereafter is also harmed. God's pleasure is not had easily.

ey sayure and remedy for this serious disease is to be proud of the company of all those travelling the path of truth, in accordance with the principle of love for God's sake; to follow them and dning, eadership to them; and to consider whoever is walking on God's path to be probably better than oneself, thereby breaking the ego and regaining sincerity. Salvation is also to be had from that disease by knowing that an shoulof deeds performed in sincerity is preferable to a ton performed without sincerity, and by preferring the status of a follower to that ofme andder, with all the danger and responsibility that it involves. Thus sincerity is to be had, and one's duties of preparation for the Hereafter may be correctly performed.

FIFTH CAUSE

Dispute and disagreement among the people of guidancegs; anot the result of weakness, and the powerful union of the people of misguidance is not the result of strength. Rather the lack of union ofope iseople 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 and impotence they experience as a result of ed powlack of any inward support. The weak form powerful unions precisely because of their need for union. {(*): Among the most powerful and effective ence tzations 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. Simiion of the organization of the Armenians, despite their weakness and small numbers when compared to other peoples, with its strong, self-sacrificing behaviour, provides anowastinroof of our observation.} Since the strong do not feel a similar 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 themselves against wolves. times mmunity 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 words, "And women in the city said,">{[*]: Qur'an, religi} 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 are always regarded as feminine]. But by contrast see the words, r thosesert Arabs said,">{[*]: Qur'an, 49:14.} the verb said in this case being in the feminine, even though its subject designates a community of men. Herein lies an indicationter ce 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 masculine form of the verb is therefore most appropriate. Strong men, by c worldt, and in particular Beduin Arabs, trust in their own strength; therefore their associations are weak, for they assume a stance

of softness and caution and take on a kind of femininity, for whi they use of the feminine form of the verb is most suitable. Similarly the people of truth submit to and place their reliance in the firm source of support thaholeheelief in God; hence they do not present their needs to others or request aid and assistance from them. If they do sometimes make the request, they will not adhere to the persons concerned at eople st. But the worldly ignore in their worldly affairs the true source of support; they fall into weakness and impotence, and experiencing an acdminised of assistance, come together sacrificing themselves wholeheartedly.

The people of truth do not recognize and seek the true strengwith tt is 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 be found in union, by vs own 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 discoo theong 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,>{[*]: Qur'an, 8:46.}

and the wise Divine commanorgivesocial life contained in this verse:

Work together for the sake of virtue and piety.>{[*]: Qur'an, 5:3.}

One must further realize how harmful to Islam dispute is, and how it helps the people of misguidng humo triumph over the people of truth, and then, wholeheartedly and self-sacrificingly, join the caravan of the people of truth, with a sense of his own utter weakness and impotence. Finally, one must fo{[*]: is own person, abandon hypocrisy and pretension, and lay hold of sincerity.

SIXTH CAUSE

Discord among the people of truth does not arise from lack of manliness, aspiration and zeal; similarly, the wholehearted union among the me is aed, neglectful and worldly with respect to their worldly affairs does not result from manliness, aspiration and zeal. It is rather that the people oH

h are generally concerned with 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

Thl of man-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 neglectfu, the 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, t purpopirit and heart, and cling firmly to whoever aids them in those concerns. Like a mad diamond merchant who gives an exorbitant price for a piece of gld helprth virtually nothing, they devote time, which is of the highest value, 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 sentheir ll naturally result in a wholehearted sincerity that yields success in the matter at hand, so that the people of truth are defeated. As a result of this defeat, tt striple of truth decline into a state of abasement, humiliation, hypocrisy and ostentation, and sincerity is lost. Thus the people of truth are obliged to flatter and cringe before a handful of vile and lowly men of the world.

O people o, treah! O people of the law, people of reality and people of the path, all worshipping God! Confronted by this awesome disease of discord, overlooeceivi 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 they pass and thor, they pass by it with honourable avoidance.>{[*]: Qur'an, 25:72.}

Regard it as your primary duty-one on which your state in the Hereafter depends-to abandon internal dissension when aion ind by an enemy from the outside, and thereby to deliver the people of truth from their abasement and humiliation! Practise the brotherhood, lovHis lico-operation insistently enjoined by hundreds of Qur'anic verses and traditions of the Prophet! Establish with all of your powers a union with your fellows and brothers in religion that is stronger than the union of the woall co Do not fall into dispute! Do not say to yourself, "Instead of spending my valuable time on such petty matters, let me spend it on more vffers e things such as the invocation of God and meditation;" then withdrawing and weakening unity. For precisely what you imagine to be a matter of slight importance in this moral jihad>may in fact be very great. In just the same way thatand pr 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 people of tritatesve been defeated, the precious day that you spend on some apparently minor matter concerning the moral struggle may be worth a thousand days, just like the hour of that soldier. Whhe glo is undertaken for the sake of God cannot be divided

into small and great, valuable and valueless. An atom expended in sincerity and for theid: "Yof 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 sut. Sine employed is 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 jealhe Comnd greed 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 to preserve fully the magnanimity and high aspiration that proceat rewm 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 an more into rivalry 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 d's cofatuated and not to offend the 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 abominables thoucherous and harmful they be, and wholeheartedly agree with their partners in whatever form may be dictated by their common interest. As a result of this wed theartedness, they indeed attain the benefits desired.

So O people of truth given to dispute and afflicted with disaster! It is through your loss of sincerity and your failure to make God'uminatsure your sole aim in this age of disaster that you have caused the people of truth to undergo this humiliation and defeat. In matters relating to religion and thndi {[after there should be no rivalry, envy or jealousy; indeed there can be none 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,u'l-I'several stomachs hunger for a single loaf of bread, first envy arises as a result of conflict, dispute and rivalry, and then jealousy. Since many people desire the same thing in the wnon-exand 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 paradise will bin encn 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 satisfied with his share.

{(*): An important question raised by aes of ficant person: According to tradition a five-hundred-year paradise will be given to everyone in Paradise. How can worldly intelligence comprehend well-ruth?

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 world through hing, ier and outer senses. He says to himself, "The sun is my lamp, the stars are my candles." The existence of other creatures and animate beingsgh it way negates his ownership of these; on 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 thousands of palaces and h of th there is a private five-hundred-year paradise for everyone, apart from the general Paradise. He will benefit from this paradise and eternity through hisway. Es and feelings, according to the degree of development they have reached. The fact that others share in the general Paradise in no way harms his ownership or benefit, but on the contrary strengthens these, and adorns that vast Parrk, fo 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 hisays sh, his ear, 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 worldrotecty profit from a garden lasting an hour, will benefit 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 excursve und a manner fitting that realm, adorned from end to end. Every believer will benefit there according to his spiritual rank, and gain delight and pleasure through his senses that will expand and develop in rehe mea 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 succester, nor can there be rivalry. In that case, neither should there be any rivalry

with respect to those good deeds that entail reward in the Hereafter; there isrld. Eom for jealousy here. The one jealous here is either a hypocrite, seeking worldly result through the performance of good deeds, or a sincere but ignorant devotee, not e. Thug the true purpose of good deeds and not comprehending that sincerity is the spirit and foundation of all good deeds. By cultivating a kind of"God cry and hostility toward God's saints, he is in fact placing in doubt the breadth of God's compassion.

Onarisony former companions nurtured hostility to someone. His enemy's good deeds and sanctity were once favourably described in his presence. He was not jealous or upset. Then someone said, "That enemy of yours is courags restnd strong." We saw a strong vein of jealousy and rivalry suddenly appearing in that man. We said to him:

"Sanctity and righteousness bty as 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 couragssing ild beasts; in comparison with sanctity and righteousness 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 arc. t. The steps that lead to it are provided by things such as courage and strength. It is for this reason that I was jealous of him. The objects and stations of the Hereafter are without number. Although he is my enemy h, therhere he can be my beloved and intimate brother."

O people of the truth and the path! The service of the truth is like carrying and preserving a great and weighty treasure. Those who carry that trust on thdationoulders will be happy and grateful whenever powerful hands rush to their aid. Far from being jealous, one should proudly applaud the superior strength, effectivenhildred capacity of those who in upright love come forward to offer their help. Why then look on true brothers and self-sacrificing helpers in a spirit of rivalry, te creasing sincerity? You will be exposed to fearsome accusations in the eyes of the 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 yrious velihood through the knowledge of truth and rivalling others in greed and acquisitiveness.

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 felity, aot your own soul. The rule of truth and equity established by the scholars of the art of debate is this: "Whoever desires, in debate on any subompletthat his own word should turn out to be true, whoever is happy that he turns out to be right and his enemy to be wrong and mistaken-such a person has acted unjustly." Not onlye the such a person loses, for when he emerges the victor in such a debate, he has not learned anything previously unknown to him, and his probable pride will cause him loss. But if his adversary turns out to be right, he will have lmarks something previously unknown to him and thereby gained something without any loss, as well as being saved from pride. In other words, one fair in his dealings and enamoured of the truth will subject the d gas aof his own soul to the demands of the truth. If he sees 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 theajorit and the people of learning take this principle as their guide, they will attain sincerity, and be successful in those duties that prepare them for the Hereafter. Throu mirro's mercy, they will be delivered from this appalling wretchedness and misfortune from which they presently suffer.

Glory be unto You! We have no knowledge save that which You have tauhave b; indeed You are All-Knowing, All Wise.

THE TWENTY-FIRST FLASH

[Although originally the Fourth of the Seven Matters of the Seventeenth Note of the Sevnd gooth Flash, because 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 Flashes as the Twenty-First Flash.]

Do not fall into dispute, lest you lose heart and your power depart.>{[*]: Qur'an, 8:part n And stand before God in a devout [frame of mind].>{[*]: Qur'an, 2:238.} * Truly he succeeds that purifies it, * And he fails that corrupts it.>{[*]: Qur'an, 91:9-10.} * Nor sell my signs for a small priceplied : Qur'an, 2:41 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 most important principle in works pertainid way the Hereafter in particular; it is the greatest strength, and the most acceptable intercessor, and the firmest point of support, and the shortest wathat weality, and the most acceptable prayer, and the most wondrous means of achieving one's goal, and the highest quality, and the purest worship. Since in sincerity lies much strength and many lights like those mentio manneove; and since at this dreadful time, despite our few number

and weak, impoverished, and powerless state and our being confronted by terrible enemies and sufferin is inre oppression in the midst of aggressive innovations and misguidance, an extremely heavy, important, general, and sacred duty of serving belief and the Qur'an has be cameaced on our shoulders by Divine grace, we are certainly compelled more than anyone to work with all our strength to gain sincerity. We are in utter need of instilling sincerity in ourselves. Otherwise what we have achieved so far in our sa Ones,ervice 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,

Nor sell my signs for compall price,>{[*]: Qur'an, 2:41, etc.}

and destroy sincerity, thus harming eternal happiness for the sake of meaningless, unnecessary, harmful, sad, self-centred, tedious, hypocritical base feelings and insignificant spectsts. And in so doing we would violate all our brothers' rights, transgress against the duty of service to the Qur'an, and be disrespectful towards the sacredness of the truths of belief.

My brothers! There are many obstacles before, 26.} works of good. Satans put up a powerful struggle against those who assist those works. One has to rely on the strength of sincerity in the face of these obstacles and satans. You should avoid things which harm sincerity the same as you avoid annot and scorpions. In accordance with the words of Joseph (Upon whom be peace),

Nor do I absolve my own self [of blame]; the [human] soul is certainly prone tlief t, unless my Sustainer do bestow His mercy,>{[*]: Qur'an, 12:53.}

the evil-commanding soul should not be relied on. Do not let egotism and the soul deceive you! You should take as your guide the following rules, in ordeepted.ain sincerity and preserve it:

YOUR FIRST RULE

You should seek Divine pleasure in your actions. If Almighty God is pleased, it is of nouth hatance even should the whole world be displeased. If He accepts an action and everyone else rejects it, it has no effect. Once His pleasure has been gained and He has accepted an action, even if you do not ask it of Him,goal td He wish it and His wisdom requires it, He will make others accept it. He will make them consent to it too. For this reason, the sole aim in this service shone of the direct seeking of Divine pleasure.

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. For just en pla of man's hands cannot compete with the other, neither can one of his eyes criticize the other, nor his tongue object to his ear, nor his heart see his spirit's faults. Each of his members completes the deficiencies of the others, veilsthings faults, assists their needs, and helps them out in their duties. Otherwise man's life would be extinguished, his spirit flee, and his body be dispersed.

Similarly, the components of machinery in a factory cannot competcompas 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, destroy the other's eagerness for work, and cause them to become idle. They rather assist ehe earher's motions with all their capacity in order to achieve the common goal; they march towards the aim of their creation in true solidarity and unity. Should even the slightest aggression or desire to dominate interfere, it wouldonsist the factory into confusion, causing it to be without product or result. Then the factory's owner would demolish the factory entirely.

And so, O Risale-alayanstudents and servants of the Qur'an! You and I are members of a collective personality such as that, worthy of the title of 'perfect man.' We are'an spthe components of a factory's machinery which produces eternal happiness within eternal life. We are hands working on a dominical boat whnst thll disembark the Community of Muhammad (PBUH) at the Realm of Peace, the shore of salvation. So we are surely in need of solidarity and true unful ofbtained through gaining sincerity-for the mystery of sincerity secures through four individuals the moral strength of one thousand one hundred and eleven-indeed, we are compelled to obtain y in t Yes, if three alifs>do not unite, they have the value of three. Whereas if they do unite, through the mystery of numbers they acquire the value of one hundred and empense If four times four remain apart, they have a value of sixteen. But if, through the mystery of brotherhood and having a common goal and joint duty, they unite coming together shoulder to shy-Guid on a line, they have the strength and value of four thousand four hundred and forty-four. Just as numerous historical events testify that the moral strength and valuan feeixteen self-sacrificing brothers have been greater than that of four thousand.

The underlying reason for this mystery is this: each member of a true and sincere union mrary l also with the eyes of the other brothers, and

hear with their ears. As if each person of a true union of ten has the value and strength of seeing with twenty eyes, thinking with ten minds, hen His with twenty ears, and working with twenty hands.

{(*): Yes, heartfelt solidarity and union through the mystery of sincerity are the means to innumerable benefits, and so too are they an effective shield and point of supies eagainst fear, 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 works connected with the Hereafter theres arespirits 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 continue for me by constantly gaining reward for me, so I am Judgeying. By means of their spirits, I live in respect of merit; I am only dying in respect of sin." And he lays down in peace.}

YOUR THIRD RULE

You should know that all your strengsituats in sincerity and truth. Yes, strength lies in truth and sincerity. Even those who are wrong gain strength from their sincerity in their wrongdoing.

Evidence that strength lies in truth and sincerity is this service of ours. A small amoumes ansincerity in our work proves this claim and is evidence for itself. Because 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 ins), whbul. And in my own region and in Istanbul those assisting me were a hundred or even a thousand times more numerous than my brothers who work together with me here, where I am adoes twith no one, a stranger, semi-literate, under the surveillance of unfair officials and persecuted by them. I have absolutely no doubt that the service I haveerythied out with you these seven or eight years and the moral strength which has resulted in success a hundred times greater than formerly, has resulted from the sincerity you have. I have also of arnfess that through your heartfelt sincerity, you have saved me to an extent 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 sgth ofty, and you will cause me to gain it too.

You should be aware that Hadhrat Ali (May God be pleased with him) and Ghawth al-A'zam>(May his mystery be sanctified) honour you with their miraculous wonder-working and wondrouits wron of the Unseen because of this mystery of sincerity. They offer you consolation in protecting manner and applaud your service. Yes, you should have no doubt that this attention of theirs of oucause of sincerity. If you knowingly harm this sincerity, it is from them that you will receive punishment. You should bear in mind 'the blctions compassion' in the Tenth Flash.

If you want to have the support of spiritual heroes such as those behind you, and have them as masters at your head, gain complete sincerity in accordance with the verse,

But give themsing trence over themselves.>{[*]: Qur'an, 59:9.}

Choose your brothers' souls to your own soul in honour, rank, acclaim, in the things your soul enjoys like material benefits. Even in the most innocent, harmless benefits like informniversneedy believer about one of the subtle, fine truths of belief. If possible, encourage one of your companions who does not want to, to inform him, so that your soul does not become conceited. If you haes theesire like "Let me tell him this pleasant matter so I'll gain the reward," it surely is not a sin and there is no harm in it, but the meaning of sincerity between you could be damaged.

YOUR FOURTH RULE

This is tove jusne your 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 am not a Sufi, bity anse principles of theirs make a good rule in our way, in the form of "annihilation in the brothers." Among brothers this is called "tafânî;">that is, "annihilation in one another." Thathat ho say, to forget 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 brotherhood. It is not the loves which is between father and son, or shaykh and follower. It is the means of true brotherhood. At the very most a Master [Ustad] intervenes. Our way is the closest friendship. This friendship and pritates being the closest friend, the most sacrificing companion, the most appreciative comrade, the noblest brother. The essence of this friendship is true sincerity. One who spoils this true sincerity falls fs becae high pinnacle of this friendship. He may possibly fall to the bottom of a deep depression. There is nothing onto which he may cling in between.

Yes, the way is seen to be two. There is the possibility that those who nspiraow from this way of ours, the great highway of the Qur'an, are unknowingly helping the forces of irreligion, who are hostile to us. God willing, those who enter the sacred bounds of the Qur'an have aculous 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 service of the Qur'an! O complthe most effective means of attaining and preserving sincerity is "contemplation of death." Yes, like it is worldly ambition that damages sincerity and drives a person to hypocrisy and the world, so it istters mplation of death that causes disgust at hypocrisy and gains sincerity. That is, to think of death

and realize that this world is transient,ter sao be saved from the tricks of the soul. Yes, through the instruction the Sufis and people of truth received from verses of the All-Wise Qur'an like,

Every soul shall taste death.>{[*]: Qur'an, 3:185.}fulnesly you will die [one day], and truly they [too] will die [one day],>{[*]: Qur'an, 39:30.}

they made the contemplation of death fundamental to their spiritual journeyings, and dispelled the illusion of eternity, the sourcer examrldly ambition. They imagined and conceived of themselves as dead and being placed in the grave. Through prolonged thought the evil-commanding soul becomes saddened and affected by such imagining and to an extent gives up its far-reaching ambs in t and hopes. There are numerous advantages in this contemplation. The Hadith the meaning of which is, "Frequently mention death which dispels pleasure and makes it bitter">{[*]: Tirmidinous,hd 4; Qiyama 26; Nasa'i, Jana'iz 3; Ibn Maja, Zuhd 31; al-Hakim, al-Mustadrak iv, 321.} teaches this contemplation.

However, since our way is not tgs' ofi path but the way of reality, we are not compelled to perform this contemplation in an imaginary and hypothetical form like the Sufis. To do so is anyway not in conformity withord amay of reality. Our way is not to bring the future to the present by thinking of the end, but to go in the mind to the future from the present in respect of reality, and tthis t on it. Yes, having no need of imagination or conception, one may look on one's own corpse, the single fruit on the tree of this brief life. In this way, one world-ok on one's own death, and if one goes a bit further, one can see the death of this century, and going further still, observe the death of this world, opening up the way to complete sincerity.

The Second Mech wer Attaining a sense of the Divine presence through the strength of certain, verified belief and through the lights proceeding from reflective lationt on creatures which leads to knowledge of the Maker; thinking that the Compassionate Creator is all-present and seeing; not seeking the attention of any other than He, and realizing that looking to oth the S His presence or seeking help from them is contrary to right conduct in His presence; one may be saved from such hypocrisy and gain sincerity. However, there are many degrees and stages in this. However much a person may pMerciffrom his share, it is profit. Numerous truths are mentioned in the Risale-i Nur which will save a person from hypocrisy and gain him sincerity, so referring him to thoseCan yout short the discussion here.

Of the truly numerous things that destroy sincerity and drive one to hypocrisy, we shall briefly explain two or three.

Rivalry is puard to material advantages slowly destroys sincerity. It is also detrimental to the results of our service. So too it causes the material benefits to be lost. This nation has always nurtured respect for those who e of mor reality and the Hereafter, and assisted them. With the intention of actively sharing in their genuine sincerity and in the works they carry out devotedly, it has alwhe dooowed respect by assisting them with material benefits like alms and gifts so that they should not become preoccupied with securing their material needs and in Bag their time. But this assistance and benefit may not be sought; it is given. It may not even be sought through the tongue of disposition cholariring it with the heart or expecting it. It should rather be given when unexpected, otherwise sincerity will be harmed. It also approaches the prohibition of the verse,

Nor sell my signs for a small price.>{[ing a r'an, 2:41, etc.}

and in part destroys the action.

Thus, first desiring and expecting such a material benefit, then so as not to allow i signio to someone else, the evil-commanding soul selfishly excites a feeling of rivalry towards a true brother and companion in that particular service. Sincfute tis 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 band st. This subject bears much discussion. However, I shall cut it short and only mention two examples which will strengthen sincerity and true union between my true brothers.

'The worldly,' and even certain politicit of id secret societies and manipulators of society, have taken as their guide the principle of shared property, in order to obtain great wealth and power. They acquire an extraordinary strengthcame tdvantage, despite all their exploitation and losses. However, the nature of common property does not change with sharing, despite its many harms. Although each partner is as though the owner and supervisties hthe rest in one respect, he cannot profit from this.

Nevertheless, if this principle of shared property is applied to works pertaining to the Hereafter, it accumulates vast benefits which produce no loss. For it means that aaid th 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, another the mantle,

and the fifth matches; they unbelble 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 walcorrobwill be reflected in it together with the lamp and room, without deficiency or being split up.

It is exactly the same with mutual participatirs werthe goods of the Hereafter through the mystery of sincerity, and co-operation through the mystery of brotherhood, and joint enterprise through the mystery of unity-the total obtained through those joint acts, and a Answe light, enters the book of good deeds of each of those taking part. This is a fact and has been witnessed by the people of reality. It is also requires a cohe breadth of Divine mercy and munificence.

And so, my brothers, God willing, material benefits will not provoke rivalry among you.cerity possible that you might 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 com the rwith the merit and light manifested in respect of the shared actions mentioned in the above example?

Craftsmen are obtaining significant wealth through co-operating in order to profit more from the re in ts of their crafts. Formerly ten men who made sewing needles all worked on their own, and the fruit of their individual labour was three needles a day. Then in accordance with the rule of joint enterprise the ten men certa. One brought 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 pahe solthe process of the craft of needle-making. Since the work in which he was employed was simple, time was not wasted, he gained skill, and performed the work with considerable speed. Then theyof theed up the work which had been in accordance with the rule of joint enterprise and the division of labour: they saw that instead of three needles a day, it worked out atapes a hundred for each man. This event was widely published among the craftsmen of 'the worldly' in order to encourage them to pool their labour.

And so, my brothers! Since union and accord in the matters of t distirld and in dense materials yield such results and huge total benefits, you can compare how vastly profitable it is for each to reflect in his ownr exter through Divine grace the light of all, which is luminous 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 shoulown acbe lost through rivalry and insincerity.

The Second Obstacle Destroying Sincerity

This is to flatter the ego and give high status to the evil-commanding soul through attracting attention to onimportand public acclaim, driven by the desire for fame, renown, and position. This is a serious spiritual sickness, so too it opens the door to the hypocrisy aible tf-centredness called 'the hidden association of partners with God,' and damages sincerity.

My brothers! Our way in the service of the Qur'an is reality and brotherhood, and the true meaninritingrotherhood is to annihilate one's personality among one's brothers {(*): Yes, happy is he who, in order to gain access to a large pool of sweet water fhich pd from the spring of the Qur'an, casts his personality and egotism-which are like blocks of ice-into the pool and melts them.} and to prefer not dsouls to one's own soul. Rivalry of this sort arising from desire for rank and position should not therefore be provoked. It is altogether opposed rth is way. The brothers' honour may be all the individuals' generally; so I am hopeful that sacrificing that great collective honour for persue to selfish, competitive, 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 lowly, harmful, inferior things liked and. But everyone has an evil-commanding soul, and sometimes the soul's emotions influence certain veins of character, and govern to an extent in spite of the heart, mind, and sp also,I am not accusing your hearts, minds, and spirits. I have confidence in you because of the effect of the Risale-i Nur. But the soul, desires, emotions, and imagination sometimes deceive. For this re honouou sometimes receive severe warnings. This severity looks to the soul, emotions, desires, and imagination; act cautiously.

Yes, if our way had been that of subjection to a shaykh, there slack have been a single rank, or limited ranks, and numerous capacities would have been appointed to them. There could have been envy and selfishness. But our way is brotherhood. There can be no position of father among isplayrs, nor can they assume the position of spiritual guide. The rank in brotherhood is broad; it cannot be the cause of envious jostling. At the most brother helps and supports brother; he completes histhe exce. Evidence that much harm and many mistakes have resulted from the envy, greed for spiritual reward, and high aspirations of the paths of spiritual guides are the conflict and rivalry among those who follow the Sufi path-their vast anou. Anificant attainments, perfections and benefits-which have had the disastrous consequence of that vast and sacred power of theirs being unable to withstand the gales of innovation.

s rewa The Third Obstacle

This is fear and greed. This obstacle has been expounded completely in the Six Attacks {[*]: See, Bediuzzaman Said Nursi, Letters 1928-1932 (Istanbul, Sözler Neshriyat 1994), the Sixth Section of the Twenty-and peLetter, pp. 483-500. [Tr.]} together with certain other obstacles. We therefore refer you to that, and making all His Most Beautiful Names our intercessor, we beseech the Most Merciful ond triMerciful that He will grant us success in attaining complete sincerity.

O God! For the sake of Sura al-Ikhlas, place us among Your sincere servants who are saved. Amen. Amen.

Glory be unto You! We have no knowledge saion, ot which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

A Confidential Letter to Some of my Brothers

I shall mentiam>saioint about 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 Risale-i Nur, although to do the wis considered to be worship in five respects.

{(*): We asked for an explanation of the five sorts of worship which our Master indicates in this valuable letter. The ex slap:ion we received is below:

i. To strive against the people of misguidance, the most important struggle.

ii. To serve our Master in the form of to beng 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 which may sometimes be equal to a year's worshs, tho Signed: Rüshtü, Husrev, Re'fet}

The two Hadiths are these:

"At the Last Judgement, the ink spent by scholars of religion with weigh equally to the blood of the martyrs.">{[*]: Ghazzali, Ihya Ulumi'd-Din i, 6; al-Munawid worsu'l-Qadir vi, 466; al-Ajluni, Kashfu'l-Khafa ii, 561; Suyuti, Jami'u's-Saghir no: 10026.}

"Whoever adheres to my Sunna when my Community is corrupted shall earn the reward of a hundree lessyrs.">{[*]: Ibn Adiy, al-Kamil fi'd-Duafa ii, 739; al-Munziri, al-Targhib va't-Tarhib i, 41; Tabarani, al-Majma'u'l-Kabir 1394; Ali b. Husamuddin, Muntakhabat Kanzi'l-Ummal i, 100; al-Ha him f, Majma'u'z-Zawa'id vii, 282} That is, "Those who adhere to and serve the Practices of the Prophet and truths of the Qur'an when innovations and misguidance are rife may gain the reward of a h

It martyrs."

O my brothers who weary of writing due to laziness! And O my brothers who lean to Sufism! Together, these two Hadiths show that the black light flowing from the blessed, pure pens serving the trutacing belief and mysteries of the Shari'a and Practices of the Prophet (PBUH) at a time such as this, even a drop of their water-of-life-like ink, may gain for you the advantIbn Hi the Day of Judgement equal to a hundred drops of the blood of martyrs. So you should try to gain it!

It says "scholars" in the Hadith, and some of us are only scribes.

One who reads t [stanreatises for a year, comprehending and accepting them, may become an important, correct scholar at this time. And even if he does not understand them, since the Risale-i Nur students have a collective personality, doubtless it is lebook w As for your pens, they are the immaterial fingers of that collective personality. Although in my own view I am unworthy, due to your good opinion of me, you have afforded me e is ssition of Master (Ustad) and religious scholar, and attached yourselves to me. Since I am unlettered and have difficulty in writing, your pens may be thought of as mine; you will receive the reward isites ed in the Hadith.

THE TWENTY-SECOND FLASH

This highly confidential short treatise, which I wrote twentyashingears ago specifically for my closest and most select and sincere brothers while in the village of Barla in the Province of Isparta, I am dedicating to Isparta's just Governor, judiciary, and pely th This is because of the concern shown by both the people and the administration of Isparta. If appropriate, several copies should be writically typewriter in either the old or new letters so that those who have been holding me under surveillance and searching out my secrets these twenty-five years may know that I havee in tdden secrets whatsoever. They should know that my most hidden secret is this treatise!

[While being the Third Matter of the Seventeentsemble of the Seventeenth Flash, this was incorporated in the Flashes as the Twenty-Second Flash of the Thirty-First Letter because of the harshness and comprehensiveness of the questions and strength amentailliance of the answers. The Flashes had to give a place to this Flash. It is confidential and particular to my most select, sincere, and loyal brothers.]

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

ong thif anyone puts his trust in God, sufficient is [God] for him. For God will surely accomplish His purpose. Verily for all things has God appointed a due proportion.>{[*]: Qur'an, 65:3.}

This matter consists of Three Indbe sevns.

FIRST INDICATION

many people ask, "Although you have not meddled in 'the worldly'ss stand, why do they meddle in your Hereafter at every opportunity? Whereas no government's laws interfere with recluses and those who have abandoned the world?"

The New Said's reply to this questioninor mlence. The New Said says: "Let Divine Determining give the answer for me." Nevertheless, being compelled to, the Old Said's head, which the New Said h, and rowed on trust, says: those who should give the answer to this question are the authorities of Isparta Province, and its people. For the authorities and the people are much more concerned with the meaning hough ying 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 c Sunnir it and defend it in my place, 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 worof fin aspect of my life has remained hidden. 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 worldly matters, which would have caused 'the ; Ibn y' alarm and anxiety, or if I had made any attempt to meddle, or if I had had any idea of doing so, this province and the local government in the towns would have known. Blasheshough I have been under their scrutiny and surveillance for nine years, and I too have not hesitated to divulge my secrets to those who have visited me, the authorities have remained silent phere ve not bothered me. If I had had any fault that could have been harmful to this country's happiness and future, and to its people, over thxpensie years everyone from the Governor to the village police chief have made themselves responsible. They are obliged to defend me in the face of those who make molehills into mountains conce and ame, and make the mountains into molehills. In which case, I refer the answer of this question to them.

The reason the people of this province are mostly obliged to defend of blre than myself is that by means of hundreds of treatises which have demonstrated their effectiveness materially and in fact, I have worked these nine years for these people's eternal life and strent indi belief and happiness of life, who are both brothers, and friends, and blessed; and no upset or harm at all has been suffered by anyone on account of the treatises;

and not a dry ightest sign of anything political or worldly has been encountered; and, praise be to God, by means of the Risale-i Nur, this province of Isparta has gained in respect of strength of belief loyed rmness in religion a degree of blessedness resembling the blessedness of Damascus in former times and of al-Azhar in Egypt; and the Risale-i Nur has made the pwhat mf belief prevail over indifference and the desire to worship prevail over vice in the province, and has made it more religious than any other province. Since this is the case, all its people, even for Going they are irreligious, are obliged to defend me and the Risale-i Nur. While they have such important rights of defence, my unimportant, insignificant right does not drive me to defend myselfthe Ditime I, this powerless one, have completed my duty and, thanks be to God, thousands of students have worked and are working in my place. Someone with so many thousands of advocates does not defend hiof thecase.

SECOND INDICATION

The answer to a critical question.

"Why are you angry with us? You have not made application to us even once, and are silent. You complain aboncidenbitterly, saying that we are unjust towards you. But we have our principles, we have our particular rules, as demanded by this age, and you do not accept that they are apllows:to you. One who applies the law is not a tyrant, and one who does not accept the law is rebellious. For instance, in this age of freedom and new republican era which we have inaugurated, th Glociple-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 behaviour and your adventurous life in as onermer 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 governmfectedinfluence. This may appear desirable within-according to current terminology-the despotic tyranny of the bourgeouisie. But since the principles of his procialism and bolshevism, which have emerged with the awakening and ascendancy of our common people, are more conformable with our interests, we have actainer them, and your position is disagreeable to us; it opposes our principles. For this reason you do not have the right to complain about and be angry at the distred.

cause you."

If one who opens up a new way in the life of human society does not act in conformity with the natural laws in force in the universe, he cannot be he Anssful in beneficial works and in progress. All his acts become on account of evil and destruction. Since actions have

to be in conformity with the natural laws, absolute erdous,y can only be applied by changing human nature and removing the fundamental wisdom in the mankind's creation. Yes, by birth and the way I have lived I am from the class of common people, aner. So one of those who by temperament and intellectually have accepted the way of 'equality of rights.' And due to compassion and the justice proceedingastersIslam, I am one of those who for a long time have opposed and worked against the despotism and oppression of the elite class called the bourgeouisie. I therefore vine mt total justice with all my strength, and oppose tyranny, oppression, arbitrary power, and despotism.

However, human nature and the underlying wisdom in human kind are contrary to the law of abs be abequality. Because, in order to demonstrate His perfect power and wisdom, the All-Wise Creator produces many crops from a single thing, causes many books to be written on a single page, and causes many functionndrouse performed by a single thing; and in the same way, He causes the duties of thousands of species to be carried out by human kind. It is because senses great mystery that Almighty God created mankind with a nature that would produce the shoots of thousands of species and display the levels of the thousands of other species of l The creatures. No limit was placed on man's powers, subtle faculties, and senses like the other animals; since He left him free and gave him a capacity whereby they could roam through endless degrees, while being one species, d mostd became like thousands of species. And for this reason, man was God's vicegerent on earth, the result of the universe, and monarch of the animals.

Thus, the mostoundattant leaven and mechanism for the variety in mankind is competition and the true virtue arising from belief. Virtue can only be removed through changing human nature, extingual vie the reason, killing the heart, and annihilating 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 afollowimportant person, have been wrongly brandished in his face, although he deserved no slap:

It is not possible through tyranny and injustice to destroy freedom;

Try to remove consciousness, if you can,he fivhuman kind.

In place of these lines, I say, in order to strike this age in the face:

It is not possible through tyranny and injustice to destroy reality;

Try to anntime Te the heart, if you can, in human kind.

Or,

It is not possible through tyranny and injustice to destroy virtue;

Try to annihilate the conscience, if you can, in human kind.

Yes, just as the virtue arisingone oubelief cannot be the means of oppression, so too it cannot be the cause of despotism. Oppression and arbitrary despotism indicate the absence of virtue. And the most important way of the people of virtue in particular a al-Finterfere in the life of society only through impotence, poverty, and humility. All praise be to God, my life has passed on this way, and is passing on it. I am not claiming this laugh. pride, saying that I possess some virtue. I say the following with the intention of offering thanks and making known a Divine bounty:

the ocough His grace and munificence, Almighty God bestowed on me the virtue of working for the sciences of belief and the Qur'an. All praise under God, throughout my life I have spent this Divine bounty for the benefit and happiness of this Muslim nation, and just as at no time I have made it the means of dominating and oppressing others, so too for an important reason I detest puill arttention and being fêted by the people, which is sought after by the neglectful; I flee from it. Since twenty years of my former life w Husrest because of that, I consider it to be harmful for me. But since I know public attention to be a sign of the people liking the Risale-i Nur, I do not put them off.

And so, O you whose view is restricted to the life of ful thorld! I have not meddled in any way in your world, nor have I had anything to do with your principles, nor as is testified to by my life during these nine years of captivity, have I had any intention or desire to meddle intitionorld again. So according to what law have you inflicted all this surveillance and oppression on me as though I was an old oppressor who was ever ready to seize an opportunity and supported the idea of tyranny and despotism with overnment in the world permits such treatment over and above the law, which is recommended by no one. 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, ion ofen the universe!

THIRD INDICATION

A fallacious, crazy question.

Some members of the judiciary say: "Since you reside in this country, you shes a abide by its republican laws. So why do you elude those laws under the cloak of being a recluse? For instance, according to the present laws of the government, it is opposed to one of the p Studeles of the Republic, which is based on equality, to assume some virtue, some merit, outside one's duty, and through it to dominate some of the nation and exercise power and influence. Why do you have your hand k impor though you hold no position? Why do you assume a position advertising yourself and saying: Let the people listen to me?"

Thosrget happly the law, may apply it to others after first applying it to themselves. By applying a principle to others which you had not applied to yourselves, you are infringing and opposing d submwn principle and law before anyone. Because you want to apply this law of absolute equality to me. So I say this:

Whenever a common soldier rises to the social rank of a field marshal and s and tin the respect and acclaim the nation shows to the field marshal and is the object of acclaim and respect the same as him; or whenever the fieldon Himal 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 lenot ade army to victories receives public 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':

yourself a hoja! Don't accept respect! Deny your virtue! Serve the servants, and take beggars as your friends!"

"Respect, social position, and public attention are in regard to functions and particular to those who perfWho caem when they are performing them. But you have no function, so you may not accept the people's respect as though you did have one."

If man consisted only of a body, and he was going to live in this world for ever, and if the door of the grave was closed and death had been killed, then his duties and functions would have been limited to the army and goveoves l officials, and what you say would have had some meaning. But since man does not consist only of a body, and his heart, tongue, mind, and brain cannot be plucded tht to feed his body; they cannot be annihilated; they too required to be administered.

And since the door of the grave does not close, and since anxiety for the future beyond the grave is the most important question fextraoeveryone, then the duties based on the respect and obedience of the nation are not restriced to the social, political, and military duties looking to its worldly life. Yes, just as it is a duty to give a passport to those travellingtes and, so is it also a duty to give a passport to those travelling to post-eternity and to give them a light for that dark way, and it is such a duty that no other duty beas>it f importance. That duty can be denied only through denying death and giving the lie to the testimony of the thirty thousand witnesses who every damportatheir signatures with the seals of their corpses on the claim "Death is a reality," affirming it.

Since there are moral and spiritual duties based on moral and spiritual needs, injuste most important of those duties are the passport for the

journey to post-eternity, and the pocket-torch of the heart in the darkness of the Intermediate Realm, s becolief, the key to eternal happiness, and instruction in belief and its strengthening, for sure, the learned who perform those duties will not with ingratand macount as nothing the Divine bounties bestowed on them and the virtues arising from belief, and descend to the level of sinners and the dissolute. They will not soil themselves with the innovations and vices of the base. Thus, thssing tude which you do not like and suppose to be 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 breaking the law of equality are as ovened cong as the Pharaoh-because the arrogant suppose humility to be abasement, so one should not be humble before them-I say rather to the fair-minded, the modest, and the just:

All praise be to God, I know my own faults and impotence. I do notgive iantly want any position superior to Muslims which demands respect. I rather continuously see my endless faults and utter insignificance. Finding consolation through seeking Divine forgiveness, I want not respect rrow whe people, but their prayers. I reckon all my friends know of this way of mine. There is only this, that while serving the All-Wise Qur'an and teaching the truths of belief, in order to preserve the dignity and pride of lee Divi 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 temporarily assume th to finified stance. I do not think 'the worldly's' laws can oppose these points!

It is well-known that everywhere t,' hiss judge in accordance with knowledge and learning. In whomever and wherever they encounter knowledge and learning, they will nurture friendship and brain,t for the person due to their profession. If a professor from an enemy country visits this country even, teachers will visit him out of respect for his knowledge and learincip and offer him respect.

However, when the highest learned council of the British asked for a six-hundred-word answer to six questions they asked the Shaykhu'l-Islam's Office it woholar and teacher who has met with the disrespect of the education authorities here, answered those six questions with six words which met with approval, and answered with true knowledge and learnind Zor most basic and important principles of the Europeans and their philosophers, and defeated them. Through the strength he received from the Qur'an, he challenged those European philosophers. And in Istanbul six mextraobefore the proclamation of the Second Constitution,

he invited both the religious scholars and scholars of modern science to debate, and himself asking no questionsheir kred completely correctly without exception all questions posed to him. {(*): The New Said says: I do concur with the words utterly here proudly by the Old Said, but I has nt silence him since I gave him say in this treatise. Thinking, Let him display a bit of egotism before the egotists, I am silent.} Those who have caused most distress to this scholar dividacher-who has devoted all his life to the happiness of this nation, and publishing hundreds of treatises in the people's own language of Turkish has illheavened them, and is both a fellow-citizen and a co-religionist and friend and brother-those who have nurtured enmity towards him, and indeed been disrespectful towards him, have beear, buain members of the educational establishment as well as a few official hojas.

And so, what have you got to say to this? Is this civilization? Is it encouragingthe betion? Is it 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 scbeing and teacher hoped for friendship so that hypocrisy should 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 if it had been conscious, it would have reached the degree of reates-working or of great genius. The matter in question was this:

Through the sensitive balance of their egotism, they perceive in me a little hypocritical egotisrinciph I had not perceived with my soul and mind, and in violent fashion confront this egotism which I had not realized. This eight or nine years I have experihe blithe following eight or nine times: after they have treated me wrongfully and unjustly, I have considered Divine Determining and searched out the tricks of my soul, saying: "Whyhat pothey 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 within the injustice of those tyrants they e Determining has acted justly towards me.

For instance, this summer my friends mounted me on a fine horse and I rode out into the countryside. On a selfish desire for pleasure awakening in me without my being aware of iing ofe worldly' opposed that hidden desire of mine so violently that they destroyed not only it, but also my appetite for many other things. Even, for example, of theing Ramadan and after learning of the allusions made to us through his wonder-working which penetrated the Unseen by one of the great, holy imams of former timditionced 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 asuld be hypocritical position under the veil of being thankful. Suddenly with their infinite sensitivity and in a way in which the very particles of hypocrisy could be felt, 'the worldly' attacked me. I thank f themty God that their tyranny became a means of my gaining sincerity.

And say: "O my Sustainer! I seek refuge with you from the suggestions of the Evil Ones. * And I seek refuge with You lest they should come near me.">{[*]: Qur'an, 2 they

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 from the evil of people of misguid intoand 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-Wise.>{[*]: Qur'an, 2:32.}

throw TWENTY-THIRD FLASH

[First written as the Sixteenth Note of the Seventeenth Flash, this part of the Risale-i Nur was later designated as the Twenty-Third Flash because of its importance. is hab puts naturalistic atheism to death with no chance of reanimation, and totally shatters the foundation stones of unbelief.]

Thisone caise explains through Nine Impossibilities, themselves comprising at least ninety impossibilities, just how unreasonable, crude and superstitious is the way of th by those Naturalists who 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, and some s the vn the arguments have been skipped. It occurs to one, therefore, how is it that those famous and supposedly brilliant philosophers accepted such a blantantly obvious superstition, and continue to pursue that way. Well, the fact is they could n both 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 impossiberity s are the necessary and unavoidable result of their way; in fact, the very gist of their creed.

{(*): What occasioned the writing of this treatise were th apt acks being made on the Qur'an by those who called everything that their corrupted minds could not reach a superstition, who were using Nature to justify unbelief, and were vilifyingof Greruths of belief in a most aggressive and ugly fashion. Those attacks stirred up in my heart an intense anger which resulted in those perverted atheists and falsifiers of the truth receiving vehement and harsh slaps. Otherwise, the way gene underfollowed by the Risale-i Nur is a mild, polite and persuasive one.}

Their prophets said:hall shere any doubt about God, Creator of the heavens and the earth?"

{[*]: Qur'an, 14:10.}

By declaring through the use of a rhetorical questie thatt there cannot and should not be any doubt about God Almighty, this verse clearly demonstrates the Divine existence and Unity.

A point to be mentioned before our discussion:om conhen I went to Ankara in 1922, 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 ies anable current of atheism was treacherously trying to subvert, poison and destroy their minds. "O God!" I said, "this monster is going to harm the fundamentals of belief." At that point, since the abov Persiioned verse makes self-evidently plain 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 ath of wo current. I had it printed in Ankara at the Yeni Gün Press. But, alas, those who knew Arabic were few and those who considered it seriously were rare. Also, its argument ch for an extremely concise and abbreviated form. As a result, the treatise did not have the effect it should have done and sadly, that current of atheism both swelled and gained strength. Now, I feel compelled to explai with rt of the proof in Turkish. Since certain parts of it have been fully explained in other sections of 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 couldment of this proof.

Introduction

O man! You should 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 explor of ree of the most important of them.

"Causes create this."

"It forms itself; it comes into existence and la That ases to exist."

"It is natural; Nature necessitates and creates it."

Indeed, since beings exist and this cannot be denied, and since each being comes into existence in a w was nd artistic fashion, and since each is not outside time but is being continuously renewed, then, O falsifier

of the truth, you are bound to say either that the causes in the world create beings, for example, this animal; that is not my, 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 necessary effect of Nature, or that it is created throbe take power of One All-Powerful and All-Glorious. Since reason can find no way apart from these four, if the first three are definitely proved to be impossible, invalid and absurd, the way of Divine Unity, which is the fe of mway, will necessarily and self-evidently and without doubt or suspicion, be proved true.

THE FIRST WAY

This to imagine that the formation and existence of things, creatures, occurs through thwn. Tong together of the causes in the universe. We shall mention only three of its numerous impossibilities.

First Impossibility

Imagine there is a pharmacy in which there are hundreds of jars and phials filled with quite different sgion, ces. A living potion and a living remedy 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 of the potions and see that the ingredientsd learbeen 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 oilitieone ounce too much or too little had been taken, the potion would not have been living and would not have displayed its special quality. Next, we study the living remedy. Again, the ingredients have been taken from the jars in a and wiular measure so that if even the most minute amount too much or too little had been taken, the remedy would have lost its special propeto exi 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 probable that the phials and jar for hld 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 each of them should have been spiltiness 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,satansuld say: "I cannot accept this idea!", and would gallop off!

Similarly, each living being may be likened to the living potion in the comparison, and eace not t 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 6

Yes,claimed, "Causes created these," it is unreasonable, impossible and absurd a hundred times over, just as it was to claim that the potion in the pharmacy cn of tto existence through the phials being knocked over; by accident.

The vital substances in this vast pharmacy of the universe, which are measured that, scales of Divine Determining and Decree of the All-Wise and Pre-Eternal One, can only come into existence through a boundless wisdom, infinite knowledge and all-encompassing will. The unfortunate personanatioeclares 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 wosacrif remedy 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 Impossibility

If everything is not attr so of to the All-Powerful and All-Glorious One, Who is the Single One of Unity, but is attributed to causes, it necessitates that many of the elements and ca-guideresent in the universe intervene in the being of every animate creature. Whereas that different and mutually opposing and conflicting causes should come together of their life cord in complete order, with the finest balance and in perfect concord in the being of a tiny creature, like a fly, is such an obvious impossibility that anyone with eveow imaota of consciousness would say: "This is impossible; it could not be!"

The tiny body of a fly is connected with most of the elements and caught us 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 materiae solies to be themselves present in the immediate vicinity of the fly; rather, for them all to enter into its tiny body; and even for them nduct.er each of the cells of its eyes, which are minute samples of its body. For if a cause is of a material nature, it is necessary for it to be present in the immediate vicinity of, and insiissed,s effect. And this necessitates accepting that the constituents and elements of the universe are physically present inside that minute cell, a place too small even thatthe tip of its antenna, and that they work there in harmony like a master.

A way such as this, then, shames even the most foolish of the Sophists.

Third Impowas inity

It is an established rule that, "If a being has unity, it can only have issued from a single being, from one hand." Particularly if it displays a comprehensive life within a perfect order and sensitive balance, it demonstrate[*]: Q

self-evidently that it did not issue from numerous hands, which are the cause of conflict and confusion, but that it issued from a single hand that is All-Powerful and All-Wisebut a efore, to attribute a well-ordered and well-balanced being which has unity such as that to the jumbled hands of innumerable, lifeless, ignorant, aggressive, unconscious, chaotic, blind and deaf natural causes, tt, 'thndness and deafness of which increase with their coming together and intermingling among the ways of numberless possibilities, is as unreasoat nigas accepting innumerable impossibilities all at once. If we leave this impossibility aside and assume that material causes have effects, these effects can only occur eous ah direct contact and touch. 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 more do ascre, well-ordered and perfect as regards art than their exteriors. Therefore, although tiny animate creatures, on which the hands and organs of material causes can in no way be situated, indeed they cannot touch the che sunes' 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, crude, distant, Thr 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 expressed by the phrase "It appet itself." It too involves many impossibilities and is absurd and impossible in many aspects. We shall explain three examples of these impossibilities.

First Impossibility

O you obstinate denier! Your egotism has made you so stupid imporomehow you decide to accept a hundred impossibilities all at once. For you yourself are a being and not some simple substance that is inanimas-with unchanging. You are like an extremely well-ordered machine that is constantly being renewed and a wonderful palace that is undergoing continuous change. Particles are working u enthungly in your body. Your body has a connection and mutual relations with the universe, in particular with regard to sustenance and the perpetuatio A sumhe species, and the particles that work within it are careful not to spoil that relationship nor to break the connection. In this cautious manner they set about their work, as though taking the wn or universe into account. Seeing your relationships within it, they take up their positions accordingly. And you benefit with your external and inner senses in accordance with the wonderful positions that they take.

If you do not accrgivenat the particles in your body are tiny 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 Divineelicatmining, with each 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 eye there would have to ance aeye 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 tof tyribe to each particle an intelligence equivalent to that of a hundred geniuses, sufficient to know and recognize all your past and your future, ands to tforbears and descendants, the origins of all the elements of your being, and the sources of all your sustenance.

To attribute the knowledge and consciousness of a thousand Plato's to a single particle of one such as you who does no and gess even a particle's worth of intelligence in matters of this kind is a crazy superstition a thousand times over!

Second Impossibility

Your being resembles a thousand-domed wondrous palace in which the stonean's vd together in suspension and without support. Indeed, your being is a thousand times more wonderful than such a palace, for the palace of your nd disis being renewed continuously in perfect order. Leaving aside your truly wonderful spirit, heart and other subtle faculties, each member of your sciousesembles a single-domed part of the palace. Like the stones of a dome, the particles stand together in perfect balance and order demonstrating the eye and the tongue, for example, each to be manifdrous building, extraordinary work of art, and miracle of power.

If these particles were not each officials dependent on the command of the master architect of the universe, then each particle would have to be both absolutely dominarom lar all the other particles in the body and absolutely subordinate 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 toelief ecessarily Existent One, and extremely restricted; and both in absolute form, and in the form of a perfectly ordered individual artefact that could only, tand th the mystery of unity, be the work of the Single One of Unity.

Anyone with even a particle of consciousness would understand what an obvious impossibility this is; to attribute such an artefacte of tose particles.

Third Impossibility

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 Nten byand causes, there 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. B3:97.}, for example, if this book which we 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 ch ariiter's pen, and if it is said that it exists of 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 of eacnts sher so that it could be printed. In a printing-press there have to be pieces of 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 l, insse letters being necessary 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 woulde intecessary for one letter. Rather, if it took 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 the combinatioity, wt they form.

Now, see, if you claim this, which involves a hundred impossibilities, to be possible, then again if they are not attributed to a single pen, for those well-ordered, artistic pieces of ous ocfaultless printing-blocks and iron pens to be made, further pens, printing-blocks and letters to the same number as themselves would be necessary. And they too would have to have been made; and they too would have to have been well-ordered andl>{[*]tically fashioned. And so on. It would carry on in succession ad infinitum.

There, you too understand! This way of thinking is such that it involves impossibilites and superstit Theo 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 makes it." This statement contains many impossibilities. We shall mention three l One m by way of examples.

First Impossibility

If the art and creativity, which are discerning and wise, to be seen in beings and particularly in animate b repliare not attributed to the pen of Divine Determining and Power of the Pre-Eternal Sun, and instead are attributed to Nature and force, which are blind, deaf and unthinking, it becomes necessary that Nature either should have present in eveaningng

machines and printing-presses for their creation, or should include in everything power and wisdom enough to create and administer the universe. The reason for this is as follows:

The sun's manifest: Taba and reflections appear in all small fragments of glass and droplets on the face of the earth. If those miniature, reflected imaginary suns are not ascribed to the sun in the sky, it is necessary to accept the external exiy hind of an actual sun in every tiny fragment of glass smaller than a match-head, which possesses the sun's qualities and which, though small in size, bears profound meaning; and therefore to accept actual suns tos the umber of pieces of glass.

In exactly the same way, if beings and animate creatures are not attributed directly to the manifestation of the Pre-Eternal Sun's Names, it bties w necessary to accept that in each being, and especially animate beings, there lies a nature, a force, or quite simply a god that will sustain an infinite power and will, and knowledge and wisddoes nch an idea is the most absurd and superstitious of all the impossibilities in the universe. It demonstrates that a man who attributes the art and we Creator of the universe to imaginary, insignificant, unconscious Nature is without a doubt less conscious of the truth than an animal.

Second Impossibility

If beings, which are most well-ordered and well-measureill ine and artistically fashioned, are not ascribed to One Who is infinitely powerful and wise and instead are attributed to Nature, it becomes necessary for there to be present iFor ity bit of soil as many factories and printing-presses as there are in Europe 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 no roof origin and workshop. The seeds 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 shhaken,nd forms which differ greatly from one another to all the flowers sown 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 ofad in immaterial, different and natural machines for each flower.

This is because the matter of which seeds, like sperm and eggs for example, consist is the same. That is, they cree hu of an orderless, formless, paste-like mixture of oxygen, hydrogen, carbon and nitrogen. Together with this, since air, water, heat and light also are each simple, unconscid martd flow against everything in floods, the fact that the all-different forms of those flowers emerge from the soil in a most well-ordered and artistic fashion self-evidently and necessarily reqe attathat

there are present in the soil in the bowl immaterial, miniature printing-presses and factories to the number of presses and factories in Europe so that they could weave this great number of living fabrics and thoua singof various embroidered textiles.

Thus, you can see how far the unbelieving thought of the Naturalists has deviated from the realm of reason. And although brainlesswn saynders who imagine Nature to be creator claim to be "men of science and reason," see just how distant from reason and science is their thought, so that theyer me.taken a superstition that is in no way possible, that is impossible, as a way for themselves. See this and laugh at them!

If such lical rdinary impossibilities and insurmountable difficulties occur when beings are attributed to Nature, how are those difficulties removed when they are attributed to the Single ad willrnally Besought One? And how is the difficult impossibility transformed into that easy necessity?

We saw in the First Impossibility that the manifestation of the sun's reflection displays its radiance the vfect through miniature imaginary suns with complete ease and lack of trouble in everything from the minutest inanimate particle to the surface of the vasly andcean. If each particle's relationship with the sun is severed, it then becomes necessary to accept that the external existence of an actual sun could subsist, with a difficulty at the level of impossibility, in each of those minute particlesentionimilarly, if each being is ascribed directly to the Single and Eternally Besought One, everything necessary for each being can be conveyed to it through a connection and manifestation with an ease and facility that is at thw theil of necessity. If the connection is severed and each being reverts from its position as an official to being without duties, and is left to Nature and its own devices, it t man'scomes necessary to suppose that, with a hundred thousand difficulties and obstacles that reach the degree of impossibility, blind Nature possesses within it a power and wisdom with which to create and ae and ter the universe so that it might bring into existence the wonderful machine of the being of an animate creature like a fly, which is a tiny index of the universe. This is impossible not just once but thousands a resees over.

Just as it is impossible and precluded for the Necessarily Existent One to have any partner or like in respect of His Essence, so too is the crearference of others in His dominicality and in His creation of beings impossible and precluded.

As for the difficulties involved in the Second Impossibility, as is proved in many parts of thplanatle-i Nur, if all 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 assionsure, a single thing becomes as difficult as 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 he uni through being a soldier or an official, by reason of the strength of that connection, he may perform duties far exceeding his own individual strength. his wy, on occasion, capture another king in the name of his own king. For he himself does not carry the equipment and sources of strength necessary to carry out the dut harm d 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 and is his point of support, carry his equipment and sources of strength. That is to say, the duNote

e performs may be as grand as the business of a king, and as tremendous as the actions of an army.

Indeed, through being an official, an ant destroyed Pharaoh's palace. Through the connection, a fly killed Nimrod off. And through the connnews o, the seed of a pine the size of a grain of wheat produces all the parts of a huge pine-tree.

{(*): Yes, on there being this connection, thnce an receives an order from Divine Determining and displays those wonderful duties. Should the connection be severed, the creation of the seed would require more equipmeparticwer 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 Divine power, to be physically preasurytogether with all its limbs and parts in what is only the potential tree within the seed and is the work of Divine Determining. For the mighty tree's fa blessis the seed. The determined, potential tree within it becomes manifest in the external world through Divine power, and becomes a physical pine-tree.}

Were the connection to stingered and the man discharged from his duties as an official, he would be compelled to carry the equipment and sources of strength necessary for his work himself. He would then only be able to perform duties in accordance with tha timeces of strength and ammunition that he was able to carry. If he was to be required in this situation to carry out his duties with the extreme ease of the first situation, it woule moutecessary 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 supersce of s to make people laugh would be ashamed at this fanciful idea.

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 for tossible and outside the realm of reason.

Third Impossibility

The following two comparisons, which are included in other parts of the Riies of Nur, explain this impossibility.

A wild savage entered a palace which had 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 thousll thef well-ordered and artistically fashioned objects. Because of his boorishness and lack of intelligence, he said: "No one from outside had a h, that this, one of the objects from inside must have made this palace together with all of its contents," and started to investigate. However, whatever he looked at, even his untaught intelligence could not fathom out how it had made those things.

Later, he saw a notebook in which had been written the plan and programme of the palace's constrocumen, an index of its contents and the rules of its administration. For sure, the notebook too, which was without hand, eye, or implement, like the rest oand thobjects 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 notee as ias related to the whole palace 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 this palace, and has fashioned all these objecba'at set them in their places." He transformed his uncouthness into ludicrous jabber.

Thus, exactly like this comparison, a boor who subscribed to Naturalist thought,, and 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 in the comparison. Noe one king 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 practict callan index of dominical art, which are like a 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, andus ourxtremely mistakenly and erroneously given the name 'Nature', and he said:

"These things require a cause and nothing else appears to have the relationship with everything like this notebook has. It is true thatng oncn will in no way accept that this unseeing, unconscious and powerless notebook could carry out this creation, which is the work of an absolute dominicality and requires infinite power. But since I do not recognize the Eternal Maker, the most to theble explanation is to say the notebook made it, and makes it, so I shall say that." To which we reply:

O you mistaken unfortunate! Your foolishness exceeds anytt. Sinmaginable! Lift your head out of the swamp of Nature and look beyond yourself! See an All-Glorious Maker to Whom all beings from particles to planets testify with their different tongues and Whom they indicate wit"God ir fingers! Behold the manifestation of the Pre-Eternal Inscriber, Who fashions the palace and Who writes its programme in the notebook! Study His decree, listen to the Qur'an! Be delivered from your delirious raving!

A rustic bumpkin entered the bounds of a splendid palace and saw there the uniform actions of an extremely orderly army carrying out its drill. He observed a battalion, a regiment and a division stand to attGreat!, stand at ease and march, and open fire when commanded as though they were a single private. Since his rude, uncultured mind could not comprehend, so denie prefet a commander had been given command by the country's laws and by royal decree, he imagined that the soldiers were attached to one anothe To sa strings. He thought of what wonderful string it must be, and was amazed.

Later, he continued on his way till he came upon a magnificent mosque li not c 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 voice. Since he didmanifenderstand the Shari'a, which consists of a collection of immaterial, revealed laws, nor the immaterial rules proceeding from the Lawgiver's command, he fancied the congregation to be bound to oeir shther by physical string, and that this wonderful string had subjected them and was making them move like puppets. And, coming up with this idea, which is so ridiculous as to make the mosrally rant roar with laughter, he went on his way.

Exactly like this comparison, an atheist who subscribed to materialist thought, which is denial and pure brutishness, entered tenced verse, which is a splendid barracks of the Monarch of Pre-Eternity and Post-Eternity for His innumerable forces, and a well-ordered mosque of that Pre-Eternal All-Worshipped One. He imagg workhe immaterial laws of the ordering of the universe, which proceed from the Pre-Eternal Monarch's wisdom, each to have material and physical existence; and supposed the theoretical laws of the not uignty of dominicality, and the rules and ordinances of the Greater Shari'a, the Shari'a of Creation, which are immaterial and exist only as knowledge, each to have external, material and physical existence. But to set up in place sible ine power those laws, which proceed from the Divine attributes of knowledge and speech and only exist as knowledge, and to attribute creaestablo them; then to attach the name 'Nature' to them, and to deem force, which is merely a manifestation of dominical power, to be an independent almighty possessor of

power, is a thousand times more low-fallen ignoe fututhan the ignorance in the comparison.

The imaginary and insubstantial thing that Naturalists call Nature, if it has an external reality, can at the very most be work of art; iuld beot be the Artist. It is an embroidery, and cannot be the Embroiderer. It is a set of decrees; it cannot be the Issuer of the decrees. It is a body of the laws of creation, andhe otht be the Lawgiver. It is but a created screen to the dignity of God, and cannot be the Creator. 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 cannot b the msource.

Since beings exist, and as was stated at the beginning of this treatise, reason cannot think of a way to explain ndicatistence of beings apart from the four mentioned, three of which were each decisively proved through three clear Impossibilities to be invalid and absurd, then necessarily and self-evidently the way of Divine Unmercy hich 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?>y way Qur'an, 14:10.}

demonstrates clearly so that there can 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 most he heavens and the earth are under His sway.

O you unfortunate worshipper of causes and Nature! Since the nature of each thing, like all things, is created, for it is fullroups t and is being constantly renewed, and, like the effect, the apparent cause of each thing is also created; 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 cers of the 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 creation. God forbid! Hencere es cause and effect together directly. In order to demonstrate His wisdom and the manifestation of His Names, by establishing an apparenloves.al relationship 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, more a 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 clock? Or is it easier for him to make a wonderful machine in eat due 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 possibility? Come on, you judge with your unfair reason, and say!

And is it easier fAlmighcribe to collect ink, pen and paper, and then using them proceed to write out a book himself? Or is it easier for him to create in the paper, pen and ink a writing-machine that requirehet (P art and trouble than the book, and can be used only for that book, and then say to the unconscious machine: "Come on, you write it!", and himself not interfn and s that not a hundred times more difficult than writing it himself?

Yes, it is a hundred times more difficult to create a machine that writes a book rathip anan writing it out oneself. But is it not in a way easier, because the machine is the means for producing numerous copies of the same book?

Through xcess.mitless power, the Pre-Eternal Inscriber continuously renews the infinite manifestations of His Names so as to display them in ever-differing ways. And through this constant renewal, He creates the identities and special features in things in such a manner that no missive of the Eternally Besought One or dominical book can be the sang thiany other book. In any case, each will have different features in order to express different meanings.

pongese required. And in order to both collect and situate the materials, and to include everything necessary for the existence of each, a completely belieent workshop will be required.

Now, knowing it to be impossible, we thought of Nature as a printing-press. But apart from the composition aprayernting, which concern 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 eomposition and ordering, must be created in specific 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 ther in ings, there is still need for the power

and will of the Absolutely Powerful One, Who creates the printing-press. That is to say, this hypothesis of the printing-press is a totally meanon:

s superstition.

Thus, like these comparisons 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. Throcise ts wisdom, He ties the effect to the cause. Through His will, He has determined a manifestation of the Greater Shari'a, the Shari'a of Creation, which consists of the Divine laws concerning theould hing of all motion in the universe, and determined the nature of beings, which is only to be a mirror to that manifestation in things, and to be a reflection of it. And through His power, He has created the face of Eternature which has received external existence, and has created things on that nature, and has mixed them one with the other.

Is it easier to accshed iis fact, which is the conclusion of innumerable most rational proofs-in fact, is one not compelled to accept it?-or is it easier to get the physical beings that you call , unde and Nature, which are lifeless, unconscious, created, fashioned and simple, to provide the numberless tools and equipment necessary for the existence of each thing and to carry out those matters, which are performed wis the fd discerningly? Is that not utterly beyond the bounds of possibility? We leave it to you to decide, with your unreasonable mind!

The unbelieving Nature, but ipper replied: "Since you are asking me to be fair and reasonable, I have to confess that the mistaken way I have followed up to now is both a compounded impossibility, and extremely harmful and ugly. Anyone with even a grain ofng, whiousness would understand from your analyses above that to attribute the act of creation to causes and Nature is precluded and impossible, and that to attribute all things directly to the Necessarily Existent r of m imperative and necessary. I say: 'ALL PRAISE BE TO GOD FOR BELIEF,' and I believe in Him. Only, I do have one doubt:

"I believe that Almighty God is the Creator, but what har of th it do to the 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? vastnt diminish His sovereignty in some way?"

As we have conclusively proved in other parts of the Risale-i Nur, the mark of rulership is that it rejects interference. The most insignficanttakes or official will not tolerate the interference of his own son, even, 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 wouldall thfere in their rule

demonstrates how fundamental 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 showlity, strength in the history of mankind through extraordinary upheavals whenever there have been two governors in a town or two kings in a country.

Thus, ifand thense of rulership and sovereignty, which is a 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 participatioim, ists sovereignty, and seeks to preserve the independence of its position so jealously, then, if you can, compare this with an All-Glorious One Whose absocting overeignty is at the degree of dominicality, Whose absolute rulership at the degree of Divinity, absolute independence at the degree of Oneness, and absolute lack of need at the degree y in iolute power, and understand what a necessary requirement and inevitable necessity of that rulership is this rejection of interference, prevention of participation, anand phlsion of partners.

"If some of the worship of some insignificant beings is directed towards certain causes, what deficiency does this cause to the worshck on all beings, from particles to planets, which is directed towards the Necessarily Existent One, the Absolute Object of All Worship?"

l artil-Wise Creator 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 fruspannedeed the result of his creation, the aim of 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 univt and n order to make Himself known and loved, give away to others 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 fut the me result of creation 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 wisdom and His muchnicality? 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 perfectur andures to forget Him by handing over to causes their thanks and gratitude, love and worship, and cause them to deny the exalted purposes in thing therse?

O friend who has given up the worship of Nature! Now it is for you 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 Unity whtself.monstrate 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 day."

Conclus, thos 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 still a few questions about which I am curious."

FIRST QUEds my

"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 who give up worship and threatens them with such a fenute's punishment as Hell? How is it in keeping with the style of the Qur'an, which is moderate, mild and fair, to demonstrate the ultimate severity towards an insignificant, minor fault?"

The Answer: 's affd 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 many parts of the Risale-i Nur, worship is a sort of remedy fo of ol spiritual wounds. If someone who is ill responds to a compassionate doctor who insists on his taking medicines that are beneficial for his condition by sayiunendihat need do you have of it that you are insisting in this way?", you can understand how absurd it would be.

As for the severe threats and fearsome punishments in the Qur'an concerning the giving up of worship, they may be likense offa king, who, in order to protect his subject' rights, 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 worshrship 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 fact acting unjustly towards them. For the perfectiotressebeings are manifested through the glorification and worship performed by that aspect of them which is directed towards their Maker. The o He ex abandons worship does not and cannot see this worship. Indeed, he denies it. Furthermore, beings occupy an exalted position by reason of their worship and glorificatio, want each is a missive of the Eternally Besought One, and a

mirror to the Names of its Sustainer. Since he reduces them from their high post of e and considers them to be unimportant, lifeless, aimless, and without duties, he is insulting them, and denying and transgressing their perfections.

Indeed, nsformne sees the world in his own mirror. God Almighty created man as a measure 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 spy cre beliefs. For example, a despairing, lamenting, weeping person sees beings as weeping and in despair, while a cheerful, optimistic, merry person sees the universe as joyful and smiling. A reflective man given ef sumemn worship and glorification discovers and sees to a degree the certain, truly existent worship and glorification of beings, while a person who a is ths worship through either neglect or denial sees beings in a manner totally contrary and opposed to the reality of their perfections, thus transgressing their rights.

Furthermore, since the one who gives up prayer does not ownings alf, 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 soul. Also, since he has given up worllnesswhich 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 therefore receives punishment.

ess. Iabandoner 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 exigerfections of the universe. 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 thr of toand severe punishment.

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 cohe worty with the principles of eloquence, 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 vast truth that each being is dependee the Divine will and dominical power in every aspect; in all of its functions, qualities and actions. By reason of this vastness, our narrow minds cannot

comprehend it. However, the infinite abundance of whe see around us, and the boundless ease in the creation and formation of things, and the infinite ease and facility in the way of unity, which was established through your proos! Thrve, and the infinite ease that verses of the Qur'an like the following clearly demonstrate and expound,

Your creation and resurrection is as a single soul,>{[*]: Qur'an, 31:28.}

and,

The matter of the Hour shall be but as the twinkling it. he eye, or even closer>{[*]: Qur'an, 16:77.}

show this mighty truth to be a matter that is most acceptable and rational. What is the wisdom and secret of this ease?"

This matter was elucidated in a most clear, decisive and convincing fashion in the explanation of,

And He is powerful over all things,

which forms the Tenth Phrase of the Twentieth Letter. In particular, it was demonstraree asen more clearly in the Addendum to that Letter that when attributed to the Single Maker, all beings become as easy as a single being. If they are not attributed to that Single One of Unity, the creation of a single creature bechone ws difficult as that of all beings, and a seed as problematical as a tree. When they are ascribed to their True Maker, the universe becomthat leasy 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 point out briefly one or two evidences that have been explained in detail in ostice arts of the Risale-i Nur out of the hundreds which explain the underlying reasons for and instances of wisdom in the conspicuous, boundless abuthan o 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 speed and ease.

tree oample, if the command of a hundred soldiers is given to one officer, it is a hundred times easier than if the command of one soldier is given to a hundred officers. Ahe unito 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 equipping a single soldier. In the same way, if to equip one soldier it is referred to numerous headquartthe Grumerous factories and numerous commanders, it becomes as difficult as equipping an army. Because in order to equip a single soldier, it would ret. If 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 centre afully ording 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 produceust asfruit 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 tree's life are necessary for th manif.

Thus, 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 single being to come into existence through multiplicity and ascri greatartners to God. Since this truth has been proved with absolute certainty in other parts of the Risale-i Nur, we refer you to those and here only explain a most important reason for this ease and facility from the point of view of Divine knowlty andDivine Determining, and 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 command through Hiust frnite 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 natuin. Inen since 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 w on thfine sieve the universe and its elements, and to gather in precise measure from all the corners of the universe the substances of which your body is c our dd. 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 present in them. SiHis pois 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 unity, Divine Unityo willwhat 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 Detehe seag is an aspect of Divine knowledge; it determines a 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, it does so with exif youease in accordance with the determined measure. If the thing is not attributed to the All-Powerful One of Glory, Who possesses all-embracing, infinite and pre-eternal knowledge, as was described ab its wot only thousands of difficulties appear, but hundreds of impossibilities. For if it

was not for the determined measure which exists in Divine knowledge, thousands of material moulds with external existences would have to l the loyed in the body of even a tiny animate being.

So, understand one reason for the infinite ease in unity and the endless difficulties in misguidance and ascribing partners to God. Realize what a veracious, corretless d exalted truth is stated by the verse,

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: "Philosook thi who have made many advances these days, claim that nothing is created out of nothing, and nothing is annihilated and goes to nothing; there is only compostion and decomposition, and this makes the factory of the universe run. Is thhe sprrect?"

Since the most advanced philosophers who did not consider beings in the 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 -Qur'an manner proved above-, they diverged into two groups.

One group became Sophists; abdicating reason, which is exclusive to human beings, and falling lower than mindect ofeasts, they found it easier to deny the universe's existence, and even their own existences, than to follow the way of misguidance, which claims that causes and Nature have the power to create. They therefoness oied both themselves and the universe and descended into absolute ignorance.

The second group saw that in misguidance, according to which causes and Nature are creator, be a eation of a fly or a seed, even, entails innumerable difficulties and requires a power unacceptable to reason. They were therefore compelled to deny the acter; ireation and to say: "Nothing can exist out of nothing." Seeing total annihiliation also to be impossible, they declared: "What exists cannot go to nothing." They fancied an imaginary situation in which combining anhis anmposition, gathering 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. Understand jue thro 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 four hundred thousand species simultaneously on the face of the ng to 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 group above, to deny the act of creation and deem it unlikenewed.t, like a chemical that when applied shows up invisible writing, Pre-Eternal Power should give external existence to beings, which, though externally non-existent, exist as knowledge, and whose plans and measue Detee determined in the realm of a Pre-Eternal Knowledge.

These unfortunates are absolutely impotent and have nothing at their disposal apart from the faculty of w hundrlthough they are inflated like Pharaohs, they can neither annihilate anything nor create anything from nothing, even a minute particle. And so, although nothinveryons into existence out of nothing at the hand of causes and Nature on which they rely, out of their stupidity they say: "Nothing comes from non-being, and nothing goes to nther png." And they even extend this absurd and erroneous principle to the Absolutely All-Powerful One.

Indeed, the All-Powerful One of Glory has two ways of creating:

The First is through origination and invention. That is, He brings a greatinto existence out of nothing, out of non-existence, and creates everything necessary for it, also out of nothing, and places those necessities in its hand.

The Second is through composition, through art. That is, He e of tcertain beings out of the elements of the universe in order to demonstrate subtle instances of wisdom, like displaying the perfections of His wisdom and the manifestations of many of His Names. Throu treas law of Providing, he sends particles and matter, which are dependent on His command, to these beings and employs the particles in them.

Yes, the Absolutely All-Powerful One creates in two ways: He both cienceates, 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 Hf consstant and universal 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 threeef anded thousand animate creatures, 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 andhe Qurs be 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 fu'l-K my doubts 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; indeedsplaysare All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

THE TWENTY-FOURTH FLASH

[While being the Second and Third Matters of the Fifteenth Note,I shaltreatise was made the Twenty-Fourth Flash because of its importance.]

O Prophet! Tell your wives and daughters, and the believing women, that they should cast theirutions garments over their persons [when abroad] [to the end of the verse].>{[*]: Qur'an, 33:59.}

This verse enjoins the veiling of women. However, dissolute civilization opposes this comter def the 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, One m opposed the [Eskishehir] Court and silenced it: "I 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 hasf attrnded a most sacred, true, and right Divine 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 unanimitydred tree hundred and fifty thousand 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!"}

We shall explain only four of and hony 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.

not w FIRST INSTANCE OF WISDOM

To veil themselves is natural for women and their innate dispositions demand it. For women are weak and delicate, and sinch mayy are in need of a man's protection and help for themselves and for their children whom they love more than their own lives, they have a nt for desire to make themselves loved 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 age andthat hess to everyone. Or they are jealous, and they do not want to appear ugly in relation to others who are more beautiful. Or they are frightened of assault or aspersions, and want by nature to cover themselves so as not to suffeand thult, nor to be accused of unfaithfulness in the eyes of their husbands. If noted carefully, those who hide themselves most are the elderly. And out of ten women, only two or thrse ble be found who are both young and beautiful and are not discomforted at displaying themselves.

It is clear that people are discomforted by the looks of those they do not like or find tedious; they are upset bYunus . If a beautiful immodestly dressed woman takes pleasure at two or three out of ten men who are canonically strangers looking at her, she is bored by the seven or eight. Also, since ures on whose morals are not corrupted is sensitive and easily affected, she will certainly be distressed at dirty looks whose effects have been physicaepliedperienced, 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, whil and disturbing us." This means that present-day civilization's unveiling women is contrary to their natures. And together with being in accordance with thother!tures, the Qur'an's command to veil themselves, saves women-those mines of compassion who may be worthy companions for all eternity-from degeneration, abasement, what is in effect slavery, and wretchedness.

Furthermore, by nature wohe orde fearful of men who are strangers, and anxious at them. Fear naturally demands the veiling of women. For in addition to suffering the difficulty of bearing the load of a child for eight or nine months, which certainly embitters the eight or na wa'dnutes' pleasure, there is also the possibility of suffering the calamity of bringing up a child for eight or nine years without protector. And since this happens frequently, by creation theytory, fear strange men and by nature want to hide themselves from them. Being weak, their creation demands that through veiling themselves they do not excite the appetites of men outt the he stipulated degrees of kinship, nor allow any opportunity for

assault; their weak creation gives powerful warning. It shows that their cloaks and coats are shields and fortresses. The fact that, according to news received,cted eare-legged wife of a high-ranking man in the world was accosted in the country's capital, 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 veilingated pmen!

SECOND INSTANCE OF WISDOM

The authentic and extremely intense relationship, love, and affection between men and women does not arise only from the needs of worldly life. Yes, a woman is not only a companion to her husband ords ts worldly life, she is his companion also in eternal life. Since she is her husband's companion in eternal life, she surely should not attract the looks of others besides her husband, her evereator g friend and companion, and should not offend him and make him jealous. As a consequence of the mystery of belief, her believing husband's relations with her are not confined to this worldly life anesiredlove is not only animal and temporary, during the time of her beauty; he holds true, earnest love and respect for her in regard to her being his companion in eternal life. And an's srs that love and respect for her, not only during her youth when she is beautiful, but also when she is old and ugly. Certainly in return for this, she should show her beauties to him alone and restrict her love to him; this is demandof Selhumanity. Otherwise she would gain very little and lose much.

According 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 beinlso inable is from the point of view of religion.

Happy the husband who sees the wife's firm religion and follows her, and himself becomes piothe reorder not to lose his companion of eternal life.

Happy the wife who sees her husband's firmness in religion and becomes pious so asone ofo lose 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 heard .

And a thousand woes 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

and wipy family 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 mutual respect and love. Forrmininf 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 out of ten will find others better than their husbands. A worn y 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, men do not feel any lust towahargedose within the stipulated degrees of kinship like their sisters, because, since such relatives' faces induce kindness and licit love due tst andr 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 ty aftese to close relatives like the legs, may give rise to the awakening of extremely ugly feelings in men of low character. Because the face of a close relative reminds the man of that close kinship and does not resemble the face of soo or toutside the degrees of kinship, but a bare leg is the same as that of canonical strangers. Since the leg does bear any distinguishing mark to reafterthe close kinship of its owner, it is possibile it will arouse carnal feelings in the man. And to look on things such as that is a degenerateness that makes one's hair stand on end.

FOURTH INSTANCE OF it is

It is clear that everyone wants lots of children. There is no nation or government that does not support increase in population. In fact, the Most Noble Prophet (Peace and blessings be unumerom) said: "Marry and increase, for at the Last Day I shall take pride in your large numbers.">{[*]: al-Munawi, Fayzu'l-Qadir iii, 269 no: 3366; al-Ajluni, Kashe connhafa 1021; Suyuti, Jami'u's-Saghir no:3366.} However, the abandoning of Islamic dress for women does not increase marriage, it decreases it greatly. Because even the most lay-about and modern youth wants his wife to be chaste. He etely ot want her to be modern, that is, careless in questions of dress and morals like himself, and so remains single, and even frequents prostitutes.

Women are not like that, they cannot rur frit their husbands' behaviour to that extent. The most basic characteristic of women is loyalty and confidence-since being the director of all the matters to do with the

home, the woman is ce univ with protecting and preserving all her husband's property and possessions, and his children. Carelessness in dress and morality destroys that ercifuy, her husband too loses confidence in her and makes her suffer pangs of conscience. In fact, if the two qualities of courage and generosity, which arence, table in 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 god brdship, but protection, kindness, and respect, he cannot be restricted and refined, and may marry other women as well.

Our country cannot be compared with Europe, becausying: e honour may be preserved to a degree by violent means such as the duel, despite immodest dress. A person who makes eyes at the wife of a self-respecting man takes his life in his hands, icatesen looks. Also the people of Europe are cold and frigid, like the climate. Asia, that is, the lands of Islam, are relatively torrid countries. It is well-known that the environment has an effect on people's morality. Perhant on those cold countries immodest dress does not stimulate the animal appetites and carnal desires of those cold people, and be a means of abuse. But immodestOne is which continually excites the carnal lusts of the easily influenced and sensitive people of hot countries is certainly the cause of much a wouldnd waste and the weakening of the young generation and a loss of strength. Instead of answering natural needs one a month or every three weeks and fu a person considers it necessary every 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 will incline t whiches 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 working-women and somewhat coarse women beingnate, ally unveilled due to their working to secure their livelihoods and their physical, wearying labour does not excite carnal desires. Moreover, since idle, lay-abn."

n are few, not even one in ten of the immoral men of the large towns can be found among them. Such a comparison should not therefore be made.

A Conversation with the Women,

At the time I returned to blessed Isparta, which bears the meaning of the Medresetü'z-Zehra,>{[*]: For the Medresetü'z-Zehra, See note 33, page 328.} for tf all rd time, I had seen the sincere and enthusiastic interest shown by women towards the Risale-i Nur in some other provinces, and had realized that in a way far exceeding my due they had confide thosn my instruction in it. I heard then that the women in Isparta, my blessed sisters of the Hereafter, were waiting to receive instruction from me, as though I was going to inows, a them in mosques in the manner of preaching. I was ill with five or so different illnesses, in a wretched state, not even having the strength to speak and think, yet th Merciht the following was imparted to my heart, impellingly: "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." ing, "e my extreme weakness, wretchedness, and powerlessness, in the face of this warning, I wrote very concisely in three Points a number of necessary matters which I now explaovereimy blessed sisters and young spiritual offspring.

FIRST POINT

Since one of the most basic principles of the Risale-i Nur is compassion and woent ofe champions of compassion, they are by nature more closely connected with the Risale-i Nur than others. Praise be to God, this natural sympdominis felt in many places. The self-sacrifice within this compassion wants nothing in return and expresses true sincerity, and so is of the greatest importance at this time.

Yes, the fact that wanting nothing in return, a mother wilhilosoifice her life to save her young from danger, as the demand of her nature and with true sincerity, shows that women are capable of great heroism. Through developing this heroism, they may save theirrial, both in this world and in the Hereafter by means of it. However, this important attribute does not unfold under the influence of certain bad currents of thoughural celse it is exploited. A small example out of hundreds is as follows:

A compassionate mother undertakes every sort of self-sacrifice so that her child should not fall into danger in this worldly life He Whhould rreceive

every sort of benefit and advantage; she brings him up with this in view. Thinking, "My 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 r of tcur to her that her child's eternal life has fallen into danger. She tries to save him from prison in this world, and does not take into villageration his being sentenced to the prison of Hell. And as the complete opposite of innate compassion, she makes her innocent child a claimant against her in the Hereafter, while he should be her intercessor. He will complain to her saout me"Why did you not strengthen my belief and so cause me to be lost?" And in this world too, since he did not receive a proper Islamic upbringing, he cannot respond to his mother's wondrous compassion in the way it deserves; in factconfides so very deficiently.

If, not misdirecting her true compassion, she works to save her unhappy child from the everlasting incarceration of Hell and from dying while in misguidance, which is to go to eternal extinction, the eq, choint of each of the child's good works will pass to the book of good deeds of his mother, and just as after her death he will continuously send lights to her spirit with his good works, so too in the Hereaftng of 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 eternity.

Yes, m I wasirst 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 self:

I am eigain, tars 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 for me. They have been planis lik my nature as though they were seeds planted in my physical being. I observe that other instruction I have received has been constructed on those seeds. That is to say, the lessons instillefor imy nature and spirit by my mother when I was one year old I now see at the age of eighty to be each fundamental seeds amid great truths.

For instance, I cons to bot certain that I learnt to be compassionate, which is the most important of the four principles of my way, and to be kind and clement, which is the greatest truth of the Risalch exir, from the compassionate behaviour and acts of my mother and from her teaching. Yes, the compassion of motherhood bears true sincerity and true self-sacrifice, but not thinking of the Herpparen-a treasury of diamonds for her innocent child-and to turn his face towards this world, which is like temporary, transient fragments of glass, and to be kind to him in that way, is to misuse that ave sosion.

A proof of this heroism of women in regard to compassion, which wants absolutely no recompense and nothing in return, and of their sacrificin the er very spirits, which bears no meaning of personal benefit and no show, is that a hen, which bears a tiny sample of that compassion, will attack a lion and sacrifice its life for its chicks.

ich ha, the most valuable and most essential principle in Islamic training and deeds pertaining to the Hereafter, is sincerity. Such true sincerity is to be found in the he mercyof this kind of compassion. If these two points begin to develop among women, it will be the means to considerable happiness within the World of Islam. When it comes to the heroism of men, it can never be for nothhe canhey always want recompense in perhaps a hundred ways. At the very least they want glory and renown. But regretably, unfortunate women practise hypocrisy in another form in order to be saved from the evil and oppression of tyrannical the dhis sort arises from weakness and impotence.

SECOND POINT

This year, despite having withdrawn from the life of society and being in seclusion, I looked at the world concehe sake of some of my brothers and sisters who were Risale-i Nur students. From most of the friends who visited me I heard complaints about their family lives. "Alas!", I said, "The refuge of people, and particularly of Muncreas and a sort of Paradise, and a small world, is family life. Has this started to break up as well now?" I sought the reason, and I understood that one or two cover citedps were working to mislead youth and drive the young to vice by means of their appetites, in order to cause harm to the social life of Islam, and thereby to the religion of Islam. I also reing th that one or two groups were working covertly and effectively to drive neglectful women down the wrong road. I understood too that a severe blow would be dealt to this Muslim nation from that quarted in d so I categorically state the following to you my sisters and spiritual children:

The sole means of saving women's happiness in the Hereafter, and their happinesand Hihis world, as well as saving their elevated innate qualities from corruption, is the training given by the religion of Islam; there is no other means. You heent dout the situation into which the unfortunate women of Russia have fallen. It says in one part of the Risale-i Nur that no man of sense builds love and affectioncompasis wife on her fleeting, superficial beauty of five to ten years. He should build his love on her fine conduct, the most permanent and best of beauty, which is particular to womanhood and its co all ion. In that way, when the unfortunate advances in years, her husband's love for her will persist. For his wife is

not merely a temporary helper and companion in this wmetime life, but an eternal, lovable companion for everlasting life, so the older they grow they should increase also in love for each other, and compassion, and respect. Family life now, whichts of r the guise of culture and civilization is a temporary animal relationship followed by eternal separation, is being destroyed at its very foundations.

I, the her place in the Risale-i Nur it says: "Happy the man who in order not to lose his companion of eternity, copies his righteous wife and so becomes righteous himself. And happy the woman who, seein Thosehusband to be pious, adheres to religion herself so as not to lose her everlasting friend and companion. Unhappy the man who follows his wife in sin, does not try to mevery r give it up, but joins her. And unhappy the woman who, seeing her husband's sinfulness, follows him in another way. And alas for the wife and husband who assist one another in throwing each other into the Fire. Thhe uni who encourage one another to embrace the evils of civilization."

The meaning of these lines from the Risale-i Nur is this: at this time, the only means of developing family life and findi bringpiness in this world and the Hereafter, and causing the elevated qualities of women to unfold, is Islamic conduct within the bounds of the Shari'a. Now, the most important point in family life is this, that if the womany was bad conduct and disloyalty in her husband, and to spite her husband, stints in her loyalty and faithfulness to him, her duty as far as the family is concerned, then the nactory of that family life will be thrown into confusion, exactly like discipline in the army being spoilt. The woman should rather try to reform her husery of faults as far as she can in order to save her companion of eternity. If she starts to show herself to others by unveiling herself and tries to make herself aer theive to others, it is harmful in every respect. For a woman who gives up complete loyalty pays the penalty in this world too. Because it is her nature to be fearful an attrit at the looks of those canonically strangers to her, and to avoid them. She is discomforted at the looks of eighteen out of twenty strangers. As for men, they are discomforted and upset rewell looks of only one out of a hundred women who are 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 unable to protect her righSteps In Short:

Just as in respect of compassion women do not resemble men in heroism and sincerity, and men cannot compare with them in that regard, so too innocent women can in no way compare with men in vice. For this reason by their nature awardweakness, they are truly frightened of strangers and consider themselves compelled to conceal

themselves beneath their abundant outer garments. Because, if for eight minutes' pleasure a man commits sin, he only suffers a lossr the ght liras. But as the penalty of the pleasure of eight minutes' sin, in this world too the woman bears a heavy load for eight months and then has the hardship of reo, seethe unprotected child for eight years. She therefore cannot compete with men in 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 morals, You o they virtually lack the capacity for worldly pleasure in vice and dissipation. That is to say, they are a type of blessed creature created to pass happy lives in the family within the bounds laid down by Islam. God damn th bringvert groups who are corrupting these blessed creatures! And may Almighty God preserve my sisters from the evil of such dissolute wretches.

My sisters! I have this to say to you It isentially: rather than entering under the domination of a dissolute, immoral, Westernized husband due to straitened circumstances, try to economize anand bein your 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 forider ibe content with your fate and resigned 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; that is not in keepingthe Cothe 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 Compaamples 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 instay at the Sixth, Seventh and Eighth Words from The Short Words and A Guide For Youth will show this truth to you completely in place of me. In which case, make do with licit pleasures and be content with them. Innocent conversation with yomany locent children in your home is more pleasurable than a hundred cinemas.

You should also know certainly that true pleasure in the life of this world lies in belief and the sphere of belief. And there is an immaterial pleato a mo be found in all good works. The Risale-i Nur has proved with hundreds of decisive evidences that even in this world most bitter and grievous suffering is present in vice and misguidance. I myself have experiented in numerous occasions as certainly as seeing it with my own eyes that present in belief is a seed of Paradise while in vice and misguidance

is a seed of Hell. This truth is repeated many tig the 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 unable to refute this truth; nei whichave 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 Islamic Drer it td 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 condition and my illness and many other reasons do not perd sent. I have decided to include all my sisters who read and accept this instruction which I have written for you in all my prayers and spiritual gains, like all the students of the Rithere Nur. If you obtain and read part of the Risale-i Nur in my place, or listen to it, then in accordance with my rule you will also have a share in the prayers and spiritual gains of all the sience-i Nur students, your brothers.

I was going to write more now, but I am very ill and very weak and very old and have many duties like corile yog copies of the Risale-i Nur, so for now I have sufficed with this much.

The Eternal One, He is the Eternal One!

Your brother who is in need of your prayers,

#in you THE TWENTY-FIFTH FLASH

[This treatise consists of Twenty-Five Remedies. It was written as a salve, a solace, and a prescription for the sicalledd as a visit to the sick and a wish for their speedy recovery.]

This immaterial prescription was written with a speed greater than all my other writings, {(*): This treatise was wriill con four and a half hours. Signed, Rüshtü, Re'fet, Husrev, Said.} and since time could not be found in which to correct and study it, unlike aly are others, it was read only once-and that at great speed like its composition. That 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 whi of ol occurred to me in a natural manner, lest they be spoilt by arranging them and paying them undue attention. Readers and especially the sickred ofd not feel upset and offended at any disagreeable expressions or harsh words and phrases; let them rather pray for me.

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

Tns couho say when afflicted by calamity: "To God do we belong and to Him is our return.">{[*]: Qur'an, 2:156.} * Who gives me food and drink * And when I am ill it is.>{[*]o cures me.>{[*]: Qur'an, 26:79-80.}

In this Flash, we describe briefly Twenty-Five Remedies which may offer true consolation and a beneficial receivor the sick and those struck by disaster, who form one tenth of mankind.

FIRST REMEDY

Unhappy sick person! Do not be anxious, have patience! Your illness is not a malady for youspect s a sort of cure. For life departs like capital. If it yields no fruits, it is wasted. And if it passes in ease and heedlessness, it passes most swiftly. Illness makes that capital of yours yield huge interts. Moreover, it does not allow your life to pass quickly, it restrains it and lengthens it, so that it will depart after yielding its fruits. An indication that your life is lengthened through illness is the following much repeg the roverb: "The times of calamity are long, the times of happiness, most short."

SECOND REMEDY

O ill person who lacks patience! Be patient, indeed, offer thanks! Your illness may transform each of the minutes of your life into the equivalunchan 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 for the hworship like illness and calamities. 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 wd All-s sincere and without hyprocrisy. Yes, there is a sound narration stating that a life passed in illness is counted as worship for the believer-on condition he does nolationlain about God. {[*]: al-Albani, Sahihu Jami'i's-Saghir 256.} It is even established by sound narrations and by those who uncover the realities of creation that one mimercy illness of some who are completely patient and thankful becomes the equivalent of an hour's worship and a minute's illness of certain perfected men the equivalent of a day's w face . Thus, you should not complain about an illness which as though transforms one minute of your life into a thousand minutes and gains for you long life; you should rather offer thanks.

THIRD REMEDY

Impatient sick peveils The fact that those who come to this world continuously depart, and the young grow old, and man perpetually revolves amid death and separation testifies that he did not come to causeorld to enjoy himself and receive pleasure.

Moreover, while man is the most perfect, the most elevated, of living beings and the best endowed in regard to members and faculties, through thinking of past pleasures a manture pains, he passes only a grievous, troublesome life, lower than the animals. This means that man did not come to this world in order to live in fine manner and pass his life in ease

and pleasure. Rather, man Emsing vast capital, he came here to work and do trade for an eternal, everlasting life.

The capital given to man is his lifetime. Had ee of been no illness, good health and well-being would have caused heedlessness, for they show the 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 lastino be wasted on trifles. Whereas illness suddenly opens the eyes, it says to the body: "You are not immortal. You have not been left to your own devices. You have a duty. Give up ycame tide, think of the One Who created you. Know that you will enter the grave, so prepare yourself for it!" Thus, from this point of view, illness is an admonishing guide and advisor that never deceives. It should not be complained about ie Hafi respect, indeed, should be thanked for. And if it is not too severe, patience should be sought to endure it.

FOURTH REMEDY

Plaintive ill person! It is your right, not to complain, but to offer thanks and be patient. who dour body and members and faculties are not your property. You did not make them, and you did not buy them from other workshops. That means they are the propertyhus loother. Their owner has disposal over his property as he wishes.

As is stated in the Twenty-Sixth Word, an extremely wealthy and skilful craftsman, for example, employs a poor man as a model in order to show off his fine art and valuabs lighlth. In return for a wage, for a brief hour he clothes the poor man in a bejewelled and most skilfully wrought garment. He works it on him and gives it various states. In order to display the extraorounty varieties of his art, he cuts the garment, alters it, and lengthens and shortens it. Does the poor man working for a wage have the right to say to that person: "You are causing me trouble, you aonal wsing me distress 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 cutting and shortening the garment which makes him beautiful? Can he tell of the is being unkind and unfair?

O sick person! Just like in this comparison, in order to display the garment of your body with which He has clothed you, bejewelled as it is with luminous faculties like the eye, the ear, the reason, and the heread ond the embroideries of His Most Beautiful Names, the All-Glorious Maker makes you revolve amid numerous states and changes you in many situations. Like you learn of His Name of Provider through hunger, come to know alt a de Name of Healer through your illness. Since suffering and calamities show the decrees of some of His Names, within those flashes

of wisdom and rays of mercy are many instances of goof misge found. If the veil of illness, which you fear and loathe, was to be lifted, behind it you would find many agreeable and beautiful meanings.

FIFTH REMEDY

O you who is afflicted with illnested evough experience I have formed the opinion at this time that sickness is a Divine bounty for some people, a gift of the Most Merciful One. {[*]: Bukhari, Marda 1; Muwatta', Ayn 7; Musnad ii, 237.} Altho Thuam not worthy of it, for the past eight or nine years, a number of young people have come to me in connection with illness, seeking my prayers. I have noticed that each of those ill youths had begun to think of the Hereafter to a greah and gree than other young people. He lacked the drunkenness of youth. He was saving himself to a degree from animal desires and heedlessness. So whichld consider them and then warn them that their illnesses were a Divine bounty within the limits of their endurance. I would say: "I am not opposed to this illness of yours, myeavenser. I don't feel compassion and pity for you because of your illness, so that I should pray for you. Try to be patient until illness awakens you completely, and after it has performed its duty, God willing, the Co resulonate Creator will restore you to health."

I would also say to them: "Through the calamity of good health, some of your fellows become neglectful, give up the five daily p-Sunan, do not think of the grave, and forget God Almighty. Through the superficial pleasure of a brief hour's worldly life, they shake and damage an unending, eternal life, and even destroy it. Due to illness, truly e the grave, which you will in any event enter, and the dwellings of the Hereafter beyond it, and you act in accordance with them. That means for you, illness is good health, while for some of your peers goothere th is a sickness..."

SIXTH REMEDY

O sick person who complains about his suffering! I say to you: think of your past life and remember th univesurable and happy days and the distressing and troublesome times. For sure, you will either say "Oh!" or "Ah!" That is, your heart and ton weak ll either say "All praise and thanks 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; it induces a sort o Qur'asure so that your heart offers thanks. 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 ariverseby thinking, pours forth from the spirit with thanks.

What makes you exclaim "Alas and alack!" are the pleasurable and happy times you have experienced in the former times, which, with their passing leave a legacy of constant paittle,your spirit. Whenever you think of them, the pain is again stimulated, causing regret and sorrow to pour forth.

Since one day's illicitool orure sometimes causes a year's suffering in the spirit, and with the pain of a fleeting day's illness are many days' pleasure and recompense in addition to the pleasach go being relieved at its passing and saved from it, think of the result of this temporary illness with which you are now afflicted, and of the merits of its inner far a moy: "All is from God! This too will pass!", 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 Sixteatisedy. We have left it thus in order not to spoil the naturalness; indeed, we did not change it thinking there may be some mystery contained in it.}tence brother who thinks of the pleasures of this world and suffers distress at illness! If this world was everlasting, and if on our way there was no death, and if the windsount Jparation and decease did not blow, and if there were no winters of the spirit in the calamitous and stormy future, I would have pitied you together with you. But since one day the world will bid us to leave it and will e innuits ears to our cries, we must forego our love of it now through the warnings of these illnesses, before it drives us out. We must try to abandon it in our hearts b's truit abandons us.

Yes, illness utters this warning to us: "Your body is not composed of stone and iron, but of various materials which are always disposed to parting. Leave off your pride, understand your impotence, recugh re your Owner, know your duties, learn why you came to this world!" It declares this secretly in the heart's ear.

Moreover, since the pleasures and enjoyment of this world do not continue, and particularlys and ey are illicit, they are both fleeting, and full of pain, and sinful, do 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 t referound in illness, and try to receive pleasure from those.

SEVENTH REMEDY

O sick person who has lost the pleasures of health! Your illness does not spoil that teasure of Divine bounties, on the contrary, it causes them to be experienced and increases them. For if something is continuous, it loses its effect. Thee of te of reality even say that "Things are known

through their opposites." For example, if there was no darkness, light would not be known and would contain no pleasprisonf there was no cold, heat could not be comprehended. If there was no hunger, food would afford no pleasure. If there was no thirst of the stomach, there would be no pleasure in drinking wateat thithere was no sickness, no pleasure would be had from good health.

The All-Wise Creator's decking out man with truly numerous members and faculties, to the extent that he may experience and recognize the innumerable varieties of bountio drivthe universe, shows that He wants to make man aware of every sort of His bounty and to acquaint him with them and to impel man to offer constant thanks. Since this is so, He will give illness, sickness, and suffers are he same as He bestows good health and well-being. I ask you: "If there had not been this illness in your head or in your hand or stomach, would you have perceived the pleasurable and enjoyable Divine bounty of the good health of razi, ead, hand or stomach, and offered thanks? For sure, it is not offering thanks for it, you would not have even thought of it! You would have unconsciously spentd Natugood health on heedlessness, and perhaps even on dissipation.

EIGHTH REMEDY

O sick person who thinks of the Hereafter! Sickness washes away the dirt of sins like soap, and cleanses. It is established in a sound Haand thhat illnesses are atonement for sins. And in another Hadith, it says: "As ripe fruits fall on their tree being shaken, so the sins of a beland opfall away on his shaking with illness.">{[*]: Bukhari, Marda 1, 2, 13, 16; Muslim, Birr 45; Darimi, Rikak 57; Musnad i, 371, 441; ii, 303, 335; iii, 4, 18, 38, 48, 61, 81.}

Sins are the lasting illnesses ofsites.al life, and in this worldly life they are sicknesses for the heart, conscience, and spirit. If you are patient and do not complain, you will be saved through this temporary sicf therfrom 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 so fearsome it is upon hion 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 connections are continuouruits vered by death and separation, opening up in you innumerable wounds. Particularly since you do not know the Hereafter and imagine death to be eternal non-existence, it is quite simply as though lacerated and se in d, your being suffers illness to the extent of the world.

Thus, the first thing you have to do is to search for the cure of belief, which is a certain healing remedy for thers, nmerable illnesses of that

infinitely wounded and sick, extensive immaterial being of yours; you have to correct your beliefs, and the shoween fway 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 cuhe invof heedlessness, rent by your physical illness.

Yes, one who does not recognize God is afflicted with a world-full of tribulations. While the world of one who does recognize Him is full of light and spiritual happiness and ferceives these in accordance with the strength of his belief. The suffering resulting from insignificant physical illnesses is dissolved by the immaterial joy, healing, and pThe Ale that arise from this belief; the suffering melts away.

NINTH REMEDY

O sick person who recognizes his Creator! The pain, fear, and anxiet for allness is because it is sometimes leads to death. Since superficially and to the heedless view death is frightening, illnesses which may lead to it cause fear and apprehension a thio 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 health have diedts.

e the grievously sick have been cured and lived.

Death is not terrifying as it appears to be superficially. Through the light afforded by the All-Wise Qur'an, in many parts of the Risale-i Nur we have proved in compln beincertain and indubitable fashion that for believers death is to be discharged from the burdensome duties of life. And for them it is a rest from worship, which is the insf peopon 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 dinflatd for the next world. And 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 tte pargeon of this world. And it is the time to receive their wage from the munificence of the Most Compassionate Creator in return for service rendered to Him. Since the reality of death is this, it should not be regarded as terrifyingtract"on the contrary, as the introduction to mercy and happiness.

Moreover, some of the people of God fearing death has not been out of terror at it, but due to their hope of gaining mith thrit through performing more good works with the continuation of the duties of life.

Yes, for the people of belief, death is the door to Divine mercy, while for the people of misguidance, it is the pit of everl Fayzu darkness.

TENTH REMEDY

O sick person who worries unnecessarily! You worry at the severity of your illness and that worry increases it. If you want your ifound to be less severe, try not to worry. That is, think of the benefits of your illness, the recompense for it, and that it will pass quickly; it will remove the worry and cut the illness at the root.

Indeed, worry increasesd to ass twice over. Worry causes an immaterial illness of the heart beneath the physical illness; the physical illness rests on that and persists. If the worry ceasesit, ingh submission, contentment, and thinking of the wisdom in the illness, an important part of the illness is extirpated; it becomes lighter and in part disappeaed, anmetimes a minor physical illness increases tenfold just through anxiety. On the anxiety ceasing, nine tenths of the illness disappears.

Worry incre are sllness, so is it also like an accusation against Divine wisdom and a criticism of Divine mercy and complaint against the Compassionate Creator. For this reason, contrary to his intentions, the by a o does so receives a rebuff and it increases his illness. Yes, just as thanks increases bounty, so also complaint increases illness and tribu have s.

Furthermore, worry is itself an illness. The cure for it is to know the wisdom in illness and the purpose of it. Since you have learnt its purp am fed benefit, apply that salve to your worry and find 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 bre mass Although illness causes you an immediate suffering, the passing of your illness in the past until today produces an immaterial pleasure and happiness for the spirit arisinge

the reward received for enduring it. From today forward, and even from this hour, there is no illness, and certainly no pain is to be had from non-beingmen arif there is no pain, there cannot be any grief. You become impatient because you imagine things wrongly. Because, with the physical aspect of your time of illness prior to today departing, its pain hd fliearted with it; only its reward and the pleasure of its passing remains. While it should give you profit and happiness, to think of past days and feel grieved and become impatient is crazy. Future days havemand oet come. To think of them now, and by imagining a day that does not exist and an illness that does not exist and grief that does not exist to be grieved and display impatience, is to give the colour of existence to three degreeI cameon-existence-if that is not crazy, what is?

Since, if the hour previous to the present was one of illness, it produces joy; and since the time subsequent to the prerophetour is non-existent, and the illness is non-existent, and the grief is non-existent, do not scatter the power of patience given you by Almighty God to right and left, but muster it in the face of pain of the present hour; say: "O Mf thostient 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 a Hadith that "A pious believer who due to illng bastnnot perform the invocations he normally regularly performs, receives an equal reward.">{[*]: Bukhari, Jihad 134; Musnad iv, 410, 418.} On an ill person cf you,g out his obligatory worship as far as it is possible with patience and relying on God, during that time of severe illness, the illness takes the place of Sunna>worship-and in since The Sm.

Moreover, illness makes a person understand his impotence and weakness. It causes him to offer supplication both verbally and through the tongue of his impotence and weakness. Almighty God bestowed on man a boundless impotence and s. Thete weakness so that he would perpetually seek refuge at the Divine Court and beseech and supplicate. According to the meaning of the verse,

Say: Your Sustainer would not concern Himself with you if it was no arisiyour prayers;>{[*]: Qur'an, 25:77.}

that is, "what importance would you have if you did not offer prayer and supplication?", the wisdom in man's creation and reason for his value is sincere prayer and supplication. Since one cause of tQur'an illness, from this point of view it should not be complained about, but God should be thanked for it, and the tap of supplication which illness opens should not be closed by regaining health.

THIRTEENTH REMEDY

O unhappy person who comHilmi, at illness! For some people illness is an important treasury, a most valuable Divine gift. Every sick person can think of his illness as being of that sort.

The le andted hour 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 the Hereafter, in His wisdom Almighty God haof allealed the appointed hour. The appointed hour

may come at any time; if it captures man in heedlessness, it may cause grievous harm to eternal life. But illness dispels the heedlessness; it makes a person think of the Hereafthis st recalls death, and thus he may prepare himself. Some illnesses are so profitable that they gain for a person in twenty days a rank they could not otherwise have gained in twenty years.

For instance, from among my friends encomwere 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 amazement that although thes of macould 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 unde you d that both suffered from a serious illness. Through the guidance of the illness, unlike other neglectful youths who gave up obligatory worship, they had great fear of God, performed most valuable service, or itstained a state beneficial to the Hereafter. God willing, the distress of two years' illness was the means to the happiness of millions of years of eternal life. I now understand that tstify yers I sometimes offered for their health were maledictions in respect to this world. God willing, my prayers were accepted for their well-being in the Hereafter.

Thus, according to my belief, these two gained profit equivalent to that whio be t be gained through ten years' fear of God [taqwa].>{[*]: The Hadith's meaning is this: "If a person has standing in God's sight and he cannot reach that station through good works and taqwa, God afflicts him with such tro voluions as illness until he does attain it." al-Hakim, al-Mustadrak i, 344.} If like some young people, they had relied on their youth and good hearly,and thrown themselves into heedlessness and vice, and watching them, death had grabbed them right in the midst of the filth of their sins, they would have made their graves into lairs of scorpions and snakes, instead e humat treasury of lights.

Since illnesses contain such benefits, they should be not complained about, but borne with patience and relying on God, indeed, thanking God and having confidence in His mercy.

FOURTEENTH REMEDY

Ohe thiperson whose eyes have developed cataracts! If you knew what a light and spiritual eye is to be found beneath the cataract that may cover a believer'sesent you would exclaim: "A hundred thousand thanks to my Compassionate Sustainer." I shall recount an incident to you to explain this salve. It is asSelf-Sws:

One time, the aunt of Süleyman from Barla, who served me for eight years with total loyalty and willingness, became blind. Thinking well of me a hundredr me t more than was my due, the righteous woman caught me by the door of the mosque and asked me to pray for her sight to be restored. So I made the blesrchic man's righteousness the intercessor for my supplication, and beseeching Almighty God, I prayed: "O Lord! Restore her sight out of respect for her righteousness." Two dr and ter, an oculist from Burdur came and removed 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 prayeent foine would have been a most mistaken malediction for her. For forty days had remained till her death; forty days later she had died-May God have mercy on her.

Thus, in place of the woman looking sorrow us, wat the gardens of Barla with the eye of old age, she profited by in her grave being able to gaze for forty thousand days on the gardens of Paradise. For her belief was strong and sh to a 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 atamp ogreater extent than others in their graves. Just as we see many things in this world that blind believers do not see, if they depart with belief, those blind people see to a greater extent arryinther dead in their graves. As though looking through the most powerful telescopes, they can see and gaze on the gardens of Paradise like the cinema, in accordance with their degree.

Thus, with thanks and patiencs in tcan find beneath the veil on your present eye an eye which is thus light-filled, and with which while beneath the earth you can see and observe Paradise above the skies. That which will rion

he veil from 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 laments! Do not look at the outward a with of illness and sigh, look at its meaning and be pleased. If the meaning of illness had not been good, the All-Compassionate Creator would not have given illness to the servants He lnd cleost. Whereas, 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-Munawi,ot be 'l-Qadir i, 519 no:1056; al-Hakim, al-Mustadrak iii, 343; Bukhari, Marda 3; Tirmidhi, Zuhd 57; Ibn Maja, Fitan 23; Darimi, Rikak 67; Musnad i, years174, 180, 185; vi, 369.} That is, "Those most afflicted with tribulations and difficulties are the best of men, the

most perfect." Foremost the Prophet Job (Upon whom be peace) flowere other prophets, 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 patienceand fo have seen them as surgical operations performed by the All-Compassionate Creator's mercy.

O you who cries out and laments! If you w in th join this luminous caravan, offer thanks in patience. For if you complain, they will not accept you. You will fall into the pits of the people of misguidance, and travel a dample,ad.

Yes, there are some illnesses which if they lead to death, are like a sort of martyrdom; they result in a degree of sainthood like martyrdom. For example, those who die from the illnesses accompanying childbirth {(*): nd everiod this martyrdom may be gained through illness is around the forty days of 'lying-in.'} and pains of the abdomen, and by drowning, burning, and plague, become martyrs. So also there are many blessed illnesses which gain the degree of sae passd for those 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 foldedus and painful, and it sometimes even makes it desirable.

SIXTEENTH REMEDY

O sick person who complains of his distress! Illness prompts respect and compassion,re the are most important and good in human social life. For it saves man from self-sufficiency, which drives him to unsociableness and unkindness. For according to the meaning of,

Indeed man transgresses all boundg my a that he looks upon himself as self-sufficient,>{[*]: Qur'an, 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 manyMost Hnces, who are deserving of it. And he does not feel compassion towards the sick and those smitten by disaster, although they deserve kindness and pity. Whenever he is ill, he understands his own impotence and want, and he has respect towa53.}

as brothers who are worthy of it. He feels respect towards his believing brothers who visit him or assist him. And he feels human kindness, whitionsises from fellow-feeling, and compassion for those struck by disaster-a most important Islamic characteristic. And comparing them to himself, he pities them in the true meaning of the word and feels compassion for them. He does what and bo

to help them, and at the very least prays for them and goes to visit them to ask them how they are, which is Sunna>according to the Shari'a, and thd permns reward.

SEVENTEENTH REMEDY

O sick person who complains at not being able to perform good works due to illness! Offer thanks! It is illness that opens to you the door of the most sincere of good works. In additionof thentinuously gaining reward for the sick person and for those who look after him for God's sake, illness is a most important means for supplications being accepted.

Indeed, there is significant ree up wor believers for looking after the sick. Enquiring after their health and visiting the sick-on condition it does not tax them-is Sunna>{[*]: al-s from, Fayzu'l-Qadir ii, 45 no: 1285.} and also atonement for sins. There is an Hadith which says, "Receive the prayers of the sick, for their prayers are acceptable.">{[*]: Ibn Maja, Jana'iz 1nstantami, Musnadu'l-Firdaws i, 280.}

Especially if the sick are relations, and parents in particular, to look after them is important worship, yielding significant reward. To please a sick person's heart and console h an ar like significant alms-giving. Fortunate is the person who pleases the easily touched hearts of father and mother at the time of illness, and receives their prayer. Indeed, even the angels applaud saying: "Ma'shallah! Barekalland stefore loyal scenes of those good offspring who respond at the time of their illness to the compassion of their parents-those most worthy of respect in the life of society-with perfect respect and filial kindness, showing the exaltednewith thumanity.

Yes, there are pleasures at the time of illness which arise from the kindness, pity, and compassion of those around them, and are most pleasant and agreeaembracd reduce the pains of illness to nothing. The acceptability of the prayers of the sick is an important matter. For the past thirty or forty years, I myself have prayed to be cured from the illness of lum and trom which I suffer. However, I understood that the illness had been given for prayer. Since through prayer, prayer cannot be removed, that is, since prayer cannot remove itself, I understood that the results of prayerods," in to the Hereafter, {(*): Yes, while certain illnesses are the reason for the existence of supplication, if the supplication is the cause of the illness' non-existeculoushe existence of the supplication would be the cause of its own non-existence, and this could not be the case.} and that it is itself a sort of worship, for through illness one understands one's is of ice and seeks refuge at the Divine Court. Therefore, although for thirty years I have offered supplications

to be healed and apparently my O Migh was not accepted, it did not occur to me to give up the supplication. Because illness is the time of supplication; to be cured is not the result of the supplnim ven. If the All-Wise and Compassionate One bestows healing, He bestows it out of His abundant grace.

Furthermore, if supplications are not acceptebuse ahe form we wish, it may not be said that they have not been accepted. The All-Wise Creator knows better than us; He gives whatever is in our interests. Sometimes for our inand Ins, 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 in particus, thes very close to being acceptable. Illness is the means to supplication that is thus sincere. Both the sick who are religious, and believers who look after the sick, should take advantage of this supplication.

EIGHTut likREMEDY

O sick person who gives up offering thanks and takes up complaining! Complaint arises from a right. None of your rights have been lost that you should complais coudeed, 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 complaiin thes though demanding rights in a manner which is not rightful. You cannot look at others superior to you in degree who are healthy, and complain. You are rather charged with looking at the sick whnd the the point of view of health are at a lower degree than yourself, and offering thanks. If your hand is broken, look at theirs, which is severed. If you have only onel not look at the blind, who lack both eyes. And offer thanks to God!

For sure, no one has the right to look to those superior to him in regardeferreunties and to complain. And in tribulations it is everyone's right to look to those above themselves in regard to tribulation, so that they should offer thanks. This mystery hasmysterexplained in a number of places in the Risale-i Nur with a comparison; a summary of it is as follows:

A person takes a wretched man tuins.

top of a minaret. On every step he gives him a different gift, a different bounty. Right at the top of the minaret he gives him the largest present. AlthoI was wants thanks and gratitude 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 of no importance, and offering no ed for, looks above him and starts to complain, saying, "If only this minaret had been higher I could have

climbed even further. Why isn't it as tall as that mountain over there or that other minaret?" If he begins to complain like this, what umbliningratitude it would be, 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 becomes a man and a Muslim, and mosple fohe time sees 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 because he loses them through wrong chost nec abuse, or because he could not obtain them, and to criticize Divine dominicality saying "What have I done that this has happened to me?", is a condition and immaterial sickness more calamitous than the physical one. Like fighting with a brokately d, complaint makes his illness worse. Sensible is the one who in accordance with the meaning of the verse,

Those who when struck by calamity say: To God do we belong, and to God is our return>{y gathur'an, 2:156.}

submits and is patient, so that the illness may complete its duty, then depart.

NINETEENTH REMEDY

As the term of the Eternally Besought One, 'the Most Beautiful Names' sh suffill the Names of the All-Beauteous One of Glory are beautiful. Among beings, the most subtle, the most beautiful, the most comprehensive ose wh of Eternal Besoughtedness is life. The mirror to the beautiful is beautiful. The mirror that shows the virtues of beauty becomes beautiful. Just as whatever is done to the mirror by such beauty is good and beauthe de whatever befalls life too, in respect of reality, is good. Because it displays the beautiful impresses of the Most Beautiful Names, which are good ant is ktiful.

If life passes monotonously with permanent health and well-being, it becomes a deficient mirror. Indeed, in one respect, it tells of non-existence, non-being, and nott and ss, and causes weariness. It reduces the life's value, and transforms the pleasure of life into distress. Because thinking he will pass his great uickly, out of boredom, a person throws himself either into vice or into amusements. Like a prison sentence, he becomes hostile to his valuable life and wants to kill it and make it pass quickly. Whereas a lifeithoutrevolves in change and action and different states makes its value felt, and makes known the importance and pleasure of life. Even if it is in hardship and tribulation, such a person does neavenst his life to pass quickly. He does not complain out of boredom, saying, "Alas! The sun hasn't set yet," or, "it is still nighttime."

Yes, ask athe plgentleman who 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. L teachave a game of backgammon. Or let's find some amusement 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 byes of ter or a worker or poor man living in hardship: "How are you?" If he is sensible, he will reply: "All thanks be to God, I am working. If only the evening did noton wanso quickly, I could have finished this work! Time passes so quickly, and so does life, they pass so quickly. For sure things are hard for me, . Man at will pass too. Everything passes quickly." He in effect says how valuable life is and how regretful he is at its passing. That means he understands the pleasure f the lue of life through hardship and labour. As for ease and health, they make life bitter and make it wanted to be passed.

My brother who is sick! Know that the origin and leaven of calamities and evils, and even of sins, is non-ee alonce, as is proved decisively and in detail in other parts of the Risale-i Nur. As for non-existence, it is evil. It is because monotonous states like ease, silence,f not uillity, and arrest are close to non-existence and nothingness that they make felt the darkness of non-existence and cause distress. As for action and cnity o they are existence and make existence felt. And existence is pure good, it is light.

Since the reality is thus, your illness has been sent to your being as a guest to puivale many duties like purifying your valuable life, and strengthening it and making it progress, and to make the other human faculties in your being turn in assistance towards your sick member, and to display various Names of theted! Iise Maker. God willing, it will carry out its duties quickly and depart. And it will say to good health: "Come, and stay permanently in my place, and carryoning our 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, the other, imaginary. As for e attral sort, the All-Wise and Glorious Healer has stored up in His mighty pharmacy of the earth a cure for every illness. It is licit to obtain medicines and use them as treatment, but one shouldther sthat their effect and the cure are from Almighty God. He gives the cure just as He provides the medicine.

Following the recommendations of skilful and God-fearing doctors is

an important medicineparentmost illnesses arise from abuses, lack of abstinence, wastefulness, mistakes, dissipation, and lack of care. A religious doctor will certainly give advice and orders within the bounds of the ion an. He will forbid abuses and excesses, and give consolation. The sick person has confidence in his orders and consolation, and his illness lessens; it produces as easiness for him in place oflear Ress.

But when it comes to imaginary illness, the most effective medicine for it is to give it no importance. The more importance is given it, the more it grows and swells. If no importance is given it, it lesexpensnd disperses. The more bees are upset the more they swarm around a person's head and if no attention is paid to them they disperse. So too, the more importance one pays to a piece of stnd Poiaving in front of one's eyes in the darkness and to the apprehension it causes one, the more it grows and makes one flee from it like a madman. While if one pays it no importance, one sees that elve man ordinary bit of string and not a snake, and laughs at one's fright and anxiety.

If hypochondria continues a long time, it is transformed into reality. Itplainsbad illness for the nervous and those given to imaginings; such people make a mountain out of a molehill and their morale is destroyed. Especially if they encounter unkind 'half' doctors or unfair doctors, it further provokes their hypo the mia. For the rich, they lose their wealth, or they lose their wits, or their health.

TWENTY-FIRST REMEDY

My sick brother! There is physical pain with your illness, but a significant immaterial pleasure encompasses you that wlearnemove the effect of your physical pain. For if you have father, mother, and relations, their most pleasurable compassion towards which yradio,e forgotten since childhood will be reawakened and you will see again their kind looks which you received in childhood. In addition, the friendships around you which had remained secret and hidden again look towards yoe of " love through the attraction of illness, and so, in the face of these your physical pain becomes very cheap. Also, since those whom you have served proudly through the decree of illness now serve you kindly, you h life.come a master to the masters. Moreover, since you have attracted towards yourself the fellow-feeling and human kindness in people, you hattersund numerous helpful friends and kind companions. And again, you have received the order from your illness to rest from many taxing duties, nce, tu are taking a rest. For sure, in the face of these immaterial pleasures, your minor pain should drive you to thanks, not complaint.

TWENTY-SECOND REMEDY

My brother who suffers frat theevere illness like apoplexy! Firstly I give you the good news that apoplexy is considered blessed for believers. A long time ago I used to hear this from holy men and I did not know the reason. Now, one reason for it occurs to me as follows:rciful order to attain union with Almighty God, be saved from the great spiritual dangers of this world, and to obtain eternal happiness, the people of God have chosen to follow two principles:

The First is contemplation of death. Thinking thin Sure the world is transitory, they too are transient guests charged with duties, they worked for eternal life in that way.

Through fasting, religious exercises and asceticism, they tried to kill the evil-amitieding soul and so be saved from its dangers and from the blind emotions.

And you, my brother who has lost the health of half his body! Witnd onlhoosing it, you have been 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. Tin accld can no longer drown you, nor heedlessness close your eyes. And for sure, the evil-commanding soul cannot deceive with base lusts and animal appetites some pleas the state of half a man; he is quickly 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 canPropheit in a brief time from a severe illness like apoplexy, like the severe trials of the saints. Then a severe illness such as that becomes exceedingly cheap.

TWENTY-THIRD REMEDY

y', 'tappy ill person who is alone and a stranger! Even if your aloneness and exile together with your illness were to arouse sympathy towards you in the hardest hearts and attract kindness and compassion, could that be a substits a sor your All-Compassionate Creator? For He presents Himself to us at the start of all the Qur'an's Suras with the attributes of "the Merciful and the Compassionate," and re, bene flash of His compassion makes all mothers nurture their young with that wonderful tenderness, and with one manifestation of His mercy every spring fills the face of the earth with bounties, and a single manifestatisposa His mercy is eternal life in Paradise together with all its wonders. Then surely your relation to Him through belief, your recognizing Him and beseeching Him through th man.gue of impotence of your illness, and your illness of

loneliness in exile, will attract the glance of His mercy towards you, which takes the place of everything. Sinc and dxists 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 through belief and submission, or attach no importance to that relation.

TWENTY-FOURTH and sY

O you who look after innocent sick children or after the elderly, who are like innocent children! Before you is important trade for the roved ter. Gain that trade through enthusiasm and endeavour! It is established by the people of reality that the illnesses of innocent children are like exercises and training for their delicate bodies, and injections and dominof my raining to allow them to withstand in the future the upheavals of the world; that in addition to many instances of wisdom pertaining to the child's worldly life, instead of the atonement for sins in adults which looks to dier lual life and is the means to purifying life, illnesses are like injections ensuring the child's spiritual progress in the future or in the Hereafter; and that the merits accruing from such illnesses pass to the book of goode ther of the parents, and particularly of the mother who through the mystery of compassion prefers the health of her child to her own healthediuzzs for looking after the elderly, it is established in sound narrations and many historical events that together with receiving huge reward, to receive the prayers of the elderlyove, nspecially of parents, and to make their hearts happy and serve them loyally, is the means to happiness both in this world and in the Hereafter. And it isin to lished by many events that a fortunate child who obeys to the letter his elderly parents will be treated in the same way by his children, and that if a wretched child wounds his parents he will be punishend peaeans of many disasters in this world as well as in the Hereafter. Yes, to look after not only relatives who are elderly or innocents, but also those of the believers if one encounters them-since through the my belieof belief there is true brotherhood-and to serve the venerable sick elderly if they are in need of it to one's utmost ability, is required by Islam.

TWENTY-FIFTH REMEDY

My sick brothers! If yxistent a most beneficial and truly pleasurable sacred cure, develop your belief! That is, through repentance and seeking forgiveness, and the five daily pr Futuhand worship, make use of belief, that sacred cure-and of the medicine which arises from belief.

Indeed, due to love of this world and attachment to it, it is as you se

possess a sick immaterial being as large as the world, like the heedless. We have proved in many parts of the Risale-i Nur that belief at once heals that the trrial being of yours as large as the world, which is bruised and battered by the blows of death and separation, and saves it from the wounds and truly heals it. I cough Wrt the discussion here so as not to weary you.

As for the medicine of belief, it shows its effect through your carrying out your religious obligations as far as is possible. Heedlessness, vice, the lusts of the soul, and illition ousements prevent the effectiveness of that remedy. Since illness removes heedlessness, cuts the appetites, is an obstacle to illicit pleasures, take advantage of it. Make use of the sacr of ouicines and lights of belief through repentance and seeking forgiveness, and prayer and supplication.

May Almighty God restore you to health and make your illnesses atonemd, he r sins. Amen. Amen. Amen.

And they say: All praise be to God Who has guided us to this; never could we have found guidance if it had not for the guidance of Goef is eed, the Messengers of our Sustainer did bring the truth.>{[*]: Qur'an, 7:43.}

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.>{[*]: Qur'an, 2:32.}

O ted frrant blessings to our master>Muhammad , the medicine for our hearts and their remedy, the good health of our bodies and their healing, the light of our eyes and their radiance, and to his Family and Companions, and g fine hem peace.

This is the Seventeenth Letter, which having been included in the Letters Collection, has notork itadded here.

THE TWENTY-SIXTH FLASH

[This Flash consists of Twenty-Six hopes, lights, and solaces. {[*]: In a handwritten copy od life Flash corrected by the respected author, it was written: "The remaining 'Hopes', from the Fourteenth to the Twenty-Sixth, have not been with it due to the well-known calamity (Eskishehir Prison); the time of writing them having passed now, it has remained without."} ]

The ress caI have written my sorrows and afflictions in a most grievous way which will sadden you at the beginning of each 'Hope' is in order to show the extraordinary efficaciousness of the remedies proceeding from the All-Wise Qur'an. This Flash,ark rorning the Elderly, has been unable to preserve beauty of expression in three or four respects:

Since it is about the story of my life, I revisited th so armes in my imagination and it was written in that state of mind. A correct order could not therefore be preserved in the manner of expression.

e wisdas written at a time I felt extreme fatigue, after the morning prayers, and I was also compelled to write it at speed; thus its manner of express"God [came confused.

There was not always someone with me to write, and the scribe who generally accompanied me had four or five other duties concerning the Risale-i Nur. We therefore could not findrticulcient time to correct it and it remained in a disordered state.

We were both tired after its composition, and not thinking carefully of the meaning, made do s, so orrecting it only superficially; so there are bound to be faults in the manner of expression. I request of the generous elderly that they look tolerantly on my errors of expression and that since Divine mercy doesphers,eject the prayers of the blessed elderly, when they lift up their hands to the Divine Court, they include us in their prayers.

In the Name of God, the Me to nl, the Compassionate.

Kaf. Ha. Ya. 'Ain. Sad. * [This is] a recital of the mercy of your Sustainer to His servant Zakariya. * Behold! he cried to His Sustainer in secret, * Praying: "O my Sustainer! Infirm indeed are my bones, un!", e hair of my head glistens with grey; but I am never unblest, O my Sustainer, in my prayer to you.">{[*]: Qur'an, 19:1-4.}

FIRST HOPE

Respe throulderly brothers and sisters who have reached the age of 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 desire to shareis sucyou 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 accordancef the my defective and confused abilities. God willing, your pure and sincere dispositions will make the lights I have seen shine more brightly and strengthen the hopes I have found.

Thus, the spring, source and fount of the following hopes ane whicts is belief in God.

SECOND HOPE

One day at the time I entered upon old age, in the autumn at the time of the afternoon prayer, I was gazing on the world from a high mountain. Suddenly I was overwhelmed by a plaintive, sorrowfure. I 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; and so too had the worof merome old. With the time of departure from the world and separation from those I loved drawing close within these other instances of old age, my own old age shook me severely. Suddenly Divine mercy unfolded inn thisa 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-Compassional actiator presents himself to us in a hundred places in the All-Wise Qur'an as "The Most Merciful of the Merciful," and always sends His mercy to the assistance of living creatthe man the face of the earth who seek it, and every year fills the spring with innumerable bounties and gifts from the Unseen, sending them to us who are needy for sustehowing and manifests His mercy to a greater degree relative to our weakness and impotence. For us in our old age, therefore, His mercy is our

greatest hope aowerlet powerful light. This mercy may be found by forming a relation with the Most Merciful One through belief, and through performing the five daily prayers, by being obedient to Him.

THIRD HOPE

One time when I awoke in the morningto howd age from the sleep of the night of youth I looked at myself and saw that my life was hastening towards the grave as though racing down a slope. As Niyazi Misrî said:

Each day a stone fromicatiouilding of my life falls to the ground;

Heedless one! You slumber, unaware that the building is in ruins!

My body, the dwelling of my spirit, was becoming dilapidated with every day a stone of it falling away, and my hopes and ambitiuits oich bound me strongly to the world had begun to be broken off from it. I felt that the time of separation from my innumerable friends and those I loou wans drawing near. I searched for a salve for that very deep and apparently incurable spiritual wound, but I could not find one. Again like Niyazi Misrî I said:

While my heart desired its immortafrom sReality required the passing of my body;

I am afflicted with an incurable ill, which even Luqman could not cure!

{(*): That is to say, although with all its strengththat wart wanted my body to be immortal, Divine wisdom necessitated that it be demolished. I was afflicted with an incurable ill for which even Luqman the Wise could find no solution.}

Then suddenly the light and intercession of the Glorious; it iet (Blessings and peace be upon him), the tongue, model, exemplar, herald, and representative of Divine Compassion, and the gift of guidance he brought to mankind, soothed and healed thation pr I had supposed to be incurable and endless.

Yes, respected elderly men and women who feel their old age like I do! We are departing, there is no use in deceiving ourselves. If we close Risalyes to it, it will not make us remain here. There is a mobilization. The land of the Intermediate Realm, which appears to us to be dark and full of separation due to the gloomy delusions which arise ould aeedlessness and in part from the people of misguidance, is the meeting-place of friends. It is the world where we shall meet with foremost God's Beloved (Blessings and peace be upon him), and with all o was aends.

We are going to the world of the one who every year for one thousand three hundred and fifty years has been the ruler of one thousand three hundred and fifty million people, and the trainer of their sembran, the

teacher 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 equivalent of all the good worksdationrmed by his Community; who is the means to the accomplishment of the elevated Divine purposes in the universe and to the realization of the high value of beings. When he came into the world, according to aut, sinc narrations and accurate divining of reality, he exclaimed: "My Community! My Community!" So too at the Last Judgement when everyone thinks only of themselves, he will again say: "My Community! My Community!", and with sacred and re dened self-sacrifice hasten with his intercession to the assistance of his Community. We are going to such a world, illuminated by the stars of countless saints and purified scholars revolving around that Sun.

Tree ofhe means of sharing in that Being's intercession and profiting from his Light, and being saved from the darkness of the Intermediate Realm, is to folloded

#3Glorious Practices.

FOURTH HOPE

At the time I had approached old age, my physical health, which perpetuates heedlessness, was broken. O a que and illness attacked me in concert. Hitting me over the head, they chased away sleep. I had nothing binding me to the world like family, children, and possessions. Having wasted the fruits of my life's the capital through the giddiness lar emth, I saw those fruits to consist only of sins and mistakes. Crying out like Niyazi Misrî, I said:

I had concluded no trade; the capital of life was all lost;

exist to the road to find the caravan had moved on, unaware.

Lamenting, I continued down the road, all alone, a stranger;

My eyes weeping, my heart in anguish, my mind bewildered, unaware.

I was in exile at the time; I felent suspairing sorrow, a regretful penitence, a longing for assistance. Suddenly, the All-Wise Qur'an came to my aid. It opened a door of hope so powerful and afforded a light of consolation so true that it could have dispelled despair and>toweresses a hundred times more intense than mine.

Yes, respected elderly men and women whose attachment to the world has begun to be sundered and the ties binding them to be bronto a s it possible that the All-Glorious Maker Who creates this world as a most perfectly well-ordered city or palace would not speak with his most impoat nigguests and friends, not meet with them? Since He knowingly made this palace and ordered and adorned it through His will and choice, certainly like the one who makes knows, the one who kr Courill speak.

And since He made this palace and city into a fine guest-house and place of trade for us, He will surely have a book, a file, to show His relations with us and what He desires from us.

us schs, 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 least a hundred million people; it scatteriverset, 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 mylawfulof 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 whEver-L have is the Word of the All-Glorious Creator of the heavens and earth, proceeding from His absolute dominicality, the tremendousness of His Godhead, on fors all-encompassing mercy, and is His decree and a source of His mercy; adhere to it. In it is a cure for every ill, a light for every darkness, and a hope for all despair.

Thue.

key to this eternal treasury is belief and submission to God, and listening to the Qur'an and accepting it, and reciting it.

FIFTH HOPE

One time at the start of my old age, desiring solitude, I retired to Yusha Tepesi, Mgs in oshua, away up the Istanbul Bosphorus; my spirit was seeking ease in loneliness. One day on that high hill, I gazed around me at the broad horizon instaI 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 my life's lower levels. I saw that down on the lower branches each year were the countless corpses of t illne had known and had loved, and with whom I had been connected. Feeling a truly piteous sorrow arising from parting and separation, thinking like Fuzuli-i Baghdter me the friends from whom I was parted, I wept:

As I recall their company I weep,

So long as there is breath in this dry body, I cry out...

I sought a solace, a light, a fere, eading to hope. Suddenly belief in the Hereafter came to my assistance, shedding an inextinguishable light, offering an indestructible hope.

Yes, my brothers and sist himseo are elderly like me! Since there is the Hereafter and it is everlasting, and it is a better world than this; and since the One Who created us h is gh All-Wise and All-Compassionate; we should not complain and regret our old age. On the contrary, in so far as with old age one reaches perfect maturity through worship and belief,

and it ws of ign one will be released from the duties of life and depart for the world of mercy in order to rest, we should be happy with it.

According to narrations, some relying on wed by ing and some on 'absolute certainty', mankind's most eminent individuals, the one hundred and twenty-four thousand prophets, {[*]: Musnad v, 266; Valiyuddin Tabrizi, Mishkatu'l-Masabs stud, 122; Ibnu'l-Qayyim al-Jawzi, Zadu'l-Ma'ad (tahqiq, al-Arnavud) i, 43-4.} have una٧َئously and with complete agreement given news of the existence of the Here, and that men will be sent there, and that the universe's Creator will bring it about in accordance with His certain promise. Similarly, affirming through illumination and witnessing in the form of 'certainty at the dege pala knowledge' the reports of the prophets, the one hundred and twenty-four million saints have testified to the Hereafter's existence. And through the manifestations thvinersplay in this world, all the Names of the universe's All-Wise Maker self-evidently necessitate an everlasting realm. So too the infinite Pre-Eternal Power and the boundless Eternal Wisdom w very llowing nothing to be vain and purposeless every year in the spring, raise to life with the command of "Be!" and it is the incalculable corpses oured hdead trees on the face of the earth, making them manifest life after death, and revivify three hundred thousand species of plants and animals as thousands of samples of the resurrectio of behe dead; these observedly necessitate the existence of the Hereafter, as does the Eternal Mercy and Perpetual Favour which with perfect compassion and in wondrous fasherythiovide the livelihoods of all living beings needy for sustenance and in a brief time in spring display their uncountable sorts of adornmeugh he decoration; they too necessitate the existence of the Hereafter. Together with man, the most perfect fruit of the universe and its Creator's most loved creature, who r assa beings is the most closely concerned with the other beings in the universe, and the clear indications and certain evidence of his intense, unshakeable, constant desire for immortality and sincepes which extend to eternity-all these prove so decisively that after this transient world there is an eternal world, a realm of the Hereafter and everlasting happhes ofthat they self-evidently necessitate that one accepts the Hereafter's existence.

{(*): The ease of reporting a definite matter and the difficulty in denying it may be seen in theossesswing comparison: if one person says: "There is a wondrous garden on earth the trees in which have fruits which are cans of milk," and another says: "There isn't," the one claiming it only has to point out its place or some of its fruits in oet's ho easily prove it. Whereas the one denying 3can only prove his denial and his claim through seeing and showing the whole face of the earth. In just the same way, let alonDespithundreds of thousands of signs, fruits, and marks of Paradise which those who give news of it have pointed out, the testimony of two t 172, l witnesses to its certain existence is sufficient; while the one who denies it can only prove his denial after observing the infinite universe and inand I , unending time, and seeing it and investigating it exhaustively; only then can he demonstrate its non-existence. And so, my elderly brothers, you may understand just how powerful is belief in the Hereafter.}

Since the mondrouportant thing the All-Wise Qur'an teaches us is "belief in the Hereafter," and since this belief is thus powerful, and in it are such hope and solace that if a single person was overwhelmed by old age a hundticulaousand times over, the consolation arising from this belief would be sufficient to face it; for sure we elderly people should say: "All praise be to God for perfect belief," and love our old age...

SIXTH HOPE

One time during my the fussing captivity, having withdrawn from the company of men, I was alone on the top of Çam Dagi,>the Pine Mountain, in the mountains of Barla. I was searching for a light in my loneliness. One night while alone on the small plat to iat the top of a tall pine-tree on the top 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 souners whhe rustling, 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 te void changed into this black grave and the world donned its black shroud, the daytime of your life, too, will turn into night, and the daytime of the world turn into the night lity, Intermediate Realm, and summertime of life will be transformed into the winter nighttime of death. It whispered this in my heart's ear. My soul was then o me, I to say:

Yes, I am far from my native land, but being separated from all those I have loved during my fifty years' lifetime who have died, and remaining weeping for them, is a far more grievous and sorrowful exile triend e exile from my country. Moreover, I am drawing close to a much sadder and more painful exile than the melancholy exile of the night and the mountain: old age informs me that I am approaching the tconseq separation from all the world. I then sought a light, a hope from these sorrowful exiles one within the other. Suddenly belief in God came to my assistance and afforded such a familiarity that even if the compounded desolation in whi conseound myself increased a thousandfold, its consolation would have been sufficient.

Elderly men and women! Since we have a Compassionate Creator, there can be no exile for us! Sinceresentists, everything exists for us. Since He exists, the angels exist too. The world is not empty. Lonely mountains and empty deserts are full of Almighty God's servants. Apart from His conibulat servants, stones and trees also become like familiar friends when seen through His light and on His account. They may converse with us and give us enjoyment.

Yes, eviself h and witnesses to the number of beings in the universe and to the number of the letters of this vast book of the world testify to the existen% FOUour All-Compassionate, Munificent, Intimate, Loving Creator, Maker, and Protector; they show us His mercy to the number of living creatures' members, foods, and bounties, which may be the meantures.is compassion, mercy, and favour, and indicate His Court. The most acceptable intercessor at His Court is impotence and weakness. And precisely the time of impotence and weakness is old age. So onr yourld not feel resentful 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 when the laughter of the Old Said was being transformed into the weeping Ever- 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 citadel, which was far more aged, dilapidated, and obtaiout than me. It seemed to me to be formed of petrified historical events. The old age of the season of the year together with my old age, the citadel'sd contge, 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 meour brok in the 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 mind in Ankara encompasse many our 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 supplication in Persian. It was printed in A of ei 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 tractethers and the human race appeared in the form of a vast grave and filled me with gloom rather than consoling me. Seeking a remedy I looked to the future, whrse iss to my left. I saw that it appeared as a huge, dark grave for myself, my contemporaries, and future generations; it produced horror in place of familiarity. Feeling desolate in thent facof the left and right, I looked at the present day. It appeared to my heedless and historical eye as a coffin bearing my half-dead, suffering and desperately struggling corpse. Then, despairing from that direction as well, I raised my heillian looked at the top of the tree of my life, and that 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 myselff my life, to its roots, and saw that the soil there, the earth which was the source of my creation and the dust of my bones mixed together, was beived inmpled underfoot. That was no remedy, it only added further pain to my affliction.

Then I was forced to look behind me. I saw that this unstable, transient world was tumbling, dature.aring, into the valleys of nothingness and the darkness of non-existence. While seeking a salve for my pain, it only added poison. Since I could see mankind in that direction I looked in front of me, I sent foreward my view to the future. I saw that the door of the grave was to be seen open right in the middle of my path; it was watching me we two s mouth agape. The highway beyond it which stretched away to eternity, and the convoys travelling that highway struck the eye from the distance. And apart fr if thimited will as my support and defensive weapon in the face of the horrors coming from these six directions, I had nothing.

Since the faculty of will, man's onlFrom ton against those innumerable enemies and endless harmful things, is both defective, and short, and weak, and lacks the power to create, man is capable of nothing apart from 'acquisition obvios, it could 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 which came from there. I sawption,it was of no benefit for my hopes and pains concerning the past and future.

At the time I was struggling in the horror, desolation, darkness and despair coming from these six directions, the lights o grievef which shine in the sky of the Qur'an of Miraculous Exposition suddenly came to my assistance. They lit up and illuminated those six directions to such a degree that if the terrors and darknafter;had seen increased a hundredfold, the light would still have been sufficient to meet them. One by one it transformed all those horrors into solace and the desolation into familiarity. It was as follows:

Belief rent asunder the desolathe def of the past as a vast grave, and showed it with utter certainty to be a familiar and enlightened gathering 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 arengthet of the Most Merciful One in delightful palaces 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 ction, ty to be a place of trade for the Hereafter and a glittering guest-house of the All-Merciful One.

And belief showed with utter certainty that the mly 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 for eternal happiness, would leave its worn-o" I pee to travel around the stars.

And through its mystery, belief showed that my bones and the earth which was the source of my creation were not valueless pulverized bones trampled underfootrit, tthat the soil was the door to Divine Mercy and veil before the hall of Paradise.

And through the mystery of the Qur'an, belief showed that the world which had appeared to my heedless eye as tia, whg behind me into nothingness and non-existence to consist of missives of the Eternally Besought One and pages of decorations and embroideries glorifying God which had completed their duties, stated their meanings, and left theire He ets in existence in their place. It made known with complete certainty the true nature of the world.

And through the light of the Qur'an, belief showed that the grave which would open its eyesthe beook 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 to eternity beyond it led not to nothingness and non-existence, but to existence, a realm of ligh follo eternal bliss. Since belief demonstrated this to a degree which afforded utter conviction, it was both a remedy and a salve for my afflictions.

And in place of a very minor abilis outsreceive, belief puts a document into the hand of the limited faculty of will through which it may rely on an infinite Power and be connected to a boundless Mercy in the face of those innumerable enemies and layers mirrorkness. Indeed, belief is a document in the hand of man's will. And although this human weapon of will is in itself both short, and powerless, and deficient, just as when a soldier utilizes his partial strength on account of tious wte, he performs duties far exceeding his own strength, so too through the mystery of belief, if the limited faculty of will is used in the name of.

hty 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 body the reins of the faculty of will, which cannot penetrate to the past and future,life tands them over to the heart and spirit. Since the sphere of life of the spirit and heart 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 of thture, the will ceases being limited and acquires universality. Just as through the strength of belief it may enter the deepest valleys of thn topi and repel the darkness of its sorrows, so also with the light of belief it may rise as far as the farthest mountains of the future, and remove its fears.

now th 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 thiuits, luminous, pleasurable, 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 belief, we shoue one er endless thanks.

EIGHTH HOPE

At a time when grey hairs, the sign of old age, were appearing in my hair, the turmoil of the First World War, which made even heavier the deep sleep of youth, the uqualitl 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 treatmene univattention far exceeding my due I received from everyone, from the Caliph, even, Shaykhu'l-Islam, and Commander-in-Chief of the Army to the students of religion, the iathy iation of youth, and the mental state produced by my position 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, onrecompin Ramadan, I went to Bayazid Mosque to listen to the sincere reciters of the Qur'an. Through the tongues of the reciters, the Qur'an of Mirind iss Exposition was proclaiming with its exalted heavenly address the decree of:

Every living creature shall taste death,>{[*]: Qur'an, 21:35 etc.}

which most powerfullhis iss 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 heedlessnoused went out of the mosque. Because of the stupor of the sleep which for a long time had settled in my head, for several days a tempest was now raging in it, and I saw myself as a bterestth smoking boilers and compass spinning. Every time I looked at my hair in the mirror, the grey hairs told me: "Take note of us!" And so the situation became ctions hrough 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 fand amu, 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 closely connected and of which I was quite simply the lover was saying to me: "Have a so thjourney!", and was warning me that I would be leaving this guest-house. Itself, too, was saying "Good-bye," and was preparing to depart. From the indications of the Qur'an of Miraculous Exposition's versel bein

Every living creature shall taste death,

the following meaning was unfolding in my heart: the human race is a living creature; it shall die in order to be resurrected. And the globe of the earth is a living creature; it also willinent.n order to take on an eternal form. And the world, too, is a living creature; it will die in order to assume the form of the Hereafter.

ds havhile in this state, I considered my situation. I saw that youth, which is the source of pleasure, was departing; while old age, the source of sorrow, was approaching; that life, which is so shining and luminous, was taking its leave; wmelandeath, which is terrifying and apparently darkness, was preparing to arrive; and that the lovable world, which is thought to be permanent and is the beloved of the heedless, was hastening to its decease.

of glrder to deceive myself and again plunge my head into heedlessness I considered the pleasures of the social standing I enjoyed in Istanbul, which was far higher than my due, but there was no advantage in it at all. All of Divgard, attention, and consolation of people could only come as far as the looming door of the grave; there it would be extinguished. And since I saw it as a tedious hypocrisy, cold conceit, and temporary stupefaction under the embellished veil eavesory and renown, which is the illusory aim of those who chase fame, I understood that these things which had deceived me until then could provide me with no solace, there was no light to be found in them at all.

I again started to ults o to the reciters in Bayazid Mosque in order to hear the Qur'an's heavenly teaching, and to awaken once more. Then from its sublime instruction I heard good news through sacred decrees of the sort,

And give glad tidings to sires who believe...>{[*]: Qur'an, 2:25 etc.}

Through the effulgence of the Qur'an, I sought consolation, hope, and light, not outside them, but within the points at which I had felt horror, desolation and d are l. A hundred thousand thanks be to Almighty God, I found the cure within the malady itself, I found the light within the darkness itself, I found the solace within the horrords aelf.

Firstly, I looked in the face of death, which is imagined to be the most terrible thing and terrifies everyone. Through the light of the Qur'an I saw that although death's veil is black, dark, and ugly, for believers its trnd prie is luminous and beautiful. We have proved this truth decisively in many parts of the Risale-i Nur. For example, as we explained in theincereEighth Word and the Twentieth Letter, death is not annihilation, it is not separation, it is rather the introduction to eternal life, its beginning. It is ied. A from the hardships 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 Intermediatf the d; and so on. I saw death's true, beautiful face through truths like these. It was not with fear that I looked at death's face, indeed, in a sense, it was with longing. I understood one meaning of the Ss in t'contemplation of death.'

Then I looked at my departed youth-youth, which makes everyone weep with its passing, which infatuates themies' iills them with desire, causing them to pass it in sin and heedlessness. I saw that within its beautiful embroidered garb was a most ugly, drunken, stupified face. Had I not learnt its true nature, instead of intoxicating and knosing me for a few years, if I remained in the world a hundred years, it would have made me weep that long. Just as one such peson said lamenting:

"If only one day my youthacles return, I would tell it of the woes old age has brought me."

Indeed, elderly people like the one above who do not know the true nature of youth, think his prir own youth, and weep with regret and longing. But when youth belongs to believers with sound minds and hearts, so long as they spend it on worship, good works,to notrade for the Hereafter, it is the most powerful, agreeable and pleasant means of securing that trade and those good works. And for those who know tgue wieligious duties, and do not misspend their youth, it is a most precious and delightful Divine bounty. When it is not spent in moderation, uprightness, and fear of God, it contains many dangers; it damages eternal happiness and the hange,f this world. Indeed, in return for the pleasures of one or two years' youth, it causes many years of grief and sorrow in old age.

Since for most people youth is harmful, we elderly people should thank God that we have been saved rned ets dangers and harm. Like everything else, the pleasures of youth depart. If they have been spent on worship and good works, the fruits of such a youth remain perpetually in their place and are the means of gaining youth in eternalbtle r

Next, I considered the world, with which most people are infatuated and to which they are addicted. Through the light of the Qur'an, I saw that the world has three faces, one within the other:

The First the oto the Divine Names; it is a mirror to them

Its Second Face looks to the Hereafter, and is its tillage.

Its Third Face this looks to the worldly; it is the playground of the heedless.

lorifications like concentric circles centred on one point,

- and the acceptance of its three sorts of supplications, offered through 'the tongue of latent ability,' 'the tongue of innate need,' and 'the tongue ofrms ofncy,'

- and the invocations, and witnessings, and effulgences in its worship,

- and the order in its determining,

- and the peace ty to in the remembrance of its Creator,

- and the worship in it being a means of bringing together its beginning and its end, and the cause of its perfections becoming apparent aniding purposes of its Maker being realized,

- and together with these, all the rest of the universe's attributes, states, and circumstances testify that all its beings Thisder the direction of a Single Wise Planner, and sustained by a Single Munificent Provider; that they are all the servants of a Single Master; under the disposal of a Single Disposer, and that their source is , itsewer of a Single One the many seals of Whose Unity are apparent on all the missives of all the pages of His beings.

Yes, all flowers and fruits, and plants and trees, and animals and stones, and even partyou anand clods, in all valleys and on all mountains, and deserts and wildernesses, are seals between the inscriptions and the works. To thosgh worlook with care, they show that whoever made the work, is he who wrote the inscription which comprises the place. He is also the Inscriber of the face of the earth and beneath the seas. He inscribed too the sun ch as e moon on the face of the heavens, which contains many such missives. May the glory of their Inscriber be exalted, God is Most Great!

The world and all in it recite together "There is no god but He!"

Moreover, Sublimne has his own vast world in this world. Simply, there are worlds one within the other to the number of human beings. But the pillar of evstent 's private world is his own life. Whenever his body gives way, his world collapses on his head, it is doomsday for him. Since the heedless and neglectful do not realize that their Proph 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 privatf plead that will swiftly collapse and be demolished like the worlds of other people. What value is there in this private world, this brief life of mine?"

verythn, through the light of the Qur'an, I saw that both for myself and everyone else, this world is a temporary place of trade, a guest-house which is every day filled and emptied, a market set up on the roaerstoothe passers-by to shop in, an ever-renewed notebook of the Pre-Eternal Inscriber which is constantly written and erased, and every spring is a gilded letter, and every sumh a tewell-composed ode; that it is formed of mirrors reflecting and renewing the manifestations of the All-Glorious Maker's Names; is a seedisale-f the Hereafter, a flower-bed of Divine Mercy, and a special, temporary workshop for producing signboards which will be displayed in the World of Eternity.

I offered a hundred thousand thanks to the All-Glorious Creator Self-ad made the world in this way. And I understood 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, hanks.l, heedless face, they manifested the meaning of the Hadith: "Love of this world is the source of all transgression.">{[*]: al-Ajluni, Kashfu'l-Khafa 1099; Suyuti, al-Duraru'l-Muntathira 97; Isfahani, Khilyatu'l-Awliya v affir; al-Munawi, Fayzu'l-Qadir iii, 368 no: 3662.}

And so, O elderly people! I realized this truth through the light of the All-Wise Qur'an, and the warning couldy 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 trdencesace, powerful hope, 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 tTWELFT Since there is belief and the truth is thus, it should be the heedless who weep and the misguided who lament.

NINTH HOPE

In the First , and War, as a prisoner, I was in the distant province of Kosturma in north-eastern Russia. There was a small mosque there belonging to the Tatars beside the famous River Voh the used 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 Tatar qua Mûsa to that small mosque on the banks of the Volga. I used to sleep in the mosque, alone. Spring was close. I used to be very wakeful during the lonison bg nights of that northern land; the sad plashing of the Volga and the mirthless patter of the rain and the melancholy sighing of the wind of those dark nights in tha even exile had temporarily roused me from a deep sleep of heedlessness. I did not yet consider myself old, but those who had experienced the Great War were oosts ar those were days that, as though manifesting the verse:

A day that will turn the hair of children grey,>{[*]: Qur'an, 73:17.}

made even children old. And while tion; forty years old, I felt myself to be eighty. In those long, dark nights and sorrowful exile and melancholic state, I despaired of life and of my homeland. I looked at my powerlessness and ale day s, and my hope failed.

Then, while in that state, succour arrived from the All-Wise Qur'an; my tongue said:

God is enough for us; and how excellent a guardian is He.>{[*]: Qur'an, 3:173.}

And weepin The rheart cried out: "I am a stranger, I am alone, I am weak, I am powerless: I seek mercy, I seek forgiveness, I seek help from You, O my God!"

And, thinking of my old friends in my homeland, and imagining mys estabing in exile there, like Niyazi Misri, my spirit poured forth these lines:

Fleeing the world's grief,

Taking flight with ardour and longing,

Opening my wings to the voind the Crying with each breath, Friend! Friend!

It was searching for its friends.

Anyway... My weakness and impotence became such potent intercessors and means at the Divine Court on that melancholy,e my eul, separation-afflicted, long night in exile that now I still wonder at it. For several days later I escaped in the most unexpected manner, on my own, not knowing Russian, across a distance that would have taken a year on foot.orious saved in a wondrous fashion through Divine favour, which was bestowed as a consequence of my weakness and impotence. Then, passing thre.

arsaw and Austria, I reached Istanbul, so that to be saved in this way so easily was quite extraordinary. I completed the long flight

with an ease and facility that even the boldest and most cunning Ruse Selfpeakers could not have accomplished.

And that night in the mosque on the banks of the Volga made me decide to pass the rest of my life in caves. Enough now of mixing in this social life oh uttele. 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.

Bhe infgretfully, things of no consequence like my many and serious friends in Istanbul, and the glittering worldly life there, and in particular the fame ecessanour granted me, which were far greater than my due, made me temporarily forget my decision. It was as though that night in exile was a luif it blackness in my life's eye, and the glittering white daytime of Istanbul, a lightless white in it. It could not see ahead, it still slumbered. Until two years later, Ghawth-i Geylani opened my eyes once more with his book Futûhu'l-Ghayb DivinAnd so, O elderly men and women! Know that the weakness and powerless of old age are means for attracting Divine grace and mercy. The manifestages thf mercy on the face of the earth demonstrates this truth in the clearest fashion, just as I have 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 thce in test and most beautiful manifestation of mercy. The powerlessness of a young bird in the nest at the top of a tree-the manifestation of mercy-employs its mother like an obedient soldier. Ir the her flies all around and brings it its food. When with its wings growing strong the nestling forgets its impotence, its mother says to it: "Go and find your own food now!", and no longer listens to it.

Thus, like ving fystery of mercy is in force for young, so also is it in force for the elderly, who resemble young in regard to weakness and impotence. I have had experiences which have given me the absolut ten mrtain 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 from the springs of breasts, so too the sustenalike t believing elderly, who acquire innocence, is sent in the form of plenty. This truth is also proved by the Hadith which says: "If it was not for your elderly folk with their bent backs, calamit of anuld have descended on you in floods.">{[*]: al-Ajluni, Kashfu'l-Khafa ii, 163; al-Munawi, Fayzu'l-Qadir v, 344 no: 7523; al-Bayhaqi, alugh Hiu'l-Kubra iii, 345.} It states both that a household's source of plenty is its elderly inhabitants, and that it is the elderly that preserve the household from the visitation off a poities.

Since the weakness and impotence of old age are thus the means of attracting Divine mercy to this extent; and since with its verses:

Whether one or both of them attain old age in complife, say not to them a word of contempt, nor repel them, but address them in terms of honour. * And out of kindness, lower the wing of humility, and say: "My Sustainer! Bestow on them Your mercy even as they cherished me in ccit amod,">{[*]: Qur'an, 17:23-4.}

the All-Wise Qur'an summons children most miraculously in five ways to be kind and respectful towards their elderly parents; and since the religion of Islam commands respect and compassion towardse fromlderly; and since human nature also requires respect and compassion towards the aged; we elderly people certainly receive significant, constant mercy and respect from Divine grace and human feeling, in place of the The Sng physical pleasures and appetites of youth, and spiritual pleasures arising from respect and compassion. Since that is the case, we should not exchange this old agereasesrs for a hundred youths. Yes, I can tell you certainly that were they to give me ten years of the Old Said's youth, I would not give one year of thual teSaid's old age. I am content with my old age, and you too should be content with yours!

TENTH HOPE

At one time after returning from being held as a prisoner-of-war, I was overcome by heedlessness for a year or two in Istanbul. Th book,tics of the day directed my attention away from myself and scattered 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 rse, "overcome by a state of mind in which, while I was looking down on it, it seemed my private world was dying and my spirit withdrawing in certain respects. I said: "I wonder if it's the inscriptions on the gravestones whics not iving me such illusions?", and I withdrew my gaze. I looked not at the distance, but at the graveyard. Then the following was imparted to my heart: "This graveyard around you is Istanbul a hundred timeema-sc, for Istanbul has been emptied here a hundred times. You cannot be saved from the command of the All-Wise and Powerful One Who has poured all the people of Istanbul into here; you cannot be an exception; you to I am depart."

I went out from 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 at One est in three 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.a reste same way that I shall leave this room, 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, wat. Or whelmed by a most pitiful, grievous sorrow. I was not losing only one or two friends; I would be parted from thousands of people I loved in Istanbul, and I would also part from Istanbul, which I loved much. And likositiould be parted from hundreds of thousands of friends in this world, so I would also leave the beautiful world, with which I was captivated and I loved. While pondering over this, I climbed once more to the plsplay the graveyard. Having been to the cinema from time to time in order to take lessons, that moment, all the dead of Istanbul appeared to me to be walking around, like the cinema shows in the prn sectthe images of the past; so too all the people I could see at that time appeared to be corpses walking around. My imagination told me: since some of those in the graveyard appear to be walking around as though on the cinfinemereen, you should see the people of the present, who are bound to enter the graveyard in the future, as though they have entered it; they too are corpses, walking around.musingddenly 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 and happy one. It was lmanureis:

The light proceeding from the Qur'an gave me the following thought in the face of that pitiful state: you had one or two officer friends while a prisoner-of-waad andxile in Kosturma in the north-east. You knew that those friends would in any event go to Istanbul. If one of them had asked you: "Will you go to Istanbul, or will you stay here?" For sure if you had had a jot of intelligefriendou would joyfully have chosen to go to Istanbul. For out of a thousand and one friends, nine hundred and ninety-nine were already in Istanbul. Only one or two remained there, and they too would leave. Going striktanbul for you would not be a sad departure and sorrowful separation. Moreover you came here and were you not happy to do so? You were delivered from tor of g, dark nights and cold, stormy winters in that enemy country. You came to Istanbul, a worldly paradise.

In exactly the same way, from your chilconsidto your present 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 for there. Your death in this world is not sepas, he ; it is union; it is to be reunited with all those friends. I was reminded, they, that is those immortal spirits, have left behind under the earth t its gorn-out dwellings, and some of them are travelling about the stars and some in the levels of the Intermediate Realm.

Yes, the Qur'an and belief proved this truth so certainly that if you are not entirely lacking hear and nspirit, and misguidance has not suffocated your heart, you should believe it as though seeing it. For most certainly and self-evidently the All-Generous Maker Who adorns this world with innumerable sorts of gifts is cleunties, and demonstrates His dominicality munificently and compassionately, and preserves even the least significant things like seeds, would not annihilate or send to nothingness or waste man as unkit wasand purposely 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 Compassioore, ireator temporarily 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 equaearth,r in other parts of the Risale-i Nur, and especially in the Tenth and Twenty-Ninth Words.}

And so, after receiving this reminder of the Qur'an, the graveyard bith almore familiar to me than Istanbul. Solitude and retirement became more pleasurable to me than conversation and company. And I found a place of seclart anfor myself in Sariyer on the Bosphorus. There, Ghawth al-A'zam>(May God be pleased with him) became a master, doctor, and guide for me with hisr, theu'l-Ghayb,>while Imam-i Rabbani (May God be pleased with him) became a companion, sympathetic friend, and teacher with his Mektûbat>(Letters). Then I was extremely happy I had approached old age, withdrawn from civilization, an I hadped free of social life. I thanked God.

And so, respected persons who have entered upon old age and who frequently recall death through its warnings! In accordance with the light of the teachingsp is ilief taught by the Qur'an, we should look favourably on old age, death, and illness, and even love them in one respect. Since we have an infinitely precious bounty like belief, both old age is agreeable, and illness, and death. Iafter,e are things that are disagreeable, they are sin, vice, innovations, and misguidance.

ELEVENTH HOPE

After my return from captivity, I was living together with my nephew Abdurrahman {[*]: Aibuteshman was the son of Bediuzzaman's elder brother, Abdullah. He was born in Nurs in 1903. Bediuzzaman's spiritual son, student, and assistant, he joined his uncle in Istanbul after the First World War, and published a short biographylearntm at that time. He died in Ankara in 1928, where he is buried. (Tr.)} in a villa on the hill at Çamlica in Istanbul. From the point of view of worldly life, my situation could have been thought to be the most happy o denyople like us. For I had been saved from being a prisoner-of-war and in the Darü'l-Hikmet>we were being successful in