Markham on Nursi

7/31/2019 Markham on Nursi

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To the precious memory of Bediuzzaman Said Nursi in the 51st

anniversary year of his death

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A Ii Sai nsiLife, tg a Wiigs n-Vile a

Egage Islam

IAn MArkhAM And SuEndAM BIrIncI pIrIM

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© Ia S. Maam a Seam Biii piim 2011

All igs eseve. n a f is bliai may be ee, se i a eieval

sysem asmie i ay fm by ay meas, elei, meaial, yig,

eig ewise wi e i emissi f e blise.

Ia S. Maam a Seam Biii piim ave assee ei ig e e cyig,

Designs and Patents Act, 1988, to be identied as the authors of this work.

pblise by

Asgae pblisig Limie Asgae pblisig cmay

Wey c Eas Sie 420

ui ra 101 cey See

Faam Blig

Sey, Gu9 7pt Vt 05401-4405

Egla uSA

www.asgae.m

Bts Lbay Catalgng n Pblcatn Data

Maam, Ia S.

A ii Sai nsi : life, g a wiigs

-vile a egage Islam.

1. nsi, Sai, 1873–1960. 2. Islam–dies.

I. tile II. Biii piim, Seam.

297.2’092–22

Lbay Cngess Catalgng-n-Pblcatn Data

Maam, Ia S.

A ii Sai nsi : life, g a wiigs -vile a egage

Islam / Ia S. Maam a Seam Biii piim.

. m.

Iles ie.

ISBn 978-1-4094-0769-0 (ave : al. ae) — ISBn 978-1-4094-0771-3 (b. :

al. ae) — ISBn 978-1-4094-0770-6 (eb) 1. nsi, Sai, 1873–1960. 2. nl.

I. Biii piim, Seam. II. tile.

Bp253.Z8n8765 2010

297.8’3—22

2010040818

ISBn 978-1-4094-0769-0 (b)

ISBn 978-1-4094-0771-3 (b)

ISBn 978-1-4094-0770-6 (eb)

Maam.ib 4 14/02/2011 12:37:34



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Fe reaigs

Translated books from the Risale-i Nur Collection are available from different

publishers:

te Ws

te Lees

te Flases

te rays

te reasigste Gleams

Sigs f Mialsess

te damass Sem

Al-Maawi Al-ni

The Staff of Moses: Reections of Islamic Belief, and Divine Existence anduiy

hmaiy’s Ee wi e divie Seies and similar selected text.

Books on Said Nursi

Engaging with Bediuzzaman Said Nursi: A Model of Interfaith Dialogue by Ia

Maam, (Egla: Asgae pblisig, 2009).

Said Nursi by cli te a hasa h, (L: I.B. tais, 2009).

Theodicy and Justice in Modern Islamic Thought: The Case of Said Nursi eie by

Ibaim Ab-rabi, (Egla, Asgae pblisig, 2009). Spiritual Dimensions

of Bediuzzaman Said Nursi’s Risale-i Nur, eie by Ibaim Ab-rabi, (new

Y: Sae uivesiy f new Y pess, 2008).

Islam in Modern Turkey: An Intellectual Biography of Bediüzzaman Said Nursi

by Şükran Vahide, (New York: State University of New York Press, 2005).

An earlier version of Şükran Vahide’s biography is available with the title Bediüzzaman Said Nursi: The Author of the Risale-i Nur, (Isabl: Sözle

pbliais, 1992).

Globalization, Ethics and Islam: The Case of Bediuzzaman Said Nursi eie by

Ia Maam a Ibaim ozemi. (Egla: Asgae, 2005).

Said Nursi’s Veiews on Muslim-Christian Understanding by tmas Miel,

(Isabl: Söz pess, 2005).

Islam at the Crossroads: On the Life and Thought of Bediuzzaman Said Nursi

eie by Ibaim M. Ab-rabi, (new Y: Sae uivesiy f new Y

pess, 2003).

Maam.ib 7 14/02/2011 12:37:35



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An Introduction to Said Nursiviii

Islamic Political Identity in Turkey by M. haa Yavz (of: of uivesiy

pess, 2003).

Anatolia Junction: A Journey into Hidden Turkey by Fe ree, (caaa:

talbs, 1999). Religion and Social Change in Modern Turkey The Case of Bediüzzaman Said

Nursi by Şerif Mardin, (New York: State University of New York Press,1989).

Doctoral Dissertations:

“Sme Ases f religis Ieiy: te n Mveme i tey tay” by

Ali Meme

“Sai nsi’s Ieal f hma Siey: Mal a Sial refm i e risale-i

n” by hasa h“te Islami csiial Sieal Mel i Beizzama Sai nsi’s

Ws F cfig diasi, Aay cas” by Abl-Msi

Alawi

Online resources:

A --ae efeee websie egaig ifmai a ews nsi Sies:

://www.sisies.m/

risale-i n Sies a dam uivesiy: ://www..a./sgia/imeis/

isale/Sai nsi cai a J call uivesiy: ://www.j.e/eligi/si/

ab.m

Maam.ib 8 14/02/2011 12:37:36



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Awlegemes

cllabaig is b as bee ima a eis w. I a age

we Islam is s feqely mises, i is esseial a e isigs f

isigise Islami slas ae mae aessible. We aeiae vey m

ime gee a haf Semiay i cei. tis is a isii a as

ieee e imae f e cisia–Mslim ialge f eaes. t

fies, lleages (b e Faly a e Saff), we ae eely gaefl.

We ae gaefl Saa Lly, e cmmissiig Ei f Asgae. Se

as egize e imae f is mme—e ee f aessible es aelai i a sysemai way e isigs f Islami slas. he ae wi is

je is m aeiae.

We ae gaefl se w ele s wi e glssay, eseially Ly

cambell, Wiey kiby, a Aey o’Bie.

We ae gaefl eseive life aes—ha a Lesley. F y

lve a s, we ae feve gaefl.

The editors are grateful for the following permissions: Şükran Vahide for theaslais f e Risale-i Nur ; Asgae pblisig f emissi se seis

fm Ia Maam, Engaging Bediuzzaman Said Nursi, (Asgae 2009).

Seam Biii piim a Ia Maam

Maam.ib 9 14/02/2011 12:37:36



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An Introduction to Said Nursi2

assiae wi e “l” a “ieleva”. he is eemie illsae a is is

e ase. he illsaes a Islam, ely es, is maible wi e

bes a meiy bigs. oe a be a Mslim a a avae f elgy

a siee; e a be a Mslim a eae effeively i a sela sae; ae a be a Mslim a mmi eaefl -eisee wi se w isagee

wi Islam. Feme e agmes f ese siis ae all f i e

Q’a. te embae f siee, lalism, a ialge ae , f nsi, a

beayal f e eaig f e Q’a a e pe Mamma. Isea is

sive aie meiy is iely eive fm ese Mslim ses.

te se eas is a nsi is a wie w was ee ma life wi

G a eeiy. tee is a ee iey i is wiig. Ay es f fai mig

is maj w e Risale-i Nur (e teaise f Lig) a el amie

e assi a maifes lve f G lsaig g e e. nsi wies

mvigly ab seeig G i e eai; e is a siially sesiive ie.tis is a iviai se ieese i iefai ialge mve bey

e “silgy” f ialge a eal egageme wi e e. te ialge

mveme es avi ial iffeees. Isea we ae l a e as f

ialge is simly lise jge. tis is a iviai i f ialge

iffeely: le s “ss ve” a see esa e g f e e

fm e isie. Le s ea e imay ses a esa e wlview. t

mae is ssible, a cisia ies a fess as eame wi a al

aiae a membe f e n mmiy wie is b. We wae

mel wa we ae afe. Evey seee f is b is sae. We wae ffe

a mellig, aae, ai f is emaable mi. tis is sae gal.havig e e eeise, we e ave w siis, wi aally ae

iffee fm ea e. hweve, we ae b eely mmie e eeise.

We ee ee i ea e’s wls m me effeively. We ee be

able give a a f wa ea e is, wi is fai, aae, a

esefl. tis aa iefai ialge is b me ieesig a me

ive.

We ae w a e i wee e jey sl begi. We sa by laig

Sai nsi i e. We sa wi is emaable life — a slie, ise,

liial mmea, sla f e Q’a, a leae. I is is life a we

e.

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cae 1

Life a times f Sai nsi (1878–1960)

“I sie Sai nsi’s g be e f e fems assemblages f ima

ieas amg Islami ies. I is simly nsi’s iellealism a iey a

e eae, b e ee ma ese iee i is ieas.” 1

kw g is viba legay i tey a i e Mile Eas, m

aei as bee ai Sai nsi a is ieas i e Wes. his ame as

ly eely sae aea i bs eiae me Islami g aMslim ielleals. oe maj eas f e gwig iees wa nsi

a is eaigs i e Wes is e is fai-base esaig f Islam

a is isisee eeig Islam isi fm liis. nsi was eely

ee wi e alleges faig maiy, believes, a e Mslim ummah

i aila. he a a fai-eee esaig f Islam, a sae-eee

e. cseqely, e i see e sli i esablisig a Islami sae, a

sii avae by may f is emaies. Eve g e was fe

mises i tey, e eve ls e fell i esai i is leliess,

and continued to spell out what he thought to be right and benecial for all. At

imes, e e wa e fe, aessig mig geeais i is w a wiigs.

Having lived through one of the most signicant periods in recent history, nsi wiesse a aiiae i ey eves a affee e wl. tese

ile w Wl Was, e llase f e oma Emie wi gave bi

e sela rebli f tey, e iig lizai f Mslim las,

e aii f e Mslim wl afe gaiig ieeee g aialis

ielgies, e emegee f maj ielgies s as mmism a aialism,

a maj mvemes lie aeism, maeialism, a aaism. pele, les,

eligi, siee; i s, e eie glbe was e-sae ig e yeas veig

nsi’s life sa. nsi was b i 18782 i a small village alle ns i e iy f Bilis

lae i sease Aalia. he gew a eeive is eai a

isis siee eiey e oma Emie. I is y, e effeively

1 Şerif Mardin, “Reflections on Said Nursi’s Life and Thought” in Ibrahim M. Abu-rabi, Islam at the Crossroads: On the Life and Thought of Bediuzzaman Said Nursi, (new

Y: Sae uivesiy f new Y pess, 2003), 45.2 Bigaies f Sai nsi may efe seveal iffee aes egaig is bi

year, which was reported according to ofcial calendars used by the Ottoman Empire; Rumi

1290 a Hijri 1293. diffeees wile veig ese aes a Gegia alea

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mve e ee f e emie a beame a ielle ly ibig

b saig e agea f tey. I is a emaable life. Befe eeig

wa eails f is life, i will be elfl l a is evime i e

lae nsi i e wl f is imes a gai a bee isig is elgy aiig.

Anatla dng Ns’s Ealy Yeas

te gegay a liial lasae f e glbe i e ieee ey

was iffee fm wa i is ay. nsi was b i e las f e oma

Emie, a gew i is y g e las eaes f is l mai. his

evime was emialy mse f Si Mslims, ms f wm

wee eially kis.Esablise ealize a lg el eam f iig ts e e same

ag, the Ottoman Empire maintained its rule for over six centuries from 1299 to1923. Is las sea fm Asia Mi e Mile Eas, ne Afia, a

Sease Ee. I eae g a sae sysem wi iffee vies

mse f ele fm iffee eligis a aes. te emie was lae i

e ee f ee ies a bige iffee les a eligis. Isabl,

historically known as Constantinople, was the capital of the empire for about veeies. te iy ies be e ms yami melia aea f me

day Turkey, continuing to reect the diversity of the nation and its population.

Eve g a leaig mivai f e esablisme f e emie wasthe unication of Turks, Ottoman was known as the greatest empire of Islamicivilizai. Afe a vewelmig majiy f ts aee Islam saig fm

e eig ey , eligis fellwsi was egae as ige a ay ei

b. te e f ummah i Islam, efeig e mmiy f Mslims,

iles all aes a eiiies as eqal eai f G aig a e

ms e i e sig f G is e ms iges (Q, 49:13). 3 I lig f

is eaig, e pe f Islam sae i is las sem a ae l be

sei ve e e sie all mai is eae fm e same le, Aam

a Eve.4

ae. Base a f esea, 1878 will be efee as is bi yea g e

b. Sai nsi, Tarihçe-i Hayatı, (Isabl: Söz pess, 2009), 959-960.3 Q’a, 49:13 “o mai! We eae y fm a sigle (ai) f a male a

a female, a mae y i ais a ibes, a ye may w ea e ( a ye

may esise (ea e). Veily e ms e f y i e sig f G is e ms

iges f y. A G as fll wlege a is well aqaie (wi all igs).”4 “All mai is fm Aam a Eve, a Aab is sei ve a Aab

a Aab is sei ve a Aab; als a wie is sei ve a bla a bla

is sei ve a wie ee by iey a g ai. Lea a evey Mslim is a

be evey Mslim a a e Mslims sie e be. nig sall

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Life and Times of Said Nursi (1878–1960) 5

te oma Emie is alms syyms wi e i f Mslim

caliphate, wi is w as e mii f e Caliph. I e Sunni aii, is

was a ile give Mslim leaes msly ee wi liial leaesi a

sae affais. Caliphs wl be sevise by sheikh al-Islam, a leaig eligissla give e iges aiy f legislai a giae. Aig Shi’a

Islam, siial a liial leaesi is ie i e same leae, Imam. Fm

e siee ey , oma Sla’s eeive e ile f Caliph as leaes

f e Mslim ummah. te emie was a mai yasy a e same sysem

was alie g e yeas f caliphate.

Simila a livig gaism, is gea emie a is esablisme, easi,

and decline periods. Its most remarkable years are regarded as the fteenth toseveee eies. I as e aess f e Wese Mile Ages,

arts and sciences were ourishing in the Ottoman lands. Mathematics, astronomy,

gegay, avigai, ilsy, mysiism, visal as s as alligay,miniatures, and illumination, music and literature were among the leading eldsf iviy.5 oe visible legay f oma is e fasiaig aiee,

ms ably visible i msqes a bazaas, s as e Ble Msqe a e

Ga Bazaa.

te ieee ey mae e elie a eveal wfall f e

Ottoman Empire. Modernization and reform within the empire began in the rst 40yeas f is ey. tis was fllwe by a ei alle Tanzimat (1839–1876),

w as a ime f egaizai efms. Mvig away fm may, e

Meşrutiyet , csiial May, e esablisme f a aliame esie

e Sla’s absle we. Wile ele, ailaly e eae, wee eaya eage f is sif, a maj e was e eeseai f all eiiies

a eligis i e aliame.

Islami iy was e bilig bl f e oma Emie a e i

emwee il e sg fe f aialism, wi was msly avae

by e Wese eae ielligesia, fe e emie. te ieee

ey elie wee msly eae i pais wee aialism was a maj e.

I was a ei we emeies eal e fallig emie wee beig sg.

Me imaly, i was a sigle yasy ai beig affee, b a

eeseai f e iy f Islam a is fall wl give bi may me

blems. te ealy vesi f aialism me by e Yg ts wasomaism simila e ay “Ameia ieiy” laime by e iizes

f e uie Saes. I was me as e ielgy f e Fis csiial

Ea (1876–1877). hweve, i i svive lg as was wii e emie a

a e wl wee wage eseve aial ieiies. Alg Islam a

be legiimae a Mslim wi belgs a fellw Mslim less i was give feely a

willigly. d , eefe, ijsie yselves.”5 “1001 Iveis” is a je se wi a b a mbile eibiis aimig

eie Mslim isveies imaig ay’s wl. Me ifmai l be

baie a: www.1001iveis.m/

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omaism wee e sges es a e ime, e Se csiial Ea

(1909–1922) was the period when Turkish nationalism and Turkication becameey, leaig e y wa bemig a aial ebli.

te ealy weie ey saw e begiig f was a e fall f eemie. nsi wiesse all ese asfmais i e las ase f e oma

le as a alese a y ig e elie, a a al g e

ese f e emie a caliae. tg is ei, nsi’s imay

aim was esevig e iegiy f Islam. Eve g ealie e believe a

iy l be aieve g oma ieiy, as eves mve , e mve

wa a a-Islami l. a a-Islami l. Wile a-Islam wl

s liial a sial iy f all Mslim saes, nsi’s s was was

siial a emial iy f e Mslim wl. he we a gave sems

ab iig feaes f Islam a eial ages f aialism, maeialism,

a ilsy aiig eaigs f e Q’a. Amg e la esf e ime, omaism, aialism, a Islami iy, nsi was a avae

f Islami iy.

Afe Wl Wa I a e Ieeee Wa, a ew sela ebli was

esablise i 1923 ve e ases f e oma Emie. Is fe, Msafa

Kemal, was among the supporters of nationalism. He named the country Türkiye,e la f ts. Fm e ieee ey , s mlii aialism

as eve bee flly aee aeiae by e y’s eially ivese

lai. desie e ega f e lae, aialism as bee isie a

efe by e sae sie e fmai f me tey.

tey’s lai sill es e iess f is ei ivesiy iligti, k, Aab, Assyia, ciassia, Laz, a es. te y’s 99 ee

Mslim lai ss a vaiey f aies vayig fm eligis mvemes

to Su orders. While the country’s regime is strictly secular, a signicant orthodox6

esee f eligis aie ies ae lae, fe iggeig ebaes

a esea i egas e eisee f eligis mmiies a aies i

sela sysems.

Ns’s Cldd and Ealy Adlescence

Gig ba e lae ieee ey, e yeas f nsi’s ifay, a maj wa

be bewee rssia a e oma Emie i 1877–1878, w as “te

93 Wa.” te emie ls is vies i Ee a a f e Balas a was

fae wi a amai elie i emi aiviy. te migai a elai

f mmiies fm ls vies iease emi asi a e emie

sggle maiai sabiliy. tis was e evime a sae nsi’s

6 o will be se as asiive em efeig aiig iivials a

mmiies.

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il. As e f il b a family f seve ile, is mble me

i esae e gwig blems f e emie.

nsi’s fae Miza a me niye7 wee aiig Mslims w

f aeflly esevig ei iey. his emaable memy, big ielligee,a bave esaliy iige is family a village mmiy. nsi wae

to study and teach like his elder brother Abdullah, who was among Nursi’s rstiss.

nsi was gig be is las ame , se fllwig e esablisme f e

Turkish republic, declaring his afliation to the village of his birth. The word nur ,

a Aabi meaig lig, is se i me ay tis. tis w wl

come to hold great signicance in Said’s life. Nursi’s village , a little hamlet of 20houses, was Nurs, accordingly his ofcial last name was Nursi, and his mother’same was niye, meaig wma f lig. Meiig seveal e isaes

a e w nur ame ass is life, nsi es a e divie name an-Nūr ,te Lig, was e e wi vie im giae g bles e fae

egaig esaig ivie s. he als e a a Q’ai vese w

as ‘e nur vese’ f e ae an-Nūr 8 ie is g, eligee is

mind and heart the rst.9 Ms imaly is life’s maj w was eile e

Risale-i Nur , e teaise f Lig; is fllwes ae alle Nurcu, avaes f

lig; a e mmiy fe is eaigs, esie beig fagmee, is

w as e Nur mmiy.

nsi eeive is eai i e ease vies f tey. he sae is

medrese,10 eligis sl, eai we e was ab e yeas l, leavig

his home for the rst time. Nursi’s commitment to knowledge and scholarship, ledim avel e leaig medāris, lal f medrese. he ie sy wi

iffee ulemā, scholars, so that he might benet from the different perspectivesa eeise. nsi a a emaable aaiy f leaig. he maage

aeiae a esa e isiive aa f a aila medrese, wii

wees ms f sayig ee. his gif f leaig a aaiy f eaiig

eaile wlege ag e aei f may. e aei f may. Fllwig

is si, nsi mve seaig ew vees f leaig.

oe mia feae f nsi’s aae was aae fm is ealy yeas;

parrhesia, seaig aily. he was always willig ffe is views a

allege a eeive ijsie. tee wee asis we e allege le ses ee slas. tis beavi aie i is lae life; leaig

7 Nure or Nura according to one of his biographers. (Şükran Vahide, Islam in Modern

Turkey: An Intellectual Biography of Bediüzzaman Said Nursi, (new Y: SunY pess,

2005), 3).8 Q’a: 24:35.9 Sai nsi, Barla Lahikası, (Isabl: Söz pess, 2006), 383.10 Aabi aslieai f e w l be f as madrasah. I e be

sise wi e igial efeees, tis aslieai f e w will be se.

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nsi efy ijsies a evel a ee esaig f jsie base e

Q’a.

his avels a e medāris continued for about ve years and left Nursi

unsatised with his experience. He did not t in the education system of the time,and was disappointed with not nding the type of quality and attentive educatione sg. he e ba is village ns. I esai, e saw a visi f e

pe Mamme (eae be im) i is eam. kissig e pe’s

as sw is ese, nsi ase f ilm, wlege. te pe aswee

“kwlege f e Q’a will be give y e ii y as qesis

f ay f my mmiy”.11 Fille wi e siial emweme f is eam,

nsi was ba a se eai.

nsi was sele a e wi e medrese i Bayezi, i Ezm wee

e eeive is eai fm Say Mamma celali a was give icazet ,

a aizai ilma, eaig e ile f Molla. he is ee be feeor fteen years old at the time. The form of education by then was studying withisigise slas il eaig a saisfay level esevig f eeivig

a ilma. ue is e sysem f eai, mollas l sa ei w

sls, viig a fmal eai ay ieese se.

revltnay ideas and Actvs

nsi eeive is ilma i ee ms, amlisig e eqivale f wa

l ae 15 yeas f syig. he was able is by siig lages f e syllabi a fllwig is w se. Alg wi e bs a

maeial esee im i ee ms a is medrese, nsi a aleay ea

a memize a asisig by f w, ilig may bs siee

e bilig bls f Islami elgy a ilsy. he was isigise as

avig a sal gai memy, wi allwe im emembe may

things he saw only once. One of his biographers, Şükran Vahide notes:

dig is ime i Bayezi, Sai mlee e eie se f sy e e

i medreses. te ws sie wee eavily aae wi mmeaies,

mmeaies mmeaies, a eve mmeaies se mmeaiesa fe elaais, s a mlee e se e mal iis

took the average student fteen to twenty years. The method was completely

mase e b a e sbje befe assig e e.12

I 1891, we e was 15 yeas l, flly aeie as a molla, a fesly

gaae, nsi sae is w medrese i Mai, a iy i seas Aalia.

11 Şükran Vahide, Islam in Modern Turkey: An Intellectual Biography of BediuzzamanSai nsi, (new Y: SunY pess, 2005), 9.

12 Vaie, Islam in Modern Turkey, 10.

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he was yami a egage wi is ses b i a f e lassm.

Bey ei mal ilm, nsi a is ses a i iig,

weslig, a a mbe f e ss a games.

nsi avele a ease isis, ilig e iies Bilis, Sii, Mai,Va, a Ezm. his fame was seaig a ease vies a e

ame be w as a emaably leve yg sla. As w f im sea,

nsi was ivie by slas mee a be ese via ebaes. he egage i

vesais wi ulemā; aily, e was egize as a sla w ly

a gfl aswes, b als l illmiae a ibe emay

isssis.

Amaze wi is sa yg mi, Mlla Fella f Sii gave im e

ile Bediüzzaman, aeil we f e age esemblig is leveess

to Bediuzzaman Hamadānī (968–1008). As Nursi continued to attract popular

aei, gves f ease vies eie e a s im. I1895, we e was 19 yeas l, nsi was ivie esie a a egial gve’s

esiee i Bilis.

dig is say i Bilis, nsi me wi egial gves a e liiias.

tg ese egagemes, e evele a iees i qesis ab siey,

liis, a emis.

I 1897, nsi was ivie Va by hasa pasa. he saye 10 yeas i

Van, rst resided with Hasan Pasha for a year, then continued his residence for 9 me yeas fmig a lse elaisi wi e ewly aie gve f

e ime, tai pasa. nsi a tai pasa fme a fiesi base mal

ese, weeby nsi’s eeavs i leaig a eaig wee se bytai pasa, w i eeive giae a selig fm im.

his say a maisi wi tai pasa ele nsi elae wi e

wl a lage. he fllwe ewsaes eglaly, leaig me ab e eves

i e aial f e emie, Isabl, a e iis f e wl. his bigay

reports of news he read in these years that signicantly shaped Nursi’s aims andsaee is eiai a mmime seve e Q’a. I 1898, tai

pasa, sae wi nsi a qe i a ewsae fm e Biis seeay f e

lies saig, “S lg as e Mslims ave e Q’a, we sall be able

miae em. We ms eie ae i fm em, mae em lse ei lve f

i.” As a esse nsi asses, “I sall ve a emsae e wl ae Q’a is a yig, ieigisable S!”.13

A ewy evelme ig nsi’s say i Va ame fm is aess

tai pasa’s libay, wee e sie siees. he sie ma, ysis,

asmy, emisy, bilgy a gelgy, a gaie e i isy a

philosophy. He wrote a book on math, which was destroyed by a re in thegve’s esiee i is blisig. he als we mmeaies

lgi.


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te ielleal image f ieee ey oma eis a lea ivisi

among the educated class, educated class, reected as a polarization of ideas.of e may yes f sls bil by Sla Ablami all ve e emie,

sme aeme vie aiig i b me siees a eligis sbje.However, due to a deep social cleavage, only a small minority beneted fromese sls. Eai was msly give g give g al isiis;

mekteb a medrese. te sysem ffee by e fme was wese iee, wi

a fs a siivis aa siees, weeas e lae isie a lassial

Islami eai. nsi eeive a mlee a medrese eai eellig

is iges as, ye ie imve imself i e siees f e ime.

he fe eesse is fsai wa aiial eligis slas, wse

isssis l vie slis e maj blems f e ime. F

nsi, eligi i sis slely f fai maes; isea, e age a e

is meesive ae, eligi was ee wi silgy, liis, aemis.

dig is ime ee was sysem f eai i e y ffeig b

scientic and religious training. Indeed, Mekātib and medāris, as e laes f

la eai f e ime, seeme ay ie i ei seaae ila,

ea beig iial f e e. nsi was eely ble wi is sism. Wile

evelig is wlege i ese w esseial aeas, e fme is ieal sysem

of education. Rooted as a teaching scholar in the eld of religion Nursi composeda sal f a ivesiy be esablise i ease Aalia ffeig a ji

eai i eligi a e siees.

te lig f siee is eligis siees a e lig f eas is me

siees. t maifess g e i f e w. A ses’ eeav will

take ight with these two wings. If they are separated, bigotry would arise in the

fme a wile a b i e lae.14

mvng te Pepey t te Cente

I 1907, nsi avele Isabl ese is sal f a ivesiy

e emie’s Sla. his eii was esee e palae. As e me nsi was gig aise e Sla’s effs wile ig ei ialiabiliy.

te ivesiy e se wl ffe ji sies f siee a eligi. he

ame i Medresetü’z Zehrā, be a sise ivesiy e Aza uivesiy i

cai.15 Ae iei e a was als egage wi a bae sem f

slas, ielleals, a liiias ee. Isabl was e ea f oma

14 Sai nsi, Münāzarāt in Bediüzzaman Said Nursi’nin İlk Dönem Eserleri,(Isabl: Söz pess, 2007), 508.

15 nsi, Münāzarāt , 507.

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ielligesia, e ee f e Mslim wl, a a ima ais i e wl’s

we balae.

cee wi e gwig ga bewee mekteb a medrese slas a

ses, nsi wae sae is aeesi a wa agais e agesf s a sli amg e eae f e ai. Aig is sal,

all ses wl ave sy b siee a eligi; i l eie be a

maj i siee wi a mi i eligi e e way . te gal was

ieisiliay sy, wi gaaes lieae i b ealms. te lai f e

se ivesiy was als ima. nsi sggese ease Aalia, wi

w maj amses i w ima iies. he wae e e isa

mmiies f e emie e ee. rebellis wee gwig i evey e

f e emie a f nsi e sli was vie a eie eai f

all.

Afe beig se as a ges f Fei Ame pasa, nsi ee a m iŞekerci Han, in the Fatih district. The building was a large commercial center viig sel sevies se feqely by e slas a ies f e ime.

This residence marked Şekerci Han as a center for intellectuals of Istanbul. Notavig ae wese lig, wi was e e f e ime, mig fm

e eas i aiial lig nsi ve sme isiy. he g a sig

is saig, “hee all qesis ae aswee, all blems ae slve, b

qesis ae ase” wi e ie aa aei e blems f e ime,

specically of the backward eastern provinces, and promote occasions to meet andegage wi slas.16 he was eage ele e ssibiliy f llabai

wi e e f ealig e blems f a m we ai a e Mslimwl.

Aievig is gal, sly afe is aival nsi was egage wi Isabl’s

ulamā. At the time, Shaykh Muhammad Bakhīt, a grand mufti, ieee a

ee f Islami law, f Egy a a leaig membe f e Mslim wl’s

recognized al-Azhar University, was in Istanbul. Shaykh Bakhīt posed a questionasig yg ie’s view “feem a e oma sae, a Eea

ivilizai.” he ese a e oma was ega wi Ee, a

Ee wi oma. A e ay ea wl elive e bi f wa ey

carry. Upon this answer, conrming Nursi’s title Bediuzzaman, Shaykh Bakhīt

sai a e a simila iis, “[b] ly Beizzama l eess i ssily a elqely”.17

Va’s gve tai pasa we a lee Sla Ablami ifmig im

f nsi’s mig a is ig eai amg ease vies. nsi alie

for an appointment to meet the Sultan; however, his bold condence as an easternsla mig e ee f e emie se a ew gam eai

was ae well. he was se a meal sial f eseig “is m

courage” which was not found to be “conformable with sanity” by the ofcials.


17 Ibi., 39-41.

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nsi was leae by a w was lef i amazeme wi is “ielligee

a wlege, age a bavey.” te le a e asai

f isaiy was e nsi’s ages a fa beavi maig “e

rened manners of the age”.18 te lig was e beig iiize allege, eseially by smee mig fm is isa eiey.

nsi f imself i e ee f e e-Se csiial Ea agmes.

tg e was lsely egage i eaial a lal eeavs, nsi was

fllwig e alleges fae by e Emie a e Mslim wl. he

wiig. As well as wiig may ailes, e elivee bli seees ifm

ele. he sgly ejee ay fm f esism, was a sa se f

feem, siialism, a a aiiay egime, wa wl lae be alle

democracy. Advocating constitutionalism, Nursi provided an Islamic justicationf i. A as siialism mae i a all f emay, nsi se

is all a esibe imself as a eligis eblia. I is e, ebliimlies e elei f e eeseaives by e ele a e imae f e

feem f eessi.

As a eve eligis sla, wi a siig aisma, nsi was i fav

f feem a siialism leavig sme sise. his fess f feem

was a a level a e sai, “I a live wi bea, b I a’ live wi

feem.”19 Nursi took a stand against violent rebellions and played a signicantrole in stopping some internal conicts in the empire. His biography notes numerousas f ese effs. I 1910, Beizzama Sai nsi avele e ease

vies mee wi lal leaes ab e iis f e ime, asweig

their questions about new freedom movements, and informing them of benets of feem a siial egime vess may. Aally, a imaly,

is e was wi ‘e mm ma’, i is ase e kis ibesme. his

w Münāzarāt is mse f ese eages. Sme qesis a esiais

ab e siial ea wee ee wi e ivlveme f -Mslims

as leaes a eeseaives i e aliame. We e was ase ab w

Armenians could be the head of an ofcial district or governor, Nursi replied thatas wamaes, maie eaime, jais ey vie a sevie ele,

wi is wa e saw as e e se f gveme.20

I 1911, nsi we damass i esse a iviai fm e aea’s

eligis aiies. he was ase ffe a sem i e isial umayyaMsqe. nsi esee a me elabae ie f e Mslim wl a

condition in relation to the west. He identied six severe ailments that marredis ii a ffee si emeies f ei ealig. te sem was well

eeive a immeiaely blise as the Damascus Sermon. t is ay, i is

egae as a elfl se a eeives m aei b fm e Mslim

wl a aba.

18 Vaie, Islam in Modern Turkey, 51.19 Sai nsi, Emirdağ Lahikası, (Isabl: Söz pess, 2006), 41.

20 nsi, Münāzarat , 507.

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Mvig wa e eiee f e eves a e emie, i 1911 Beizzama

was invited to attend Sultan Reshad’s Rumeli trip as the ofcial representative of e ease vies. he was als give e ai a mise f is ivesiy

je i ease Aalia. Is si sae, b was iee by eFis Wl Wa. nsi assemble a efese eam f is ses a vlees

i ei f e ease vies. he seve as e geeal f is vlees’

egime wi was aae e amy as a miliia fe. I was mse f

aimaely 5,000 membes. he ie eaig is ses a ay ssible

asi a sae wiig a eegesis Ishārāt-al Ī’jāz, Signs of Miraculousness,

i 1913.

Pst wld wa i

I 1915, Beizzama was ae aive by rssias afe beig we i

Bilis A was se ksma am f ises f wa. Afe seig ab

20 ms ee, e esae g S. peesbg. he avele g pla,

Gemay, a Blgaia seig sme ms i ese Eea ies, e

agai imvig is wlege. he ee Isabl i 1918.

nsi’s e Isabl was me wi a “e’s welme” a ee i e

emie’s aial a isis. he was se be a membe f a ew iiiai

ame Dārü’l-Hikmet’il-Islāmiye, a leae il Islami aaemy seeig

slis f gwig blems f e ummah.21 he mlee Ishārāt-al Ī’jāz,

Signs of Miraculousness a mse seveal e bs amely Tülūāt,Sünūhāt, Lemaāt, and İşārāt ig is sevie a Dārü’l-Hikmet bewee e

yeas 1918 a 1922.

Beizzama Sai nsi was eely ble by e Biis ai f

Isabl, as e wiesse e eai i Ma, 1920. he ivie e ele

f Isabl ie a esis agais e ai. he als beame a sg

se f e ieeee mvemes i Aalia w as Kuva-yi Milliye.

he blise a amle eile Hutūvāt-ı Sitte agais Biis ai aimig

ifm ele f is ages ly i ega oma vies, b als

wa e iy f Islam. he se e shaykh al-Islam’s fatwa, legislai

jsifyig e ai a isse a saeme agais i allig f esisae.Shaykh al-Islam held the ofcial highest rank of opinion in the Sunni world,maable e abis i e Aglia c; nsi’s aie se a

signicant challenge.I was sisig a e ewly isie aliame i Aaa sae

aig a iees i nsi. nsi was se e ai f Isabl a

eagig a mveme f aial ieeee. he was ivie Aaa i

1922 wee e se eig ms wi was gig be e aw f a emaable

age i is life.

21 Vaie, Islam i Me tey, 133.

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Tansatn: f old Sad t Ne Sad and Cpstn te rsale-

N

nsi se e siially fme ebli fm e begiig. hweve,e was isaie wi e way e ebli was evlvig i Aaa. refsig be

afliated with the politics of the time, he declined the positions he was offered, suchas being a member of the parliament, the chief religious ofcial of eastern provinces( şark umûmi vâizliği), a membesi i e eligis affais eame f e

gveme. Seeig ages sig is ew fmai, e isse 10 ailes as

a waig membes f aliame i 1923, emiig em f e ases a a

required the nation to enter into wars and the sacrices that people made. He felt thatese isses wee beig ae seisly by e slwly evelig gveme.

he was iial f e la f eligis iey amg e aliameaias. nsi

e ba Va, is medrese wi a iei ea. hweve, is life wasab fae a amai sif a wl age eveyig. te ewly fe

gveme was isaie i nsi’s eisi s e ew egime; a

the government feared Nursi’s charisma and inuence. Keeping him suppressed ande ig l seeme a safe a legiimae sli.

I 1925, a e age f 50 a sffeig fm i illesses fm is

ays f Wl Wa I a aiviy i rssia, nsi was se i eile i wese

Aalia. he was ase f sig a ebelli i e ease vies. tis

was e begiig f may miseis a misesaigs ab is w

a ieas leaig 35 yeas f eile a imisme a wl miae

e es f is life. tese yeas f beig as a i sy wee iee islae Sai fm siey.

he was ee lile villages wee e as wee fbie sea

im ffe ay el. Eve g e was aefl wi is f, is bigay

as a e was ise 19 imes; ea ime e beame ill. de is age

a e illesses, e ie ge si fe a e a lig ie sisig

f a simle s a a small am f bea.

Sie e ime f is e fm rssia, Sai was gig g a asii

ei wa a me sele ase i is life. he bega efeig imself as

new Sai afe 1926, we e sae wie e Risale-i Nur . reseively, e

efee imself i is ealie ays as ol Sai. tis mae e asii fmis esiasi yeas aively ivlve wi sial a liial eves. tg

reections from his works like Qatre, Zerre, a lae Mesnevī-i Nuriye, i a be

ae a e new Sai a emege i Isabl, i 1920 a 1921s. he we

Mesnevī-i Nuriye i Aabi i 1922 1923. he lae efee is b as e

see f e Risale-i Nur . I is ima e a nsi’s asii fm ol

new Sai was a e; ae i l be es as a assage fm e

eslessess f ives e silless f eas.

I 1925, afe sayig f 20 ays i Isabl, e was se B, a small w

i swese Aalia. B was a lai f eile wee nsi esie f 7

ms. dig is say, e we Nurun İlk Kapısı, The First Door to Light .

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I 1926, nsi was se Isaa, a small iy i e eas f B. he was

lae i e iy ee a sae egage wi ele a ea. he was

ee agai wii 20 ays, is ime e f e liles villages f e isi

ame Bala, wee e sae wie e maj w f is life, e Risale-i Nur , e teaise f Lig. nsi live i Bala f ie yeas msig ms f e

Risale ig is ime.

Bala was a islae village wi eig as. tasai was

maily by bas a aimals. nsi was e ig sy a was bae fm

eve seaig wi e few villages esiig i is sele eme lae. A few

ele aemig al im wee wae. he was ab 50 yeas l a was

going through maybe the most signicant transformation in his life. He was leftwi b e a e Q’a e aie. Eve g ms wee sae

f is seqees, e by e ele sae iea wi im. Villages,

fames, a sees wl lea maes f fai a eligi fm im. We nsi sae wie, ey wee eage assis im i is effs.

tei el ame i e fm f asibig e a lae mlilyig i by

a. nsi wl ei ay iiial asis befe e ess f mliliai.

he wl g g ea wie y f eiig afe ei mlei. Sie

i was esie by e gveme eve al wi im, is ess was e

i eme aeas s a i mes bei ais. nsi was allwe

be give sl ae i. Lae is embag was alie aye elae

im. pblisig ay f is wiigs was eve a i be ele

e s esiis. I was a ei we eligis eai a fae a

ieee effs wee bae by gveme. te ema fm lal elewa ese a wie iees fai, maliy, a eligis aies was

gwig. S e w e a sl wi is me, wme, a ile

eaig fm a asibig yig e Risale.

I 1934, nsi was ae fm Bala ba Isaa. he was ase f saig

a sbvesive gaizai ie allegig e gveme. I 1935, e was

sentenced to one year in prison in Eskişehir with 120 of his students where theywee e e as iis.

I 1936 e was eile kasam, a iy lae i eal e Aalia,

wee e se ab seve a a alf yeas. he ie eage lees wi

is ses. tese lees wee llee a lae blise as Lahika. Āyet-ül Kübrā, The Supreme Sign, was als wie ig is say i kasam. I was

als wii is ei a e Risale beame w g mmiies a

was ee by e wii mlile isis.

I 1943, nsi was ae Aaa, ee ba Isaa a was imise

f a yea i deizli wi 126 ses. The Fruits of Belief was wie ig is

ei f eile.

I a i deizli, e Risale was aalyze i is eiey by a g f

ees w ave a ey wee fse fai maes a i ile

ayig allegig wa e egime. I 1944 e le i fav f nsi,

is ses, a 130 iees f e Risale.

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te lile e f feem a e ’s eisi bg wl

last. Nursi was exiled to Emirdağ, Afyon in 1944 where he continued to write.tg e a is wiigs wee legally available, nsi was bae fm gig

e msqe. Eve is aie was el agais im. te ew sela egime’sevlis ile agig e alabe a syle f ess, b f wi wee

Weseize. te aiial ba was bae a Wese as wee legally

eqie be w. csaly aasse, eve by is seiy gas, a e

ew way f ess a aba is w, nsi es e sylgial esse f

is aila eile.

I 1948, e a 80 f is ses wee seee imisme i Afy

f 20 ms. te i Afy laime ae e eisi f e deizli

wi was i fav f nsi, is bs, a ses. pis iis wee

sevee. he was sligly ve 70 yeas a was si a is ime a Afy’s as

wies wsee is ii. nsi was lae i a ell i e l wie wi eaig, bam, a i al islai. nsi ealls is imisme i

Afy as e ges f is eeiees, eqalig e ay’s esse a m’s

asi i e deizli is.

pliial evelmes wii e rebli a is ime laye a a i nsi’s

w a e way e was eeive. te rebli eise as a e ay gveme

fm is esablisme i 1923 il 1946 a aliame sise f ly e

membes f e reblia ay. Afe is sif a mlile ay eeseai,

e dema ay w e eleis i 1950. As e f ei ealies ais, ey

published a general amnesty freeing thinkers of the time. Nursi beneted from

is amesy a sme f esiis im wee life. Ms imaly, e Risale sae be ie i blisig ses a be se all a e ai

a sme ima ees a e wl s as e Vaia. I 1951, nsi

eeive a a y lee fm e Vaia as a esse e sei f e

Risale a e Vaia eieve.

Eve g e Risale was aalyze a siee -sbvesive by e

deizli i 1944, ejie, baseless, a js asais ie f

eig me yeas. nsi a is ws wee flly aqie by Afy i 1956.

nsi alle is as “e Risale-i Nur ’s ‘fesival’.” Eve afe is ae, e was

left alone by security ofcials of the country.

nsi emaie mmie sial jsie, b a e same ime isise ais ses ms se vilee. nsi, imself, mele aiae beavi:

eve g e a e wi 35 yeas f asi, ee is e a e

eve beave iaiaely was is ases. he was ivie by e slas

a e Mslim wl esie i ei ies as e fae gig ijsie

a is message was sesse. nsi ese em ily, eliig ei

iviais a isise sayig i tey.

I 1960, e ase is ses ae im ufa, a iy i seas tey

afliated with the Prophet Abraham (Peace be upon him). He chose this location tose e las ays f is life. nsi was ill, a is say i ufa was lg. o

Ma 23, e asse away. his feal was a maj eve. te miliay gveme

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a ame le via afe is ea sill siee im a ea a is

se was emve fm is gave a elae a islse lai his

by was a es i ufa f ly 111 ays. te emy mb sill lies i e dergah,

sie, f Abaam i ufa.

Sad Ns’s Legacy: Te rsale- N and te N Cnty

Wile is emy mb sill lies i e sie f Abaam i ufa, nsi lives

i e mis a eas f se, w ea e Risale-i Nur . Many are inuenced by is life, gs, a wiigs. A ewsae aile blise a e ime f

is ea e a ses f nsi wee me a e a a alf milli

(Akşam, 24.03.1960). Arguably the number of his followers today is more than

6 milli.22 As a eely emegig fmai, ab alf a ey l, e n community continues to grow. There have been no specic studies dedicated to thesaisial aa e mmiy, eas e is easi i may iffee

parts of the world and difculty in collecting concrete statistics. One thing can be condently noted that the community is visibly enlarging on local and globalsales as Beizzama Sai nsi a e Risale-i Nur llei ae aaig

aei b i vais as f e Mslim wl a e Wes.

te n mmiy is a e-base fmai wi a sg emasis

mmiy. nsi avise is ses s sy iles ea, lea,

a ave isssis f e Risale. Simlaes e msii sage f e

Risale, mes sy iles a isssi gs wee fme by sibes,eaes, a ses f is e. tis mmiy was gaially esablise as

fllwes f nsi ie mlily masis by awiig a saig

em wi ele i ei families a eigbs. tese ile isssi

g meeigs ie be el, msly i mes lais alle dershane,

sy-mes a fe seve as se sig eiae e sy f e

Risale. Dershanes a be f i tey elsewee a e wl wee

fllwes f e mmiy live. Bigig ele fm iffee fessis a

bags gee, a yial mmiy is mse f me a wme f

evey age, ilig elely a ile, all f wm aively aiiae i

vais ways.te n mmiy gaie is ieiy a was sae g esees

bewee nsi a is ses as well as eages amg is ses. of e 15

vlmes f e Risale-i Nur , ee sis f selee lees fm ese eages.

name as Lāhikalar , aeies, ese wiigs seve as a gie e mmiy

a ae se is ay. Lees ile i ese Lāhikalar ae fe wie

i qesi a aswe fma a eal wi vais is fm elgial

vesais jiseial maes, msly is egaig ways

22 M. haa Yavz, Islamic Political Identity in Turkey, (of: of uivesiy

pess, 2003), 11.

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sege fai. ceal e Risale is e eme f asfmig imiaive belief

to a conscious and veried belief, righteousness, preserving a pious life, ethicsa sial elaisis, mes f sevig e eligi, ielleal a siial

sggle, a liis.te evelme a isibi f is way f iig a is imliai

f maes f fai ie wi e emegee f vais blisig ses,

gaizais, fais, eaial isiis, ess a meia, bliais

a jals, a aaemi sies. tese evelmes ile e aslai

f e Risale-i Nur llei. Saig wi Aabi a Eglis aslais i

1990s, e majiy f e e as bee aslae i me a 35 lagages

ilig ms Eea a Asia lagages, a Afia iales.

te Risale eages iial iig a fses vaiais i g.

tis feae f e e a eaigs f e Risale is b aaeisi f a

ive a mmiy a is mlii. te mmiy as ab 10fagmeais. paiiig aee g a ivegee f ieas a

aiiai i sial aeas, a is, liial ivlveme, e se a missi

f meia gas, iiizig aeas f sevie, a simila es. Ea f ese

maes was e i a aila esaig f e e leaig wa iffee

saes a ae aies. of e mai fagmeais, ms f ese gs

s e ae g llabaive jes a ae eves gaize by

e ae. A maj eamle f is is ieaial symsims Beizzama

Sai nsi el i Isabl, wee sas f Nurcus fm ms gs ae.

te lages aii f e mmiy is e Gülen g ame afe is

founder Fethullah Gülen (b.1941). With education as its primary goal, the groupas esablise aimaely 200 sls a e wl. tis ba als

sas as avig e ms meia les, ilig elevisi aels, a

newspaper, several journals and publishing companies, along with other non-protand prot oriented organizations such as hospitals.

wat akes Bedzzaan Sad Ns and te rsale- N ptant?

Beizzama Sai nsi was a Mslim elgia w we a emai

mmeay f e Q’a. tis aaeisi f is eegesis, e Risale-i Nur , is iqe mae aiial mmeaies f e Q’a wi iee e

veses f e e aig e e i wi ey aea. tis maes e

Risale me aessible ele w ae ses slas f eligi,

w a sill fllw e eegee’s agmes a gas e is beig issse.

F Mslim slas a ses f eligi, is vies a emay a

fes l e sie. F -Mslims, is eegesis vies a isig

i iffee emes f Islami sie, viig a emaially gaize

eseai f e way ese is ae aesse g e Q’ai e.

ces f belief a G, sie, evelai, se f life a eai,

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life afe ea, ma essibiliy a aabiliy, jsie a wsi ae

amg e emes be f i e Risale.

nsi believe a e eegesis f e Risale should reect this tone of theQ’a, emasizig e ivesaliy f e message a lagage f e sie.If e aiee f e Q’a is all sis eai, f nsi, a mmeay f

this scripture should reect this inclusivity by addressing not only Muslims, but all believig a -believig iivials.

havig e Q’a as e se a e eae, nsi was igly ee

about reecting the scripture’s characteristics fairly by staying honest to its nature.he e a alg e sie eals wi may iffee is, ee ae

f maj emes wii e Q’a a seve as a ee all e is

aesse by e e. tese ae tawhid , eess f G, e, afelife,

and the signicance of justice and worship. The main themes in the Risale ae i

aae wi ese f es. A sg emasis is lae fai, ways bai wlege f G, e se f eai, a mai’s essibiliy

i elai is smi se. nsi eeaely alleges views esibig

the condition of human beings as coincidental, unattended or neglected. He deneseai a e ivese as a b, lie e Q’a, eaig s f cea.

Ae ima feae maig Sai nsi’s Risale eie f ay’s

reader is its reection of the life he lived, from the challenges he faced to theieais e a wi ele f iffee fais. reaes f e Risale, mae

the generational gap between themselves and Nursi, may nd elements of hiseeiee a ey a elae may ave sae.

havig sggle bseve a ev life wile eeieig a as aliaif selaism ageig ay fm f eligis eessi, Sai nsi assee a a

e aie f selaism sl e feem f siee a e’s ig

aie eligi feely. he was a eiae avae f siive ai a sgly

allege e se f vilee. By eagig sive beavi, Beizzama

Sai nsi ieee jihad as siial sggle sggle wi ws.

nsi’s ieais wi b eligis a sela sevaives, Mslims f

vais sls f g, believes f e fais, a se w mae laim

to faith are reected in his writings. His openness to various ways of thinking and believig aaeizes e Risale a emsaes is s f feem f

see, feem f siee, a esevig e igiy f maiy a ei igs.

Reection Questions

Wa wee e ima fas a sae e wlview f Beizzama

Sai nsi?

Wa is e n mmiy? Ieify sme f e mai sbgs?

hw es e aa f Sai nsi mae e aaes ae by

e maj weie-ey ies?

1.

2.

3.

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cae 2

te ces f G a e Q’a

I is ae, we sall ele e es f G a e Q’a, wi ae

central to an Islamic worldview. Due to the connes of space, the discussion of ese maj emes, ab wi Sai nsi a m say i is vlmis

corpus, is difcult. However, we shall provide an overview of both the picture of G i Islam a e e wi a ie is base.

Cncept Gd n isla

Islam is a meisi eligi wi a gea emasis tawhid , eess a iy

f G wse ivie ae is siee bey e meesi f iivial

lleive ma esaig. G mmiaes g messeges a

es, evealig g em bs a seve as gies. Gaiig wlege

f e divie is ly ssible g aels a G eveals, b als

g s easig.1

A ey me f wlege f e divie ae is e names. A Q’ai

vese saes “t him belg e ms Beaifl names,”2 evealig a a way w G is g his ames a aibes. A esaig f is vese is

that Names of God are innitely many visibly and invisibly lling the earth ande eaves. te 99 f efee divie names ae meie i a aei

Hadith. Ae se is Jawshan al-Kabīr , a sliai f e pe a

holds a signicant importance in Nursi’s understanding of the Divine names, inwi G is eale wi a 1,001 ames. All aibes a ais belgig

G ae ie i oe uiqe a Seme Beig, Eeal a Absle; wm

all eaes ee, wile G ees e.

te fllwig ea illsaes a eamle f nsi’s ieeai f e

divie names:A sla as iffee iles i e sees f is gveme, a iffee

syles a aibes amg e lasses f is sbjes, a iffee ames a

sigs i e levels f is le, f eamle, Js Jge i e jiiay, Sla

i e ivil sevie, cmmae-i-cief i e amy, a cali i e leae

esablisme. If, maig a aalgy wi ese, y w e es f is ames

1 Islami elgy sies G’s Seme Beig bey gee. tg Aabi,

e lagage f e mai ses f Islam, as geee s, e belief sysem es

not resemble God to any creation nor afliates with any gender.

2 Q’a, 20:8.

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a iles, y will esa a a sigle sla may ssess a sa ames

a iles i e sees f is le a levels f gveme. I is as if, g

is ae esaliy a elee, e le is ese a wig i evey

see; a g is laws a eglais a eeseaives, sees a is see;a bei e veil i evey egee, isses a sees, gves a bseves

g is eee, wlege, a we.

I is ealy e same f e Ssaie f All e Wls, W is e rle f

pe-Eeiy a ps-Eeiy; i e egees f his miialiy he as aibes

a esigais wi ae all iffee b wi l ea e; a i e

sees f his Gea he as ames a mas wi ae all iffee b wi

are one within the other; and in His magnicent activities He has representationsa aellais wi ae all iffee b wi esemble ea e; a i e

issals f his we he as iles wi ae all iffee b wi i f e

ae; a i e maifesais f his aibes he as sae aeaaeswi ae all iffee b wi sw e ae; a i e islays f his

as he as wise issals wi ae f mes ss b wi mlee e

ae; a i his mlile a a vaieies f eaes, he as slei

ases f miialiy wi ae all iffee b wi l e ae. A

gee wi is, i evey wl, i evey ealm f beigs, e ile f e f e

Ms Beaifl names is maifese. I ea see e name is mia a

e e names ae sbiae i, ae, ey ae ee a f i.3

Amg e may ames ae Allah, e Almigy, Rahmān a Rahīm, te

Ms Gais a Meifl, Ahad , Samad , e Eeally Besg, Alīm, e

All-Knowing, Hakīm, the All-Wise, Khaliq, e cea, Ghafūr , e Fgive, Rabb, e Ssaie, Razzāq, e pvie, Jaliī e Sblime, Nūr , e Lig, Bāqī ,e Evelasig, a s . I a sei elaiig wm mas ffe ei

wsi a sliai, nsi saes:

e ly te obje f Wsi will be oe i Wse a ae e eis f all

igs, wi Wm ae e easies f all igs, W sees all igs, a is

ese eveywee, w is bey sae, eem fm imee, fee f fal,

a fa abve all efe; a All-pwefl oe f Gly [Qadīr-i Dhul Jalāl ], a

All-cmassiae oe f Beay, [ Rahīm –i Dhul Jamāl ], a All-Wise oe f

pefei [ Hakīm-i Dhul Kamāl ].4

A eal eleme f Islami elgy a ms be sesse is e lve f G.

tis lve is eial bewee G a eai a is maifese g

all a eiss. oe f e “beaifl ames” f G is al-Wadūd , e Lvig oe,

w lves his eai. tis ame imlies a G eae e eie sms i

3 Sai nsi, ‘twey-F W, Fis Ba’ i The Words, 341-342. <://

www.eisale.m/ie.js?lale=e#e.e.201.341 >4 Sai nsi, The Words, (Söz pess, 2009), 328. Available lie a ://www.

eisale.m/ie.js?lale=e.

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The Concepts of God and the Qur’an 23

a lvig mae. tg is isig, a believe egizes a iimae b f

lve bewee e cea a eai, a amg all eai f ey eis by e

will f e Belve.

Reecting on this name, Nursi concludes that all of creation is bound to oneae wi is divie lve. regaig smi les a laws f ysis, e

esibes e fe f mass aai as a visible maifesai f divie lve.

desibig a gaviy is embee i eveyig, fm ams sas, as a

sigae-lie law f G, a fe a ees e sms b e ae

a i e. Eveyig i eai, e says, is “ae a ee fm

bm wi ses a isaes f wism, a y w a e ea

evlves a is e lie a esai Mevlevi [wilig evis] i efe e

wii ms eale aims.”5 uesaig a elaiig e ae f e divie

a e divie’s elaisi maiy ie be vial ass ly f

elgias, b als f believes f vais aiis.

Te Q’an

te Q’a, e ly sie f Islam, is e imay se f e eligi.

tee as bee a sg ageeme amg Mslims e Q’a’s iqe

lgial sas; i is believe be e vey Ws f G. te Q’a is

egae as G-see; a ael f G’s evealig himself maiy. I

was eveale pe Mamma wii e se f 23 yeas sigifyig e

gaal asfmai f a siey a maig e ai f is ey. Isevelai bega i ad/ce 610, we e pe was a e age f 40, a a

mae a i ave Hira e al-Nur Mai lae i e eas f Maa; a

lae e wl fe g f emlai.

cay wiesea ealy oiealis is a e Q’a was ae

by pe Mamma, falsely siee ivie as Jess is i cisiaiy;

Mslims ae e Q’a as e geaes miale give pe Mamma

a ega im as flly ma. Mslims ega pe Mamma as e bles

f ma beigs, a messege a eae f divie Sigs a ae eveale b i

e Q’a a ivese. his sayigs a ees, Hadith, seay e Q’a,

ae amg e faial ses f e eligi.A isiive feae f e Q’a is is me f esevai. Mslims l

a ii a e message as bee eseve as i was eveale a sie e ime

f is evelai i as bee eseve wi age. S, e Mslim belief is a

e Q’a siss f e eveale ws f G a ae ae, b ly

transcribed by humans. Due to this rm belief, the Qur’an is well respected andas a aiaive sii i e lives f Mslims. Wile ee ae ewy

similaiies amg e message f e Q’a, ta, a e Bible (s as e

is f fai, e cea G, w mmiaes g messeges, belief

5 nsi, The Words, 184.

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i afelife, all f igesess, a s ), a maj iffeee is f egaig

e mes f e bs’ esevai.

It is important to briey mention the meaning of the terms revelation a

inspiration according to Islam for each term holds specic meanings. Revelation isse by G eliily es g agel Gabiel, e “agel f evelai.”

Inspiration is siee as a geeal mmiai f G wi his eai.

From dreams to scientic discoveries, wise actions to art works, any knowledge ises be e i divie isiai. Meiig e iffeee bewee

e w, nsi sies evelai as “elevae, ivesal, a sae” a

inspiration more specic to a person and as very “insignicant” in comparison toevelai. Als, e laims a “sse isiai be lie revelai, a

f simila i revelai” wl lea e “fall i a abyss.”6

Amg e emes e Q’a meis ae eai, evelai, afelife,

ma sl, a siey. As meie, f maj is l be e as tawhid ,divie iy, a belief i G; e, sigifyig e seial way f G’s

mmiai wi his eai g evelai; afelife, as emie f

aabiliy a livig a essible life; jsie a wsi, as a mai se

f eai f mai a sis beigs. All beigs ae eae i e wises

a ms js sae wi a ieemase. pa f e sis beigs’

responsibility is understood to recognize the functions, in a way specic worship of evey i, a ffe em e cea i e fm f ei esibe wsi.

Bey sieig i as “b a b f ivai, a a b f aye, a

a b f smms,”7 Nursi denes the Qur’an as:

b a b f wism a law, a a b f aye a wsi, a a b f

mma a smms, a a b f ivai a divie wlege.8

Mialsess f e Q’a is fe emasize i e Risale-i Nur . oe f

e ealy bs f e llei Signs of Miraculousness is eiae “e

iimiabiliy f e Q’a’s iseess” as is e twey-Fif W “te

Mialsess f e Q’a.” I is “e easy f miales a seme miale,”

nsi says, a “ves e pe f Mamma (pBuh) gee wi

divie iy s eisively a i leaves ee f fe f.”9

Feme, e es:

If y l a e Q’a wi e eyes f a s ea, y will see a is

si ases ae s billia a asae a aess, misgiae,

doubt or suspicion, no trickery could enter it or nd a ssure through which to

6 Sai nsi, The Letters, (Söz pess, 2009), 520. Available lie a ://www.

eisale.m/ie.js?lale=e7 nsi, The Words, 250.8 Ibi., 250.

9 Ibi., 250.

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ee a vilae is iy. F abve i is e sam f mialsess; beea

i, f a eviee; bei i, is i f s, e miial evelai;

befe i, e aiess f is wl a e e; is ig, qesiig e

reason and ensuring its conrmation; on its left, calling on the conscience towiess a seig is sbmissi; wii i is self-eviely e e giae

f e Ms Meifl; is sie bsevely siss f e ligs f belief;

and its fruits, with all certainty the puried and veracious scholars and saints,w ae ae wi all e ma efeis a aaimes. If y fase

y ea e beas f a ge f e usee, y will ea fm afa a

most familiar and convincing, an innitely serious and elevated heavenly voice

eqie wi f wi eeas “There is no god but God .” I saes is s

eaily i is a e egee f “absle eaiy”, a illmiaes y wi a

“wlege f eaiy” esemblig “visi f eaiy.”10

Ns n Gd

I is ima emasize a Sai nsi was eely mmie Islam a is

mai ses, e Q’a a Hadith. As e evis ae meie, belief

is faial is w, e Risale-i Nur . havig wiesse maj ages

esaig e wl, nsi fesaw ssible eas e eligi. I e fae f

aems is am e fai f eligi, e aime eseve i by

evializig a l lsely lie wi eas a lgi. he le a

may blems f e ime wee e weaess f belief i e illas f fai.diagsig e illess f e age as weaess f belief, e eiae is wiigs

a eeavs e ase f segeig fai.11 A signicant aim for Nursiwas transforming cultural and implicit belief into a conscious and justied belief.he saw a lal a imlii belief was wea sa befe e b-

iig qesis f e ime a l be esise ly wi a fai ssaie by

easable fs.

Nursi specied “three great and universal things which make known” God toma beigs; e ivese, e pe, a e Q’a.12 o e a e as

a f, amely siee.13 Fse ese aels, e imay se f

is wiigs is livae fai a ve is vialiy f ma aiess b f e wlly life a i e eeafe.

nsi saes a ea f ese aels maifess e neessaily Eise G,

His Divine art and actions in different ways. Every reection is a manifestationf G’s divie ames g wi e Almigy is w his sis

creation. Multiplicity of reections of the Divine names does not contradict with

10 nsi, The Words, 316.11 Sai nsi, Kastamonu Lahikası, (Isabl: Söz pess, 2006), 133.12 The Words, nieee W, . 243.

13 Mesnevi-i Nuriye, na, .208–215.

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e e f tawhid , divie iy. Tawhid , “e migy f divie iy”14

as nsi efes i, as a immese emasis i e Risale-i Nur as e f e f

maj emes f e Q’a:

te oeess f e divie Essee gee wi e ivesaliy f e divie as,

e uiy f Almigy G’s es gee wi his assise meesive

miialiy, his Sigleess gee wi his sae all-embaig issal,

His being beyond space and yet present everywhere, His innite exaltednessgee wi beig lse all igs, a his beig oe a ye himself lig

all maes i his a, ae amg e s f e Q’a.15

oeess a iy ae w iisslble ases f esaig G a

aigly e divie ames. A ima me esevig aei is

e absleess f divie eess wi es ae ay fagmeai.Elabaig is nsi saes:

e Ms pe a hly oe is wi lie, neessaily Eise, ely eme

fm mae, a bey sae; his fagmeai a ivisi is imssible i

evey ese as is ay s f age aleai; his beig eey ime

is bey e bs f ssibiliy.16

F nsi, ese w es ae es wi e el f e ae. F

eamle “e meaig f divie oeess” fls “wii e lig f divie

uiy.”17 Wi a awlegeme a i a be a vewelmig as gasthe meaning of these concepts, he offers an illustration of the sun and its reectionson any thing that has a reective surface.

I e vewelm mis by divie uiy, wi is aae i

e bless mliliiy f eaes, e Q’a f Mials Esii

saly is e maifesai f divie oeess wii divie uiy.

F eamle, e s emasses mbeless igs wi is lig. I e

sie e s iself i e aliy f is lig, a ms eesive eal abiliy

a meesive view is eessay. S, les e s iself be fge, i is

displayed in every shining object by means of its reection. And in accordance

wi e aaiy f ea, all siig bjes islay e s’s qaliies, s asis lig a ea, gee wi e maifesai f is essee. A js as i

aae wi ei aaiies, all lss bjes sw e s gee wi

all is aibes, s e s’s qaliies, lie is lig a ea a e seve

ls i is lig, all emass all e igs faig i.

14 nsi, The Words, 298.15 Ibi., 209.16 Sai nsi, The Flashes, (Söz pess, 2009), 437. Available lie a ://www.

eisale.m/ie.js?lale=e.

17 The Flashes, 18.

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I e same way, And God’s is the highest similitude18 -b le ee be

misae i e mais-js as divie oeess a Eeal Besgeess

ave a maifesai gee wi all e divie names i eveyig, i aimae

eaes i aila, a eseially i ma’s mi-lie essee, s gdivie uiy es ea f e divie names ee beigs emass all

beigs. ts, les mis beme vewelme by divie uiy a eas fge

e Ms pe a hly Essee, e Q’a saly s befe e eyes e

Sam f divie oeess wii divie uiy.19

The sun allegory is repeatedly used in the Risale-i Nur eemlify divie

uiy a oeess. nsi meis a evey a f eai as ei sae

aig ei give abiliy mi e vais maifesais f e divie

names a aigly a age f egees i miig. he wies:

te s as maifesais fm a fagme f glass, a le f wae, a

pool, the ocean, and the moon to the planets. Each contains the sun’s reectiona image i aae wi is aaiy, a ws is limis. I aae

with its capacity, a drop of water says: “There is a reection of the sun on me.”B i a say: “I am a mi lie e ea.” … Ea f e divie names

as maifesais lie a s, fm e ea e divie te. te ea

is a te, b i a say: “I am lie e divie te.” 20

nsi asses a ee is “a sig f eess, a sam f iy” wi l be

see ve e ivese a eveyig i i. “F wile beig e same, eai

igs ae all-emassig. A wile beig mes, sme islay a iy similaiy, sie ey esemble e ae a ae f eveywee. As f iy,

i sws oe f uiy. ta meas a is mae, we, l, a fasie as

be e a e same.”21 peig e i, e eas i wi a illsai

f e sigs f divie eess:

[G] lae may sams f eess all seies a mes seals f iy

all ivesals, as well as e vais sams f iy e wl as a wle.

of se may seals a sams, we sall i e e age f e fae

f e ea i e sigime. I is lie is:

te pe-Eeal Isibe’s aisig life i e sig a smme a leas ee

e sa seies f las a aimals wi mlee isii a

differentiation and total order and separation amid innite intermingling andfsi, is a sam f divie iy as lea a billia as e sig iself.

Yes, aye wi a ia f sisess will esa a eae wi

18 Q’a, 16:60.19 nsi, The Words, 19–20.20 nsi, The Flashes, 180–181.


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efe e wile aisig life f e ea ea i e sig, ee e

sa samles f e esei f e ea, a wie wi fal,

error, mistake or deciency, in most well-balanced, well-proportioned, well-

ee, a efe fasi e iivial membes f ee e sa

iffee seies e wii e e e fae f e ea, is a seal aila

a All-Glis oe, a All-pwefl oe f pefei, a All-Wise oe

of Beauty, possessing innite power, all-encompassing knowledge, and a willaable f gveig e wle ivese.22

Ns n Ceatn and te rle han Bengs

tg e Risale-i Nur is e Q’ai i a G eae eveyig

wi a se. Base is belief, G age ma beigs wi eai ies, lae em e asie ea f a ial a eamiai, a gave em

falies isve his aibes a ae maifese g e ivese

i vais fms. te iges aim f maiy is mlee ei fai wi

wlege a lve f G. As nsi saes:

Be eai f is, a e iges aim f eai a is ms ima esl

ae belief i G. te ms eale a i maiy a is iges egee

ae e wlege f G aie wii belief i G. te ms aia

aiess a sweees by f ji a ma beigs ae e lve f G

aie wii e wlege f G. A e es jy f e ma siia e seees elig f ma’s ea ae e ae f e sii aie

wii e lve f G. Iee, all e aiess, e jy, swee bies, a

ble lease lie i wlege f G a lve f G; ey a eis

wi em.23

tg divie evelai e wism bei e eai f e ivese

a ma beigs is leae. Base a Q’ai vese, nsi les a

mai is a essible age f G.24 I elai “e ms beaifl

ames” f G, wi sas as a eal eme f e Risale-i Nur , nsi

eas e mas le a e se f eai.te eai aaive is meie seveal imes i e Q’a, symblizig

the signicance of the relationship between humanity and the Creator. Theseaais ei i eail e awe-isiig smi eve f eai.

oe aaive f eai esibes G aeaig befe a gea assembly

f agels ae a he is “about to place a vicegerent in the earth!”25 As

22 nsi, The Words, 307–308.23 nsi, Letters, 262.24 Q’a, 33:72.

25 Q’a, 2:30.

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e vese fls, mas lea a e se f ei eai is eis as

viegees f G ea, be i elai wi e es f eai as a aeae.

oe assages esibe e eai f mas fm lay a mae mei f

the knowledge and skills humans have been equipped with for fullling the rolef viegeey.

The creation of humans is distinct in relation to other forms of creation, whereby

their trah, iae ae, as bee ewe wi G’s sii. As e vese fllws,

G eaes a mal f lay a saes “When I have shaped him, and breathed into

him of My spirit.”26 To be lled with Divine spirit signies reecting the attributesf G.27 te Q’a emasizes a alg wi maifesig e aibes f G,

mas ave bee gae wlege fm G, symblize by e eaig f

Aam a e ime f is eai; “He taught Adam the names, all of them”28

kwlege f “e divie ames,” nsi es, is e “geaes miale i

e qesi f e seme viegeey.” he fe elabaes a wile eveypes’ miales ae elae “a aila ma we,” Aam’s miale

sas as e e imaig “all ma aaime a gess, a maiy’s

nal goals.” The comprehensiveness of this knowledge, passed on through Adam,mis is sii as e fefae f all mai a all e pes.29 te

name Adam refers not only to the rst human being, but also to all of humankind.With the breath of the Divine owing through their souls and having been granted

aess e wlege f G’s ae, ma beigs ave bee eae f

aig e le f viegeey ea. tese Q’ai as f e mae

i wi mas wee eae a gae eai gifs fm ei cea se e

feg f a bee esaig f e le f viegeey i nsi’s g.

Ns n Vcegeency and te Tst

A eal iea f nsi’s esii f ma beigs is a ey ae “e ie

esl f e ivese a e ms ima eae i e view f e cea.”30

A ma, e saes is “e smmay a esl f e ivese, a G’s viegee

ea, a is eliae fi.”31 nsi elaes e sii f viegeey, wi

e aeae f e ts,32 wi eals ma beigs a elevae a ve

26 Q’a, 38:72.27 tis a f eai is es i elai e e f mas beig eae

i e image f G; a e a is meie i e Q’a, b i Hadith Qudsi.28 Q’a, 2:31.29 nsi, The Words, 270.30 Sai nsi, The Damascus Sermon, Translated by Şükran Vahide, 2nd ed. (Istanbul:

Szle pbliai, 1996), 43.31 nsi, The Words, 442.32 te Q’ai vese ab e ffeig f e Seme ts is as fllws: “We did

indeed offer the Trust to the heavens, and the earth, and the mountains; but they refused

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e es f eai a ages em wi e y f aeae f e beigs i

e ivese.33

Ieeig viegeey a ts feimes evlves a wlly

mii a liial leaesi. pailaly, sie e fall f e las aliae,mes ws ave bee e slely fsig a sae-elae aalysis

f e i. I a g ie a esie wiessig e maj ages f

e weie ey, nsi efee elai ese w es fm a me

siial a mal eseive, evlvig a lve a essibiliy; wi

ave bee vesawe by sae-assiae ieeais.

te Risale-i Nur , illsaes e imae f a fai-base aa

es f viegeey a ts, eaig e meaig f viegeey a

how this signicant role is developed and nurtured, particularly in response to thema eg self.

I is elaai f e Seme ts, nsi esibes e ma “I” eg,as a eleme f e ts wi is “e ey” e ease f divie names.

nsi efes a fams Hadith wee G saes a he was a ie ease a

wae be w, eefe he eae e wl.34 I elai is Hadith,

“e ames” ag Aam ae efee as e wlege give maiy f

divie aibes. tis a f eaig is G evealig himself eai s a

he may be w a lve. tis divie wlege, nsi es, is b e see

a lmiai f all wlege.35

Amg e may esiis f ma beigs, nsi es a, ma

beig “is s a aiqe w f a f Almigy G. he is a ms sble a

gaefl miale f his we wm he eae maifes all is names aei isiis, i e fm f a miiae seime f e ivese.”36

G eqie ma beigs wi a “I” as ts, “wi mises iiais

a samles a sw a ase egize e s f e aibes a fis

f his miialiy.”37 nsi ies e “I” as “a i f measeme” wi

wi “e aibes f miialiy a fis f diviiy mig be w.”

nsi ays gea aei is “i f measeme,” esibig i as

imagiay, laig ee sbsisee lie e “yeial lies i gemey.”38

I is a me, ffeig a glimse f esaig f e be a

immeasable divie aibes. te Js G gae mas wi iiais a

eviees f divie aibes, eig wiws f wlege em wa isve ei cea. uless mas wee vie sills f meesi,

to undertake it being afraid thereof. But man assumed it; indeed, he is most unjust, most

foolish” (Q’a, 33:72). 33 nsi, The Damascus Sermon, 42.34 nsi, The Words, 557–558.35 nsi, Letters, 262.36 nsi, The Words, 320.37 Ibi., 558.


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see, seeig, eaig, a all aaiies f esaig, i wl be ssible

f em gas divie aibes a e ways ey eae i e sms.

te “I,” els ma beigs “aw a yeial a imagiay limi.” I

nsi’s ws, e “I,”

imagines in itself a ctitious dominicality, ownership, power, and knowledge: it

aws a lie. By ig is i laes a imagiay limi e all-emassig

aibes, sayig, “u ee, mie, afe a, his;” i maes a ivisi. Wi

e iy is f measeme i iself, i slwly esas e e ae f

e aibes.39

We G gae self-wlege as a me f measeme, nsi

esibes a i seves as a ey l e ie ease f e wlege f

e divie ames. Eaig “I” as e i f esaig G’s immeseaibes, nsi gives eamles f a es’s isig:

“Lie I am e we f is se, s is e cea e we f e

ivese.” A wi is aial wlege, i may esa his wlege,

a wi is small am f aqie a, i may esa e igiaive

a f e Glis Mae. F eamle, e “I” says: “As I mae is se

a aage i, s smee ms ave mae e ivese a aage i,” a

s . tsas f myseis saes, aibes, a eeis wi mae

w a sw a egee all e divie aibes a fis ae aie

wi e “I”. ta is say, e “I” is mi-lie, a, lie a i f measemea l f isvey, i as a iiaive meaig; avig meaig i iself,

i sws e meaig f es.40

hmas ae ise by e lig f G’s aibes; ey ay maifesais

of Divine names, and reect them back to the rest of creation. While Nursi seesese maifesais as a ts f G wi is a l f flig e mysey

f e divie wlege, e was a if e “I” abas is imagiay sae

and assumes a reality to itself, claiming ownership of Divine reections, it would beay e ts.41 nsi eely elaes a e iqe aaiy a abiliies

ewe ma beigs g ei iae ae is ig b maifesaisf e aibes f ei cea. Ilig mas, e eie eai seves as a

sa mi f ese aibes. hweve, i is ly mai a is able a

expected to read and understand these reections, and respond accordingly.A ima ase f viegeey is evie i e sa emies

wii e Q’a a Hadith ab weaess, fgefless, a vleabiliy

f ma beigs. nsi alls eaes aei is weaess, meie i

39 Ibi., 558.40 Ibi., 559.

41 Ibi., 560.

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e iai f e Q’ai eai see, wee Aam is le by Saa’s

eei.42 Wism f e B emis believes a wile e viegees f

e divie ae eale abve e es f eai, ma beigs ae i sa

ee f gaig emselves agais ay misgiae a egle f ei le. nsi laims ma beigs g sy divie ames isly a ae

em as ei giae i gessig wa leasig ei ea.43

I isssig e “eliae seses” a “sesiive falies” mas ave

bee eae wi, nsi seas f em i elai w mai gals se f

maiy. Fis, a ey wl se ese falies give as a wsi

G i a meesive way; wi wlege, awaeess, a aeiai f

his mes a ivese bies. Se, a ey wl emly ese seses

a falies wiess e maifesais f G’s aibes a believe i em,

esig G’s esie mae himself w mai. hmaiy’s

efei a be aieve ly g ese aims. tg ei aaime nsi wies, “insan [ma beig] bemes a e ma beig.”44

t be a e ma beig is ave fai; me w e divie g his

aibes, a wsi G; aig e Almigy g as f lve, s as aye.

te Q’a elaes a ma beigs ae eae f e wsi f G ale.

nsi es a beig a ae f G, is e fai a mlei f

ma viegeey. kwlege f divie aibes, e les, is e vial eleme

i e jey f ma beigs wa bemig a efe ae f ei cea.

Nursi on Reective Thought

I Islam, wsi is ly es i is fmal fms f esibe ayes,

fasig, givig aiy. peig G’s eai a e aels f his

evelais, sig wlege gai bee isigs f his ames, a avig

reective thought about his creation are all considered within the range of worship.As Nursi calls it they would be “worship in the form of reection.” 45 relaig e

imae f emlai e vey ses f e eligi, nsi saes:

[M]y heart combined with my mind and urged me to the way of reective thought

wi e Q’a f Mials Esii mmas wi s veses as,

That you may consider.(2:219; 2:266) * Perchance they may reect.(7:176, and

so on) * Do they not reect in their own minds, did God create the heavens ande ea?(30:8) * tee ae sigs f se w sie.(13:3, a s )

42 Q’a, 2:36.43 nsi, The Words, 270.44 Ibi., 139.


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The Hadith the meaning of which is “An hour’s reective thought is better thana yea’s [seegay] wsi”1 states that on occasion an hour’s reectionmay be eqivale a yea’s wsi. I als ffes wefl eageme f

reective thought.46

Before taking a closer look at some of the examples of the reective thought Nursiillsae i e Risale-i Nur , we will ase eview e fis f e aels

evealig G meie abve. pe Mamma is a eee eae f e w

bs, e Q’a a e b f e ivese. tg is eaigs, he slves a

es e sage ile f e mysey f e wl’s eai; e isves a

slves e absse alisma wi is e mysey f e ivese; a e vies

convincing and satisfying answers to the three awesome and difcult questions thatae ase f all beigs a ave always bewilee a ie mis: “Wee

y me fm? Wa ae y ig ee? Wa is y esiai?”47

Qesis s as ese iggeig iial iig f ae f mai a

their role are examples of ideas leading toward reective thought. nsi es sie ese aels as ieee fm e ae, ae

e eems em be lsely lie e ae mig fm e same se

and reecting the same meanings in different ways. Each one helps increase theisig f e es. Meiig e b f e ivese, a ey e i e

Risale-i Nur , e ames i as e “embie Q’a.” I is e Q’a a is le

at, felt, and experienced. Each book is written by the same author, reecting Hiseeal a evelasig aibes. Wile e ivese is a maifesai f his

aibe al-qudrah, power, reecting that He is the One who is able to do whathe wills as he wills; e Q’a alg wi ta a Bible is a maifesai

f his aibe al-kalam, see, efeig a e cea mmiaes wi

his eai i e ways ey ae aable f meeig. Meiig e

elaisi f e Q’a a e b f e ivese, nsi wies:

And, for example, take a book in every line of which a whole book is nelywie, a i evey w f wi a sa [ae ] f e Q’a is isibe

with a ne pen. Being most meaningful with all of its matters corroborating

e ae, a a ws llei swig is wie a a be

eaiaily silfl a aable, i bely sws is wie a a gee wi all is efeis a as as lealy as aylig, a maes im

w. I maes im aeiae wi ases lie, “Wa wes G as

wille!” a, “Blesse be G!” Js e same is e migy b f e ivese;

we see wi eyes a e a w wi wies e fae f e ea, wi is

a sigle f is ages, a e sig, wi is a sigle fli, e ee e

sa la a aimal seies, wi ae lie ee e sa iffee

bs, all gee, e wii e e, wi fal e, wi miig

46 nsi, The Flashes, 378.


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em fsig em, efely a wi mlee e, a smeimes

wies a e i a w lie a ee, a e mlee ie f a b i a i

lie a see. hweve m vase a me efe a meaigfl a e b

i e eamle meie abve is is meim f e ivese a migy

embodied Qur’an of the world, which is innitely full of meaning and in every

w f wi ae mes isaes f wism, a egee —i aae

wi e eesive mease a fa-seeig visi f e aal siee a y

sy a e siees f eaig a wiig a y ave aise a sl—

i maes w e Isibe a A f e b f e ivese gee wi

His innite perfections. Proclaiming “God is Most Great!,” it makes Him known.

ueig ws lie “Gly be G!”, i esibes him. ueig aises lie

“All aise be G!,” i maes him lve.48

Contemplation and reective thought are important steps leading one toward theaaime a sae f saly bsevig a eeieig divie esee.

nsi wies ab w ases f wsi ig a “oe is wsi a

emlai i e absee f e obje f Wsi. te e is wsi a

sliai i his esee a aessig him iely.”

Reective thought for him is an important access guiding a believer to pass“fm e w e e f e w” a eablig a wsie wiess

a “a All-Beaes Mae was mae imself w a aqaie g

e miales f his w a” a es “wi wlege a belief.”49

tee ae w ima es ivlve wi e mel nsi evele a

model for reective thought, suggesting that the book of the universe be read atw iffee levels f meaig; mānā-i ismī , e meaig f igs wi efes

emselves, a mānā-i harfī , e iiaive meaig wi igs efe. I e

ws, e “self-efeeial” a e “oe-iiaive”50 meaigs. he elais:

Aig e aae meaig f igs, wi ls ea ig iself,

eveyig is asiy, laig, aieal, -eise. B aig e

meaning that signies something other than itself and in respect of each thing

beig a mi e All-Glis Mae’s names a age wi vais

ies, ea is a wiess, i is wiesse, a i is eise.

This model provides a mindset nding a way to the Creator through creation andlivaig fai fm eveyig i e ivese, ilig e e’s self. nsi

maes is l e “saff f Mses.” As wae wl fm e

rock which Moses hit with his staff, this reective outlook would harvest faithfm ayig i es.

48 nsi, The Words, 171.49 Ibi., 339.

50 cli te, hasa h, Said Nursi, (L: I.B. tais, 2009), 67.

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nsi iss emlyme f e “oe-iiaive” viewi i may

assages g e Risale-i Nur :

[t]e All-Wise Q’a is a ms elevae ee, a ms elqe asla

f e Migy Q’a f e uivese. … I egas beigs, ea f wi is a

meaigfl lee, as beaig e meaig f ae, a is, i ls a em

a f ei Mae. I says, “hw beaiflly ey ave bee mae! hw

eqisiely ey i ei Mae’s beay!,” s swig e ivese’s e

beay. B e ilsy ey all aal ilsy siee as lge

i e eais f e lees f beigs a i ei elaisis, a as

beme bewilee; i as fse e way f ealiy. Wile e lees f is

migy b sl be le a as beaig e meaig f ae, a is,

a f G, ey ave e is; ey ave le a beigs as sigifyig

emselves. ta is, ey ave le a beigs a f beigs, a ave

issse em i a way. Isea f sayig, “hw beaiflly ey ave bee

mae,” ey say “hw beaifl ey ae,” a ave mae em gly. I ig

is ey ave isle e ivese, a mae i mlai ab em.51

te “oe-iiaive” eseive gies e ass fm ases ei

ses. dawig aei ssible bs a l be ase by asaliy

aalism, nsi ffes l a e eal meaigs ey iiae. Ab e

assive ii f ae, f isaes, e saes:

nae is a divie a, i a be e ais. I is a miial b, a a be e sibe. I is a embiey, a a be e embiee. I is a egise,

a a be e aa. I is a law, a a be e we. I is a ae,

a a be e s e. I is a eiie a is assive, a a be e

a. I is a e, a a e ee. I is a e f eai, a a

be e esablise f e e.52

nsi is a “e wl as w faes, iee, ee faes. oe is e

mi Almigy G’s names, ae ls e eeafe a is is aable

eld, and the third looks to transience and non-existence.”53 he avises a

focusing on the rst two is necessary and the last deserves no attention for thewl is asie. tis sl be es ivlve i ayig elae

e wlly life livig a islae life, ae i is maig e wl as e

iges aim by isegaig e e w faes. nsi agai sggess a l,

lvig eveyig e ea bealf f G, a eseive a wl mf

a sesiive ma sl fm e bles f aame asiy beigs. hma

beig, es nsi,

51 nsi, The Words, 145.52 nsi, The Flashes, 437.


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loves rstly himself, then his relations, then his nation, then living creatures,

e e ivese, a e wl. he is ee wi all ese sees. he may

eeive lease a ei lease a ai a ei ai. hweve, sie ig

is sable i is wl f eavals a evlis swif as e wi, ma’s

wee ea is saly we. te igs is as lig ea a

em as ey ea, eve seveig em. he emais i eeal isess, else

lges i eeless eess. Sie i is s, my sl, if y ave sese,

gae gee all se lves a give em ei e we; be save fm

those calamities. These innite loves are particular to One possessing innite

efei a beay. We y give i is e we, y will be able

lve eveyig wi isess i his ame a as his mis. ta meas

is lve sl be se iely e ivese. oewise, wile beig a

delicious bounty, it becomes a grievous afiction.54

F nsi, asiey f eai mis e eealiy f G. usig e s

allegy, e wies:

te eve-eewe isaes f beay a faiess assig ve e faes f e

beigs i e ivese sw a ey ae saws f e maifesais f a

Eeal Beaes oe. Yes, bbbles salig e sfae f a ive a e

isaeaig, a e bbbles mig afe em a salig lie se a

eee em sws a ey ae mis e ays f a eeal s. I e

same way, the ashes of beauty which sparkle on the avelig beigs i e

river of owing time point to an Eternal Beauteous One and are signs of Him.55

Belief is e iges aim f e life i e view f nsi. A e aiess e laims

is ly f i belief a is eie wi e wlege f G, g eaig

his sigs eveyig, a eiig i by lvig all f e sae f G. Wi is

eei, e we a e age f 75 base all is wlege a eeiees

a “e ejyme, ai-fee lease, gief-fee jy, a life’s aiess ae

ly be f i belief a i e see f e s f belief.”56

Reection Questions

Wa is nsi’s view f e?

Wa ae e divie names? desibe e ways i wi nsi ses e

ivie ames esibe e ae f G?

For Said Nursi, why are humans signicant?

54 nsi, The Words, 368.55 Ibi., 710.

56 Ibi., 163.

1.

2.

3.

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cae 3

Sai nsi a Siialiy

oe eas wy e wiigs f Sai nsi ae s la is e maifes “siialiy”

a mes lsaig g e Risale-i Nur . tee is a lve f G—a esee

f G—a emeaes e ages. nsi as a viba siialiy. reaes f is

magnum opus e Risale-i Nur ae eeaely ee eeiee e iimay

f G. S i e fee e f e Seveee Flas, nsi elais a

immaliy is f selves “b f e maifesai f e Eig oe f

Gly.”1 A wile we ae ee ea, we sl be wsiig e ases(f eamle, selves), isea “ma” s e bje f wsi, lae f ese,

a savi a ly be e oe W les e ea a e eaves, a ls

e eis f is wl a e e.’2 I aii ese geeal eais

eeiee G, ee ae aila mmes i nsi’s life wee e a eai

iese eeiees a veye isigs i e limae ae f ealiy. I e

Sixth Letter , f eamle, e wies ab a eeiee wi ame im wile

alone in the mountains; he talks about the ve forms of exile. He writes:

The rst: due to old age, I was alone and a stranger away from the great majority

f my fies, elais, a se lse me; I fel a sa eile a ei aviglef me a eae f e Iemeiae realm. te ae see f eile

was ee wii is e: I fel a sa sese f seaai a eile a ms f

e beigs wi I was aae, lie las sig, avig lef me a eae.

A a fe see f eile ee wii is, wi was a I a falle

aa fm my aive la a elais, a was ale. I fel a sese f seaai

a eile aisig fm is . te g a, e lesmeess f e ig

a e mais mae me feel ae iiable eile. A e I saw my sii

i a vewelmig eile, wi a bee eae jey eeiy b

fm is eile a fm e asiy ges se f e wl. 3

I is assage, nsi is igly sesiive e asiy ae f life. tae

f e, i mig seem alms Bis ( eas wy f Eiseialis

ilsy) i is awaeess f e we f aame ( es, y, a

to life). However, it is important to look more closely. The rst exile is the sense

1 Sai nsi, ‘te Seveee Flas – Fee ne’ i The Flashes Collection

(Isabl, 1995), 185.2 Ibi., 184.3 Sai nsi, ‘te Si Lee’ i Letters 2 eii (Istanbul: Sözler Neşriyat A.Ş

1997), 42–3.

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f lss e l age (may w wee lse nsi ae lge alive); e

se is e ieviable seaai (as ele me a g); e i is e sese

f islai a nsi fel i is y (eaebae e is aagism

e sela aialism f e gveme); e f is e as bewee einsignicant human life and nature (especially mountains and the night); and thelast exile is the conict between the spirit ready for eternity and life which mustsill be live ee.

nw alg is is a g meesive esii f e ma

eiame, i is ima e w i fs is evasive sese f

“aiey.” he wies: “Sely e lig f belief, e efflgee f e Q’a,

a e gae f e Ms Meifl ame my ai. tey asfme se

ve dark exiles into ve luminous and familiar spheres. My tongue said: God is

enough for us, and He is the best disposer of affairs.”4 te i is a is iese

eeiee f islai is asfme by is ellei f a vese fm eQ’a (3:173). tis illsaes a eal eme f nsi. te eeiee f G

ees be e. Siialiy, f nsi, ms be ge i e s f i

e Q’a.

peas a imay eas wy nsi wae Mslims egize a faifl

Islam es ee e iai f e caliae a Islami Sae

is a e “eeiee” f G es ee ese igs. Isea, age

nsi, G as vie a vaiey f meaisms a eable maiy live i

eligisly ie a me vis way.

A good illustration of this is his moving description of the ve daily prayers. For

nsi, is is simly a mae f beiee e mma f G, alg,f se, i is a leas a. I is me. te ae f aily aye is a iy

live e i eeiee f life ig e se f e ay. he elais:

te ime f Fajr , e ealy mig: tis ime il sise esembles a alls

mi e ealy sig, e mme f ei i e me’s wmb, a

the rst six days of the creation of the heavens and the earth; it recalls the Divineas ese i em.

te ime f Zuhr , js as miay: tis esembles a is mi-smme

a e ime f y, a e ei f ma’s eai i e life-ime f ewl, a alls mi e maifesais f mey a e aba bies

i em.

te ime f Asr , afe: tis is lie am, a l age, a e ime f e

Fial pe (pBuh), w as e Ea f Bliss, a ealls e divie as a

favs f e All-Meifl oe i em.

4 Ibi., 43.

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Said Nursi and Spirituality 39

te ime f Maghrib, sse: tg eallig e eae f may eais

a e e f am, a ma’s ea, a e esi f e wl a e

mmeeme f e resei, is ime s i mi e maifesais

f divie Gly a Sblimiy, a ses ma fm is slmbes f

eelessess.

te ime f Isha, igfall. As f is ime, by allig mi e wl f

aess veilig all e bjes f e ayime wl wi a bla s, … i

laims e awesme a migy issals f e All-Glis a cmellig

Sbe.

As f e nighttime, g ig i mi b e wie, a e gave, a

e Iemeiae realm, i emais ma w eey is e ma sii f e

Ms Meifl oe’s Mey.5

S e mig aye is aalgs bi a e ealy sages f life; e mi-

ay aye is a iviai s a be sill i e bsyess f life—e mi-life

mme; a e eveig ayes is a ieal iy live as if i is l age.

I is wefl esii f aye, nsi esas eiely a e f e

primary purposes of faithful living before God is to live life with reection andintention. Reection is important because the pauses in a day are what give the passing of time signicance. It is so easy to live through the pattern of sleep,waking, working, television, sleeping without pausing and reecting on the

signicance of the time passing. The reective moments built into this structuref aye eses a e ae f livig is lae i e e f e ea.

As a result of this space to be reective, one then can live life with intention.time is e ms eis gif a G gives s. As a mme asses, i as ge

forever. One wants to use every second of living aware of its special signicancea limaely se i f e gly f G. nsi ivies s see i is isilie

of the ve daily prayers a vehicle that ensures that life is lived with the focus onwa maes ms.

Wi a ee mmime elebaig e aies f Islam (a elaiig

their signicance), Nursi also invites the reader to see the spiritual in the beauty

f eai. time afe ime, nsi ages a i eai ae less iiasas e ae f G. F nsi, e beay a e f e wl ae lea

eviee f e ealiy f a ea. S, f eamle, i e te W, nsi

elais a e wl es mae sese less ee is a eeafe. te mavel

a maes maiy a simly ease eis; ee ms be a mme

bey a mlees e ma beig. I wl be a is e iiae

aieveme f ma sisiai f i simly ease be. As e eas

e Risale-i Nur , nsi ivies s see e wl a eai way. tis is a wl i

wi eveyig is e se eiig e wl.

5 Sai nsi, ‘nie W, F pi’ i The Words (Isabl, 1992), 53.

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reaig nsi as a Mslim w gaie isigs i e limae ae f

ealiy by iese eeiees maes sese i s may ways. hweve, is fmal

relationship with Susm is much more complex. It is to the formal relationshipa we e.

Susm in the Risale-i Nur

nsi leae a was isie by e eaigs a wiigs f siial leaes

a iees f tarīqah, Su orders. References to them can be found throughoute Risale. Signicant names standing out among the others include Shayk Abdal-Qai Geylai,6 Imam rabbai Say Ama Siii, Imam Gazali, a

Sa naqsba.

Awlegig e aeiiy f tarīqah,7 nsi le a e ime was ig f em. I e ni a f e twey ni Lee eiae e

as f velāyet , sai, nsi elabaes beaifl iesis a aims f

tarīqah, s as segeig fai a ifyig e sl, e als aws aei

e eial ages f fllwig a jey g ese es:

Together with being very easy, the way of sainthood is very difcult. And together wi beig vey s, i is vey lg. A i aii beig ms valable,

i is vey ages. A gee wi beig vey ba, i is vey aw. I is

bease f is a sme f se w j ey e a smeimes w,

smeimes beme amfl, a smeimes e a lea es away fme a.8

nsi’s eaigs a bsevai f e ime a is eessiies vie im a

is emaies wee ese may bs a wee allege vie

aial esses seis w g fai iee a imlasible..

oewise ei fai wl be weaee by s bs a ey wl ave

e is f lsig fai. Lss la f fai is e eeme eime i nsi’s

view, f is seqee wl be e lss f e’s eeal aiess. tis is e

is ivlve i jeyig tarīqah wi eqie legy aiig, ilig

6 his ame is als aslieae as ‘Jilai.’7 te fllwig is a eamle f nsi’s aeiai f tarīqah: “uelyig e

terms ‘Susm,’ ‘path,’ ‘sainthood,’ and ‘spiritual journeying,’ is an agreeable, luminous, jyfl, a siial sae . tis as bee laime, ag, a esibe i

sas f bs wie by e slas amg e ele f illmiai a se w

ave a fle em e ealiy f eai, w ave l e Mslim mmiy

a s f a . May G ewa em abaly!” (The Letters, twey-ni Lee,

. 518).8 Sai nsi, The Letters, Translated by Şükran Vahide, (Istanbul: Sozler Publication,

1997), 551.

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sme alleges a esl i all seees sessflly mleig e jey.

A, as e way f ea tasavvūf , Susm, could fall short in resisting to doubtsf e ime amig belief, nsi le a “mellig imsaes f

e ese ime”9 eqie belief be e eessiy a i was “ e age f Susm.”10 Emasizig e iiy f gaiig, isig, a segeig

belief, nsi esemble fai “basi sseae” a tasavvūf “fi.”11

Le by ese mivais, nsi livae a way f mally emlyig

reason and the heart. This, he claries, is a way inspired by the Qur’an, combiningeas wi was igly emlye by Salaf , e ealy slas f Islam, a ea

wi was e way fllwe by Salih, iges a is ele w ave bee

e iees f tarīqah.12 he fe es is wiigs wi a ase lie “elyig

Almigy G’s assisae, a e efflgee f e Q’a, I say is”

smeig vey simila sessig a e Risale is e i e eaigs f e

Q’a a is eessig e same s f se eesse by e Salaf a Salihaig e esaig a ee f e ime.13

tis is a isiive feae f e Risale a is w igligig nsi aims

elige eas wi e lig f e ea. he believes a ly by e ji

egageme f e w, a e aai . piig e imae f is

i, e saes: “te lig f e siee is eligis siees. te lig f e

mi is siive siees. We ey ae ie, emeges … We ey ae

seaae, bigy s wi e fme, eei a b wi e lae.”14

realizig a ee ae mes ways leaig G, nsi elaes a

all e es ae e i e Q’a. he iffeeiaes ese ways esibig

as “sme ae se, safe, a me geeal a es.”15 nig a ealie aaiig sme f e s f belief gaiig geie fai g siial

jeyig wl ae 40 ays 40 yeas, nsi, sig i “Almigy

G’s mey,” laims “ee is a way ise se s i 40 mies.”16 he

unfolds a four-step way as one of the paths leading to God, from which he beneteda emmes i e believe f i is m se, safe, a bae. he

elais ese f ses as ealiy, ae a tarīqah, Su order.17

The Four Steps in this way of impotence, poverty, compassion, and reection

ave bee elaie i e wey-si Ws s fa wie, wi ae ee

9 Ibi., 518.10 Ibi., 86.11 Ibi., 41.12 Sai nsi, Mesnevī-i Nuriye, Translated from Arabic to Turkish by Ümit Şimşek,

(Isabl: nesil pess, 2009), 335.13 The Words, Siee W, .209, tweie W, Se Sai, .26014 Munazarat , . 127.15 The Words, twey-Si W, Aem, . 491.16 The Letters, Fif Lee – .41.

17 The Words, twey-Si W, Aem, . 491.

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wi wlege f ealiy, e ealiy f e Sai”a, a e wism f e Q”

an. So here we shall allude briey to only one or two points, as follows:

Iee, is a is se, bease i siss f f ses. We imee

emves e a fm e sl, i gives i iely e All-pwefl oe f

Gly. Weeas, we e way f esai lve, e swifes way, aes e a

away fm e sl, i aaes i e meaial belve. oly afe e

belve is f be imemae es i g e te Belve.

Also, this path is much safer, because the ravings and high-own claims of the

sl ae ese i. F, aa fm imee, vey, a efe, e

sl ssesses ig s a i veses is ma.

Als, is a is m bae a me ivesal. F, i e aai a

sa awaeess f G’s esee, a es is melle imagie e

ivese be eme -eisee a elae: “tee is eise

b he,” lie se w believe i “e iy f eisee,” sse e

ivese be eme imisme i absle blivi a say,

“tee is ig wiesse b he,” lie se w believe i “e iy f

wiessig.” rae, sie e Q’a as ms eliily ae e ivese

a elease i fm eei a imisme, e is a isegas e

abve, a ismissig beigs fm wig ei w a a emlyig

em a f e All-Glis cea, a i e y f maifesig e

Ms Beaifl names a beig mis em, e sies em fm e i f view f sigifyig smeig e a emselves; a beig save

from absolute heedlessness, he enters the Divine presence permanently; he ndsa way leaig e Almigy G i eveyig.18

I is ima mei a nsi emasizes e ieialess f e essee

a gals f tarīqah a e Risale a b sig fm e Q’a a fs

eaig e s f belief. diffeee lies i ei mes. nsi is vey

cautious in dening the Risale a is me i ageeme wi, a e

ay tarīqah. Therefore referring to central gures of tasavvūf , e es:

my jee is a if ess lie Say ’Ab al-Qai Gilai19 (May G be

lease wi im) a Sa naqsba20 (May G be lease wi im) a

Imam-i rabbai (May G be lease wi im) wee alive a e ese ime,

18 The Words, twey-Si W, Aem, . 493–494.19 Sayyi ‘Ab al-Qai Gilai (Geylai), w as e Gaw al-A’zam, was e

founder of the Qadiri Order and a towering spiritual gure in the history of Islam. He lived470/1077–561/1166. (t.)

20 Mamma Baa’i naqsba. he was e fe f e naqsbai oe,

a ie i 791/1389 i Baa. (t.)

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ey wl ee all ei effs i segeig e s f belief a ees

of Islam. For they are the means to eternal happiness. If there is deciency inem, i esls i eeal misey.21

Sig is laim, e qes Imam rabbai Say Ama Siii:

I is Lees ( Maktubat ), Imam-i rabbai22 (May G be lease wi im),

e e a a s f e naqsbai oe, sai: “I efe e flig f a

sigle mae f e s f belief sas f illmiais, esasies, a

isaes f we-wig.”

He also said: “The nal point of all the Su ways is the clarication and unfoldingf e s f belief.”23

In his sustained discussion of Susm, Nursi links spirituality with the questfor sainthood using the Su path. He explains that there are two ways. The rst of wi is e Ie Way:

te Ie Way sas fm e self, a awig e eyes away fm e e

wl, i ls a e ea. I iees egism, es a way fm e ea,

and nds reality. Then it enters to outer world. The outer world now lookslmis. I mlees e jey qily. te ealiy i sees i e ie wl,

i sees a lage sale i e e wl. Ms f e as wi aie sile

ellei ae is way. te ms ima basis f is is bea e eg,

give up the desires of the esh, and kill the evil-commanding soul.24

te ie ee is a e a f isei maes e ealize e ivie igi

f all ealiy, wi e asfms e les g wi e ls a e e

wl. te Se Way, nsi elais s:

The Second Way starts from the outer world; it gazes on the reections of thedivie names a aibes i ei laes f maifesai i a geae

see, e i ees e ie wl. I bseves se ligs a small sale

i e see f e ea a es e lses way i em. I sees a e

21 The Letters, Fif Lee, . 41.22 Say Ama Siii was als w as Imam-i rabbai, Ama Faqi, a

as e regeea f e Se Milleim. he live i Iia 971/1563 – 1034/1624,

where he puried the religion of Islam of polytheistic accretions and efforts to degenerateit, and reformed Susm. (Tr.)

23 The Letters, Fif Lee, . 40.24 Sai nsi, ‘te twey-ni Lee – ni Sei’ i Letters (Isabl, 1997),

522.

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ea is e mi f e Eeally Besge oe, a bemes ie wi

e gal i was seeig.25

I is way, i is as we mve fm selves “” G, we ae e eqie egize i e ea a mi f e divie lig, wi is e ie G.

Siialiy, e, f nsi ivlves a fameal egii f a li bewee

e cea a e ea f a es, wi e asfms e way i wi e

person sees the world. Unlike those strands of Islam, which are suspicious of Susiialiy, nsi believes a is a f siialiy is aeially Islami.

Although he has a nuanced view of Susm, he never deviates from afrming this basi isig.

It is in his criticisms of Susm that his “grounded spirituality” emerges. It istempting, explains Nursi, to juxtapose the Su spiritual against the observation

f e law. he als f se w ae s eme as ele “aie away by e brilliant pleasures of the Su path and the way of reality, and since they cannotaai e leases f e s f e Sai‘a, … ey sse em be

ll fmaliies a ae iiffee was em.”26 hweve, is is a emai

that must be resisted. So Nursi writes, “[T]he ways of the Su path and of realityae lie meas, sevas, a ses f eaig e s f e Sai‘a, ill a

e iges level ey ae asfme i e meaig f ealiy a essee f

the Su way, which are at the heart of the Shari‘ah.”27 teefe e aily ayes

are still obligatory, even if the Su dervish has experienced the divine. Indeedelais nsi e esai eeiee sl el e bsevai f e bligay

ayes. he wies:

The rules of behavior of the Su path and the invocations of Susm should bea slae a meas e lease wii se bligay as, emselves

be e s e. ta is, is tekke [a Su prayer lodge] should be the means to

the please and correct performance of the ve daily prayers in the mosque; onew iely efms e ayes i e msqe as a fmaliy a is e

will nd his true pleasure and perfection in the tekke, is awig away fm

ealiy.28

F nsi, e ill f e eae eeiee ms emai ge. I aand should not displace the ritual obligation. The experience must be rmly locatedwii e Islami aii.

tis ge siialiy is a ey aaeisi f nsi’s a f

siialiy. tee ae f fe elemes:

25 Ibi., 522.26 Ibi., 530.27 Ibi., 528.

28 Ibi., 529.

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G as mae siialiy ssible by eaig s mle beigs e

e ivie.

Siialiy maes aeism m ae.

Siialiy els reas see e .Siialiy is a all-embaig issii a alleges evey aea f

y life.

Siialiy ms be ge i e Q’a.

Ea f ese will w be issse i .

On the rst, Nursi writes:

[S]ie ma is a meesive ie f e ivese, is ea esembles a ma

of thousands of worlds. For just as innumerable human sciences and elds of

wlege sw a ma’s bai i is ea is a s f ee f e ivese,

lie a elee a elega eage f imeable lies, s e

millis f lmis bs wie by e iallable sais sw a ma’s

ea i is esseial beig is e lae f maifesai f imeable s f

e ivese, a is ei meas, a see.

ts sie e ma ea a bai ae a is ee, a mise e

membes f a migy ee i e fm f a see i wi ave bee easlae

e as a mes f a eeal, majesi maie eaiig e

eeafe, eaily e ea’s cea wille a e ea sl be we

a bg fm e eial e aal, a evele, a iai, f a is wa he i. Sie he wille i, e ea will eaily w

lie e mi. A e ms effeive meas f wig e ea is be e

towards the truths of belief on the Su path through the remembrance of God in

e egees f sai.29

F nsi, i is siee a is emsaig e mleiy f e mi; a i is

the Sus who are demonstrating the complexity of the heart. In the same way thate cea eqies maiy se e mi f e ses f esaig;

s e cea eqies a we se e ea s a we mig eeiee G. tis

meas a all ele (give eveye as a ea) as e aaiy eeiee G a sl be asiig ejy a eeiee.

nw is is ima. tis aii lae a f siialiy a nsi

is avaig is imeialis islig se f s w ae Mslim. F

nsi egizes a evey es as e aaiy sese a eeiee e

divie. tis iles -Mslims w ieify wi a iffee fai aii.

Alg is a is lae a, as we sall see lae, nsi believes a a

aae esii f e eeiee is f i e Q’a, i es egize a

ivesal sese f e asee, wi as bee “a-wie” i all f s.

29 Ibi., 518–9

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On the second, we nd a familiar Nursi theme. He was deeply disturbed by theEea esiy was aeism, wi e esibe as “” e e

“aess f e ilsy f naalism.”30 Safegaig e faifl fm e

emai f aeism is a ey eme f e Risale-i Nur . Although he is condenta a aial es sl see e vewelmig agmes f e f

eism a, i aila, e ivie igi f e Q’a, e als sees e vale

of an experience of God. One advantage of the Su way, Nursi explains, is thataeism bemes imssible. S e wies:

A sincere ordinary follower of the Su path preserves himself better than a

supercial, externalist person with a modern, scientic background. Through

the illumination of the Su path and the love of the saints, he saves his belief. If e mmis gievs sis, e bemes a sie, b a believe; e is

easily aw i aeism. n we a all a efe i is view e ai f

shaykhs he accepts, with a strong love and rm belief, to be spiritual poles. And

because no power can refute it, his condence in them cannot be destroyed. And

so long as his condence is not shaken, he cannot accept atheism.31

nsi believes i is ima a fai es b e mi a e ea. oe

sl ave g agmes f fai; b e sl als ave a sese f G

mae ssible g a aefl iseme a liseig e divie.

I is e elaisi bewee eas a eeiee a maes e i

eleme f nsi’s a f siialiy. M f e Risale-i Nur mises

fs f e esei,32 e eisee a iy f G,33 e ef Mamma,34 a e mialsess f e Q’a.35 hweve, esie is

bs efese f e ielligibiliy, eee, a elaay we f Islam,

e es ee a eas as is limiais. Give sbje mae is G,

nsi es ee a e ma mi is wig a e e limi. I is all s

m easie al ab siee egieeig. I a vey siig assage, nsi

sggess “wiesses a fs f wlege f G ae f ee ss.”36 The rstresembles water: “it is visible and palpable, but cannot be held with the ngers.F is s, e as ea eself fm illsis a sbmege eself i i

as a wle.”37 te se esembles ai: “i may be eeive, b i is eie

30 Sai nsi, ‘te Seveee Flas – Fif ne’ i The Flashes Collection, 160.31 Sai nsi, ‘te twey-ni Lee – ni Sei’ i Letters 2 eii,

520–1.32 Sai nsi, ‘te te W’ i The Words (Isabl, 1992), 59–131.33 Ibi., ‘te twey-Se W’, 287–318.34 Ibi., ‘te nieee W’, 243–252.35 Ibi., ‘te twey-Fif W’, 375–474.36 Sai nsi, ‘te Seveee Flas – te ne’ i The Flashes Collection,

175.

37 Ibi., 175.

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visible, may be el. Y sl yself was i wi y fae, y

m, y sii, a l yself befe a beeze f mey.”38 A e i

s esembles lig: “i is visible, b i eie alable may i be el. S

y sl l yself befe i wi e ea’s eye a sii’s visi: ysl ie y gaze was i a wai … F lig a be el i e a

nor hunted with the ngers; it can be hunted only with the light of insight andiii.”39

nsi was believes w se ei wle by—b ei mis a ei

eas. We sl sggle a fmlae g agmes f e siis we

l; b we sl als s a e selves e ivie. G limaely

vies e eisive eviee ab G by sig s wi e smi,

ivie lve.

te f eleme is e all-embaig ase f nsi’s siialiy. Siialiy

is fe iiize as iivial a ilge. I is smeimes se agais jsie.F nsi, is is a imssible sii. Siialiy embaes e bligais

eae a js wl. tis meesive sese f siialiy is ae we

nsi saes a e wi e meiaes aily. he wies:

I ave g i abve my ea f e wism i eaes. I l a i evey mig

a eveig a eeive isi:

If you want a friend, God is sufcient. Yes, if he is e fie, eveyig is

a fie.

If you want companions, the Qur’an is sufcient. Iee, f i e imagiai

e mees wi e es a agels i i, bseves e eves i wi ey

wee ivlve, a bemes familia wi em.

If you want possessions, contentment is sufcient. Yes, e w is e is

frugal; and one who is frugal, nds the blessing of plenty.

If you want an enemy, the soul is sufcient. Yes, e w faies imself is

visited with calamities and meets with difculties. Whereas one who is not fond

of himself, nds happiness, and receives mercy.

If you want advice, death is sufcient. Yes, e w is f ea is save

fm lve f is wl, a ws i eaes f e eeafe.40

tis is a all-embaig l, wi lis gee e siial wi e

bligais live simly. Mvig fm e’s fiesi wi G, nsi weaves

38 Ibi., 175.39 Ibi., 176.

40 Sai nsi, ‘twey-i Lee’ i The Letters, 334.

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gee e ealiy f e Q’a, e ee f a lifesyle f simliiy, e

ages f self-lve, a e ee ave e’s eseive e life me.

Siialiy f nsi is simly a iese eeiee, b a life-agig

issii.I is e las eleme a is vial f nsi’s a f ge siialiy.

When Nursi sets out his denition of the Su path, it is rmly located in keyIslami beliefs ab e pe Mamma a e Q’a. nsi wies:

The aim and goal of the Su path is—knowledge of God and the unfolding of the

s f belief—g a siial jeyig wi e fee f e ea e

e saw f e Asesi f Mamma (pBuh), maifes e s f

belief a e Q’a g illmiai a eai saes, a a egee by

“wiessig”; i is a elevae ma mysey a ma efei wi is

called “the Su path” or “Susm.”41

As we have already noted, he chides Sus when they start assuming that their eeiee f G is me ima a ial bligais. tis is bease e

wants to rmly locate the experience of God in the context of the disclosure of theae f G i e Q’a.

oe eas wy is is s ima f nsi is e e ieeai

f a eeiee ees evelai. I e Eigee Lee, nsi mses

on the question: why did some great Su saints describe the universe in waysa we w w ae wg? nsi aswes: “tey ae e ele f a

ealiy. tey ae als sais a se w wiess e ealiies. tey saw elywa ey saw, b sie ey wee e i elaais ey mae wile

i e sae f illmiai a wiessig, wi is wi meesi,

a i ei ieeais f ei visis, wi wee lie eams, ey wee

aially ie.”42 he e les is sei by maig i lea a e

ly safega agais iaae ieeais f eligis eeiee is e

rm foundation of an infallible and reliable revelation. So he writes: “[T]hemeeig illmiais f sme f e sais elyig ly “wiessig”

do not attain to the statements about the truths of belief of the puried or exactslas, w ae e ele f e legay f e a w ely e

Q’a a revelai, “wiessig.” … [t]e balae f all illmiai,meal saes, visis a wiessig ae e B a e Sunna.”43

Although the insights of the Su are important (and Nursi always stresses thevale f e isveies f tasavvuf ), ey mig be misae. ulimaely e

wlege f G ees G’s islses s: G ms ell s wa

41 Sai nsi, ‘te twey-ni Lee – ni Sei’ i Letters 2 eii,

518.42 Sai nsi, ‘te Eigee Lee’ i Letters 2 eii, 104.

43 Ibi., 106.

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G is lie. o mysial eeiee f e divie mig be misae; limae

eaiy ees sig G’s evelai.

Reection Questions

Is Said Nursi a mystic? What is the signicance of this label? To whatee is e label a aae esii f Sai nsi?

What is Susm? How does Nursi relate to this tradition?“A sese f G is a e ea f all fai.” Wl Sai nsi agee wi

is assei?

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cae 4

nsi’s Aa disageeme a

plalism

A imay eas wy Beizzama Sai nsi is ima is i is aie

to disagreement and pluralism. Humans need to nd strategies to cope withisageeme. t may as f e wl wiess e iabiliy f maiy

live wi iffeee. May ave ie bease f iabiliy ale a

isageeme effeively. te f Iela, palesie/Isael, a Leba ae js ee eamles wee eligi as bee a fa (amg may fas) i a

sial f esive vilee bewee mmiies.

In this chapter, we shall summarize briey the conventional approaches to thisi. F e me mise, e ie is simly a eligis eay (wi

eies lalism) a aggessive selaism (wi allws lalism b ly a

ivaize fm f eligi). havig le a e aiial ebae, we sall see

how Nursi argues for a rich alternative, which afrms diversity yet also remainsmmie e bli ae f eligis aiis. We sall sgges a is

nsi aleaive a be alle “Ge lalism.”

Te Tadtnal optns: Tecacy Seclas

May eligis aiis (eas eseially se mmie meism)

ave bee eme avae a fm f eay. A eai sae is e

wee a g aem imse e “le f G,” wi i aie ivlves

e “le f eai eligis aiies.” I as bee a sa emai f

b cisias a Mslims. F cisias, we ave calvi’s Geeva, rma

cali “cisem,” a, i e me ei, avaes f a “cisia

Ameia.” F Mslims, we ave me ay Ia a Sai Aabia.te eai emai as is s i a eai esaig f eligis

. F b cisias a Mslims, e isses a sae i eligi ae f eeal

imae. tey believe a G as eveale e maiy. Aeig

that truth is important both because error makes God unhappy and the afrmation eial f e as imliais f eeiy. I was Agsie f hi i

the fth century who took the expression from a parable of Jesus, namely, “compelthem to come in,” as justication for the use of torture against the heretic. Theqesi “wy sl e sae leae se i e?” as ae less

les a sieies.

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Although even the theocratic examples listed above had to nd some way of ammaig ivesiy (eve if i is simly ivesiy wii a fai aii), e

eai sli ees s ivesiy a miimm. I sives se e law

limit the options for the dissenter. Public meetings are difcult; publication of keyes is fe ibie; a all fms f selyizig ae sily fbie.

tee ae ley f lassial efeses f is aa e sae. Eve i

e weie ey, ee wee gfl efees. Fm e cisia i

f view, e bes illsai is t.S. Eli (e gife Eglis e). I is Idea

of a Christian Society, Eli ages f e eessiy f sme iea (a is, sme

elyig wlview) a i Egla a iea ms be cisia. Fm e

Mslim i f view, ee ae ley f s-alle “Islamiss,” w ae efeig

a eai Mslim sae. Isa Ame i paisa as vie a visi f a

sae gaize a Mslim iiles. F Ame, is is a sae wee ly

Muslims can vote (and hold signicant positions of responsibility), the gendersms be segegae (wi wme eqie wea e ba), a vais lifesyle

is ae illegal.

F b Eli a Ame, e imay agme is “.” Give G

as eveale e ab sial gaizai a give ee ms be sme

eiig wlview i a le, i is esseial a e “ig” eligi

miae. te blem wi ese agmes is a i alms evey y

there are signicant minorities who believe differently and would like equality of eame. tis simle i as bee e mai fa bei e ise f wese

aleaive f selaism.

te sela sli as bee eee i may ies a e wl.Alg ee ae iffeees, Fae, Ameia, a Iia ae all sela i

ei sii. pve by e ima f e esa efmai, vais

Eea eiss i e siee a seveee eies age a eligi

a a sl miae e bli sqae. te bli sqae ms be

sily eal. hweve, e is eal mbella, vais ivae a esal

wlviews ae allwe eis.

There are obvious difculties that the secular project continues to try to resolve.Wa ae e limis f aeable wlviews? nmally, e lassi iei is

a e sl allw ayig a es’ ima ae es. hweve,

this is a difcult line to draw. What about racism or pedophilia? And if thesewlviews ae eeme aeable, e wa basis ae ese vales beig

introduced into the state? A further difcult is that the secular state is a triumphf a aila wlview—a aila’eligi’, amely e eligi f belief.

te vas majiy f ele i e wl ae iesely eligis. tey wa

live i a sial gaizai a eies ei eees vales. Wy sl e

small miiy f aeiss a agsis miae e bli sqae? I seems

may iis a selaism is imaible wi emay.

S e qes f a aleaive is gely eee. A is is wee Sai nsi

is s ima a ieesig. I is is “ge lalism” a we

e.

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Nursi’s Approach to Disagreement and Pluralism 53

Gnded Plals1

te ey esaig Sai nsi’s aleaive is is sg mmime e

ma aaiy eas, vese, a esae.2 nsi es’ wa a blisqae abse f mal a eligis vesai (a is, e sela sli). he

as a visi f a iese vesai, wi is ge i ee mmime

e ailaiies f ea aii. I is vesai, e may y a esae

e e. A e same ime, e is a ealis. Alg e believes a Islam is e

e e eligi, e aes a i a miae e bli sqae. he aws a

aalgy wi e esie f sig i e mile f wie; e wies:

Yes, js as I esie a lg f e sig ig is wie, b I a will

i aem big i, s , I lg f e wl be ige a I ay f

i a I wa e wlly be efme, b I a will ese igs, bease

I ave e we. I a aem em i fa, bease i is eie my

y, I ave e aaiy.

A is i, e is eseially ieesig. he es wa is sae f affais

bease is is imaible wi is esaig f Islam. I e ws, i

is bease e is a mmie Mslim a e aes lalism, esie is

mmime Islam.

te e f esasi, wi evaes is wiig, eis is esle

mmime -vilee. As we sall see, f nsi we a Mslim ess

to violence, then this shows a lack of condence in the beauty, coherence, andaialiy f Islam.

nsi’s aie lalism a isageeme a be smmaize i f

is. tese ae as fllws:

Sai nsi is mmie e f Islam a e imae f

esaig es f a .

Nursi nds in his tradition several reasons why it is important to commit tosive -eisee wi e fai aiis.

nsi believes a e es vilee by Mslims agais -Mslims

demonstrates a lack of self-condence in Islam. Self-condent Muslimsw ae sg i ei fai ee es vilee.

nsi believes a e sae ees g iizes a is believes mae

g iizes.

1 M f e maeial i is smmay f nsi’s views lalism a isageeme

is ae fm Ia Maam, Engaging with Bediuzzaman Said Nursi: A Model for Interfaith

Dialogue, (Asgae pblisig, 2010). A flle isssi f ese qesis a be f

i is vlme.

2 See Sai nsi, te damass Sem, Fis Aem, ti pa, . 78.

1.

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3.

4.

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Turning then to the rst feature. Islam, for Nursi, is not just a cultural religiousoption. Instead Islam is the nal, denitive, and most elegant description of theae f G a eeais a G as f maiy. S, f eamle, we

Nursi describes the signicance of Muhammad, he writes:

peae a blessigs be mase Mamme sas a sas f

imes, e mbe f e g ees f is mmiy, wm was eveale

e All-Wise ciei f t a False, fm oe Ms Meifl, Ms

cmassiae, fm e Sblime te; wse pe was fel by

e ta a Bible, a l f by ws sigs, e vies f ji, sais f

ma, a ssayes; a wse iiai e m sli; mase Mamme!

peae a blessigs be im sas a sas f imes …3

I is ima e w embee i is iey ae eai laims abe ae f Mamma a is elaisi wi e ta a Bible. I e

fee le, Sai nsi mves is fs fm Mamma e Q’a.

hee e wies:

te All-Wise Q’a, wi maes w s Ssaie, is s: i is

e e-eeal asla f e gea B f e uivese; e islse f

e eases f e divie names eale i e ages f e ea a

eaves; e ey e s ie beea ese lies f eves; e easy

f e favs f e Ms Meifl a e-eeal aesses, wi me f

fm e Wl f e usee bey e veil f is Maifes Wl; e s,fai, a la f e siial wl f Islam, a e ma f e wls

f e eeafe; e isi ee, li esii, ailae f, a

lea asla f e divie Essee, aibes, a ees; e is, e

wism, gie a leae f e wl f maiy; i is b b f wism

a law, a a b f aye a wsi, a a b f mma a

smms, a a b f ivai a divie wlege—i is a b f all

siial ees; a i is a sae libay ffeig bs aiae e ways

of all the saints and veracious, the puried and the scholars, whose ways and

as ae all iffee.4

Sai nsi believes a ee ae mellig aial agmes f e f

Islam. tee is evaig is wiigs is sa sese a aye eaig

e Q’a a esae awlegig e ivie igi f e e. Iee

e ima f e Q’a is s gea e eae, a nsi ses a reductio ad

absurdum agme efe is ivie igis. Afe ig w e “mm

ele” a el b ami a e Q’a is ally iffee fm ay e

b, e elais: “te Q’a, e, is f a egee eie abve all f em

3 Sai nsi, ‘tiee dle’ i The Words . 249.

4 ‘Fee dle’ i The Words. . 250.

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So we nd in Said Nursi’s writings, a strong commitment to love, coupledwi a eqally sg mmime eseig e libey f e e. tese

w issiis sl sae elaisis wi -Mslims. Alg e

believes i is ima elai e cisia e f Islam, e egizesa a e e f e age ee will be may siee a g cisias w ave

vee Islam. he ies vais assages i e ai. S nsi elais

i e Fifee Lee:

A a i we e e aeas be vey sg, e eligi f e

cisiaiy, wi mises e lleive esaliy f Jess (u wm

be eae), will emege. ta is, i will ese fm e sies f divie Mey.

Present Christianity will be puried in the face of that reality; it will cast off sesii a isi, a ie wi e s f Islam. cisiaiy will

i effe be asfme i a s f Islam.11

Alg e wl lve see all cisias embae Islam, e egizes

b silgially a, me imaly, elgially is will ae

il e e f e age. cisias a Jews ave les a e e f e age: f

reasons already identied, Muslims have a duty to protect Christian and Jewishmmiies i e ese. tey ae allies i e agme wi e fes f

belief. S nsi wies:

I is eve ee i aei aiis f e pe a a e e f ime

e ly is amg e cisias will ie wi e pele f e Q’aand ght their common enemy, irreligion. And at this time, too, the people of eligi a ee ie sieely ly wi ei w bes a

fellw believes, b als wi e ly is a siial es e cisias,

emaily fm e isssi a ebae f is f iffeee i e

mba ei ji eemy-aggessive aeism.12

te sial a liial seqees f is elgy f e e imes ae g

f eisee a e eas f leai.

nw f se ee ae me allegig es i e Q’a, f eamle, e

vese a seems ibi e aig f Jews a cisias as fies (5:51).Sai nsi is ieesig ee: e ees e valiiy f e e, ye isiss a

it is not a blanket prohibition. Instead it is conned to moments when Jews andcisias ae a blem a Mslim.13 nsi elais s:

11 Sai nsi, The Letters, . 78.12 Sai nsi, The Flashes, . 203.13 Said Nursi actually writes when Jews and Christians reect their ‘Jewishness

a cisiaiy’. I am ieeig is as a ve aagism Islam. F a sligly

iffee ieeai see tmas Miel, ‘Mslim-cisia dialge a c-eai

i Beizzama’s tg’ i A Contemporary Approach to Understanding the Qur’an:

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A migy eligis evli e i e ime f e pe, a bease all

e ele’s mis evlve a eligi, lve a ae wee eae

a i a ey lve ae aigly. F is eas, lve f -

Mslims ifee issemblig. B w … wa eies ele’s mis ae

gess a is wl … I ay eve ms f em ae s b ei

eligis. I wi ase, beig fiely em sigs fm amiai

f ei ivilizai a gess, a bwig ese. S fiesi is

eaily ile i e Q’ai ibii.14

I e ws, fiesi is ssible we e gals ae sive a

aiae. Sai nsi egize g is life e imae f g

elais wi e ele f e b e basis f e e jsie. (te tis

w is Adalet-i mahza. This is the application by human beings of the “absolute

justice” of God , which we are rendering as “e jsie.” We Sai nsises e em “e jsie,” e is imlyig e bes a mlee aliai f

jsie by ma beigs i ei ieais wi e ae a e es f e

eai.)

The net result is a set of arguments, rmly grounded in the Qur’an and hadith,wi eqie Mslims ave siive a sive elais wi -

Mslims base e ieis f e jsie. tese agmes ae iee

f e -Mslims; ey assme e f e Islami wlview. B e

me is a we ave i Sai nsi a sg Islami agme f ivesiy,

vesai, a eaefl -eisee wi e e.

tis leas e i feae. Sai nsi is eseially ieesig i isaea. he ems se w wl es vilee as a fm f weaess. I

demonstrates a lack of condence in Islam. For Islam is sufciently strong thatgood arguments can bring about victory. Şükran Vahide in her biography of Nursielais is sii s:

[t]e way f e Risale-i Nur was eaefl jihad “ jihad f e w” (mânevî jihad ) i e sggle agais aggessive aeism a ieligi. By wig

slely f e sea a segeig f belief, i was w als f e

esevai f ieal e a eae a sabiliy i siey i e fae f

e mal a siial esi f mmism a e fes f ieligiwi aime esabilize siey a eae aay, a fm “a baie”

agais em.15

The Example of the ‘Risale-i Nur’ , (Istanbul: Sözker Neşriyat Ticaret ve Sanayi A.Ş. 2000), . 559.

14 As qe i osma cilai, ‘cmmes e hly Bible i e Risale-i Nur ’ i A

Contemporary Approach to Understanding the Qur’an: The Example of the ‘Risale-i Nur’ ,

(Istanbul: Sözker Neşriyat Ticaret ve Sanayi A.Ş. 2000) p. 585. 15 Sa Vaie, te Bigay f Beizzama Sai nsi: e a f e

risale-i n, a ee.

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I e ws, nsi is mmie alig isageeme wi eaefl meas

bease e saes a wese seiism ab e f eligi, b bease

f e f eligi. nsi was a Islami eewal; e was Mslims

ealize e we f ei aii. A i s ig, e believes a e we of argument and reason is sufcient to hold those who already belong and attractes w ae seeig G. he alls is a mânevî jihad , wi is a “jia f

e w” a “-ysial jia.” oe f e eass wy nsi believes e

jihad can be non-physical is because he is condent that God will bring about theeessay viy g s a eaefl wiess a ses agmes ae a

vilee. te G Sai nsi believes i a w wes wi e siee eff

f faifl Mslims.

We i mes selaiss a fllwes f e aiis, nsi alls f

-vile wiess e beay a eee f Islam. Wii Islam, nsi

isiss a i is a bligai all faifl Mslims sa ie. S ewies:

paie e be, lve a eai isisely ejie by es

f Q’ai veses a aiis f e pe! Esablis wi all f y

wes a i wi y fellws a bes i eligi a is sge a

e i f e wlly! … d say yself, “Isea f seig my

valable ime s ey maes, le me se i me valable igs s

as e ivai f G a meiai.” F eisely wa y imagie be

a mae f slig imae i is mal jia may i fa be vey gea.16

oe agai ee is a ieesig agme embee i is e. hweve emig

i mig be evae isageemes a sqabbles i e Islami mmiy by a

a f iey, nsi isiss a i wl be wg s. Livig amgs ese

agmes is e eligis y; f we w wa e imliais f e

isageeme ae f e sae f e “mal jia.”

nsi aes e ealiy f lalism (a is, a ee ae may eligis

aiis) a e ieviabiliy f isageeme b wii a sie e Islami

mmiy. hweve, is esse is all f a “egii a Islam is js

e amgs may” (e la saegy f may wese elgias, f

eamle J hi),17 b all f a eee fai me mmie is isiivelaims a beliefs. F nsi, a f e eewal e was amgs Mslims is a

greater self-condence in the arguments for the Islamic faith that enables Muslims ejy e lalis wl. Lie a m-lve il a me, e a vee i

e wl afai f iffeee a ivesiy bease e is see i e’s w

16 Sai nsi, ‘o Sieiy’ i ‘te tweie Flas’. Fm vl. 3 f e Risale-i

Nur , . 208.17 J hi is a avae f ‘lalism’ i e cisia telgy f oe religis

ebae. plalism eails a ea eligi sl see iself as a way e csmi eal,

e way. F hi, see An Interpretation of Religion (Basigse: Mamilla 1989).

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ieiy. te iea ee is a a mmie Mslim is e a a ejy egagig

wi e aiis bease f e we f ei agmes.

tis leas e f feae. nsi a ley f sela iis w wee

eay age a mmie Mslims mae ba iizes. Agai nsi sis agme a: isea f saig e sela assmi a iizesi

eqies mmie eligis ele, e isiss a ely mmie Mslims

will mae mel iizes. tey ae a ea e liial e; ey ee

be mmie vew f e gveme. S i e damass Sem, wi

was elivee i 1911, e elais:

Wa we wa w is e awaeig a aei f believes, f e effe f

bli aei is eiable. te aim f e ui a is se is l

e W f G, a is way is wage e “geae jihad ” wi e’s w sl,

a gie es. niey-ie e e f e eeavs f is blesse siey

ae liial. tey ae ae e was g mals a meai,

wi ae e sie f liis, a e lawfl aims.18

A evey i, nsi ales e allege f ivesiy a isageeme by

esig a sela elaivism a as sae may wese algeis f

lalism, b by isisig a eee lve f G a a geae esaig f

e Q’a. F nsi, a fai mmime is e bes way f alig ivesiy

semi-agsiism.

Say

nsi’s aleaive e ie a eee siis f selaism a eay

is eseaely eee. te sial seqee is lea: nsi’s mmime

eaefl ieai allws Mslims be ie i a mm gal a eaes

iies sae e beay a esi f Islam. oe a fae isageeme

head-on and nd resolution peacefully. One can also live faithfully in the midst of eligis ivesiy. Islami eewal alls Mslims emai eely mmie

their faith while coexisting with the other. When one is condent in his faith, Nursi

ages, e as e feem a seiy embae a aeiae iffeee.oe sl ige fai ie i i e ivae see, ae e sl

allw i fm a meaigfl fai f e’s life a live i amy wi

es bease f i. I is way nsi ejes e agmes f selaiss a

all f -egageme wi fai. Semi-agsiism es vie e same

eaai f livig amgs ivesiy a a fai mmime es.

18 Sai nsi, te damass Sem, Fis Aem, ti pa, . 84.

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Reection Question

Wa is a “ge lalism”?

Sme selaiss age a e ly safega f lalism i siey is eee eligi e l. hw wl Sai nsi es?

Wa wl Sai nsi say e es w is i is ima

fbi e eligis i a Mslim y?

1.

2.

3.

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ExtrActS FroM thE

WrItInGS oF SAId nurSI

te Risale-i Nur llei as a syle f is w. te vlmis llei f

130 iees is a esive a all-emassig w. Amg is mes, The

Words is mse f 33 aes, e las e f wi is e se maj b

f e llei eile Letters. “te tiie Lee” is ae b, Signs of

Miraculousness. Similaly, “te tiy-Fis Lee” aeas as e i maj b f e llei, The Flashes. “te tiy-Fis Flas” is e f maj

b, The Rays. “te tiy-ti ray” is e Seedbed of the Light , Al-Mathnawi

al-Nuri. See fm is agle, e iivial bs ae as e baes f e

maj b, wi is The Words. tis is a e e eae egaig mei

iles f aes fm e Risale-i Nur that reects the collection’s order.I aii, e igial lagage f e Risale-i Nur was gee ilsive.

Sai nsi ses e w insan efe mas. he aesses is fies a

students as siblings without referring to a specic gender. Although the translationsmeimes ses e em “ma” “mai”, e tis is ilsive.

These extracts are divided into four sections. The rst is beliefs. In this section,we l a e ways i wi nsi age f belief i G. We will see a

nsi laes sieable emasis e e f eai a e emaable

signicance of human agency, consciousness, and conscience. The second is e. I is sei, we l a nsi’s view f e evealig G, e

ealiy f e Q’a a e ima le es lay i Islam. te i is

e afelife. We see ee a nsi sesses immaliy as a eessay famew

for living life in a healthy way. And the nal section is justice and worship. Thisls a nsi’s sial eaig a is aie meiy a e wes.

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pa 1

Belief

Etact one: Deence beteen Beleve and Nn-Beleve

“te Se W” eliaes e viewis f a believe a a believe

g a allegial sy f w ele, sevig as mmeay a Q’ai

verse, dening believers as those who have faith in the unseen. While the former wiesses e jy f eisee i eveyig, e lae wells i smbeess a

esai.

I e name f G, e Meifl, e cmassiae.

tse w believe i e usee.1

If y wa esa wa gea aiess a by, wa gea lease

a ease ae be f i belief i G, lise is sy wi is i e fm

f a mais:

oe ime, w me we a jey f b lease a bsiess. oe se ff in a selsh, inauspicious direction, and the other on a godly, propitious way.

Since the selsh man was both conceited, self-centred, and pessimistic, he ended

i wa seeme im be a ms wie y e is essimism. he

le a a eveywee saw e weless a e fae lameig

i e gas f feasme bllyig yas, weeig a ei esi. he saw

e same gievs, aifl siai i all e laes e avelle. te wle

y e fm f a se f mig. Aa fm bemig ,

he could nd no way of not noticing this grievous and sombre situation. For

eveye seeme im be a eemy a feig. A all a e sawible ses a esaiig, weeig as. his siee was i a sae

f me.

The other man was godly, devout, fair-minded, and with ne morals so thate y e ame was ms eelle i is view. tis g ma saw

ivesal ejiig i e la e a eee. Eveywee was a jyfl fesival,

a place for the remembrance of God overowing with rapture and happiness;eveye seeme im a fie a elai. tg e y e saw

1 Q’a, 2:3.

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e fesive elebais f a geeal isage fm ies amaie by ies

f g wises a as. he als ea e s f a m a ba f e

elisme f slies wi ay alls f “G is Ms Gea!” a “tee is

g b G!” rae a beig gieve a e sffeig f b imself a

all the people like the rst miserable man, this fortunate man was pleased and

ay a b is w jy a a f all e iabias. Feme, e was

able to do some protable trade. He offered thanks to God.

Afe sme wile e ee a ame ass e e ma. he es

is ii, a sai im: “Y wee f y mi. te gliess wii

you must have been reected on the outer world so that you imagined laughter be weeig, a e isage fm ies be sa a illage. cme

y seses a ify y ea s a is alamis veil is aise fm y

eyes a y a see e . F e y f a ely js, massiae,

benecent, powerful, order-loving, and kind king could not be as you imagined, l a y wi emsae is mbe f lea sigs f gess

a aieveme.” te ay ma lae ame is seses a eee. he

sai, “Yes, I was azy g i. May G be lease wi y, y ave

save me fm a ellis sae.”

O my soul! Know that the rst man represents an unbeliever, or someoneeave a eeless. I is view e wl is a se f ivesal mig.

All livig eae ae as weeig a e blws f ea a seaai.

Ma a e aimals ae ale a wi ies beig ie aa by e alsf e aie . Migy beigs lie e mais a eas ae lie

es, lifeless ses. May gievs, sig, eifyig elsis lie

ese aise fm is belief a misgiae, a me im.

As for the other man, he is a believer. He recognizes and afrms AlmightyG. I is view is wl is a abe wee e names f e All-Meifl

oe ae saly eie, a lae f isi f ma a e aimals, a

a eld of examination for man and jinn. All animal and human deaths are a

embilizai. tse w ave mlee ei ies f life ea fm is

asie wl f ae, ay a ble-fee, wl s a lae may be made for new ofcials to come and work. The birth of animals and humans

mas ei elisme i e amy, ei beig ae e ams, a e sa

f ei ies. Ea livig beig is a jyfl egla slie, a es, ee

ofcial. And all voices are either glorication of God and the recitation of His names a e se f ei ies, a e as a ejiig a ei easig

w, e sgs aisig fm ei jy a wig. I e view f e believe,

all beings are the friendly servants, amicable ofcials, and agreeable booksf is Ms Gees L a All-cmassiae owe. Vey may me

sble, eale, leasable, a swee s lie ese beme maifes a

aea fm is belief.

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Extracts from the Writings of Said Nursi 67

ta is say, belief i G beas e see f wa is i effe a tba-tee f

paaise, wile belief eals e see f a Zam-tee f hell.

ta meas a salvai a seiy ae ly be f i Islam a belief.

I wi ase, we sl ially say, “paise be G f e eligi f

Islam a efe belief.”

The Words, Se W, . 27–28.

Etact T: Te f Cannels

Seedbed of the Light , Al-Mathnawi al-Nuri, mse f 12 eaises, is amg

e ealy bs f e Risale-i Nur . “te Eleve teaise” aie wii is b is ab e wlege f G as elaie g f aels, ea f

wi ae fs f G’s Eisee a uiy. te f aels ae: e pe

Mamma—is aae a wiess; e beay a e f e ivese; e

Q’a i all is elegae; a ma siee a sisess. nie e

way i wi nsi ses qesis f im aswe.

The Eleventh Treatise

A i fm e lig f wlege f G, eale is his Majesy

When I enter a garden, I choose its most beautiful ower or fruit. If it is difcultf me i i, I ae lease i lig a i. If I me ass a e e,

I ee ie i, aig e le: tae wa leases a leave wa

es . tis is my syle, a I as my eaes beave i e same way.

…

o aim a gal is G. There is no Deity but He, the All-Living, Self-Subsistent

(2:255). Amg less fs f him, we give ly f ee.

The rst proof is Prophet Muhammad, upon him peace and blessings. …te se f is e ivese, e ma-sms ma-ma, e

bseve, gea B f ceai.

te i f is e Q’a, e b i wi ee is b a

wi is e Sae W.

te f f is e ma siee sisess, e je f

e usee a e maeial, visible wls. A ma beig’s sisess

or conscience inuences the intellect from which the ray of belief in Divineuiy isses.

•

•

•

•

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First proof: The Muhammadan Truth

tis f is fise wi Messegesi a Islam. Messegesi ais

e esimy f e geaes sess a ms meesive ageeme f

all pes, a Islam beas e sii f e diviely eveale eligis a

their conrmation based on the Revelation.

te nble Messege elais e eisee f G a his uiy maiy.

His truthful words are afrmed by his manifest miracles, the Prophets’ testimony,

and the conrmation of all Divinely revealed religions. The Prophet manifests

that light (of Divine Unity) in the name of those puried, excellent men andwme w agee is all. False a ave a i is e, lea,

evident truth, which enjoys such strong conrmation and is discerned by eyes

eeaig all s.

Second Proof: The Book of Creation

All lees a is f is b, iivially a lleively a i is

aila ge, say: There is nothing that does not glorify Him with His

praise (17:44), laim e All-Gea cea’s Eisee a uiy. Evey

particle testies truthfully to the All-Wise Creator’s necessary Existence. While

esiaig amg eless ssible esiais, if ey will sie bilig

bls f a beig a i wa i f beig ey will be , ea aile aesa particular route and assumes particular attributes. It is directed to a specicgal i aae wi eai esablise laws a es i may amazig

sefl seqees. I seges belief i G, wi G imlae i

our inner faculty so that we may nd Him, and which is a sample in us of thesee wls.

des a aile laim e se f is All-Majesi Mae a his maifes

Wism i is aila ge? tg is iivial eisee, aila

attributes, and denite nature, every particle points and testies to the All-

Wise cea. I as as a bilig bl i fmig ms; aig a eamg less ssibiliies, i assmes is e sii i a m. tis

position has relations with all other positions, and the particle fullls many tasks

issig fm se elais. As ee is a si balae a efe amy

among positions, each task the particle fullls yields numerous, wise fruits.

2 te Mammaa t is e eesee by pe Mamma, im

be eae a blessigs, as a seva a Messege f G Almigy, as well as e f

wi e is e iqe embime. (t.)

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As all f is baes e aile’s esimy f e cea, e aile

laims e fs f is All-Majesi Mae’s eessay Eisee a

islays is All-Wise cea’s se i e ge f is as a e ass

it fullls. IT is as if it recites the verses declaring Divine Unity, just a soldier is age wi aila ies a as elais wi all amy ivisis i

ese se ies.

te, ae e fs f Almigy G’s (Eisee a uiy) me lea

a all f eai’s ailes? te taii “te as leaig G ae as

may as his eaes beas” eesses a e .

Question: Why are we unable to nd the All-Great Creator with our intellects?

Answer : Bease f his maifesai’s efei a his avig

sie.3

Reect upon the lines of the [Book of the] Universe, for they are letters to you frome higes realm.

te B f ceai islays eliess as lealy as e miay s a

eibis e pwe’s miale i evey w lee. Is msii is s

mials a, eve ssig a ea aal ase wee a fee age, ea

ase wl sae mbly befe is mialsess, awlegig:

“Gly be y. We ave we. Sely, Y ae All-Migy, All-Wise.”

tis B’s e is s sble a eliae a iseig a ew i i is

eas lae eqies a absle we a a eae eveyig, f ea

lee—eseially livig es—as ie elais wi seees a a sg

ei wi all e ws. ts, weve eae a ga’s eyes eae e

sun, and whoever ordered a ea’s stomach ordered the solar system. Refer to:Your creation and resurrection are but like (those of) a single soul (31:28), a

see w fl a wiess mes fm a bee’s ge, wi is ly e f e

pse’s miales eeses a small w i is B.

pe ve a mi-gaism a, alg ivisible e ae eye,

is a samle f eai. te oe W “we” i i a mials fasi

als “we” e ivese. If y sy i a ise is sble meaisms

a wefl sysems, y will be vie a is eisee a life

a be aibe lifeless, simle, aal ases a a isigis

bewee ssibiliies. oewise y ms ami a ea aile ais e

3 Eveyig is w g is sie. oly e Almigy G as eqal

sie. (t.)

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sisess f sages, e wlege f sieiss, a ey mmiae wi

ea e iely. Eve e sesiis ae asame f s a laim.

tee is elaai e a ega is as a miale f divie pwe, e

ivei f e oe W ivee a aage e ivese. If is wee

s, i wl be imssible f w ms ima aal ases laws, gaviy

a elsi, me gee i a am. Gaviy a elsi, mi a

simila emea, ae ames f divie iiles ways eaig eesee

as laws. tey may be aee as laws, vie a ey ae me

beig e fai f a age ae. Beig ly ames iles avig

mial eisee, ey sl be ae eal, eeal eisee.

Question: Wy ele believe i mae’s eeiy a aibe all seies’

fmai am mis f ailes simila igs?

Answer : reasig aial jgme es always lea belief, as beig

aially vie es me believig i G. tey a eeive ei

mistake, as their reasoning is based on a supercial view and imitation. If they

iqie i e mae lsely a si f e ey will see w illgial

a iaial s a belief is. If, esie is, ey sill l s a belief, ey

are heedless of the Creator. Such a strange deviation! How can those who nd ithard to accept the eternity of God, the Gloried, and attribute creation to Him—

alg eeiy a eaiviy ae amg e divie Essee’s iisesable

aibes—aibe eeiy a eaiviy less ailes a ellessigs?

reall is well-w iie: oe, ele wee saig e sy f e ew

ese m ma e ramaa’s begiig. A l ma laime e a

see i, we wa e a eally see was a wwa-vig wie ai fm

is eyebw. I is a ai-lie ig a blis ele e . hmaiy

is f ble aae by eai. Wile sig , ele smeimes

ee false a ee i i ei eas; wile iggig e

ey me ass misgiae a, ssig i be e , ae i.

Question: Wa ae se igs alle “ae,” “laws,” a “fes,” a w

ae ele eeive by em?

Answer : nae is e meesive divie Sai‘a (assembly f laws)

esablise f e e a amy amg eveyig aie i e

visible, maeial wl. tis law f eai als is alle e “way f G.”

nae is e esl f all mial laws i eai. Fes ae e iiles

f is Sai‘a, a laws ae elemes f e same Sai‘a. e eglaiy f is

iiles a elemes leas ele see i as “ae” wi a eal, eeal

eisee, a afe a, as a age. Alg e ma ea mi a

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be eive a ae is a e age, se w ey e All-Majesi cea

a efse esa e divie pwe’s mials ws may see is

bli, iga ae as e igi f igs.

nae is smeig ie, a ie; a esig, a esige; a bje

ae , a age; a le mease, a igi; a e, a ee.

I is iile wi we, a se f laws wi eal eeal eisee a

isses fm e divie Aibes f Will a pwe.

Sse a yg es mes is eqisie wl fm ae e a

ees a beaifl, ily ae alae. n e wm is bilig a

eai a be aibe is see. S is es, afe seeig a meesive

b aiig e blei a ifmai w e alae was bil a

fise, a e is e a igae a bsessi wi e bile,

is a e b bil e alae. I e same way, e eelessess f sme

ele eig e All-Majesi cea allws em eeive emselves

i aeig e aal wl as is w igia.

G as w is f Sai‘a. e isses fm e divie Aibe f See

a eglaes es e as f sevas issig fm ei fee will. te

e isses fm e divie Aibe f Will a pwe, mises e divie

commands of creation, and it is the result of the Divine Way of acting. The rst

e mises meesible laws, wile e se e siss f mial

laws, wgly alle “laws f ae.” tey ave eaive iveive ai eisee, f a is iqe e divie pwe.

Eveyig a eiss is ee all e igs; ig a eis

svive by iself. te e w eae a sigle ig eae all igs, a

a ly be e oe, Eeally-Besg-f-All. By as, aal ases,

wi misgie asibe eaiviy, ae mes, w e ae,

a ae bli. Aibig eaiviy em meas aeig a imeable

bli, lifeless igs ave me gee by ae a fme is vas, ely

ivese, [e eisee, e, a amy f wi maifesly eqie

absle wlege a will, we a wism]. Then leave them to plungeand play (6:91).

t sm : te B f e uivese’s bseve e a eglaiy, a e

maifess mialsess i is msii, ae w fs f divie uiy

swig a e ivese a is es ae ws f e absle pwe,

innite Knowledge, and eternal Will of God.

Question: hw a e e, amy, a eglaiy be esablise?

Maam.ib 71 14/02/2011 12:37:50



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Answer : Siees, wi fi as if maiy’s seses, ave isvee is

e by ei a ii. Ea ba f siee is base

sies e ase f eisee. Siee’s ivesal iiles igiae i is

e, amy, a eglaiy. Ea ba mises e ivesal iiles

a les evale i e seies i sies. tse iiles’ ivesaliy a

uniformity point to the order’s magnicence, for without it universal rules or

wa ey all laws l be ifee. Sieiss isve a e g

siee, a by i see a e ma ma beig (e ivese) is as ely as

emselves. tee is wism i eveyig, f ig is seless lef

is w evies.

te B f ceai, wi all is sysems, wls f livig eaes a

ailes, laims divie uiy. Algee ey elae: there is no deity but

God .

Third proof: The Qur’an

We y lise is ailae f, y will ea i eea: there is no deity

but God . tis f is lie a ems ee wse baes ag w wi

imeable, slei fis f . Sie s a ee a gw fm a e

see, all a see a is see (divie uiy) is s a lively.

te ba f is ee seig i e visible, maeial wl beas fis f

e ms s a ealisi mmas a les, wile is e gea ba,eeig i e usee, is lae wi ie fis yiele by divie uiy a

belief i e usee.

If is meesive f is sie lsely, e will ave ami a e

e w mmiae i was abslely eai f is esl (divie uiy), a

felt no hesitation about its truth. He based his other claims on this rm result,a mae i a iei jge waeve eiss. S a basis, esablise s

rmly and bearing a manifest seal of miraculousness, has no need for show and

eesi, a is ieee f beig e e by es. All a is

says a elaes, a all is iigs, ae e.

All si sies f is lmis f ae asae a lea. o i is e seal f

maifes a mialsess, beea ae lgi a eviee, is ig is e

asse f ielle, is lef is e esimy f siee, i f f i is g

a aiess i b wls, a i is fe e revelai. hw a

b ee s a fmiable iael?

tee ae f as leaig e e f efei, wi is wlege f

G:

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First : The path Sus, which is based on purifying carnal soul and spiritual

illmiai.

Second : te a f elgias w, ve e neessaily Eise Beig’s

Eisee, ee e agme a eveyig mes i eisee

igely, i ime a sae. ts is eisee -eisee is eqally

ssible, wi meas a ee ms be a Eeal oe W efes ei

eisee a bigs em i eisee by his Will.

Alg b as ae ee fm e Q’a, ei fllwes ave

mliae em a bi a s ase sme b ee.

Third : te a f ilses amiae wi b, esiai, a faies

sime ee.

Fourth (and best): te a f e Q’a, wi lealy sws e e

f efei wi is mes elqee, beaifl syle, a imaable

meesiveess. I is e ms ie a ilsive, as well as e ses,

a G.

tee ae f meas ea a e: isiai, leaig sy,

purication, and reection.

te Q’a fllws w ways wlege f G, gly be him, a ve G’s iy.

The rst is the argument of favoring and purposiveness

All Qur’anic verses that mention the benets or uses of things, and the wisdomi ses f ei eisee, “weave” is agme a seve as mis i

which it is reected. This argument can be summarized as follows: everything

is made rmly and artistically. The perfect orderliness in creation, which is for

eai ses a ses a is evie i eveyig’s eisee, iiaes a

e All-Wise cea eae em f a basi se. S lea will leavesno room for chance and coincidence. Any science dealing with creation testies

is eliess, is e ses a fis agig fm e baes f

existence like clusters, and reveals the wisdom and benecial results behindaily, mly, a seasal ages.

tae zlgy a bay. te wl ais es f sas (eve

millions) of plant and animal species, each of which had a rst, original ancestor.F maiy is was Aam. Ea membe f ese seies is lie a eqisie,

amazig meaism. hw a e laim a e s alle laws f mial

eisee a iga, bli aal ases l eae ese imeable

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perfection. This also goes against the universe’s prevailing, rm order. These

two points are necessary for one’s spirit, because the All-Municent Creator ses em iffse e lig f his wlege i e siee f evey

es. Eve if e eyes f eas ae bli, e eyes f siee ae always

e.

te esimy f ese f meesive agmes sw a e All-Majesi

cea is e neessaily Eise Beig a Eeal, oe a Sigle, uiqe

a Eeally-Besg-f-All, All-kwig a All-pwefl, All-Willig a

All-heaig, All-Seeig a All-Seaig, All-Livig a Self-Sbsise, he is

also qualied with all Attributes of Majesty and Grace. Whatever creatures havei e ame f efei mes fm e sawy maifesai f e Majesi

Creator’s Perfection. Beauty, Grace, and Perfection are innitely greater than

e sm f e beay, gae, a efei sae by eai. Als, e All-

Gloried Creator has no defect, for defect originates from the imperfect inborn

capacities of material beings. The All-Gloried One is free from materiality, andeem fm e qaliies esseial e ae f e eae.

There is nothing like Him; He is the Hearing, the All-Seeing. (42:11)

Gly be t h w keeps cncealed becase te ntensty hs

anestatn, w s dden becase te lack hs ppste, and w s

veiled by natural causes because of His dignity.

Question: Wa ab e ie f e uiy f Beig (Wahdat al-Wujud )?

Answer : tee ie f e uiy f Beig mes fm absi i divie

uiy. tis is eeiee iwaly a eely a a be a mae f ey

g. pf absi i divie uiy (fllwig belief i G’s

uiy as L a deiy) egees belief i e pwe’s iy (ly G

eaes). Belief i e pwe’s iy egees belief i e iy f mii

a lig, wi, i , es i seeig wa is wiesse as ie (uiy f

the Witnessed) and nally tin the Unity of Being. This leads to seeing existence

as e ie, a e seeig wa eiss as ie.

The ecstatic sayings of some Sus that go beyond what is really intended must not

be ae as fs f is way’s . If ele w ave save emselves

fm e see f ase a effe, w gaize ei lives sieig e laws

f asaliy, sea ab e uiy f Beig (ilsive f eae eiies), ey

eee ei limis. tse w eally sese a sea ab is iy esi

emselves e neessaily Eise Beig i islai fm e eae, a

see G as e ly ly eise beig.

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Seeig e esl gee wi aie i eviee leaig i, a is, e

All-Majesi Mae as e ly ly eise beig, mes fm absbig e

view a eeiee f e divie Beig’s eisee. I Is e esl f seeig

or perceiving Divine manifestations in the channels of existence and the ux of divie efflgees i e ie imesis f igs, a e maifesais f

divie names a Aibes i e mis f eais.

My esal view is as fllws: tis eei eais ie eeiee

a sesig. hweve, as s belief ie eeiee a be eesse

ealy se w fllw e uiy f Beig iee i as evaig diviiy

and permeating Life in creatures. Philosophers or those who try to nd the truthwi ei ielles sese imessis ave mae is way a ilsial

ielleal i, a s a se f false ieas a es.

Sme maeialis, aeisi ilses als believe i e uiy f Beig.

hweve, b gs esa is ase i mally elsive ems. tee

are ve signicant differences between them:

First : Su scholars restrict their view to the Necessarily Existent Being and

reect on Him so strongly that they do not accept the universe’s existence, for,i ei ws, ly e neessaily Eise Beig ly eiss, eveyig else

is illsy. Maeialis ilses a se wi wea belief eae

mae a ae fa fm eeivig diviiy. tey give iiy mae a say

a ly mae maeial igs eis. de ei belief, ey see diviiyas aie embie by mae, efe emai iiffee diviiy

by esiig ei view e ivese.

Second : Sus who believe in the Unity of Being see the universe as somethingwiesse ly sese. hweve, e es ega e ivese as eally

eise a believe i e iy f wa eiss maeially.

Third : The way of Su saints pertains to inner experience, while the others

fllw a ely aialisi way.

Fourth: Su saints are lost in the Truth, the Almighty, and consider the universe

from the viewpoint of Divinity. The others are absorbed in creatures and reect

em f ei sae a fm wii a absi,

Fifth: Su saints worship God and love Him deeply, while the others adore their selves a fllw ei faies.

tese w ways ae as iffee as e iges eave a e Ea, big lig

a i aess.

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A mote for further enlightenment

If Ea wee mae f iees f iffee-le glass, ea iee wl

receive sunlight and reect accordingly. Although what each piece wouldreceive and reect is neither the sun nor its light itself, if each piece could speak,

i wl say: “I am a s.” Similaly, if e ls f se smilig, billia

owers were to speak, although they are manifestations of the sunlight’s sevenls, ea wl say “te s esembles me” “te s belgs me

elsively.”

Tse llsns ae taps sants,

Whereas in reality they are reections of the radiant-faced in the garden of

God.4

tse w believe i e uiy f e Wiesse ( sese) i e ame f

eisee fllw sbiey, waefless, a iseme. As e uiy f Beig

is a way f siial iiai, e uiy f Wiesse is a safe way.

ti ab e bies a blessigs G. d i ab his Essee,

bease y ae able a.5

te ealiy f maiy: Wile maiy a eeive i,

w a maiy eeive w e Eeal All-cmellig is?

he is e oe W igiae igs a bil em.

hw a e w is a bea eae eeive him?

Seedbed of the Light , te Eleve teaise, . 367–380.

Etact Tee: Te unvese as a Bk

csieig e ivese as a meaigfl “b” f G’s eesive as, nsi

illsae w e l isve G g eaig f e ages f is b

i a eesive ae ame “te Seme Sig.” oe a, ages nsi, lea

s m fm e esig f e ivese ab e ae f G. Is legy

ii eamies e lgial basis f fai a eial; ailaly e

iee ae f vabiliy f fai a vabiliy f eial. I fses

4 Mawlaa Jalal al-di al-rmi, Al-Mathnawi al-Kabir , 1:3.

5 A pei taii. tabaai, Al-Mu’jam as Awsat , 6456.

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“w abysses a sae eaiy f fai i is age” a “e meas f salvai

fm em.”

Introduction

I created not jinn and mankind except that they might worship me.6

Aig e meaig f is migy vese, e se f e seig

f ma is wl a e wism imlii i i, siss f egizig e

cea f all beigs a believig i him a wsiig him. te imial

y f ma a e bligai imbe im ae w G a believe

i him, asse his Beig a iy i sbmissi a efe eaiy.

F ma, w by ae esies emae life a immal eisee,

whose unlimited hopes are matched by boundless afictions, any object or amlisme e a belief i G, wlege f G a e meas

f aaiig ese, wi ae e fame a ey f eeal life—ay s

bje amlisme ms be egae as lwly f ma, eve wless

i may ases.

Since this truth has been proven with rm evidence in the Risale-i Nur, we refer esii f i a, seig f ee, wii e famew f f qesis,

ly w abysses a sae eaiy f fai i is age a ie esiai.

The means for salvation from the rst abyss are these two Matters:

The First Matter : As ve i eail i e tiee Flas f e tiy-

Fis Lee, i geeal qesis eial as vale i e fae f f a is

eemely wea. F eamle, wi ese e sigig f e ese m

a e begiig f ramaa e nble, if w mm me ve e ese

ave emege by ei wiessig i, a sas f bles a slas

ey i, sayig: “We ave see i,” ei egai is valeless a wi

we vie. We i is a qesi f f ea es seges a

ss e e, a sess esls. B we i is a qesi f egai,ee is iffeee bewee e ma a a sa. Ea es emais

alone and isolated. For the one who afrms looks beyond himself and judges the

mae as i is. ts i e eamle we ave give, if e says “te m is i

the sky,” and his friend then points his nger at the moon, the two of them unitea ae segee.

6 Q’a, 51:56.

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F eamle, e jgeme f a gea egiee e iagsis a e f

a isease es ave e same vale as a f e lwlies ysiia. I

aila, e ws f eial f a ilse w is absbe i e maeial

see, w bemes ially me eme fm e -maeial siial

a e a me isesiive lig, wse ielligee is esie wa

is eye bels—e ws f s a e ae wy f sieai a

valeless wi ese -maeial a siial maes.

o maes sae a siial a eig e divie iy, ee is al

a amg e es f sas f e pele f t, s as Say

Gilani (May his mystery be sanctied), who beheld God’s Sublime Thronewile sill e ea, w se iey yeas avaig i siial w, a

w veile e s f belief i all ee sais f eaiy. tis beig e

ase wa vale ave e ws f ilses, w g ei absi

i e ms iffse eails f e maeial ealm a e ms mie ases f

mliliiy ae ig a aze? Ae ei eials a bjeis we

lie e bzzig f a msqi by e aig f e?

te essee f e belief a ses e s f Islam a sggles agais

em is eial, igae, a egai. Eve g i may aea be a

afrmation of some kind and a manifestation of being, it is in reality negationa -beig. Weeas belief is wlege a a maifesai f beig; i

is afrmation and judgement. Every negating aspect of belief is the gate to a

siive e veil veig i. If e believes w sggle agaisfaith attempt, with the utmost difculty, to afrm and accept their negative beliefs i e fm f aeae a amissi f -beig, e ei belief

may be egae i e ese as a fm f misae wlege ees

jgeme. B as f -aeae, eial, a -amissi -smeig

me easily e- i is absle igae a al absee f jgeme.

In Short : te viis elyig belief ae e f w is:

The First ays ega e s f Islam. I is a ees amissi,

a baseless belief a a misae aeae elia iself; i is a js jgeme. tis i f belief is bey e se f isssi. I as

e wi s, we ave ay e wi i.

The Second Kind ses e s f belief a sggles agais em. I

siss i f w vaieies.

The First is non-acceptance. It consists simply of not consenting to afrmation.tis is a seies f igae; ee is jgeme ivlve a i s

easily. I is bey e se f isssi.

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absiies, e feasme sesiis, a e eebs igae f belief

a f em, a ae ei lae i s eas a saig ielles,

g ms sbmissi a asse.

te sa lamai f is gae a sblimiy i e all aye, i

e ayes emselves a i ms f e ies f Islam,

Alla akba, Gd s mst Geat!

Gd s mst Geat! Gd s mst Geat!

e elaai f e Sae taii a “Gae is My siel a

Sblimiy My la;”7 a e saeme f e pe (peae a blessigs be

im)—is ms isiig mmig wi G, i e eigy-si a f

Jawshan al-Kabir :8 O You other than Whose Kingdom no kingdom exists;

o Y wse Pase cannt be cnted by hs slaves [sppes];

o Y wse Gly cannt be descbed by hs ceates;

o Y wse Peectn les beynd te ange all vsn;

o Y wse Attbtes eceed te bnds all ndestandng;

o Y wse Gande s beynd te eac all tgt;

O You Whose Qualities man cannot ttingly describe;

o Y wse Decee hs slaves cannt avet;

o Y wse Sgns ae anest n eveytng

–Be You gloried; there is no god other than You-

Ptectn, ptectn, delve s te fe!

all ese sw a gae a sblimiy sie a eessay veil.

7 Muslim, Bi, 136; Abu Da’ud , Libas, 25; Ibn Maja, Z, 16; Musnad , ii, 248,

376, 414, 427, 442; iv, 416; Ib hibba, Sahih, i, 272; vii, 473; al-hii, Kanz al-‘Ummal ,

iii, 534.8 te fams sliai eveale e pe Mamma (pBuh) wi,

sisig f e divie names, is elae ssess may meis. [t.]

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The Rays, Seve ray (te Seme Sig), . 125–129.

Etact f: Te Spee Sgn

“te Seme Sig,” fllws e fses f a is a bseva avele

qesiig e Mae ab e ivese. tis ae is a meaially i

journey in which the reader nds oneself engaged by the heavens, wind and clouds,e ai, eas a ives, mais a eses, las, ees a bis, a

e fms f eai, ellig f e meaig f ei eisee. te fllwig is

ly e begiig f e ae, ilig e esimy f e eaves a all

ey ai alg wi e esimy f e amsee.

The Supreme Sign

The Observations of a Traveller Questioning the Universe Concerning His

Maker

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

Te seven eavens and te eat and all tat s n te etl and gly h,

and there is nothing but glories Him with praise, but you understand not

their glorifying; indeed, He is Most Forebearing, Most Forgiving.9 …

Since this sublime verse, like many other Qur’anic verses, mentions rst theeaves -a billia age laimig G’s iy, gaze a all imes a

by all me wi we a jy- i is eme f e cea f is

sms, le s begi wi a mei f e eaves.

Iee, evey vyage w mes e sie a e ealm f is wl,

opens his eyes and wonders who is the master of this ne hospice, whichesembles a ms gees baqe, a ms igeis eibii, a ms

imessive am a aiig g, a ms amazig a ws lae f

eeai, a ms f a wise lae f isi. he ass imself

w is e a f is gea b, a w is e ma f is lfy ealm.There rst presents itself to him the beautiful face of the heavens, inscribed with

e gil leeig f e sas. ta fae alls im sayig, “L a me, a I sall

gie y wa y see.”

he ls e a sees a maifesai f miialiy efmig vais

ass i e eaves: i ls alf i e eaves, wi ay sig illa,

es f sas f eavely bies, sme f wi ae a sa imes

eavie a e ea a evlve sevey imes fase a a a-ball; i

9 Q’a, 17:44.

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ases em mve i amy a swifly wi lliig wi ea e;

i ases imeable lams b saly, wi e se f ay il; i

isses f ese gea masses wi ay isbae ise; i ses s

a m w a ei eseive ass, wi se gea bies eve

rebelling; it administers within innite space -the magnitude of which cannot

be measured in gures should they stretch from pole to pole- all that exists, at

e same ime, wi e same seg, i e same fasi, mae a ml,

without the least deciency; it reduces to submissive obedience to its law alle aggessive wes iee i se bies; i leases a lsaes e fae

f e eaves, emvig all e sweeigs a efse f a vas assembly; i

ases se bies maeve lie a isilie amy; a e, maig e

ea evlve, i sws e eaves ea ig a ea yea i a iffee fm,

lie a iema see islayig e a imagiaive sees e aiee f

eai.

tee is wii is miial aiviy a sisig f sbjgai,

amiisai, evli, eig, leasig, a emlyme. tis , wi

is gae a meesiveess, beas wiess e eessay eisee

and unity of the Creator of the Heavens and testies to that Existence beingme maifes a a f e eaves. hee i was sai i e Fis degee f

e Fis Sai:

Tee s n gd bt Gd, te Necessay Beng, t wse Necessay Estence

n unty te eavens and all tey cntan testy, tg te testny tesblty te cpeensveness te tt sbjgatn, adnstatn,

evltn, deng, cleansng, and eplyent, a tt vast and peect, and

to be observed.

te a ws lae f gaeig w as sae e amsee begis

esly laim a avelle me as a ges e wl, “L a

me! You can discover and nd through me the object of your search, the one who

se y ee!” te avelle ls a e s b i fae f e amsee,

a liseig e awesme b jys elas eeives e fllwig.

te ls, ssee bewee e sy a e ea, wae e gae f e

wl i e ms wise a meifl fasi, fis e iabias f e ea

wi e wae f life, mify e aal ea f life, a ase besw ai

wherever it is needed. In addition to fullling these and other duties, the vast

clouds, capable of lling the heavens sometimes hide themselves, with their as eiig es s a a ae a be see, js lie a well-isilie

amy swig a iig iself i aae wi se es.

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te, e vey isa e mma is give w ai, e ls gae

in one hour, or rather in a few minutes; they ll the sky and await further ordersfm ei mmae.

ne e avelle ls a e wi i e amsee a sees a e ai is

emlye wisely a geesly i s mes ass a i is as if ea

f e iaimae ams f a sis ai wee eaig a ig e

es mig fm a ma f e ivese; wi egleig a sigle

e f em, i efms em i ee fasi a g e we f e

ma. teeby i gives bea all beigs a veys all livig igs

e ea, lig, a eleiy ey ee, a asmis s, as well as aiig i

e lliai f las.

te avelle e ls a e ai a sees a wii se eliae,

gliseig swee s, se fm a ie easy f mey, ee ae s may

massiae gifs a fis aie a i is as if mey iself wee

assuming shape and owing forth from the dominical treasury in the form of s. I is f is eas a ai as bee alle “mey.”

The Rays, Seve ray (te Seme Sig), . 130–132.

Etact fve: Gd’s unty

The First Station of “The Twenty-Second Word” is on the afrmation of God’siy. I aaes e eaiaiess f e ivese i e fm f w fies’

dialogue. This chapter provides an example of reective thought and an insightful eseive w eeive e eisee a iy f G g eai. I

as w sais; e se is sggese as fe eaig. As a samle ly, e

beginning of the initial station including ve of the 12 proofs is included below.

The Twenty-Second Word

First Station


So God sets forth parables for men, so that they may bear [them] in mind.10 *

Such are the similitudes which we propound to men that they may reect.11

10 Q’a, 14:25.

11 Q’a, 59:21.

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One time two men were washing in a pool. Under some extraordinary inuence

ey ls ei seses a we ey ee ei eyes, ey saw a i a

ase em a sage la. I was s a wi is efe e i was

lie a y, ae a w, a alae. tey le a emselves

i mlee bewileme: if i was le a i e way, a vas wl was

apparent; if in another, a well-ordered country; and if in another, a ne town.

A if i was le a i sill ae way, i was a alae wi mise a

truly magnicent world. Travelling around this strange world, they observed ita saw a eaes f e s wee seaig i a fasi, b ey i

esa ei lagage. neveeless, i was es fm ei sigs a

ey wee efmig ima ws a ies.

oe f e w me sai is fie: “tis sage wl ms ave smee

to regulate it, and this orderly country must have a lord, and this ne town,an owner, and this nely made palace, a master builder. We must try to knowim, f i is es a e e w bg s ee was e. If we

egize im, w will el s? Wa a we awai fm ese ime

eaes wse lagage we w a w ee s? Meve,

sely e w maes a vas wl i e fm f a y, w, a alae, a

lls it from top to bottom with wonderful things, and embellishes it with everys f ame, a es i wi isive miales was smeig

from us and from those that come here. We must get to know him and nd out

wa e was.”

te e ma sai: “I believe i, a ee is a es s as e e y

sea f, a a e gves is wle wl is w.”

his fie elie im: “If we egize im a emai iiffee

was im, ee is avaage i i a all, a if i is amfl, is am will be

immese. Weeas if we y egize im, ee is lile asi ivlve,

and if there is benet, it will be great. Therefore, it is in no way sensible to

emai iiffee was im.”

te flis ma sai: “I sie all my ease a ejyme lie i iig f im. Als, I am gig be wi igs a mae sese

me. All ese igs ae e fse bjes f ae, ey ae aeig by

emselves. Wa is i me?”

his iellige fie elie: “tis bsiay f ys will s me, a a l

f es, i isase. I smeimes aes a a wle y is lai wase

bease f e ill-maee es.”

S e flis ma e im a sai: “Eie ve me eisively a

is lage y as a sigle l a a sigle mae, leave me ale.”

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his fie elie: “Y bsiay as eae e egee f lay, a y

will be e ase f sme isase beig visie s. S I sall sw y welve

fs emsaig a is wl wi is lie a alae, a y wi

is lie w, as a sigle mae a a i is ly e w s a amiises

everything. He is completely free of all deciency. This maker, who does not

aea s, sees s a eveyig, a eas ws. All is ws ae

miales a mavels. All ese eaes wm we see b wse ges we

do not understand are his ofcials.”

First Proof

A ie a is wig wii all ese ws. F smeig wi as

eve a e f seg,12 smeig as small as a see, is aisig a la

f sas f s. A smeig a es ave eve a aile f

sisess13 is efmig eemely wise a sefl ws. ta

meas ey ae wig by emselves, b a a ie ssess f we

is asig em w. If ey wee ieee, i wl eessiae all e

ws wi we see eveywee i is la beig miales a eveyig be

a we-wig mavel. A a is sese.

Second Proof

Come, look carefully at the things which adorn all these plains, elds, and

welligs! tee ae mas ea ellig f a ie e. Simly, eagives ews f him lie a seal sam. L i f f y eyes: wa es

he mae fm e e f ?14 See how many rolls of cloth, ne linen,and owered material have come out of it. See how many sugared delights and

swees ae beig mae. If sas f ele lie s wee le

themselves in them and eat them, they would still be sufcient. And look! Heas ae a afl f i, wae, ea, al, e, silve, a gl, a mae

some esh15 f em. L a a a see! o flis e! tese ws ae

aila s a e a all is la gee wi all is as is e is

mials we a is sbmissive is evey wis.

12 tis alles sees, wi bea ees ei eas.13 tis iiaes eliae las lie e gaevie, wi emselves a limb

bea e weig f fis, s wig ei eliae ams a e las ees a

wiig emselves a em, ey la emselves em.14 tis iiaes a see. F eamle, a y see lie a am, e eel f a

apricot stone, and a tiny melon seed, produce from the treasury of mercy woven leaves ner than broadcloth, owers whiter than linen, and fruits sweeter than sugar and more delicatea eliis a swees a seves, a ey ffe em s.

15 tis iiaes e eai f aimal bies fm e elemes, a livig eaes

fm sem.

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Third Proof

cme, l a ese mbile ws f a!16 Ea as bee fasie i s a

way a i is simly a miiae samle f e ge alae. Waeve ee is

i e alae, i is f i ese iy mbile maies. Is i a all ssible a

smee e a e alae’s mae l me a ile e ws

alae i a iy maie? Als, is i a all ssible a alg e as ile

a wle wl i a maie e size f a b, ee l be ayig i i

a was seless l be aibe ae? ta meas a weve

may silflly fasie maies y a see, ea is lie a seal f a ie

e. rae, ea is lie a eal lamai. tg ei ges f

issii ey ae sayig: “We ae e a f oe W a mae is eie

wl f s as easily a simly as he eae s.”

Fourth Proof

o my sbb fie! cme, I sall sw y smeig eve sage. L!

All ese ws a igs i is la ave age a ae agig. tey

s i ay e sae. ne aeflly a ea f ese lifeless bies

a feelig bes as ae e fm f beig abslely mia. Qie

simly i is as g ea les all e es. L a is maie e s;17

i is as g issig mmas; all e eessiies a sbsaes eessay

f is ame a fiig me aseig i fm isa laes.

L ve ee: a lifeless by18 is as g beig; i maes e lages bies seve i a w i is w wlae. Mae fe aalgies i e

same way.

Simly, eveyig sbjgaes iself all e beigs i is wl. If y

ae e eisee f a ie e, y ave aibe all is sills,

as, a efeis i e ses, ea, aimals, a eaes esemblig ma

eveywee i is la e igs emselves. I lae f a sigle we-

wig beig, wi y mi eems liely, y ave ae millis

16 tis alles aimals a mas. F sie aimals ae iy iees f e

wl, a ma is a miiae samle f e ivese, waeve ee is i e wl, a

samle f i is i ma.17 te maie iiaes fi-beaig ees. F ey bea ei slee baes

es f wbees a faies, a weave, a, a wefl leaves,

owers and fruits, and stretch them out to us. And majestic trees like the pine and the cedar,eve, se ei wbees y , a w.

18 This alludes to grains, seeds, and the eggs of ies. For example, a y leaves itseggs e leaves f e elm. Sely e ge ee s is leaves i a me’s wmb

a a ale f e eggs, a i a se fll f a f lie ey. Simly, i a way e

ee, wi is fi-ig, es fis beaig siis.

Maam.ib 89 14/02/2011 12:37:54



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lie im, w ae b se e ae, a simila, a e wii

e e, s ey ase fsi eveywee a e e be sile.

Whereas if two ngers meddle in a country, they cause confusion. For if there

ae w eame i a village, w gves i a w, w igs i a

country, the result is chaos. So what about an innite, absolute ruler?

Fifth Proof

o my seial fie! cme, l aeflly a e isiis f is vas

alae, l a all e ames f e w, see e eig f is wle

land, and reect on all the works of art in this world! See! If these inscriptions

are not worked by the pen of one hidden who possesses innite miracles andsills, a ae aibe sis ases, bli ae a eaf ae,

e evey se a evey la i is la as be a isibe s ws

i a wie a sa bs i evey lee a ile millis f ws f

a i a sigle isii. Bease l a e isii ese ses;19 i

ea ae e isiis f all e alae, a e laws eig all e w,

a e gammes f gaizig e wle y. ta meas a i is as

wefl mae ese isiis as mae e wle y. I wi

ase, all e isiis, all e ws f a, ae lamais f a ie

e, a seals f is.

Sie a lee a eis wi swig e e w we i, a a aisi

isii a eis wi maig w is isibe, w is i a aisibe w wies a ge b i a sigle lee a isibes a sa

isiis i a sigle isii, sl be w g is wiig a

g is isibig?

The Words, twey-Se W—Fis Sai, . 287–291.

Etact S: Gd as n Patne

The rst section of the “The Thirty-Second Word” is dedicated to Divine unity. nsi es a i is wie “i e mae f a allegial vesai a

imaginary debate” reecting on the importance of a phrase that God has no partner .

This is a good illustration of Nursi’s engagement and reection on the Qur’an.

19 tis alles ma, e fi f e ee f eai, a e fi wi beas is

ee’s gamme a ie. F waeve e e f we as wie i e gea b

f e ivese, i as wie is smmay i ma’s ae. A waeve e e f divie

deemiig as wie i a ee e size f a mai, i as als ile i i is fi

the size of a nger nail.

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First Stopping-Place


had tee been n eaven n eat any detes te tan Gd, tee sely

would have been confusion in both.20

Tee s n gd bt Gd, he s one, he as n patne; hs s te dnn

and hs s te pase; he gants le and deals deat, and s lvng and des nt;

all gd s n hs and; he s pel ve all tngs; and t h all tngs

have their end.21

…

Le s sse e es eeses all se igs se as aes G

a all e iffee vaieies f ilas imagie eis. tese ilas ae

e ele f belief a misgiae, w wsi ae a ases, f

example, and assign partners to God. The ctitious person wants to have mastery

ve e f e beigs i e ivese, a s laims be is e we.

Fisly, a mae f false laims eee a aile, wi is e smalles

f se beigs, a e se i i e lagage f naalism a ilsy

sayig a e was be is mase a e we. B e aile elie im

wi e ge f a miial wism, sayig:

“I efm imeable ies. Eeig may eaes wi ae all iffee

I my w i em. A ee ae, fm amg less ailes lie

me, se a mve fm lae lae22 a w wi me. If y ave e

wlege a we emly me i all se ies, a e aiy a

20 Q’a, 21:22.21 Bai, Aa 155; taajj 21; ‘uma 12; Jia 133; Ba’ al-kalq 11; Magazi

29; da’wa 18, 52; riqaq 11; I’isam 3; Mslim, di 28, 30, 74, 75, 76; Wi 24; Jia 158;

Aab 101; timii, Mawaqi 108; hajj 104; da’wa 35, 36; nasa’i, Saw 83–6; Maasi 163, 170; Ima 12; Ib Maja, tijaa 40; Maasi 84; Aab 58; d’a 10, 14, 16; Ab da’,

Maasi 56; daimi, Sala 88, 90; Maasi 34; Isi’a 53, 57; Mwaa’, hajj 127, 243;

Q’a 20, 22; Msa i, 47; ii, 5; iii, 320; iv, 4; v, 191; al-haim, al-Msaa i, 538.22 Iee, evey bje wi is i mi, fm mie ailes e laes,

islays iself e sam f Eeal Besgeess a uiy. Als, by eas f is

mveme, ea f em aes ssessi f all e laes i wi i avels i e ame

f uiy, s ilig em i e ey f is w we. As f se eaes a

are not in motion, they are each of them, from plants to the xed stars, like a seal of Unityswig e lae i wi i is siae be e missive f is w Mae. ta is

say, each ower and fruit is a stamp and seal of Unity which demonstrates, in the name of

uiy, a is abia a aive lae is e missive f is Mae. I s, ea ig aes

Maam.ib 91 14/02/2011 12:37:55



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abiliy emly a ave a y mma all se es as well, a if y

ae able be e e we f a ave al l ve e beigs f wi

I beme a a i mlee e, f eamle, ve e bl-sles, e

y a laim be mase ve me a asibe me smeig e a G

Almigy. B if y a all ese igs, be sile!

“A i e same way a y a ave masey ve me, y a iefee

i ay way. F ee is s mlee eliess i ies a mi a

one who does not have innite wisdom and all-encompassing knowledge cannot

mele wi s. If e i, i wl ase as. hweve, a es lie y

w is i, ime, a seeig, a is i e les f bli ae a

nature, could not even begin to stretch out a nger to interfere.”

S, js lie e Maeialiss, e e maig ese laims sai: “I a ase,

w yself. Wy y say y ae wig smee else’s a?” t

wi e aile elie:

“If I a a bai lie e s, a all-embaig wlege lie is lig, a

all-emassig we lie is ea, a meesive seses lie e seve

ls i is lig, a if I a a fae a le all e laes i wi

I avel a all e beigs i wi I w, a a eye a le em

a ws a aie aiy wi em, e eas I wl ilge i

flisess lie y a laim w myself. Ge ! G away! Y w’ ge

ayig f me!”

S, we e eeseaive f se igs el be G’s aes esaie

f e aile, e e se e mae wi a e bl—sle. A

mig ass e e sai i bealf f ases a i e lagage f ae

a ilsy: “I am y mase a we.” A e e sle elie

im g e ge f a divie wism:

“I am ale. If y ae able w all my fellws i e amy f bl wse

stamp, nature as ofcials, and order is the same, and if you have subtle wisdom

a migy we eg w all e ells f e by i wi we avela ae emlye wi efe wism, a if y a emsae is be e

ase, e eas sme meaig mig be f i y laim.

“But someone stupied like yourself cannot be owner with your only support beig eaf ae a bli fe; iee, y ae able iefee i s m

as a am. F e e wi wi we fi is s efe a ly e

w sees, eas, ws, a es eveyig a ave aiy ve s.” A

ssessi f all igs g is mi i e ame f uiy. ta is, e w es

ave all e sas wii is gas a ave masey ve a sigle aile.

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sayig: “S, be sile! My y is s ima a e e s efe a I

ave ime aswe gable bbis s as ys,” i eelle im.

te, sie e was able mislea i, e eeseaive lef a e ame

ass e lile se w as a ell f e by. he sai i i e lagage f

ilsy a ae: “I l esae e aile a e sle b

eas y will be easable. Sie y ave bee mae f seveal sbsaes

js lie a mie se, I am able mae y. Y will be my aefa a e

ey.” te ell ese im g e ge f wism a ,

sayig:

“I am ly a mie lile ig b I ave vey ima ies a vey sesiive

elais; I am ee e by as a wle as well as all is ells. F

eamle, I efm mle a falless ies i e veis, a i ega

e aeies, e sesy a m eves, e wes f aai a elsi

a eai, a e imagiaive faly. If y ave e wlege a

we fm, aage, a emly e wle by a all is bl-vessels,

eves a falies, a if y ave meesive wism a eeaig

we wi wi l all e by’s ells, wi ae lie me, as egas

qaliies a aisy we ae bes, emsae i. oly e a y laim

be able mae me. If y a, e ff wi y!

“te e sles big my f, wile e wie es mba illesses wi

aa me. I ave w , isa me! Ayway, a ime, lifeless,eaf a bli ig lie y a i ay way iefee wi s. F we ave

s a ea, sble a falless e 23 a if e e w as aiy ve

23 te All-Wise Mae as eae e ma by as g i was a well-aage

iy. A mbe f e bl-vessels efm e ies f elees a elegas, wile

es f em ae lie ies fm a fai g wi bl, wi is e wae f

life, ows. As for blood, created within it are two sorts of corpuscles. One of them, knownas e sles, isibes ies e ells f e by; i veys sseae

the cells according to a Divine law. (Like merchants and food ofcials.) The other sort

ae wie sles, wi ae fewe i mbe a e fme. tei y, lie slies,is efee agais eemies, s as illess. Weeve ey eae a efee, wi

ei w evlis lie Mevlevi evises, ey ae a swif a wefl sae. As

for blood as a whole, it has two general duties; the rst is to repair damage done to the body. There are two sorts of blood-vessels, veins and arteries. One of these carry puried bl, ey ae e aels g wi elea bl is veye. te es ae e

aels f e bi bl wi lles e wase-mae; ese vey e bl

wee beaig s; a is, e lgs.

te All-Wise Mae eae i e ai w elemes, ige a yge. As f

yge, we i mes i a wi e bl i beaig, i aw iself, lie

ambe, e ime eleme, ab, wi is llig e bl. te w mbie a

ae asfme i mae alle abi ai gas. oyge als maiais e by

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s was Abslely Wise, Abslely pwefl a Abslely kwig,

e wl be be a eglaiy sil.”

te e e maig e laims esaie f i, . he eee e by f

a ma beig a sai i, e agai as e naaliss say, i e lagage

f bli ae a aimless ilsy: “Y ae mie, i is I w mae y;

ayway I ave a sae i y.” te ma by aswee wi e ge f

ealiy a wism a g e elqee f is e:

“If y ssess e we a wlege ave aal l ve e bies

f all ma beigs, w ae e same as me a wse faes ae e sam

f we a seal f eai wi ae e same, a if y ave e weal

a jisii w, fm wae a ai las a aimals, e easies

of my sustenance, and if you have innite power and boundless wisdom withwi emly me wi efe wism a ase me efm my wsi,

a e we a wism lge i a aw, lwly vessel lie me immaeial

a sble falies lie e sii, ea, a ielle, wi ae eemely vas

a eale a f wi I am meely e sea, e emsae all ese a

afewas say a y mae me. oewise, be sile!

“Meve, aig e esimy f e efe e i my by a e

iiai f e sam f iy my fae, my Mae is oe W is wefl

ve all igs, ws all igs, a sees a eas all igs. Smee aimless

a ime lie y a mele i his a. Y a iefee i s mas a am.”

The Words, tiy-Se W, . 619–623.

temperature, and puries the blood. This is because, in the science of chemistry, the All-Wise Mae beswe yge a ab a iese elaisi, wi mig be

esibe as “emial assi” , weeby, aig is divie law, we se w

elemes me lse ea e, ey mbie. I as bee esablise by siee a

ea is e by mbiig, bease i is a s f mbsi.te wism i is is as fllws: e mi f e ailes f se w elemes is

iffee. o mbiig, e ailes f e eleme ie wi se f e e, ea w

ailes eeafe mvig lie a sigle aile. te e mi is asfme i ea

aig a lw f e All-Wise Mae. As a mae f a fa, “mi es ea” is

a esablise iile.

ts, as a seqee f is fa, by is emial mbiai, as ab is emve

fm e bl e by emeae f ma beigs is maiaie a a e same ime

the blood is puried. On inhaling, oxygen both cleanses the body’s water of life and kindlesthe re of life. On exhaling, it yields, in the mouth, the fruit of words, which are miraclesf divie pwe.

GLorY BE unto hIM At WhoSE Art thE MInd IS BEWILdErEd.

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Etact Seven: Dvne oneness and wks

“te Siee W” siss f f sbaes ea illsaig f iffee

reections of Divine oneness and works. The rst describes Divine onenessa iy g e ase f G’s limie a iee esee

a immaee sig eveywee a ayime. te se elais e

emaable a, we, a ease as see i divie eai. te i sei is a

interpretation of how to understand the innite Divine closeness that is mentionedin Qur’anic verses while everything seems to be innitely distant from Him.te f es e iese sae f beig i e divie’s esee via

efmae f esibe wsis.

The Sixteenth Word

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

Indeed, His command when He wills a thing is, “Be!,” and it is. * So glory be

nt h n wse and s te dnn of all things, and to Him will you all

be brought back.24

[tis W was wie aff isig a esaig my bli sl by

iig f rays fm e lig f e abve vese— isel e aess

a aff me eaiy.]

First Ray

o my iga sl! Y say, “te oeess f e divie Essee gee wi

e ivesaliy f e divie as, e uiy f Almigy G’s es gee

wi his assise meesive miialiy, his Sigleess gee wi

his sae all-embaig issal, his beig bey sae a ye ese

everywhere, His innite exaltedness together with being close to all things, and

his beig oe a ye himself lig all maes i his a, ae amg e

s f e Q’a. Ye e Q’a is All-Wise, a a wi is Wise es

imse e eas igs wi ae easable. A e eas sees aaae aii bewee ese igs. I wl lie a elaai f em

wi will imel e eas sbmi.”

The Answer : Sie a is e way i is a y wa be eai a easse,

elyig e efflgee f e Q’a, we say: e divie name f Lig as

solved many of my difculties. God willing, it will solve this one too. Choosing

e way f mais, wi bigs laiy e mi a lmisiy e

ea, lie Imam-i rabbai, we say:

24 1. Q’a, 36:82–3.

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i a nete te ngt n a lve te ngt;

I am a servant of the Sun; it is of the Sun that I speak.

Sie mais is a ms billia mi e Q’a’s mialsess, we

sall l a is mysey by meas f a mais. I is as fllws:

A sigle es may gai ivesaliy by meas f vais mis. Wile beig

a sigle iivial, e bemes lie a ivesal ssessig geeal qaliies. F

eamle, wile e s is a sigle iivial, by meas f asae bjes, i

becomes so universal it lls the face of the earth with its images and reections.I eve as as may maifesais as e mbe f les a siig mes.

Alg e s’s ea, lig, a e seve ls i is lig mee,

emass, a embae all e igs wi f em, all asae

igs als l i e ils f ei eyes e s’s ea, a is lig a seve

ls, gee wi is image. A ey mae a e f em i ei eas.

ta is say, wi ega uiy, e s emasses all e igs wi

f i, wile wi ega oeess, e s is ese gee wi may

f is aibes i eveyig g a s f maifesai f is essee.

Sie we ave asse fm e mais a isssi f eeseai, we

sall iiae ee f e may ss f eeseai wi will be a meas

esaig is mae.

The First: This is the reection of dense, physical objects. These reections are both other than the thing reected; they are not the same, and they are dead,wi life. tey ssess qaliy e a ei aae ieiy. F

eamle, if y ee a se fll f mis, e Sai will beme sas f

Sai’s, b e ly livig e is y, all e es ae ea. tey ssess e

f e aaeisis f life.

The Second: This is the reection of physical luminous objects. This reection is

not the same as the thing reected, but neither is it other than it. It does not hold

e lmis bje’s ae, b i ssesses ms f is aaeisis, a may

be siee as livig. F eamle, e s eee e wl a islayeits reection in all mirrors. Present in each of the reections are light and the

seve ls i lig, wi ae lie e s’s qaliies. Le s sse e s

ssesse sisess, a is ea was e we; is lig, e wlege;

a is seve ls, e seve aibes: e sigle s wl be ese i all

mis a e mme, a wl be able mae ea a e f iself a

a s f elee. oe mi wl be a bsale ae. I wl be

able mee wi all f s by meas f mis. Wile we ae isa fm i,

i wl be lse s a selves.

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The Third: This is the reection of luminous spirits. This reection is both living,

a e same as e siis. B sie i aeas i elai e aaiy f e

mis, i es l mleely e sii’s essee a ae. F eamle,

a e mme e Agel Gabiel (peae be im) is i e esee f

the Prophet in the form of Dihya, he is prostrating with his magnicent wings

i e divie pesee befe e Sblime te. A a e same mme

e is ese i imeable laes, a is elayig e divie mmas.

oe as is a bsale ae. ts, i is g is mysey a e

pe Mamma (peae a blessigs be im), wse essee is lig

a ae, lmis, i is wl eas a e same ime all e beeiis

eie f im by all is mmiy, a a e esei will mee wi all

the puried at the same time. One will not be an obstacle to another. In fact,sme f e sais w ave aqie a ig egee f lmisiy a ae alle

“sbsies” (abdal ) ave bee bseve i may laes a e same ime, a

e same es as efme mes iffee as a e same ime.

Iee, js as igs lie glass a wae a as mis ysial bjes, s

e ai a ee, a eai beigs f e Wl f Similies ae lie mis

sii beigs; ey beme lie meas f as a veyae f e

see f ligig a imagiai. te sii beigs avel i se e mis

a sble welligs wi see f imagiai. tey ee sas f laes

a e same ime. desie beig esie ailas, g e mysey f

lmisiy ime a sbjgae eaes lie e s a semi-lmis

beigs esie by mae lie sii beigs may be ese i mes laeswile beig i e lae, s bemig lie absle ivesals, a wi a

limie we f ie beig able efm may maes simlaesly.

ts, wa ig may ie iself fm aess f oeess wi is wii e

maifesai f e aibes a as f e Ms pe a hly oe g

his ivesal will, absle we, a all-emassig wlege? te Ms

hly oe, W is fa bey a eale abve mae; fee a eem fm

ay esii limiai a e aess f esiy; f e sae ligs f

Wse names all ese ligs a lmis beigs ae b ese saws; a f

Wse beay all eisee a all life a e Wl f Siis a e Wl f Similies ae semi-asae mis; Wse aibes ae all-emassig

and Whose qualities, universal? What matter could be difcult for Him? What

ig a be eale fm him? Wa iivial a be isa fm him?

Wa es a aw lse him wi aqiig ivesaliy?

Although by means of its unrestricted light and immaterial reection, the sun is

lse y a e il f y eye, sie y ae esie, y ae ly

isa fm i. I e aw lse i, y ave ase mes

esiis a ass ve may ivesal egees. Simly, i effe y ave

ea e size f e ea a ise as fa as e m, e y may be

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able aa iely a egee e s’s esseial level, a mee wi i

wi veil. I js e same way, e Glis oe f Beay a Beaes

One of Perfection is innitely close to you, and you are innitely distant from

him. If y ea as seg, a y mi, emiee, y e is

i e mais i aie.

Second Ray

o my seseless sl! Y say a veses lie,

Iee, his mma we he wills a ig is, “Be!” a i is, 25

a,

I will be me a a sigle blas, we l! ey will all be bg befe

us!26

sw a e eisee f igs is isaaes a meely g a mma,

a a veses lie,

[Such is] the atsty Gd, w dspses all tngs n peect de,27

and,

w as ceated eveytng in the best way8

sw a eisee f igs is gaal, g a vas we wii wlege,

and a ne art within wisdom. What is the point of agreement between them?

The Answer : relyig e efflgee f e Q’a, we say:

Fisly: tee is aii. Sme ae lie e fme, lie imay eai.

A sme ae lie e lae, lie e eeii f eai.

Secondly: The innite order and extreme skill, ne art, and perfect creation

gee wi e ease, see, mliliiy, a eesiveess wi aebseve i beigs esify eisively e eisee f e s f ese w

ss f veses. Sie is is s, vig i be e sie is a maig a

e i f isssi, is eessay. I sl ae be ase: “Wa is e

wism i em? Wa is ei meaig a se?” ts, we sall i

is wism wi a aalgy i e fm f a mais.

25 Q’a, 36:82.26 Q’a, 36:53.27 Q’a, 27:88.

28 Q’a, 32:7.

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F eamle, a afsma lie a ail eaes smeig aisi wi m

difculty and employing many skills, and makes a model for it. Then he can

make others similar to it quickly and without difculty. Sometimes, even, it

bemes s easy ey ae as g mae a a mma, a ey aqie a

wefl e i a way; lie a l, ey fi a w as g a

e f a mma. I js e same way, afe maig is alae f e

wl a all is es igially, e All-Wise Mae a All-kwig

Isibe gave eveyig, aila a ivesal, e wle a e as, a

specied measure and proportion through an ordering of Divine Determining,

lie a mel. S, l! Maig evey ey a mel, e pe-Eeal Isibe

les em wi bejewelle ew wls g e miales f his we.

A maig evey yea a sale, he sews silflly fasie ew iveses

g e wes f his mey aig ei sae. A maig evey

ay a lie, he wies e eae, saly eewe beigs i em g

e sbleies f his wism.

Feme, js as a Abslely pwefl oe maes ea ey, ea

yea, a ea ay a mel, s he maes e fae f e ea, a e mais

a lais, gaes a as, a ees ea a mel. he isly ses

ew iveses e ea a eaes ew wls. he emves e wl

a elaes i wi ae, well-ee wl. Seas afe seas he islays

e miales f his we a gifs f his mey i all e gaes a as.

he wies em all as wism-islayig bs, esablises em as ies f his mey, a les em i eve-eewe games fll f a. Evey sig

he aays all ees i aimes f bae a as em wi fes jewels lie

pearls. He lls their hands with the star-like gifts of His mercy.

Thus, the One Who performs these matters with innitely ne art and perfect

order and changes with innite wisdom, bounty, and perfection of power anda e avellig wls wi fllw e afe e e a ae aae

e sig f ime, is eaily All-pwefl a All-Wise. he is All-Seeig a

All-Knowing to an innite degree. Chance cannot interfere in His works. He is

e All-Glis oe W eees,

indeed, hs cand en he lls a tng s, “Be!”, and t s,29

and,

And te decsn te h s as te tnklng an eye, even clse,30

a b laims e efei f his we, a a i elai his we

e esei a Gea Gaeig ae ms easy a fee f ble. Sie

29 Q’a, 36:82.

30 Q’a, 16:77.

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his eaial mma mises we a will, a all igs ae eiely

subjugated and obedient to His command, and He creates with no difculty or iae, i e eess e absle ease i his eaig, e Q’a f

Mials Esii eees a he es is g a mee mma.

To Conclude: Some verses proclaim the extremely ne art and innite perfection

f wism i beigs, eseially a e sa f ei eai. Wile es

describe the extreme ease and speed and innite obedience and lack of difcultyi e eeai a e f igs i aila.

Third Ray

o my sl fll f bs a evil sggesis a eeeig is bs! Y say

a veses lie,

tee is a mvig ig, b he as gas f is fel ,31

a,

I Wse a is e mii f all igs,32

a,

A We ae lse im a is jgla vei,33

show that God is innitely close to us. And yet, the verses,

A him sall y e.34

a,

The angels ascend to Him in a day the measure of which is fty thousand

yeas,35

a, e hai wi says: “G is bey sevey sa veils,”36 a

truths like the Prophet’s Ascension show that we are innitely distant from Him.

31 Q’a, 11:56.32 Q’a, 36:83.33 Q’a, 50:16.34 Q’a, 36:83.35 Q’a, 70:4.

36 al-Gazali, Ihya ‘Ulum al-Din, i, 101; Musnad , iv, 401, 405.

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I wl lie a elaai wi will big is f mysey lse e

esaig.

te Aswe: te lise e fllwig:

Fisly: A e e f e Fis ray we sai a alg wi ega is

unrestricted light and immaterial reection, the sun is closer to you than the il f y eye, wi is e wiw f y sii a is mi, sie y

ae esie a imise i maeialiy, y ae eemely isa fm i.

You can make contact with it only through some of its reections and shadows,

a mee wi i g a s f is mi a aila maifesais, a

aw lse is ls, wi ae lie a aegy f aibe, a is ays

a maifesais, wi ae lie a lass f is ames. If y wa aa

e s’s esseial level a mee wi e s’s essee iely i es, e

y ave ase vey may esiis a avese vey may levels

f ivesaliy. Simly, afe absaig yself fm maeialiy, bemig

elage e ee f e ea, eaig i e sii lie e ai, isig as

fa as e m a esemblig e fll-m, ly e a y laim mee

wi i i es wi veil a aw lse i ay egee.

I js e same way, e All-Glis oe f pefei, e peeless oe f

Beay, e neessaily Eise oe, e Give f Eisee All Beigs, e

Eeal S, e Ma f pe-Eeiy a ps-Eeiy, is lse y a

yourself. Yet you are innitely distant from Him. If you have the power, put thene points in the comparison into practice.

Sely: F eamle, And God’s is the highest similitude, amg may

ames, a ig’s ame f “cmmae” aeas i may sees, e wii e

e. I as a maifesai a aeaae i sees eesive a aw,

ivesal a aila, fm e ivesal see f cmmae-i-cief,

se f Fiel Masal a Geeal, e se f aai a al. nw,

i is miliay ies, a ivae slie ls as is aiy e mi i f

mmaesi maifes i e a f al; e is i wi a ee

e cmmae-i-cief g is mi maifesai f is ame. If ewises ge i wi im g is esseial ame a mee wi im

g a ile, e will ave ise fm e alsi e ivesal a

f cmmae-i-cief. ta is say, e ig is eemely lse e slie

g is ame, eee, law a wlege, is elee a eglais,

a if e is lmis lie a sai w is a abdal , wi is esee i es.

nig a all a be a bsale bsi f im. Weeas e slie is

eemely isa. tsas f egees fm bsis, a sas f

veils ievee. B smeimes e ig is massiae, a ay is

aie, eeives a slie i is esee a favs im wi is gae.

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te feqe elaig f “G is Ms Gea!” ig e hajj is f e abve

eas. F e blesse hajj is wsi a a ivesal level f eveye. Js

as a seial ay lie a fesival a slie ges e ig’s elebais lie

a Geeal i e see f Geeal, a eeives is favs, i e same way,

a hajji, mae w lwly, is e was is Ssaie e e ile

Migy Ssaie f evey egi f e ea, lie a sai w as avese

all e egees. he is e wi ivesal wsi. F se, e ivesal

egees f miialiy ee wi e ey f e hajj, a e izs f e

emesess f Gea wi ae visible is eye g is elese,

a e sees f wsi wi gaally fl is ea a imagiai

g is bsevaes, a e ea, we, awe, a ea f miialiy

ase by e levels f sblimiy a las sage f maifesai, a ly be

qiee by “G is Ms Gea! G is Ms Gea!”, a se bseve

imagie fle egees a ly be laime by i. Afe e hajj, is

meaig is f i vais eale a ivesal egees i e Fesival (‘Ei)

payes, e ayes f ai, a se eie a sla a la elises, a

i ayes efme as a gegai. ts, e imae f e mas a

bsevaes f Islam, als eve if f e aegy f Sa, lies i is eas.

Gly be nt te one w as placed hs teases beteen te Ka and

the Nun.

S gly be nt h n wse and s te dnn all tngs, and t h

will you all be brought back.37

Gly be nt Y, e ave n knledge save tat c Y ave tagt s;

indeed You are All-Knowing, All-Wise.38

o Sstane! D nt take s t task e get nttngly d ng!39

* o Sstane! Let nt eats devate ate Y ave gded s, and

gant s mecy Y pesence, Y ae te Gante bntes

without measure.40

And gant blessngs and peace t Y mst Nble messenge, te aneste Y Geatest Nae, and t s faly, and Cpanns, and btes, and

followers. Amen. O Most Merciful of the Merciful!

37 Q’a, 36:83.38 Q’a, 2:32.39 Q’a, 2:286.

40 Q’a, 3:8.

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A Short Addendum

te All-pwefl a All-kwig oe, e All-Wise Mae, sws his we

a his wism a a ae a i way iefee i his ws g e

sysem a e his les a aies i e ivese emsae i e fm

f laws. S , g eeis e laws, e wes f his aies,

supercial changes, differences in individual characteristics, and changes in theimes f aeaae a ese, he sws his vlii, will, ie, a he

is e Age wi ie, a a he is e esiis waseve. ts,

eig e veil f my, a laimig a eveyig is i ee f him

evey mme f eveyig i evey way a is beie his miialiy,

he isels eelessess, a s e gazes f ma a ji fm ases e

pe f cases. te saemes f e Q’a l is iile.

F eamle, i ms laes sme fi-beaig ees e fi e yea, a

is, i is give ei as fm e easy f mey, a ey ffe i. te

e fllwig yea wile all aae ases ae ese, ey ae i a

ffe i; a is, ey e fi. Als, f eamle, ay e

eessiies, e imes ai falls ae s ageable a i as bee ile amg

“e Five hie tigs.”41 F e ms ima sii i eisee is a

f life a mey. A ai is e se f life a e mey. ts, e wae f

life a ai f mey es ee e a ms law, wi is a veil a

leas eelessess, ae, e All-Glis oe, W is Ms Meifl a All-

cmassiae, a e Beswe f Bies a Give f Life, ls i i hisa iely, wi veil, s a e s f sliai a as will all e

ime be lef e. A, f eamle, e givig f sseae a eemiig f

aila feaes ae ws f seial fav, a ei ig i eee

ways sws i eelle fasi e will a ie f e Ssaie. Y may

mae fe maiss wi e divie as, lie e issals f e ai a

weae a e sbjgai f e ls.

The Words, Siee W, . 209–218.

Etact Egt: Tee s n gd bt Gd

cmse f w seis, “te tweie Lee” is ab vais ases f

the afrmation of God’s unity. The following are the introduction and the FirstSai f e ae, wi eliae e meaig f a 11-ase seee f

the afrmation of God’s unity commonly recited by Muslims. Each of the phrases ays eal divie qaliies meie i e Q’a.

41 Bukhari, ii, 41; i, 142; Ib hibba, i, 144.

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The Twentieth Letter

In His Name, be He gloried!

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


Tee s n gd bt Gd, he s one, he as n patne; hs s te dnn,

and hs s te pase; he alne gants le, and deals deat, and he s lvng and

des nt; all gd s n hs and, he s pel ve all tngs, and t h

all things have their end.42

[tis seee eessig ivie iy, wi is eie fllwig e mig

a eveig ayes, ssesses mes meis43 a aig a aei

aai beas e egee f e Geaes name.44 I siss f eleve ases

ea f wi veys b sme g iigs, a a egee i e iy f

miialiy (tevhid-i rubûbiyet ), a a ase f e gae a efei

f ivie iy fm e i f view f a Geaes name. refeig a fll

elaai f ese vas, elevae s e as f e Risale-i Nur , i

fullment of a promise we shall for now write a brief, index-like summary of em i w “Sais” a a “Ii.”]

Introduction

Be eai f is, a e iges aim f eai a is ms ima esl

is belief i G. te ms eale a i maiy a is iges egee is e

wlege f G aie wii belief i G. te ms aia aiess

a sweees by f ji a ma beigs is e lve f G aie

wii e wlege f G. A e es jy f e ma sii a e

seees elig f ma’s ea is e ae f e sii aie wii e

lve f G. Yes, all e aiess, e jy, swee bies, a ble

lease lie i wlege f G a lve f G; ey a eis wi

em.

te es w ws a lves G Almigy may eeive eless bies,

aiess, ligs, a myseies. Wile e e w es ly w a

42 Bai, Aa, 155; taajj 21; Mslim, di, 28, 30, 74, 75, 76; timii,

Mawaqi, 108; hajj 104; nasa’i, Saw 83–6; Ib Maja, d’a 10, 14, 16; Ab da’,

Maasi 56; daimi, Sala 88, 90; Mwaa’, hajj 127, 243; Q’a 20, 22; Msa i, 47;

ii, 5; iii, 320; iv, 4; v, 191.43 See, Msa, iv, 60; al-hayami, Majma’ al-Zawa’i, , 107.

44 See, Ib Maja, d’a, 9.

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love him is aficted spiritually and materially by endless misery, pain, and fears.

Eve if s a ime, miseable es we e wle wl, i wl be

w ig f im, f i wl seem im a e was livig a filess life

amg e vaga ma ae i a wee wl wi we e.

Everyone may understand just how forlorn and bafed is man among the aimless

human race in this bewildering eeting world if he does not know his Owner, if e es isve is Mase. B if e es isve a w him, e will

see efge i his mey a will ely his we. te eslae wl will

i a lae f eeai a lease, i will beme a lae f ae f

e eeafe.

First Station

Each of the eleven phrases of the above-mentioned sentence afrming divineiy ais sme g ews. A i e g ews lies a e, wile i ea

f se es a siial lease is be f.

The First Phrase: “There is no god but God”

tis ase veys e fllwig g ews e ma sii, sffeig as i

es less ees a e aas f imeable eemies. o e e a

the spirit nds a place of recourse, a source of help, through which is opened to

i e f a easy f mey a will gaaee all is ees. Wile eother it nds a support and source of strength, for the phrase makes known itscea a te obje f Wsi, w ssesses e absle we see

i fm e evil f all is eemies; i sws is mase, a w i is a ws i.

tg iig is , e ase saves e ea fm e eslai a

e sii fm aig sw; i eses a eeal jy, a eeal aiess.

The Second Phrase: “He is One”

tis ase aes e fllwig g ews, wi is b ealig a a

se f aiess:

Ma’s sii a ea, wi ae ee ms f e eaes i e

ivese a ae alms vewelme i misey a fsi a f

this connection, nd in the phrase “He is One” a refuge and protector that willelive em fm all e fsi a bewileme.

ta is say, i is as if “he is oe” is sayig ma: G is oe. d wea

yself avig ese e igs; emea yself a feel

indebted to them; do not atter them and fawn on them and humiliate yourself;

do not follow them and make things difcult for yourself; do not fear them and

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emble befe em; f e Ma f e ivese is oe, e ey all igs

is wi him, e eis f all igs ae i his a, eveyig will be eslve

by His command. If you nd Him, you will be saved from endless indebtedness,

less feas.

The Third Phrase: “He has no partner”

Js as i his iviiy a i his sveeigy G as ae, he is oe a

a be may; s he as ae i his miialiy a i his ais

a i his eaig. I smeimes aes a a ma is e, avig

partner in his sovereignty, but in the execution of his affairs his ofcials act asis aes; ey eve eveye fm eeig is esee, sayig: “Aly

s!”

hweve, G Almigy, e Ma f pe-Eeiy a ps-Eeiy, as

ae i his sveeigy, js as he as ee f aes eles i e

eei f his miialiy.

If i wee f his mma a will, his seg a we, a sigle

ig l iefee wi ae. Eveye a ave ese him iely.

Sie he as ae ele, e seeig ese a be l: “S! I

is fbie ee his esee!”

tis ase, eefe, elives e fllwig jyfl aeme e masii: e ma sii wi as aaie fai may, wi le iae,

sii iefeee, i ay sae, f ay wis, a ay ime a i ay lae,

ee e esee f e All-Beaes a Glis oe, e oe f we a

efei, w is e pe-Eeal a ps-Eeal owe f e easies f

mey, e easies f bliss, a m ay ese is ees. disveig his mey

and relying on His power, it will nd perfect ease and happiness.

The Fourth Phrase: “His is the dominion”

ta is say, wesi is algee his. As f y, y ae b his ey,y ae we by him, a y w i his ey. tis ase aes e

fllwig jyfl a ealig ews:

o ma! d sse a y w yself, f y ave l ve ay

f e igs a e y; s a la wl be eavy. Als, y ae able

e yself, avi isases, e igs a y ms. I wi

ase, sffe ai a me wi eas, e wesi is ae’s.

te owe is b All-pwefl a All-Meifl; ely his we a

as asesis his mey! p gief bei y, be jyfl! disa y

troubles and nd serenity!

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I als says: Y lve a ae ee e ivese, wi is e ey

f e All-pwefl a Meifl oe, ye alg i gieves y by is

weeess, y ae able i ig. S a ve e ey is

owe, leave i him. Aa his lease, his asess. he is b All-

Wise a All-Meifl. he as fee issal ve his ey a amiises

it as He wishes. Whenever you take fright, say like İbrahim Hakkı: “Let’s seewa e Mase es; waeve he es, i is bes;” esa is gly

a iefee!

The Fifth Phrase: “His is the praise”

Praise, laudation, and acclaim are proper to Him, are tting for Him. That is tosay, bies ae his; ey me fm his easy. A as f e easy, i is

eig. tis ase, eefe, elives e fllwig g ews:

o ma! d sffe a sw we bies ease, f e easy f mey

is inexhaustible. Do not dwell on the eeting nature of pleasure and cry out with ai, bease e fi f e by is e fi f a bless mey. Sie is

tree is undying, when the fruit nishes it is replaced by more. If you thankfully

i f ee beig wii e lease f e by a meifl fav a

e imes me leasable, y will be able iease e lease a

efl.

A ale a ags ma eses y ls a lease sei a f a e, iee a sa, ales, f i is e a as beswe i y a

mae y eeiee e lease f a yal fav. I e same way, g e

ase “his is e aise” will be ee y e f a siial lease

a sa imes sweee a e by iself.

F e ase meas ffe aise a as; a is say, eeive e

beswal f by. tis i meas egize e Beswe, wi is

reect on the bestowal of bounty, and so nally to ponder over the favour of His

massi a his iig besw bies.

The Sixth Phrase: “He alone grants life”

ta is say, he is e give f life. A i is he w ases life ie by

meas f sseae. he als slies e eessiies f life. A i is him

a e eale aims f life eai a is ima esls l, a his ae

iey-ie f a e f is fis. ts, is ase alls i is way

eemeal, ime ma, i maes is jyfl aeme:

o ma! d ble yself by sleig e eavy bes f life. d

i f e asiee f life a sa gievig. d see ly is wlly a

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ima fis a ege a y ame is wl. F e life-maie i

e si f y beig belgs e Eve-Livig a Self-Sbsise oe, a

i is he w vies f all is eeses a eqiemes. Als, y life as a

gea may aims a esls, a ey eai him, .

As f y, y ae js a elmsma e si, s y y well a ae

e wage a lease a me wi i. ti f js w eis is e life-

ship and how valuable its benets; then think of just how Generous and Mercifulis e owe f e si. S ejie a give as a w a we y

efm y y wi iegiy, all e esls e si es will i e

ese be asfee e egise f y ais, a ey will see a

immal life f y, will ew y wi eeal life.

The Seventh Phrase: “And deals death”

he is e e w ases ea. he isages y fm e y f life, ages

y abe fm is asiy wl, a eleases y fm e lab f

sevie. ta is, he aes y fm a asie life a immal e. tis

ase, e, ss e fllwig eemeal ji a ma:

hee is g ews f y! dea is esi, igess,

aiilai; i is essai eii; i is eeal seaai, -

eisee, a ae eve; i is aless blieai. rae, i is be

isage by e A w is All-Wise a All-cmassiae; i is a agef abe. I is be esae eeal bliss, y e me. I is e

f i e Iemeiae realm, wi is wee y will mee wi iey-

ie e e f y fies.

The Eighth Phrase: “And He is living and dies not”

That is to say, the Possessor of a beauty, perfection, and municence that are

innitely superior to the beauty, perfection, and municence to be seen in the

eaes f e ivese, a a ase lve; a a Eeal obje f Wsi,

an Everlasting Beloved, a single manifestation of whose beauty is sufcent toelae all e belves, as a eig life g e-eeiy a s-

eeiy—a life fee fm ay ae f essai eemealiy a eem

fm ay fal, efe, imefei. ts, is ase laims ji a

ma, all sis beigs, a e ele f lve a a:

hee is g ews f y! tee eiss a Evelasig Belve w will e

a bi e ws ase y by less seaais fm e es y

lve. Sie he eiss a is yig, waeve aes fe ve e

es. Feme, e beay a geesiy, vie a efei be see

i em, e ase f y lve, ae, assig g may veils, e saws

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te lveliess a beay i all e eaes f is wl a i se wlly

belves by wi y ae s sie a bsesse a f wi y ae s

esis, ae b a s f saw f e maifesai f his beay a f

e lveliess f his ames; a all paaise wi all f is sble wes, a

sigle maifesai f his mey; a all lgig a lve a alleme a

captivation, but a ash of the love of the Eternal Worshipful One and EverlastingBelve. Y ae gig e see f his esee. Y ae beig smme

paaise, wi is a eeal feasig lae. Sie is is s, y sl ee

e gave weeig, b smilig i eeai.

te ase aes is g ews as well: o ma! d be aeesive,

imagiig a y ae gig eii, -eisee, igess, aess,

blivi, eay, a issli, a a y will w i mliliiy. Y ae

gig eii, b emaee. Y ae beig imelle -

eisee, b eeal eisee. Y ae gig ee aess, b

e wl f lig. A y ae eig y e we, e sea f e

pe-Eeal Ma. Y will w i mliliiy, y will ae y es

i e ealm f iy. Y ae b f seaai, b f i.”

The Letters, tweie Lee, . 261–268.

For further reading

“te Eig W” mig be siee as a ise smmay f e l

a is evele i e Risale-i Nur . te e ae f is wl, fi a

se f eligi, belief i G a belief alg wi ei seqees ae

elabae i e lig f a allegy igiaes i e suhūf f pe Abaam,

e evelais e eeive.

The Words, Eig W, . 209–218.

te Se Sai f “te twey-Se W” fses e essee f e

afrmation of God’s unity and the genuine faith which is gained and conrmed

g wiessig sigs a sams f divie w, sme f wi ae ie i is sei.

The Words, twey-Se W, Se Sai, . 299–318.

“te twey-ti W” issses w ma beigs, w ae eae i “e

ms eelle aes” f eai aig e Q’a (95:4), a aai

ei efei g belief a by maifesig e divie names. I is

sei nsi fses e aaial eeies f ma beigs a w

they journey between good and bad patterns. Dening the world as “an arena of ial,” is ae elabaes e ssible ma gess a elie g

innite degrees in this test.

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The Words, twey-ti W, . 319–340.

te i sei f e “te tiy-Se W” is a eamle f eaig e

divie names, asmā al-husnā, a maifes g e ivese wii eae. te fllwig is a ee fm e begiig f e i sei.

The Words, tiy-Se W, 655–682.

Amg e ima es f e Risale-i Nur on the concepts of the afrmationf G’s iy a eess is e eesive ae eile “te Se ray.”

ceaig e Q’ai ase “G, e oe,” (Q’a, 112:1) e ae

eesses a esaig eess maifesig g all eie eai a

g all e divie names a w i eai is e essee f esaig

Divine work and nature. It illustrates Divine unity and its afrmation via examples

f aae divie beay a efei. A well ease agme ile iis ae is a e sg bs amg e beigs eise i e ivese,

e ea f ay sigle beig g be e ea f all igs.

The Rays, Se ray, . 13–49.

“te twelf Flas” iees w Q’ai veses egaig smlgy a ae

iiise by sieiss. (Q’a, 51:58, 65:12) tis ae vies a eamle

f e Risale-i Nur ’s esses bs f e ime a als is elaais

aig e esaig f e ime.

The Flashes, twelf Flas, . 95–103.

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pa 2

pe

Etact one: Need Ppets

I e “Sees f realiy,” a llei f aisms, nsi isely saes e

ee f e.

pe-eeal we, wi es leave as wi a ie bees wi a

qee, eaily es leave mai wi es. …

The Letters, Sees f realiy, . 530.

Etact T: fndatn Ppetd

“te ti pa” f The Reasonings, Muhakemāt wi is igial ile is e f e

ealy bs f e Risale-i Nur wie i 1911 wi, is Sai nsi’s esse a

g f ele fm Jaa iqiig ab e Islami plamai f tesimy

elaig oeess f G a e f Mamma. te fllwig is esei wee nsi elabaes e fai f e. oe agai,

e w nsi aswes e ssible bjeis.

The Element of Belief

The Second Purpose

Introduction

You ask : Y say a e se a f e plamai f tesimy—I bea wiess a ee is eiy b G; a I als bea wiess a Mamma

is His servant and Messenger—is a witness for the truth of the rst part, and the

rst part is a witness for the truth of the second part. Is this really so?

Answer : Yes, is is s. te safes a e es f e ways a lea wlege

f G, wi is e “ka‘ba” f efeis, is e ses a ms aia

e wi was bil by e ly esie f Maia al-Mawwaa, im

be eae a blessigs. ta esie, pe Mamma, im be eae

a blessigs, is e sii f giae, is ea is e lam a illmiaes e

see wls. his fl ge, wi is e asla f is ea, is e

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P r o o f C

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ms ailae a es f e fs f e Mae’s eisee a oeess.

his beig a is ws ae b a lig-iffsig f. pe Mamma,

im be eae a blessigs, is e ms eisive a eiable f f

e Mae, f e isii missi f pe, f e resei a

e afelife, a f e .

A Reminder

I is eessay efe e fs f e eisee a uiy f e Mae

i e ve e f a ly beig, pe Mamma, im be

eae a blessigs.

An Establishment

o e is a f f e Mae. S we sl aalyze is f fm

eai, esseial viewis.

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

o Gd! Best blessngs and peace pn maad, beas tness t

the absolute necessity of Your existence.

o lve f ! If y wl lie l g e wiw f siee

or human conscious nature, rst do not assume the attitude of intentionalsii, wi ases e faly f ea be lle a s. Als,

le a ea y wims a faies, ee smeig a sl

be give by a mmiy me fm evey membe f a mmiy.

Eeig smeig fm evey membe f a mmiy ases e eial

ejei f e esl. tis is a i a eqies lse aei.

I aii, y sl ify e mi f y ea fm ilis aies

a emiy, b f wi e seaig f a aig sele i ees.

Als, l g e eyes f e sme w sees ly efes a

failigs. Feme, we y weig, weig aaely; mae ely.Wa is me, ae f eviee a giae e siig lig f a

mises all e sig is alg y way, s a y a isel e aess

f gless bs a wims a may aea. Fially, lise wi aeive,

careful ear, and do not object before my words are nished. All that I will utter ams ly a seee. We I ave sai all f i, y a vie y

bjeis, if y ave ay.

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A Reminder

oe imesi f is f is pe i geeal; e e is e

pe f Mamma, im be eae a blessigs.

An Indication

te Mae es ig wi a se; ee ae may isaes f wism

i his evey a. tee is a e i eveyig i e ivese, w e

things that are seemingly most insignicant. Nothing is neglected in creation,

a maiy ees a gie is way eeiy. All ese ealiies emsae

e eessiy f e isii f pe.

If y wl lie is agme be elaie, e lise:

Y a see a ee is a e i eai, ilig e wl f maiy,

as well as i e aimal igm, may membes f seies f wi ave bee

i sevie f maiy bease e eas give maiy. hmaiy’s

seiiy aimals i e fllwig ee is is a f f e eessiy

f pe:

te rst is e ieesig ealiy f e fa a e begiig f g is

e e f ai a e begiig f ai is e e f g. ta is,

ais give ise gs, wi, i , lea ais. hmaiy as eaaiy be able see e elaisi bewee e yles f ases a

effes. I e lig f is elaisi, i aives ew mbiais a e

fms les f ew gs a beavi, as well as wa we all laws

wi aea be essible f ase a effe. tis is e meaism f

gess a evli. Siee is e abiliy aalyze se mbiais,

be able ee e iivial elemes a ases a effes, wi

fm lea em, a e laws a aea be essible. Base ese

laws, maiy a evel e ew igs. hweve, is aaiy is

limie, a is abiliies ae efeive. ts, gee wi ese efeive a

limie aaiies a abiliies, e esie saisfy all f maiy’s ees, amaiy’s iae igae a welessess, as well as e faies, aies,

ssiis, a wims wa ese i saly, ase s be i absle ee

f e giae f pe. oly g pe a e efe

eliess f e ivese, wi waeve is i i a waeve s i i, be

eeive aeqaely. te balae a e f ma life ee e abiliy

eeive is ivesal e.

te second i is a maiy as bee eqie wi a gea eial a

as alms limiless ambiis a eeies, baely llable gs a

eis, a e falies f ls a age wi ave bee esie

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i igi, b wi eqie eai aiig a esai. tis esseial

imesi f ma eisee als eqies pe.

An Indication

Eve if a es wee give a life a wl las millis f yeas i bliss

a lease, eve if ey wee allwe l eveyig i waeve way

a wise, e e iabiliy f is wlly life saisfy ma esies

a eial, ey wl ie sig a ege a wis f me. tis

issaisfai sws a maiy as a iae eey eeal life a

as bee eae f eeiy s a i a aivae is esie eial i

a esie ealm.

A Reminder

tee is ig wi meaig se i eisee, a eveyig is base

a ealiy. tis iiae e fa a i is esie wl, wee lease

is mie wi ai a iaes ievee; i is wl wi eve las i

evy a mal wgs, i is ssible f maiy ealize e efeis

was wi i is iaely iee. teefe, ee ms be ae, me

sais ealm wee ig ies ae ig, s a maiy a e

is wlly life alg e way efei a ibe e ivesal

e s a i will wa eeal aiess i a sais, eeal ealm.

A Reminder and an Indication

Alg i is e sbje ee, I ave mae a iiai f e resei.

Wa I wa sess ee is a e ma iae eial is iee was

eeiy. csie e essee f maiy a e ae f is eial gee

wi wa is eqie evel i. te, visi e faly f imagiai wi

is e simles a smalles seva f ma essee. As, “o esee faly

f imagiai! I ave gla iigs f y. Y will be give a milli yeas f

ay life i e wl. Y will be able l eveyig i e wl as y

wis. B fllwig is life, y will be se eeal -eisee wi beig ee life.” Wa y i e aswe will be? Will i eeive

y gla iigs aily e sigs a eges? Be se a e essee f

maiy will wail i es f is siee, a e, “Alas! We me a

ee is eeal aiess!” I will eima e faly f imagiai a

say i: “d be e wi is asie life!”

o bes a sises, l! If is asie aiess, eve g i mig

las millis f yeas, a saisfy e faly f imagiai, wi is js

e f e sevas f e ma essee, w a i saisfy e ma essee

iself, wi as may me sevas, m geae a me ima a e

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faly f imagiai? te ly ig wi will saisfy i is eeal aiess

a lies i e resei.

te third i w meiig i elai e seiiy f maiy

over animals is the balance in the dispositions of the human, the neness in its

ae, a is eey mae igs bee me beaifl. hmaiy as

an inborn tendency to live in a way benetting its essential nature. It must not,

and cannot, live like animals. It must lead a life betting its essential honor.I is bease f is b eey a maiy ees imve a

eae is wellig lae, les, a fs, a se siee a afs. I

is not possible for an individual to have sufcient knowledge about all suchsiees a afs. teefe, mas ee live gee, eae wi

e ae, a eage ei s amg emselves. te saisfai

f is ee eqies jsie a e eisee f eai les, as e esies,

eials, a falies f maiy ae esie fm bi, a s a be

e ase f aggessi a ijsie. Ay iivial mi ielle is able

esablis e ae f is jsie les, as maiy is eie is w

ea es i ave e, all-embaig ivesal wlege ab iself,

is evime, a is fe. S ee ms be a ivesal mi ielle

a as is wlege. tis is e diviely eveale religi. tee ms als

be a we wi a miae e siis a siees f mas, a s

imleme e eqie jsie a les. tis we ms ave sme s f

seiiy ve es. tis we is e isiis f pe, wi

was fe by e cea f e uivese himself. I is he W se epes a mae em isigise i may eses.

A pe ilaes e cea’s gae i e mis a e siis f ma

beigs. te diviely eveale religi e mmiaes eqies egla

wsi, wi eables ele isly a ieasigly feel e cea’s

gae. Wsi ies gs a feeligs e cea, wi, i ,

lea beiee him. obeiee e cea, W is als e Seme

Author of the universal, magnicent order, secures the perfect public order in

ma life. tis efe bli e is base G’s Wism. te essee f

G’s Wism is a ig i e ivese is seless a meaigless.te ivesal e, beay, a amy bea wiess is Wism.

If y ave eeive e seiiy f maiy ve aimals i ese

e ee is issse abve, y ave e es a pe is

e eal i f ma eisee, a a i is a is a ma life

evlves. Als, sie e fllwig ee is:

Firstly, individuals lack sufcient knowledge, accurate viewpoints, and theabiliy w emselves i all ases a imesis f ei eisee, a

ey la e abiliy lea ei lives i a e way a will eable aiess

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i b ei iivial a lleive lives. I aii, ey sffe wims,

faies, a es, a ae fe efeae by ei aal imlses wi eqie

isilie. teefe, mas eseaely ee a efe gie a eae; is

gise is a pe.

Secondly, e laws a sysems mae by mas a saisfy e eeial

ees a eeais f maiy, ely esi is iae aggessi,

ai is falies aiaely, ely gie is eial a issii

evelme gess. tis lae is iee i e eey f e wle

eai aieve efei. hma laws a sysems ae alms lifeless a

las. Eve g ey ae base e amlae wlege a

eeiees f maiy ve e se f isy, ey ae able ase

e sees f eial i maiy gw ely yiel s fi. F

is eas, maiy eseaely ees a divie Law, wi will eable is

aiess b siially a ielleally a ysially, b i is wl

a e e. tis Law ms als gie maiy alg e way e aaime

f ma efei g e ealizai f is eials. I is e pes

w bigs s is livig, life-ewig, evelasig divie Law.

A Possible Objection: We see a se w fllw e divie religi

may ejy a ealy e.

The answer : If there is any order in their way, this is due to the afrmed or non-

afrmed guidance and the effect of the Divine Religion and religions leaders.tee as eve bee a mmiy lef mleely evi f e giae f a

pe, s eve g may ele eje e divie giae a religi,

ey ae able emai affee by e religi. Ay avable, lasig

e bseve i ay mmiy as is basi se s i divie giae.

Wi ese e ases a ae imaible wi divie giae, e

e f ieligis ele f se w w fllw e divie religi is

b llase, eve g s a e may aea ave bg sme

s f wlly aiess eai ele. I aii, a g e ms be

one which brings only an apparent, transient, supercial happiness to a small

miiy i e wl, wle ig es i sbjei a miliaigmisey, a be egae as g, avable e.

Thirdly, ay eemiy i ma beavi mal saas esys ma

eial, wi, i , ases selessess a vaiy. pselessess

a vaiy ae abslely ay e divie ivesally wism, wi is

clearly observed to pursue purposes and benets in everything in the universe,

fm smalles e geaes.

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A False Supposition and a Reminder

o e ee f givig iiy law a is bsevae, wi ave bee

bg e aei f maiy afe s may isases a by siig

bli ii isly, eeial ele sse ee is ee f e

divie Law a a i is ssible elae i wi ma-mae laws. tis is a

ally false ssii. F e wl as gw l a ee is sill ig

ve s a ssii. o e ay, alg l wl sees e

evelme f sme beay, ew vies a evil aea i eve wse a

me eeive fms. Js as e les f wism ae ieee f e

les f gveme, s is e e f ma life ieasigly i ee f

e les f e divie Law a vies a miae ma siee. I

aii, ew sysems f eai a ma beavi, wi ae egae

as avig ee f divie Law, ae mleely able ai ee basi

ma falies—ielle, esie, a age—ely evel em i

wism, asiy, a meai ivaly eseively, ssai em as

m. As a esl, maiy is i eseae ee f pe eqie wi

the balance of Divine justice, which inuences and penetrates human nature and

siee.

An Indication

tsas f pes w aeae amg maiy ve ei laim

pe wi sas f miales ey we. tese miales, wifm a iefable f a a abslely e vie, ae a esablis

e missi a isii f pe. tey als fi as a f f e

eisee a oeess f e cea.

A Reminder

Ea siee as is w iiles a laws wi i is base a ea

is fe e eliess f eisee. B f a eliess i eisee,

ee wl ave bee laws siees. Sely, eai leases a

love are found in the basic purposes and benets appointed for life, such aseaig, iig, a maiage. (F eamle, e basi se f maiage

is ei, b e leases vie by lve f e’s sse a lve

f e’s ile ae e leases ile i is se.) If we a see

e divie fav i is sigle fa f life, we a easily esa a ee

is ig a is seless eaes i eisee, a we a eeive a

pe, wi e ms fameal ses f eisee a

eai ae eee, is iisesible f ma life a eisee. If ee wee

pe, maiy wl ave me fm a ai wl a is wl

wl ave bee w i mlee as.

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A Reminder

o bes a sises! If pe, wi is e lesse f e w fs

f e eisee f e Mae, amely e isii f pe a e

pe f Mamma, as bee isibe e age f y mis, e

we a ee wi e geae e, a is e pe f Mamma,

im be eae a blessigs.

An Indication and a Reminder

tis geae f is abslely e. F, if y sy e lives a ws f

e pes, all f wm ave bee ee a e lis f e ie f

maiy, a sie e meaig a missi f pe, wi is e

basic common point among them, beyond the inuences of the considerationsevele ve e se f ime, e y a easily esa e fllwig

ealiy:

te igs f e cea a e eae ae e ligs f divie fav a

municence, and form the rays of abstract beauties in existence. All the Prophets,

em be eae, ae a sily bseve ese as e basi iiles

i ei ais. I aii, ei eame f ei ele, ei ele’s view f

them, their perfect altruism and selessness, and many other factors all proved

a ey wee pes. te aibes esseial pe (fless,

ielle, swiess, mmiai f e divie Message, silessess,a feem fm ysial a meal efes) wee f i e ms efe

fm i pe Mamma, im be eae a blessigs, w aeae

i e Aabia peisla a a ime we ma i was a e esl f is

maiy, a beame e iqe se a eae f all elevae siees f

maiy. tis ieviably leas s e lsi a pe Mamma

was bely a pe. I aii ese fs, all e fs, ilig

ei miales, wi esablis e pe f all e eeig pes

als ve Mamma’s pe, im be eae a blessigs.

The Reasonings, ti pa, Se pse, . 120–128.

Etact Tee: maad te Ppet

“te nieee W” is a ae ab e e f Mamma. I

ais 14 sbeaigs illsaig f f is aeiiy. F nsi, ee ae

good arguments for Muhammad’s claim to the nal prophet from God.

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The Nineteenth Word

[Ab e Messegesi f Mamma (pBuh)]

i cld nt pase maad t y ds; ate, y ds ee ade

praiseworthy by Muhammad.

Yes, is W is beaifl, b wa maes i s is e ms beaifl f all

igs, e aibes a qaliies f Mamma (pBuh).

Als beig e Fee Flas, is W siss f fee “dles.”

First Droplet

tee ae ee gea a ivesal igs wi mae w s Ssaie.

oe is e b f e ivese, a j f wse esimy we ave ea fm e

iee Flases gee wi e tiee W f e risale-i n. Ae

is e Seal f e pes (peae a blessigs be im), e seme sig

f e b f e ivese. te e is e Q’a f Migy Sae. nw

we ms beme aqaie wi e Seal f e pes (pBuh), w is e

se a ailae f, a ms lise im.

Yes, sie e lleive esaliy f is f: e fae f e ea as

beme is msqe, Mea, is mihrab, a Meia, is li. o pe(peae a blessigs be im), is lea f, is leae f all e believes,

eae all mai, e ief f all e es, l f all e sais, e

leae f a ile f e emembae f G misig all e es a

sais. he is a lmis ee wse livig s ae all e es, a fes

fis ae all e sais; wse laims all e es elyig ei miales

and all the saints relying on their wonder-working conrm and corroborate. For e elaes a laims: “tee is g b G!” A all lef a ig, a

is, se lmis eies f G’s names lie i e as a e fe,

eea e same ws, a g ei sess i effe elae: “Y sea

e a wa y say is ig!” Wa false iea as e we mele ia claim which is thus afrmed and corroborated by thousands?

Second Droplet

Just as that luminous proof of Divine unity is afrmed by the unanimity andsess f se w wigs, s es f iiais i e eveale

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sies, lie e ta a Bible,45 a e sas f sigs a aeae

befe e begiig f is missi, a e well-w ews give by e

vies fm e usee a e aims esimy f e ssayes, e

iiais f e sas f is miales lie e Sliig f e M, a

the justice of Shari‘a all conrm and corroborate him. So too, in his person, his

laable mals, wi wee a e smmi f efei; a i is ies, is

complete condence and elevated qualities, which were of the highest excellence,a is eaiay fea f G, wsi, seisess, a fie, wi

emsae e seg f is belief, a is al eaiy a is mlee

seafasess,—ese all sw as lealy as e s w ely faifl e was

is ase.

Third Droplet

If y wis, me! Le s g Aabia peisla, e Ea f Bliss! I

imagiais we sall see im a is ies a visi im. L! We see a es

distinguished by his ne character and beautiful form. In his hand is a miraculous b a is ge, a fl aess; e is eliveig a e-eeal sem

all mai, iee, ma, ji, a e agels, a all beigs. he slves

a es e sage ile f e mysey f e wl’s eai; e

isves a slves e absse alisma wi is e mysey f e ivese;

a e vies viig a saisfyig aswes e ee awesme a

difcult questions that are asked of all beings and have always bewildered and

ie mis: “Wee y me fm? Wa ae y ig ee? Wa isy esiai?”

Fourth Droplet

See! he seas s a Lig f a if y l a e ivese as beig

sie e lmis see f is a giae, y see i be lie a

lae f geeal mig, a beigs sages e ae a sile, a

iaimae beigs be lie gasly ses a livig eaes lie as

weeig a e blws f ea a seaai. nw l! tg e Lig

e seas, a lae f ivesal mig as bee asfme i a laewee G’s names a aises ae eie i jy a esasy. te feig,

sile beigs ave beme fies a bes. Wile e mb, ea

inanimate creatures have all become familiar ofcials and docile servants. Ande weeig, mlaiig as ae see be eie eiig G’s names

a aises ffeig as a beig elease fm ei ies.

45 I is Risale-i Hamidiye, hsay Jisi eae e e a fee

iiais fm se sies. If is may ave emaie afe e es ave beme

e, ee wee sely may elii meis befe.

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Fifth Droplet

Als, g is Lig, e mi a mveme f e ivese, a is

vaiais, ages a asfmais ease beig meaigless, file, a e

layigs f ae; ey ise beig miial missives, ages isibe wi

e sigs f eai, mis e divie names, a e wl iself bemes

a b f e Eeally Besg oe’s wism. Ma’s bless weaess

a imee mae im ifei all e aimals a is ielligee, a

isme f veyig gief, sw, a saess, maes im me wee,

ye we e is illmie wi a Lig, e ises abve all aimals a all

eaes. tg eeay, is illmiae imee, vey, a ielligee

mae im a ee ma; e is mlais, e bemes a sile

viegee f e ea. ta is say, if i was f is Lig, e ivese a

ma, a all igs, wl be ig. Yes, eaily s a es is eessay

in such a wondrous universe; otherwise the universe and rmaments would not

be i eisee.

Sixth Droplet

ts, a Beig bigs a aes e g ews f eeal aiess; eis the discoverer and proclaimer of an innite mercy, the herald and observer of e beaies f e sveeigy f miialiy, a e islse a islaye

f e eases f e divie names. If y ega im i a way, a is i

ega is beig a wsifl seva f G, y will see im be e mel

f lve, e eemla f mey, e gly f mai, a e ms lmis

fi f e ee f eai. Wile if y l i is way, a is, i ega is

Messegesi, y see im be e f f G, e lam f , e s f

giae, a e meas aiess. A l! his Lig as lige fm

east to west like dazzling lightning, and half the earth and a fth of mankind

as aee e gif f is giae a eseve i lie life iself. S w is ia evil-mmaig sls a saas ae wi all is egees, e

basis f all s a Beig laime, a is, There is no god but God?

Seventh Droplet

nw, sie w, eaiaig i ime a all ei evil, savage sms a

abis wi ey wee faaially aae, e ee e vais wil,

unyielding peoples of that broad peninsula with all the nest virtues, and madeem eaes f all e wl a mases e ivilize ais. See, i was

a wa miai, e qee a sbjgae ei mis, siis,

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Y w a wa imels ma ms is isiy. Eve, if i was be sai

y: “If y give alf f y life a ey, smee will me fm e

M a Jie a ell y all ab em. he will als ell y e

ab y fe a wa will ae y,” y wl be b give

em if y ave ay isiy a all. Weeas a Beig ells f a Ma W

is such that in His realm, the Moon ies round a moth like a y, and the moth,

the earth, utters round a lamp, and the lamp, the sun, is merely one lamp amongsas i e ges-se f sas f a Ma.

Als, e seas ly f a wl s ws a a evli s mmes

a if e ea was a bmb a ele, i wl be all a sage. L!

Lise Sas lie, When the sun is folded up;47 When the sky is cleft asunder ;48

[The Day] of Noise and Clamour ;49 wi e eies.

Als, e seas ly ab a fe i mais wi wi e fe i

is wl is lie a iy miage. A e ells ms seisly f a aiess i

comparison with which all worldly happiness is but a eeting ash of lightningi elai a eeal s.

Eleventh Droplet

F se, wes awai s e e aae veil f e ivese wi is s

sage a eleig. S e s wefl a eaiay, a islaye

f mavels, is eessay ell f is wes. I is aae fm a Beig’s a e as see em, a sees em, a says a e as see em.

A e iss s ms sly eig wa e G f e eaves a

e ea, W es s wi his bies, was a esies f s. Eveye

sl eefe leave eveyig a a ee is Beig w eaes

mes e eessay a isiy-asig s lie ese, s w is i

a ms ele ae eaf a bli, a ma eve, s a ey see is

, a ey lise i a esa i?

Twelfth Droplet

ts, js as is Beig is a ailae f a e eviee a e egee

f e veaiy f e iy f e cea f beigs, s is e a eisive f

a lea eviee f e esei f e ea a eeal aiess. Yes,

wi is giae e is e eas f eeal aiess mig ab a is

e meas f aaiig i; s g is ayes a sliais, e is e

47 Q’a, 81:1.48 Q’a, 82:1.

49 Q’a, 101:1.

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ase f is eisee a eas f is eai. We eea ee is mysey,

wi is meie i e te W, e is “sai”.

See! tis Beig ays wi a aye s seme a i is as if e Aabia

peisla a e ea iself efms e ayes g is sblime aye,

a ffes eeaies. See, e als eeas i a gegai s vas a i is as if

all e lmis a efee membes f mai fm e ime f Aam ill

age a il e e f ime, ae fllwig im a sayig “Ame” is

sliais. A see! he is beseeig f a ee s ivesal a ly

e welles f e ea, b als se f e eaves, a all beigs, ji i is

aye, elaig: “Yes! o Ssaie!

Ga i s! We wa i!” A e sliaes wi s wa, s swflly,

i s a lvig, yeaig, a beseeig fasi a e bigs e wle

sms eas, leaig em ji i is aye.

A see! te se a aim f is aye is s i aises ma a e wl,

a all eaes, fm e lwes f e lw, fm ifeiiy, wlessess, a

selessess e iges f e ig; a is avig vale, emaee, a

eale ies. A see! he sees a leas f el a mey i a mae s

elevae a swee, i is as if e maes all beigs a e eaves a e ea

ea, a bigig em esasy, elaim: “Ame, o G! Ame!”

And see! He seeks his needs from One so Powerful, Hearing, and Municent,

oe s kwig, Seeig, a cmassiae, a he sees a eas e mssee ee f e ms ie livig beig a is eeaies, aes em, a

as mey i. F he gives wa is ase f, if ly g e ge f

issii. A he gives i i s Wise, Seeig, a cmassiae a fm a i

leaves b a a ig a eglai is aila e All-heaig

a All-Seeig oe, e Ms Gees a Ms cmassiae oe.

Thirteenth Droplet

Wa es e wa, is ie f e ma ae, w aig bei im all

e emie f mai, sas f e wl, a aisig is a, is ayig? Wa is is iqe beig, w is ly e gly f e sms, seeig?

Lise! he is seeig eeal aiess. he is asig f eeal life, a mee

wi G. he was paaise. A e was all e Sae divie names, wi

islay ei beay a eees i e mis f beigs. Eve, if i wee f

reasons for the fullment of those countless requests, like mercy, grace, wisdom,and justice, a single of that Being’s prayers would have been sufcient for the

si f paaise, e eai f wi is as easy f divie we as

e eai f e sig. Yes, js as is Messegesi was e eas f e

eig f is lae f eamiai a ial, s is wsi a sevie

G wee e eas f e eig f e e wl.

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Wl e efe e bseve i e ivese, wi as ase slas a

e iellige e: “I is ssible f ee be ayig bee

a wa eiss;” a e falless beay f a wii mey, e imaable

beay f miialiy,—wl ese emi e gliess, e ely, e la

of order of its hearing and responding to the least signicant, the least important

esies a vies, a is sieig ima e ms ima, e

ms eessay wises, a is eaig em esaig em, a

ayig em ? G fbi! A e sa imes, G fbi! S a

beay wl emi s a gliess; i wl beme gly.

A s, my imagiay fie! ta is eg f w, we ms e. F if we

emai a e yeas i is age i e Aabia peisla, we sill wl ly

mleely mee e e f e mavels f a Beig’s ies a

e wes e aie , a we wl eve ie f waig im.

nw, me! We sall l a e eies, wi will abve s. See w

each has opened like a ower through the effulgence it has received from thatS f Giae! tey ave e millis f eligee fis lie Ab

Hanifa, Sha‘i, Abu Bayazid Bistami, Shah Geylani, Shah Naqshband, Imam

Gazzali, a Imam rabbai. B sig e eails f bsevais

ae ime, we ms eie sme beeiis f a islaye f miales

a bige f giae, wi mei a mbe f is eai miales:

Endless peace and blessngs be pn aste maad, t te nbe te gd deeds s cnty, t as evealed te All-wse Cten

Tt and falsed, one mst mecl, mst Cpassnate,

te Sble Tne; se messengesp as etld by te Ta and

Bble, and tld by nds sgns, te vces jnn, sants an, and

stsayes; at se ndcatn te n splt; aste maad! Peace

and blessngs be pn tsands and tsands tes, t te nbe

te beats s cnty; at se becknng cae te tee, n se

prayer rain swiftly fell; and whom the cloud shaded from the heat; who satised

a hundred men with his food; from between whose ngers three times owed

ate lke te Spng Kata; and t Gd ade speak te lzad, te

gazelle, te l, te ts, te a, te cael, te ntan, te ck, and tecld; te ne ade te Ascensn and se eye dd nt ave; aste

and ntecess, maad! Peace and blessngs be pn tsands and

tsands tes, t te nbe te lettes te Q’an ed n te

ds, epesented t te pessn te mst mecl n te s

te aaves, at te ectng all te Q’an’s ds by all ectes en

it was rst revealed to the end of time. And grant us forgiveness and have mercy

on us, O God, for each of those blessings. Amen.

[I ave esibe e Eviees f e pe f Mamma (pBuh)

which I have here indicated briey in a Turkish treatise called Suaât-i Mârifeti’n-

Nebi a i e nieee Lee (te Miales f Mamma). A ee

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Hu (he). Sme e is i ee f evey , lie “I e name f G.” A

s . ta meas e eeii f veses aises fm e eeii f ee. I

maes e eeii i e i e ee a awae a iie i, a

ase esie a aeie.

Als, e Q’a is a fe; i is e basis f e clea religi, a e

fai f e wl f Islam. I age ma sial life, a is e aswe

e eeae qesis f is vais lasses. reeii is eessay f a

fe i e esablis igs. reeii is eessay bae em.

Conrmation and repetition are necessary to strengthen them.

Als, i seas f s migy maes a mie s a mes eeiis

ae eessay i iffee fms i e esablis em i eveye’s eas.

neveeless, ey ae aaely eeiis, b i ealiy evey vese as mes

meanings, numerous benets, and many aspects and levels. In each place they are

mentioned with a different meaning, for different benets and purposes.

Also, the Qur’an’s being unspecic and concise in certain matters to do with

cosmos is a ash of miraculousness for the purpose of guidance. It cannot be the

age f iiism a is a fal, lie sme aeiss imagie.

If you ask : “Wy es e All-Wise Q’a sea f beigs i e same way

as ilsy a siee? I leaves sme maes i bief fm, a sme i

speaks of in a simple and supercial way that is easy in the general view, does w geeal feeligs, a es weay a e mis f iay

ele. Wy is is?”

By way of answer we say: pilsy as saye fm e a f , a’s

wy. Als, f se y ave es fm as Ws a wa ey ea

a e All-Wise Q’a seas f e ivese i e mae w e

divie Essee, aibes, a names. ta is, i elais e meaigs f

e b f e ivese mae w is cea. ta meas i ls a

beigs, f emselves, b f ei cea. Als, i aesses eveye. B

ilsy a siee l a beigs f emselves, a aess sieiss i aila. I wi ase, sie e All-Wise Q’a maes beigs eviees a

proofs, the evidence has to be supercial so that it will be quickly understood

i e geeal view. A sie e Q’a f Giae aesses all lasses f

me, e iay ele, wi fm e ms mes lass, wa giae

wi is ise wi eessay igs beigs vage, a wi bigs sble

igs lse wi maiss, a wi es age igs wi i ei

supercial view are obvious into an unnecessary or even harmful form, lest itases em fall i e.

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F eamle, i says ab e s: “te s is a evlvig lam lae.” F

i es sea f e s f iself a is ae, b bease i is a s f

maisig f a e a ee f a sysem, a e a sysem ae mis

f e Mae’s sill. I says:

te s s is se.50

a is, e s evlves. tg allig mi e ely issals f divie

we i e evlis f wie a smme, a ay a ig wi e

ase, te s evlves, i maes es e Mae’s emesess.

ts, waeve e ealiy f is evlvig, i es affe e e, wi is

wve a bseve, a wi is e se. I als says,

And set the sun as a lamp.51

tg eiig g e w lam e wl i e fm f a alae, a

e igs wii i as eais, eessiies, a visis eae f ma

a livig beigs, a ifeig a e s is als a sbjgae alele,

i maes w e mey a beswal f e cea. nw l a see wa

is flis a alig ilsy says:

“The sun is a vast burning liquid mass. It causes the planets which have been ung

ff fm i evlve a i. Is mass is s-a-s. I is is, i is a.” I

does not afford the spirit the satisfaction and fullment of true knowledge, just aeible ea a feafl we. I es sea f i as e Q’a es. Y

may esa fm is e vale f e maes f ilsy, wse isie is

llw a sie, seais. S be eeive by is glieig eei

a be isesefl was e ms mials esiis f e Q’a!

o Gd! make te Q’an ealng s, te te ts and s pees,

all lls, and a cpann t s and t te n lves and ate deats, and

n ts ld, and n te gave, and at te Last Jdgeent an ntecess, and

n te Bdge a lgt, and te fe a sceen and seld, and n Paadse

a end, and n all gd deeds a gde and leade, tg Y gace andmunicence and benecence and mercy, O Most Municent of the Municent

and Most Merciful of the Merciful! Amen.

o Gd! Gant blessngs and peace t te ne t te All-wse Q’an,

te Dstngse beteen Tt and falsed, as e-vealed, and t all s

Family and Companions. Amen. Amen.

50 Q’a, 36:38.

51 Q’a, 71:16

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[notE: te Si ds f e Fee dle i e Aabi risale-i n, a

especially the Six Points of the Fourth Drop, explain fteen of the approximatelyfy ss f e All-Wise Q’a’s mialsess. deemig se be

sufcient, we have limited the discussion here. If you wish, refer to them, andyou will nd a treasury of miracles.]

The Words, nieee W, . 243–252.

Etact f: revelatn and Plspy

cmse f f seis, “te twelf W” maes e wism f evelai,

amely e Q’a, a ilsy a ais eligi a evelai. te

rst section explains two important concepts of the Risale amely mānā-i ismī ,e meaig f igs wi efe emselves, a mānā-i harfī , e iiaivemeaig wi igs efe. te se a i seis elabae e

eseives vie by e Q’a a ilsy eig iivial a

sial lives. te las sei esibes e seiiy f divie evelai.

The Twelfth Word


And he who has been given wisdom has been given great good .52

[tis W siss f a bief mais bewee e sae wism f e

All-Wise Q’a a e wism f ilsy a siee, a a ise

smmay f e isi a aiig wi Q’ai wism gives ma i

is esal life a sial life, a a iiai f e Q’a’s seiiy

e divie ws, a all see. tee ae F piiles i is W.]

First Principle

L g e elese f e fllwig sy wi is i e fm f a

mais, a see e iffeees bewee Q’ai wism a a f ilsy a siee:

One time, a renowned Ruler who was both religious and a ne craftsman wanted wie e All-Wise Q’a i a si wy f e saeess i is meaig

a e mialsess i is ws, s a is mavel-islayig sae wl

be aaye i ws aael. te ais-kig eefe we e Q’a i a

ly wefl fasi. he se all is eis jewels i is wiig. I e

iiae e gea vaiey f is s, e we sme f is embie lees

52 Q’a, 2:269.

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i iams a emeals, a sme i bies a agae, a e ss i

billias a al, wile es e isibe wi silve a gl. he ae

a eae i i s a way a eveye, se w ew w ea

a se w i , wee fll f amiai a asisme we ey

beel i. Eseially i e view f e ele f , sie e e beay

was a iiai f e billia beay a siig ame i is meaig,

i beame a ly eis aiqe.

te e rle swe e aisially wg a bejewelle Q’a a

Eea ilse a a Mslim sla. I e es em a f

ewa, e mmae em: “Ea f y wie a w ab e wism a

ses f is!” Fis e ilse, e e sla mse a b ab

i. hweve, e ilse’s b issse ly e eais f e lees

a ei elaisis a iis, a e eies f e jewels, a

esibe em. I i ei meaig a all, f e Eea a

wlege f e Aabi si. he i eve w a e embellise

Q’a was a b, a wie iee, eessig a meaig. he ae le

i as a amee aiqe. he i w ay Aabi, b e was a vey g

egiee, a e esibe igs vey aly, a e was a silfl emis, a a

igeis jewelle. S is ma we is w aig se afs.

As f e Mslim sla, we e le a e Q’a, e es a

i was e pesis B, e All-Wise Q’a. tis -lvig es

eie aae imae e eeal ames, bsie imself wi e amee lees. he beame eie wi smeig a was a

million times higher, more elevated, more subtle, more noble, more benecial,a me meesive a e maes wi wi e e ma a bsie

imself. F isssig e sae s a ligs f e myseies beea e

veil of the decorations, he wrote a truly ne commentary. Then the two of them

took their works and presented them to the Illustrious Ruler. The Ruler rst e ilse’s w. he le a i a saw a e self-ee a

ae-wsiig ma a we vey a, b a wie ig f e

wism. he a es ig f is meaig. Iee, e a fse

i a bee isesefl was i, a ill-maee eve. F ssig ase f s, e Q’a, be meaigless eai, e a isle i as

beig valeless i ega meaig. S e Wise rle i im ve e ea

wi is w a eelle im fm is esee.

te e le a e w f e e, e -lvig, sls sla,

and saw that it was an extremely ne and benecial commentary, a most wise

msii fll f giae. “cgalais! May G bless y!”, e sai.

ts, wism is is a ey all se w ssess i wlegeable a wise.

As f e e ma, e was a afsma w a eeee is ma. te i

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ewa f e sla’s w, e mmae a i e f ea lee e

gl iees sl be give im fm is ieasible easy.

If y ave es e mais, w l a see e ealiy:

te amee Q’a is is aisially fasie ivese, a e rle is

e pe-Eeal All-Wise oe. As f e w me, e -e Eea- eeses

ilsy a is ilses, a e e, e Q’a a is ses. Yes,

e All-Wise Q’a is a ms elevae ee, a ms elqe asla f

e Migy Q’a f e uivese. Yes, i is e ciei wi iss ma

a e ji eig e sigs f eai isibe by e e f we e

ages f e ivese a e leaves f ime. I egas beigs, ea f wi

is a meaigfl lee, as beaig e meaig f ae, a is, i ls a em

a f ei Mae. I says, “hw beaiflly ey ave bee mae! hw

eqisiely ey i ei Mae’s beay!”, s swig e ivese’s

e beay. B e ilsy ey all aal ilsy siee as

lge i e eais f e lees f beigs a i ei elaisis,

a as beme bewilee; i as fse e way f ealiy. Wile e lees

f is migy b sl be le a as beaig e meaig f ae, a

is, a f G, ey ave e is; ey ave le a beigs as

sigifyig emselves. ta is, ey ave le a beigs a f beigs,

a ave issse em i a way. Isea f sayig, “hw beaiflly ey

ave bee mae,” ey say “hw beaifl ey ae,” a ave mae em gly.

I ig is ey ave isle e ivese, a mae i mlai ab em.Iee, philosophy without religion is a sophistry divorced from reality and an

insult to the universe.

Second Principle

A mais bewee e mal aiig e wism f e All-Wise Q’a

gives esal life a wa ilsy a siee ea:

te siee se f ilsy is a aa, b e is a emible aawho worships the basest thing for the sake of benet; he recognizes everything

from which he can prot as his “Lord”. And that irreligious student is obstinate

a efay, b e is wee gee wi is bsiay a aes eless

abaseme f e sae f e lease. A e is abje gee wi is

ealiae a sws is abaseme by issig e fee f saai iivials

for the sake of some base benet. And that irreligious student is conceited and

domineering, but since he can nd no point of support in his heart, he is an utterly

impotent blustering tyrant. And that student is a self-centered seeker of benetwse aim a eeav is gaify is aimal aeies; a afy egis w

sees is esal ieess wii eai aialis ieess.

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hweve, e siee se f Q’ai wism is a seva, b e es

s wsi eve e geaes f eaes; e is a eseeme slave w

does not take a supreme benet like Paradise as the aim of his worship. And its

se is mble; e is iges a mil, ye sie e limis f is Mae’s

leave, e wl vlaily lwe a abase imself befe ayig e

a is Mae. A e is wea a i wa, a e ws is weaess a

poverty, but he is self-sufcient due to the wealth which his All-Generous Lordas se f im i e eeafe, a e is sg sie e elies is

Master’s innite power. And he acts and strives only for God’s sake, for God’s

lease, a f vie.

ts, e aiig e w give may be es fm e mais f e

w ses.

Third Principle

te aiig ilsy a siee a Q’ai wism give ma sial

life is is:

pilsy aes “fe” as is i f s i e life f siey. I

considers its aim to be “benets”. The principle of its life it recognizes to be“conict”. It holds the bond between communities to be “racialism and negative

aialism”. Is fis ae “gaifyig e aeies f e sl a ieasig

human needs”. However, the mark of force is “aggression”. The mark of benet –since they are insufcient for every desire–is “jostling and tussling”. While the

mark of conict is “strife”. And the mark of racialism -since it is nourished byevig esis “aggessi”. I is f ese eass a i as egae e

aiess f mai.

As f e Q’ai wism, is i f s is “” isea f fe. I

takes “virtue and God’s pleasure” as its aims in place of benets. It takes the

iile f “mal assisae” as e iile f life i lae f e iile f

conict. And it takes “the ties of religion, class, and country” to be the ties bonding

mmiies. Is aim is fm a baie agais e lss f e sl, ge esii sblime maes, saisfy e ig emis, a gig ma e ma

efeis, mae im a e ma beig. A e ma f “e ” is a.

te ma f vie is “sliaiy”. te ma f mal assisae is “aseig

assis e ae”. te ma f eligi is “be” a “aai”. A

e ma f eiig i a eeig e sl a leavig e sii fee a gig

i was efeis is “aiess i is wl a e e”.

Fourth Principle

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If y wa esa e Q’a’s seiiy amg all e divie sies

a is semay ve all see a wiigs, e sie e fllwig w

maiss:

The First : A ig as w fms f see, w fms f aess. oe is sea

is ivae elee wi a mm sbje eig sme mi mae,

sme ivae ee. te e, e e ile f sblime sveeigy, seme

vicegerent, and universal rulership, is to speak with an envoy or high ofcialf e se f maig w a mlgaig is mmas, mae a

eae g a elevae eee laimig is majesy.

The Second : oe ma ls e mi e is lig e s. he eeives

lig aiig e seve ls aig e aaiy f e mi. he

bemes ee e s g a elai a veses wi i, a if

he directs the light-lled mirror towards his dark house or his garden covered by

a roof, he will benet, not in relation to the sun’s value, but in accordance withe aaiy f e mi. Ae ma, weve, es ba wiws

f is se f e f ve is gae. he es ways e s i

e sy. he veses wi e eeal lig f e aal s a seas wi

i, a says i gaie g e ge f is issii: “o y beay f

e wl w gils e fae f e ea wi y lig a maes e faes f

the owers smile! O beauty of the skies, ne sun! You have furnished my little

se a gae wi lig a ea e same as y ave em.” Weeas

the man with the mirror cannot say that. The reection and works of the sune a esii ae limie; ey ae i aae wi e esii.

L a e Q’a g e elese f ese w maiss a see is

mialsess a esa is saeess.

te Q’a says: “If all e ees e la wee beme es a all e

seas i, a if ey wee wie e ws f Almigy G, ey wl eve

me e e f em.” nw, e eas e Q’a as bee give e iges

rank among the innite words of God is this: the Qur’an has come from the

Geaes divie name a fm e geaes level f evey name. I is G’s

W i ese f his beig Ssaie f All e Wls; i is his eee ghis ile f G f All Beigs; a aess i ega his beig cea f

e heaves a e Ea; a see i ega absle miialiy; a e-

eeal aess a f ivesal divie sveeigy; a e-b f e

favs f e Ms Meifl oe fm e i f view f his all-embaig,

meesive mey; a llei f mmiais a e begiigs f

wi ae smeimes ies elae e sblime majesy f e Gea;

a wism-saeig ly sie wi, eseig fm e eaes f e

Geaes name, ls a ises e all-meesive mai f e

Seme te. I is f ese eass a e ile f W f G as bee

give wi mlee wiess e Q’a.

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I ese e e divie Ws, ey ae see wi as beme evie

g a aila ega, a mi ile, g e aial maifesai f

a aila name; g a aila miialiy, seial sveeigy, a

ivae mey. tei egees vay i ega ailaiy a ivesaliy.

Ms isiai is f is s, b is egees vay gealy. F eamle, e

ms aila a simle is e isiai f e aimals. te ee is e

isiai f e iay ele; e e isiai f iay agels; e

e isiai f e sais, e e isiai f e ige agels. ts, i

is f is eas a a sai w ffes sliais iely wi meas

by e elee f e ea says: “My ea ells me ews f my Ssaie.”

he es say, “I ells me f e Ssaie f All e Wls.” A e says:

“My ea is e mi, e e, f my Ssaie.” he es say, “I is e

e f e Ssaie f All e Wls.” F e a maifes e aess e

ee f is aaiy a e egee ealy sevey sa veils ave bee

aise. ts, weve m ige a me elevae is e eee f a ig

promulgated in respect of his supreme sovereignty than the insignicant speechf a mm ma, a weve m me abaly e efflgee f e

sun in the sky may be beneted from than the manifestation of its reection in

e mi, a weve geae is is seiiy, a egee e Q’a f

Migy Sae is sei all e see a all e bs.

Afe e Q’a, a e se level, e hly Bs a reveale Sies

ave seiiy aig ei egee. tey ave ei sae fm e

mystery of that superiority. If all the ne words of all men and jinn which do notisse fm e Q’a wee be gaee gee, ey sill l aai

e sae a f e Q’a a imiae i. If y wa esa a lile

f w e Q’a mes fm e Geaes name a fm e geaes level

f evey name, sie e ivesal, elevae saemes f Ayat al-Kursi a

e fllwig veses:

And with Him are the keys of the Unseen.53

O God! Lord of All Dominion.54

he das te ngt as a vel ve day, eac seekng te te n apd sccessn;

He created the sun, the moon, and the stars, [all] subject to His command.55

o Eat, sall p y ate! And o Sky, tld y an!56

53 Q’a, 6:59.54 Q’a, 3:26.55 Q’a, 7:54.

56 Q’a, 11:44

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The heavens and the earth and all within them extol and glorify Him.57

Te ceatn y all and te esectn y all s bt lke tat a sngle

soul.58

we dd ndeed e te Tst t te eavens, and te eat, and te

mountains.59

Te Day tat we ll p te eavens lke a scll lled p bks

[completed].60

N jst estate ave tey ade Gd, sc as s de t h: n te Day

Judgement the whole of the earth will be but His handful.61

had we sent dn ts Q’an n a ntan, y ld ndeed ave seen t

humble itself and cleave asunder for fear of God.62

A sy e Sas wi begi al-Hamdulillah, Tusabbihu, a see e ays

f is migy mysey. L a e eigs f e Alif. Lam. Mim.’s, e

Alif. Lam. Ra.’s, a e Ha. Mim.’s, a esa e Q’a’s imae

i e sig f G.

If y ave es e valable mysey f is F piile, y ave

es a evelai msly mes e es by meas f a agel,a isiai is msly wi meas. Y will ave als es e

eas wy e geaes sai a aai e level f a e. A y

will ave es e Q’a’s sblimiy a is sae gae a

e mysey f is elevae mialsess. S y will ave es e

mysey f e eessiy f e pe Mamma’s Asesi, a is, a e

we e eaves, the furthest Lote-tree, the distance of two bow-lengths,

ffee sliais e All-Glis oe, W is closer to him than his

jugular vein, a i e wilig f a eye ee wee e ame. Iee,

js as e Sliig f e M was a miale f is messegesi weeby

e emsae is e e ji a mai, s e Asesi wasa miale f is wsi a sevie G weeby e emsae e

siis a agels a e was G’s Belve.

57 Q’a, 17:4458 Q’a, 31:28.59 Q’a, 33:72.60 Q’a, 21:104.61 Q’a, 39:67

62 Q’a, 59:21.

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e we f aimal aeies, i es a beas e fi f gesses, ils,

a se w laim iviiy.

te igi f e ee f Zaqqm gee wi a f e lie f e,

wi is lie e tba-ee f wsi, ae i e w faes f e “I”. te blesse

baes f e lie f e i e gae f e glbe f e ea ae e

fllwig: i e ba f e we f ielle, i as e e fis f e

es, e messeges, a e sais. I e ba f e we f elsi,

i as esle i ageli igs a js les. A i e ba f e we f

aai, i as esle i ele f g aae a mes a beaifl

mae, b gees a gais. S e lie f e as sw w

mai is e ms efe fi f e ivese. We sall elai e w faes

f e “I” as e a iv a as a iial see f se w ees. ta is

say, e aes l f e fae f e “I”, a ilsy aes l

f e e, asig em ivege.

te Fis Fae, wi is e fae f e: I is e igi f see

wsi. ta is say, e “I” ws iself be a bsma. I ealizes a i

seves e e a iself. Is essee as ly a iiaive meaig. ta is,

i esas a i aies e meaig f ae. Is eisee is eee;

a is, i believes a is eisee is e ly e eisee f ae, a

a e iae f is eisee is e slely e eaiviy f a e.

Is wesi is illsy; a is, i ws a wi e emissi f is we

i as a aae a emay wesi. Is ealiy is saw-lie; a is,a contingent and insignicant shadow that displays the manifestation of a truea eessay ealiy. As is fi, beig a mease a balae f e

aibes a fis f is cea, i is sis sevie.

I is i is way a e es, a e e es a sais w wee fm e

lie f e es, egae e “I”, ey saw i i is ega, a es

e . tey ae ve e sveeigy e L f All Sveeigy

a le a a L f All Gly as ae lie, eie i his

sveeigy, i his miialiy, i his diviiy. he as ee f

assisa ey. te ey all igs is i his a. he as absle we ve all igs. tey als le a ases ae b a aae veil; ae

is e se f les f his eai, a llei f his laws, a e way i wi

he emsaes his we.

ts, is siig, lmis, beaifl fae is lie a livig a meaigfl see

f wi e Glis cea as eae a tba-ee f wsi, e blesse

baes f wi ave ae wi lmis fis all as f e wl f

maiy. By saeig e aess f all e as, i sws a a lg as

ime is a lae f -eisee a a vas gaveya as ilsy wl

ave i, b is a aia gae a a lae f lig f e lmis sls w

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ts, i e ba f we f aimal aeies f a ee, e fis i as

esee mai ae ils a gesses. Bease, aig e

iiles f ilsy, we is ave. “Mig is ig” is e m, eve.

I says, “All we e sges.” “te wie aes all,” a, “I we

ee is ig.”64 I as give mal s yay, eage ess, a

ge esss laim iviiy.

Also, by appropriating the beauty in works of art and the neness in the decorationa aibig em e ws f a emselves a ei eai, a by

elaig em e maifesai f e sae a see beay f e

Mae a Fasie, i says: “hw beaifl i is,” isea f, “hw beaiflly

mae i is,” s egaig ea as a il wy f wsi. Meve, bease

i amies a fale, basig, seais, yiial beay a may be

sl aye, i as alaime e yies, a as mae il-lie ele

mmes f is w wsies. I e ba f we f assi f a

ee, i as e e fis f geae a lesse nims, paas, a

Saas lig ve fae mai. I e ba f we f ielle,

i as e fis lie aeism, Maeialism, a naalism i e mi f

maiy, a as w i i fsi.

The Words, tiie W, Fis Aim, .561–564.

For further reading

“te twey-Fif W” issses e mialsess f e Q’a base

slaly iiles egaig elqee. te Q’ai veses eviewe

i is ae ae se fe iiize by aeiss a ae age as beig

aiy f siee.

The Words, Twenty-Fifth Word, p. 375–476.

“te tweie W” is mse f esses sme qesis ab e

Q’a a vais eamles f is mialsess. I e se sei f eae, isssi ab e elqee f e Q’a iaes siee a

scientic discoveries. It illustrates with examples that miracles of prophets did notly aes a ey wee siial leaes a mal eamles f ei eseive

mmiies, b als ei miales emsae aways ma gess

a isveies. ta is say, by fllwig e aal laws, mai l

aw ea s miales g elgial aievemes ey aai. Als,

64 te iile f e says: “pwe is i ig; ig is i we.” I s

als yay a eses jsie.

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i is ae nsi laims a ea ba f siee is elae a divie name

a is Is maifesai.

The Words, Twentieth Word, p. 53–75.

“te nieee Lee” is ab e miales f pe Mamma. reig

asmie aiis, a ae siee as sg es by e majiy f

Mslims, ab pe Mamma’s miales eig iffee yes f

eai, is ae ages e ivesaliy is message g is miales.

The Letters, nieee Lee, . 114–262.

“te F Flas” is a ae e e f “ Imamate,” leaesi, wi

is a maj i f isageeme bewee e Sunni a Shi’a. I is aesse

b aies sggesig a mal ageeme base e igi f e pe’s aies.

The Flashes, F Flas, . 35–44.

“te Eleve Flas” is ab fllwig e eamle a aiis f pe

Mamma, e Sunna, its importance and benets.The Flashes, Eleve Flas, . 81–94.

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pa 3

Life afe dea a resei

Etact one: Te Tent wd

“The Tenth Word,” dedicated to resurrection and life after death, was the rst i f e risale-i n llei be wie. F Beizzama Sai nsi,

e basis f esei is e ae f G, wi we lea g e ivie

ames. hee, is sei sas wi nsi lig a e 19 f 99 ames f G.

Fllwig is ly bief eas fm is legy W.

The manifestation of the Name of Sustainer, [Rabb]

Is i a all ssible a e Gly f G’s dmiialiy a his divie

Sveeigy sl eae a sms s as is, i e islay his

efeis, wi s lfy aims a elevae ses, wi esablisig a

ewa f se believes w g fai a wsi es ese aims

a ses? o a he sl is se misgie es w ea his

ses wi ejei a s?

The Words, te W, Fis t, . 74.

The Manifestation of the Names of Generous and Merciful [Karīm and Rahīm]

Is i a all ssible a e L f is wl, W i his ws emsaes

innite generosity, innite mercy, innite splendour and innite glory, shouldnot give reward in a manner betting His generosity and mercy, and not punish

in a manner betting His splendour and glory? …

Is i a all ssible a ma sl ave e ms ima y i all f eaia be ewe wi e ms ima aaiies; a ma’s Ssaie

sl mae himself w im wi all his well-ee ws, a ma

sl e fail egize him i e by way f wsi— a G

sl mae himself belve f me g e mes ae fis f

his mey, a ma sl e fail mae imself belve f G g

wsi— a G sl emsae his lve a mey ma g

his vaiegae bies a ma sl e fail ese him wi as a

wi aise—is i a all ssible a ma sl emai ise, lef is

w evies, a a wefl pssess f sle a gly sl

mae eay f im a ealm f eqial?

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Is i a all ssible, e e a, a he sl eae a ealm f

ewa a eeal bliss f se believes w es e Meifl a

cmassiae oe’s maig himself w by egizig him i fai;

his maig himself belve by lvig him i wsi; a his mey by

ffeig as a veeai?

The Words, te W, Se t, . 75–76.

The Manifestation of the Names of Wise and Just [Hakīm and Ādil]

Is i a all ssible65 a e L f Gly, W emsaes his miial

sveeigy i e wism a e, e jsie a eqilibim a evae

all igs, fm e am e s, sl besw fav se believes

w see efge beea e eive wig f his miialiy, w believe

i his Wism a Jsie, a wse as ae f e se f wsiig

him?

Agai, is i ssible a he sl asise se e a ises me

w isbelieve i his wism a jsie, a ebel agais him i islee?

nw eve a sa a f a wism a jsie is eeise wi

ese ma, i is asie wl; i is ae efee. Ms f e ele

f misgiae leave is wl ise, a ms f e ele f giae

leave i ewae. All igs ae, e, se f a seme ibal, a

limae bliss.

Yes, i is aae a e Beig W ls is wl es s i aae

with an innite wisdom. Do you require a proof? It is the preservation of interest

and benet in all things. Do you not see that numerous wise benets are intendedi all e limbs, bes a veis f ma, eve i e ells f is bai a i

every particle of his body? Do you not see that from certain limbs wise benetsae be a as mes as e fis f a ee? All f is sws a maes ae

65 te seee “is i a all ssible?” is iee eeae may imes, bease i

expresses a most signicant mystery. Misguidance and lack of belief generally springfm e abi f imagiig igs be imssible, fa emve fm e ealm f eas,

a eefe eyig em. nw i is isssi f esei i as bee eisively

emsae a e imssibiliy, absiy a iaialiy eai e a f

misbelief a e a f misgiae, weeas e ssibiliy, failiy a aialiy ae

aaeisis f e a f fai a igway f Islam.

I s, e ilses e belief a f ei egaig igs as

imssible, weeas e te W (isssi f esei), by meas f e eeae

seee, “is i a all ssible?” sws wee imssibiliy lies, a s eals em a blw

i e m.

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done in accordance with innite wisdom. The existence of the utmost regularity

i e maig f all igs is a f f e same .

The compression of the exact programme of development of a beautiful ower i a mie see, e isii a small see by e e f esiy f e

sll f ees f a ee, is life-isy a lis f eqime, sw a a e f

ms wism is a w.

The existence of a high degree of ne artistry in all things proves that there

exists also the impress of an innitely Wise Maker. Further, the inclusion within

e mie by f ma f a ie f all beig, f e eys all e easies

f mey, a f e mis f all e divie names, emsaes e eisee

of wisdom within that innitely ne artistry. Now is it at all possible that the

wism a s emeaes e wigs f miialiy sl wis

eeally fav se w see efge beea e wig f miialiy a

w ffe beiee i fai?

d y wis f a f a all igs ae e wi jsie a balae? te fa

a all igs ae ewe wi beig, give sae a i ei aiae

lae i aae wi eise eqilibim a i aiae mease, sws

that all matters are done in accordance with innite justice and balance.

Similaly, e fa a all igs ae give ei igs i aae wi

ei issii, a ey eeive all e eessiies f ei beig a all erequirements of life in the most tting form—this too is the sign left by a hand

of innite justice.

Agai, e fa a aswe is always give evey eii a eqes mae

by e ge f issii, a f aal ee eessiy, emsaes e

existence of innite justice and wisdom.

nw is i a all ssible a e jsie a wism a ase elieve e

eies ee f e smalles f eai sl fail vie immaliy, e

geaes ee f ma, e geaes f eaes? ta i sl fail es is geaes lea a y f assisae? o a i sl eseve e igiy

f G’s miialiy by esevig e igs f his sevas? Ma, wse

life is s bief, a eeiee e e essee f jsie i is asie

wl; i is f is eas a maes ae se f a seme ibal. F

e jsie eqies a ma, is aaely ey eae, sl be ewae

a ise, i aae wi is eiess, b i aae wi e

magie f is ime, e imae f is ae a e geaess f is

fi. Sie is assig a asie wl is fa fm maifesig s

wism a jsie f ma, w is eae f eeiy, f eessiy ee will

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P r o o f C

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be a eeal hell a evelasig paaise f a Js a Awesme pssess

f Beay, a Wise a Beaes pssess f Awe.

The Words, te W, ti t, . 77–78.

The Manifestation of the Names of Generous and Beautiful [Jawād and Jamīl]

… beay a faiess esie see a be see. B f ese eqie e

eisee f yeaig wiesses a bewilee amies. A sie beay

a faiess ae eeal a evelasig, ei wiesses a amies ms ave

perpetual life. An eternal beauty can never be satised with transient admirers.An admirer condemned to irreversible separation will nd his love turning to

emiy e e eives f seaai. his amiai will yiel iile, is

ese em. F js as bsiae ma is a eemy wa is w

im, s e is se all a lies bey is ea, a lve a is

innite will respond to a beauty that deserves unending admiration with implicitemiy, ae a ejei. Fm is we esa e f eas f

e believe’s emiy G.

So endless generosity and liberality, peerless fairness and beauty, awless efei—all ese eqie e eisee f eeally gaefl a lgig

slias a amies. B we see i is sie f e wl a eveye

qily leaves a vaises, avig a ly a ase f a geesiy, eg we is aeie b saiae im, a avig see ly a im lig

mig fm e efei, ae a fai saw f is lig, wi i ay

way being fully satised. It follows, then, that men are going toward a place of

eeal jy wee all will be beswe em i fll mease.

I s, js as is wl, wi all is eaes, eisively emsaes e

eisee f e Glis Mae, s his sae aibes a names

iiae, sw a lgially eqie, e eisee f e eeafe.

The Words, te W, F t, . 78–79.

The Manifestation of the Names of Answerer of Prayer and Compassionate

[Mujīb and Rahīm]

Is it at all possible that a Lord possessing innite compassion and mercy,

Who most compassionately fulls the smallest need of His lowliest creatures

in the most unexpected fashion, Who heeds the mufed plea for help of Hisms bse eae, a W ess all e eiis he eas, wee

val me—is i a all ssible a s a L sl ay ee e

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geaes eii f e fems amg his sevas, e ms belve amg

is eaes, a he sl ea a ga is ms eale aye? te

iess a ease maifese i e feeig a ig f wea a yg

aimals sw a e Ma f e sms eeises is miialiy wi

innite mercy.

The Words, te W, Fif t, . 81.

The Manifestation of the Names of Glorious and Eternal [Jalīl and Jamīl]

Is i a all ssible a e sle f miialiy a sbes a mmas

all beigs, fm ss a ees w ailes, js lie beie slies,

sl eae is eie aei e wee a asie beigs a

ass a emay life i e sie f is wl, a eae a eeal a

evelasig see f sle, a eig maifesai f miialiy? te

islay f divie sle i e agig f e seass, e sblime mis

f e laes i e eaves as if ey wee aelaes, e sbjgai f all

igs a e eai f e ea as ma’s ale a e s as is lam,

vas asfmais s as e evivig a ame f e ea a y

glbe—all f is sws a bei e veil a sblime miialiy eiss, a

a slei may is a w.

… Y will esa, , a all f ese asie bjes ave bee

created for the sake of annihilation, in order to appear briey and then vanish.The purpose for their creation is rather briey to be assembled in existence andaqie e esie fm, s a ese may be e, ei images eseve,

ei meaigs w, a ei esls ee. tis is s a, f eamle,

evelasig seales mig be wg f e ele f eeiy, a a ey

mig seve e ses i e ealm f eeiy. Y will esa a

igs ave bee eae f eeiy, f aiilai; a as f aae

aiilai, i as e sese f a mlei f y a a elease fm sevie,

f evey asie ig avaes aiilai wi e ase, b emais

eeally wi mes e ases.

Look, for example, at the ower, a word of God’s power; for a short time it

smiles a ls a s, a e ies bei e veil f aiilai. I eas

js lie a w leavig y m. B i es s esig sas f is

fellws me’s eas. I leaves bei meaigs i me’s mis as mes

as those minds. The ower, too, expressing its meaning and thus fullling itsfi, ges a eas. B i ges leavig is aae fm i e memy

f eveyig a sees i, is ie essee i evey see. I is as if ea memy

and seed were a camera to record the adornment of the ower, or a means for its eeai. If s be e ase wi a bje a e simles level f life, i a

be eaily es w lsely ie eeiy is ma, e iges fm f

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P r o o f C

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life a e ssess f a eeal sl. Agai, fm e fa a e laws -ea

resembling a spirit- according to which large owering and fruit bearing plantsae fme a e eeseais f ei fms ae eseve a eeae

i ms egla fasi i iy sees g emess ages—fm

is fa i a be easily es w lsely ie a elae eeiy is e

sii f ma, wi ssesses a eemely eale a meesive ae,

a wi alg le i a by, is a sis a lmis law issig

fm e ivie mma.

The Words, te W, Si t, . 84–88.

The Manifestation of the Names of Preserver and Guardian [Hafīz and Raqīb]

Is i a all ssible a G’s aibe f peseve, wi es all igs wi

e ms e a balae, -igs i e eaves a e ea, y la

a i e ea, y a we, lage a small, mmlae a eale- a

as i wee, sifs ei esls by way f aig—is i a all ssible a is

aibe sl emi e ees a as f ma, ma w as bee give e

lfy issii f maiy, e a f G’s seme viegeey, a e

y f beaig e Seme ts, be ee, be asse g

e sieve f aig, be weige i e balae f jsie, be

punished or rewarded ttingly, even though his acts and deeds closely pertain to

G’s ivesal miialiy? n, i is i ay way ssible!

…

Do you not see that all the owers and fruits of the vast spring, the records of

ei ees i aiae fm, e laws f ei fmai, a e images f

their forms, are all inscribed into the nite space of a minute seed and are there eseve? te fllwig sig, ei e f ees is se f, i a fm

f aig aiae em, a ae vas wl f sig is bg

f, wi e ms e a wism. tis emsaes wi wa wefl

meesiveess G’s aibe f peseve eeises iself. csieig

that the results of such transient, commonplace, impermanent and insignicantigs ae eseve, is i a all ssible a me’s ees, a yiel ima

fi i e wl f e see, e wl f e eeafe, a e wl f

siis, fm e i f view f ivesal miialiy, is i a all ssible a

ey sl be gae a eseve, sl be ee as a mae f

imae? n, by meas!

The Words, te W, Seve t, . 88–89.

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The Manifestation of the Names of Beautiful and Glorious [Jalīl and Jamīl]

Is i a all ssible a e Mae f is wl, e pssess f Absle

Knowledge and Absolute Power, should not full the oft-repeated promisea ea a as bee laime aimsly by all e es a bee

wiesse i is by all e veais a e sais, a s islay weaess

a igae? G fbi! All a is imlie by his mise a ea is

at all difcult for His power to full; it is extremely simple and easy. It is aseasy f him as bigig ba e sig e less beigs f las sig, i

a ieially,66 i a i simile.67 I is ee, e ee f eveyig, his

own need and the need of His dominical sovereignty, that He should full His mise. F him bea his mise wl be ay e igiy f his

we, a i wl ai e meesiveess f his wlege. F

e beaig f a mise a aise ly fm igae imee.

The Words, te W, Eig t, . 91.

The Manifestation of the Names of Eternally Living and Self-Subsistent, and

Giver of Life and Giver of Death [Hayy-e Qayyūm, Muhyī, and Mumīt]

Is i a all ssible a e oe W gives life is vas ea a y ea;

W i s ig emsaes his we by elyig me a ee e

sa iffee fms f eai, ea f em as emaable as ma; Wfe emsaes i is elyme his all-embaig wlege by e

innite distinctions and differentiations He makes in the complex intermingling

f all f se fms; W ies e gaze f all his slaves evelasig bliss by

misig em esei i all f his eavely eees; W emsaes

e sle f his miialiy by asig all f his eai llabae

wi e ae, evlve wii e ile f his mma a his will,

ai e ae a be sbmie him; W sws e imae he as

give ma by eaig im as e ms meesive, e ms eis a

eliae, e ms vale a valable fi e ee f eai by aessig

im wi iemeiay a sbjgaig all igs im;—is i a all ssiblea s cmassiae a pwefl a oe, s Wise a All-kwig a oe,

sl big ab esei; sl gae his eaes gee

be able s; sl ese ma life, be able s;

sl be able iagae his Seme c; sl be able eae

heave a hell? nay, iee, by meas is ay f is ssible.

66 Lie ees a e s f gasses.

67 Lie leaves a fis.

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nw belief is eeme ime, a a be fgive.68 te Abslely

omie oe is eem f a eale abve all welessess. tse w

big s ei esimy a e, esie all e iffeees i ei mes,

emeames a as, ae ally aims a agee is basi mae.

By ei mbe, ey ave e aiy f aimiy. By ei qaliy, ey

ave e aiy f leae sess. By ei a, ea e is a giig sa

f mai, e eise eye f a ele, e bje f a ai’s veeai.

By ei imae, ea e is a ee a a aiy i e mae. I

ay a siee, w ees ae efee sas f -ees, a

two positive afrmers are preferred to thousands of negators in the transmission

of a report. For example, the testimony of two men afrming the sighting of

the crescent moon at the beginning of Ramadan totally nullies the negation of sas f eies.

In short: In the whole world there is no truer report, no rmer claim, no more

apparent truth than this. The world is without doubt a eld, and the resurrection a

threshing-oor, a harvest. Paradise and Hell are each storehouses for the grain.

The Words, te W, ni t, . 92–95.

The Manifestation of the Names of All-Wise, Generous, Just and Merciful

[Hakīm, Karīm, Ādil, and Rahīm]

Is i a all ssible a e Glis pssess f all dmii i is imemaesie f e wl, i is asie lae f esig, i is sable swlae

f e ea s maifes a wism, s evie a gae, s vewelmig a jsie,

s meesive a mey,—is i a all ssible a i his ealm, i e wls

f e e a ie imesis f igs, ee sl eis emae

abes wi eeal iabias, evelasig sais wi immal esies,

a a as a esl all e s f wism, gae, mey a jsie a we

w see sl elie i igess.

68 ubelief ees eai f allege wlessess a meaiglessess. I is

a isl all f eai, a eial f e maifesai f e divie names i e mi

f beigs. I is isese all e divie names, a ejei f e wiess be e

divie uiy by all beigs. I is a eial f all eai. I s ma’s eialiies i

s a way a ey ae iaable f efm a eeive g. ubelief is als a a

f e ijsie, a asgessi agais all f eai a e igs f G’s names. te

esevai f se igs, as well as e eeemable ae f e believe’s sl,

mae i eessay a belief sl be aable. te ws, “ assig aes

G is veily a gea asgessi,” (Q’a, 31:13) eess is meaig.

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P r o o f C

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Agai, is i a all ssible a a All-Wise Beig sl se ma, amg

all his eai, eeive ie a ivesal aess fm him, sl mae

im a meesive mi himself, sl emi im ase, weig, a

beme aqaie wi, all e es f his easies f mey, sl mae

himself w im wi all his names, sl lve im a mae himself

belve f im—a he sl all is a e fail esa wee

ma a eeal ealm, ivie im a abe f emae bliss a

mae im ay ee?

Is i a all easable a he sl imse evey beig, eve e see, a

as as eavy as a ee, m i i isaes f his wism as mes as

the owers, and benecial aspects as numerous as the fruits, but assign to thattask, to those instances of His wisdom and those benecial aspects, a purpose

eaiig ly is wl, e as small as a see? ta he sl mae a

se ig me a e life f is wl, smeig less valable a a

gai f msa-see? ta he sl mae f beigs sees f e wl

f meaig a illage f e ealm f e eeafe, f em yiel ee ei

true and worthy results? That He should permit such signicant alternations to

emai wi se, be emy a vai? ta he sl ei

faes was e wl f meaig a e eeafe, s a ey mig ee

reveal their true purposes and tting results?

Agai, is i a all ssible a by s asig igs ve ei w

ae he sl ese his w veais names, All-Wise, Gees,Js, Meifl, as beig aaeize by ei sies -G fbi!- a he

sl ey e e essees f all se beigs a iiae his wism a

geesiy, his jsie a mey, a he sl eje e esimy f all

eaes, a he sl egae e iiais mae by all igs?

…

Since the world exists, and within this world wisdom, benecence, compassion

a jsie als eis, wi ei mes eviees, f a eaiy e eeafe

als eiss, js as sely as es is wl. Sie e ase f eveyig iis wl is e a wl a is eeig wa i, ey a wl

wl be eyig is wl wi all i ais. Js as e alle a

e gave awai ma, s paaise a hell, aisly waig f is

aival.

The Words, te W, te t, . 95–99.

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The Manifestation of the Name of Truth [Haqq]

Is i a all ssible a G Almigy, he W is wsie by ig, sl

create man within creation as the most signicant of all of His servants withese his absle miialiy a wi ese his ivesal miialiy

i all f his ealms; a he sl mae im e ms gfl eiie f

his glis aess, e ms meesive mi e maifesai f his

names; a he sl eae im as e ms beaifl miale f his we i

e faies f fms, i e eeive e maifesai f e Geaes name,

as well as a qaliy f e Geaes name iee i e e names, i

e f im assess a eeive e es f his easies f mey; a

he sl mae im a ivesiga f sees eqie me a ay e

eae wi balaes a ismes; a he sl mae im e ms eey

of all creatures with respect to His innite gifts, the one suffering most fromaiilai a e e ms esis f immaliy; a he sl mae

im e ms eliae, e es a eeies f aimals, ms wee a

sbje ai i is wlly life b ms sblime i issii, i e iges

f fms a aaes—is i ssible a G Almigy sl all is

with man and not send him to the Eternal Realm for which he is suited and tteda f wi e is lgig? Is i ssible a he sl s egae e wle

essee f maiy, a i a mae ally ay his w veaiy, a

efm a a f ijsie a e eye f ms eem gly?

Agai, is i a all ssible a he W les jsly, Wse mey is absle,sl besw ma s a issii a e e Seme ts, fm

wi e eaves a mais b sa, i e mease a w,

wi is slig a ey meases a afs, e all emassig aibes, e

universal workings, and the innite manifestations of the Creator; that He shouldeae im as e ms eliae, vleable, wea a weless f beigs, wile

ye esig im wi e eglai f all e vegeal a aimal life

earth, and causing him to intervene in their modes of worship and glorication of

G; a he sl ase im be a eeseai i miiae f his smi

esses; a he sl ase im laim his glis miialiy all

beigs, i w a ee; a he sl efe im e agels a give ime a f viegee—is i a all ssible a G sl besw all f is

ma a give im eeal bliss, e se, esl a fi f all f ese

ies? ta he sl as im w lw egee, as e ms wee, ill-

fe, miliae a sffeig f all his eaes; a he sl mae

f ielligee, a gif fm his w wism a a ms blesse a lmis

l f e aaime f aiess, a iasiis a smbe l f me

f a we, s aig i al aii his absle wism a i

sii his absle mey? n, i is by meas ssible!

…

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I is, e, is issii f ma -is esies eeig eeiy, is gs

a embae all f eai a is wises a embae e iffee vaieies f

eeal bliss- a emsaes e as bee eae f eeiy a will iee

ee eeiy. tis wl is lie a sie f im, a waiig-m f e

eeafe.

The Words, te W, Eleve t, . 100–101.

The Manifestation of “In the Name of God, the Merciful, the Compassionate”

[Allah, Rahmān, and Rahīm]

Is it at all possible that errant doubts, no stronger than the wing of a y, couldclose the path to the hereafter and the gate to Paradise that have been denitively

ee by e Ms nble Messege (peae a blessigs be im), wi

all of his might, relying upon the power of his thousand certied miracles as wellas e sas f eisive veses f e All-Wise Q’a, a b mials

in forty different ways—that Messenger whose words are afrmed by all of theother prophets, relying upon their own miracles, whose claim is afrmed by

all f e sais, elyig ei visiay a aismai eeiees, a

to whose veracity all of the puried scholars bear witness, relying upon their ivesigais f ?

The Words, te W, twelf t, . 101.

te vese, Your creation and resurrection is but like a single soul ,69 iiaes

e fllwig meaig: “te eai a esei f all me is as easy f

G’s we as e eai a esei f a sigle ma.”

The Words, te W, clsi, . 103.

Extract Two: Benets of Resurrection

I is illmiai f e ivie ames, nsi fe begis by qig a elevaQ’ai vese. hee i e “Fis pa f e Aem” “te te W,”

Nursi reects on the spiritual benets of the belief in resurrection expanding upone meaig f life afe ea a esei.

“Lk pn te sgns Gd’s ecy, and see he estes le t te

earth after its death. Verily He it is Who shall bring to life the dead, and He is

pel ve all tngs”70

69 Q’a, 31:28.

70 Q’a, 30:50.

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Introduction

[tis siss f w pis misig a ise elaai f e

comprehensive result of the numerous spiritual benets of belief in resurrectiona f is vial seqees; a emsai f w esseial i is f ma

life a eseially f e life f siey; a smmay f e ivesal f

f mes fs f e ee f belief i e esei; a a saeme f

w ibiable a self-evie is a ee f belief.]

First Point

We sall iiae, as a mease, ly f f es f fs a belief

i e eeafe is fameal e life f siey a ma’s esal life,

a is e basis f is aiess, seiy, a aieveme.

The First : I is ly wi e g f paaise a ile, w fm alms a

alf f mai, a ee all e eas a em, wi aea em

be gievs a figeig, a sege e male f ei wea a eliae

beings. Through Paradise they nd hope in their vulnerable spirits, prone toweeig, a may live aily. F eamle, wi e g f paaise, e

may say: “My lile be fie as ie a beme a bi i paaise. he

is ying around Paradise and living more happily than us.” The frequent deaths

befe ei ay eyes f e ile lie emselves f gw-s will

ewise esy all ei esisae a male, maig ei sble falieslie ei siis, eas, a mis wee i aii ei eyes; ey will eie

elie ely beme azy, wee aimals.

Second Proof : I is ly g e life f e eeafe a e elely, w

fm alf f mai, a ee e imiy f e gave, a be sle

at the thought that their lives, to which they are rmly attached, will soon be extinguished and their ne worlds come to an end. It is only at the hope

f eeal life a ey a es e gievs esai ey feel i ei

emial il-lie siis a e g f ea. tse wy, ais

faes a mes, s esevig f massi a i ee f aqilliy a eae f mi, will ewise feel a eible siial mil a isess i

ei eas, a is wl will beme a a is f em, a life eve,

gievs me.

Third Proof : It is only the thought of Hell-re that checks the turbulent emotionsf ys, e ms vigs eleme i e life f siey, a ei vile

eesses, esaiig em fm aggessi, essi, a esi, a

esig a e life f siey ies aqilly. If f fea f hell,

i aae wi e le “mig is ig,” i sig ei esies, se

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e ys wl e wls f e wee wea a weless i

hell, a elevae maiy i base aimaliy.

Fourth Proof : te ms meesive ee f ma’s wlly life, a is

maisig, a a aaise, efge, a fess f wlly aiess, is e

life f e family. Eveye’s me is a small wl f im. A e life a

aiess f is me a family ae ssible g geie, eaes, a

loyal respect and true, tender, and self-sacricing compassion. This true respecta geie iess may be aieve wi e iea f e membes f e

family avig a evelasig maisi a fiesi a geeess,

and their parental, lial, brotherly, and friendly relations continuing for alleeiy i a limiless life, a ei believig is. oe says, f eamle: “My

wife will be my sa mai i a evelasig wl a eeal life.

I es mae if se is w l a gly, f se will ave a immal

beay.” he will ell imself a e will be as i a eve as e a f

e sae f a emae maisi, a ea is elely wife lvigly

a ily as g se was a beaifl i. A maisi a was

e i eeal seaai afe a w f bief, aae fiesi wl

otherwise afford only supercial, temporary, feigned, animal-like feelings,

and false compassion and articial respect. As with animals, self-interest ande veweig emis wl evail ve e ese a massi,

asfmig a wlly aaise i hell.

ts, e f e es f esls f belief i esei is ee wie life f siey. If a mais is mae bewee e abve f fs

of the hundreds of aspects and benets of this single consequence and the rest,

i will be es a e ealizai f e f esei, a is

ee, ae as eai as e elevae ealiy f maiy a is ivesal

ee. I is leae eve a e eviee f e eisee f f ffee by

e eisee f ee i ma’s sma, a ells f is eisee eve me

lealy. A i ves a if e seqees f e f esei wee

quit humanity, whose nature is extremely signicant, lofty, and living, it would

ese beig a se fe by mibes.

te silgiss, liiias, a maliss, w gve mai a ae

ee wi is sial a mal qesis sl be awae f is! hw

they propose to ll this vacuum? With what can they cure these deep wounds?

The Words, te W, Fis pa f e Aem, . 109–111.

resei will ae lae f a absle eaiy. resei will ae

lae, abes f ewa a isme will e ei gaes. te ly will e

true signicance and centrality of the earth, and the true signicance and value

of man be fullled. Then will the justice, wisdom, mercy and sovereignty of the

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Wise rle, W is e cea a Ssaie f ea a ma, maifes iself

aew. te will e e fies a ae lves f e Eeal Ssaie be

elivee fm eeal aiilai, a e geaes a ms eis f se

friends receive the reward for the sacred services with which he gratied thewle sms. te will e efeis f e Sveeig f Eeiy laim ei

ealai, aseee a feem fm all efe; his we, is feem

fm all flisess, a his jsie, is feem fm all essi.

I s: Sie ee is G, eaily ee is e eeafe.

The Words, te W, Fis pa f e Aem, . 116.

The ve pillars of faith, together with all of their proofs, indicate and demand

e ee a eisee f esei, a e eisee a flig f

e ealm f e eeafe. tey bea wiess i a eessiae i. I is bease

ee ae s imsig a saeable ss a fs f e f

esei, ally wy f is sblimiy, a e Q’a f Mials

Esii eves ab e i f is es esei, maes f i e

fai se f all f is s, a ss eveyig is basis.

The Words, te W, Fis pa f e Aem, . 118.

As a aswe a qesi egaig e esei f e ea, nsi we i

e “ti pa f e Aem” “te te W:”

te feqely eeae vese, It will be naught but a single cry,71 a e vese,

The command of the Hour will be like the glance of the eye ,72 sw a e

esei f e ea a Gea Gaeig will isaaesly, i a

ash. But man’s narrow reason requires some tangible example so that it caneive f is ws, eaiay, a aallele eve, a ae i.

The Answer : A e esei ee will be e e f siis ei bies,

the revivication of the bodies, and the remaking of the bodies. It consists of

ee maes.

The First Matter : A eamle f e e f siis ei bies is e

mseig, a a l bgle all, f e membes f a well-isilie amy afe

they have dispersed to rest. Yes, the Sur of the Angel Isral is no less powerfula a amy bgle. te siis, , w, wile i s-eeiy, ely wi “Yes,

we ae” e qesi “Am I y Ssaie?,”73 wi mes fm

71 Q’a, 36:29,49,53; 38:15; 54:31.72 Q’a, 16:77.

73 Q’a, 7:172.

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pre-eternity, are innitely more subjugated, disciplined, and obedient than the

slies f a amy. te tiie W as emsae wi eisive fs

a ly siis, b all ailes, fm a divie amy a ae is slies

e mma.

Second Matter : An example for the revivication of bodies is the springing tolife i a isa f e e sa elei ligs f a lage iy a

fesival ig, swie fm e ee. I wl be ssible lig i

e same way a e milli lams saee ve e fae f e ea fm

e ee. Sie g e aiig a isi i eglaiy a e

i as eeive fm is cea, a eae f Almigy G lie eleiiy -a

seva a alele i his ges-se- ssesses is qaliy, sely e

esei f e ea l i e wilig f a eye wii e bs

f e egla laws f divie wism wi sas f lmis sevas

eese, lie eleiiy.

Third Matter : A eamle f e emaig f bies isaaesly is e

efe emaig wii a few ays f all e ees i e sig, wi ae fa

me mes a all maiy, gee wi all ei leaves, i ealy e

same way as se f e evis sig; a e bigig i beig, agai lie

se f evis sigs, all e blssms, fis a leaves f e ees wi e

see f ligig; a e se awaeig f e able mbes f

sees, gais, a s, wi ae e se f e sig, a ei flig

and being raised to life; and reecting the meaning of “resurrection after death,”e se aisig life a a mma f e ig sele-lie ses f

e ees; a e eaimai f e imeable membes f all seies f

small animals; and the revivication of all the sorts of ying insects, particularly

se wi, ially leaig ei faes, eyes, a wigs, emi s f

ablis a lealiess, a aess faes -e esei a emaig

f all e membes f is ibe wii a few ays evey sig befe vey

eyes gee wi all e e seies, esie beig geae i mbe a all

mai sie e ime f Aam, vies e eamle f e emaig f

all ma bies a e esei, b sas.

Yes, sie is wl is e ealm f wism a e eeafe e ealm f we,

mes divie names lie All-Wise, Aage, disse, a ne, a

miial wism, eqie a e eai f igs i is wl is gaal

a i e se f ime. I e eeafe, weve, we a mey will be

maifese me a wism, a ee beig ee f mae, ime, a

waiig, igs will be mae isaaesly. Allig e fa a igs

wi ae mae ee i a ay i a yea will be mae i e eeafe i a

instant or a ash, the Qur’an of Miraculous Exposition states:

te mma f e h will be lie e glae f e eye, biefe.

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If y wa be as eai ab e ee f e esei f e ea

as y ae ab e aival f e sig, sy e te a twey-ni

Ws aeflly, wi ae ab is, a y will see! If y e

believe a i will as y believe e mig f sig, me a si

your nger in my eye!

A Fourth Matter : te ea f e wl a dmsay. te se llisi

wi is glbe, ges-se, a a miial mma, f a lae me,

l wie is wellig-lae f s. Lie e esi i a mie f a

alae e bilig f wi a ae e yeas.

The Words, te W, ti pa f e Aem, . 125–126.

Etact Tee: Te Cncept Bdly resectn

te e f e afe-life f nsi is a bily esei. tis aises seveal

eal isses. I is ea, nsi ses is esse.

Question: What connection with eternity and Paradise has faulty, decient,agig, sable, a sffeig ealiy? Sie e sii as elevae

pleasures, that is sufcient. Why is bodily resurrection necessary for bodily

leases?

The Answer : Bease, js as i elai wae, ai, a lig, ea is ese

a a, b sie i is e se a meas f all e vaieies f divie

aefas, i meaig i ises abve e e elemes; a js as i ega

the mystery of its comprehensiveness and on condition it is puried, the humansl, wi is als ese, ises abve all e e ma sble falies; s

ealiy is e ies a ms meesive a all-embaig mi

e maifesai f e divie names. All e ls a ismes f

measig e es f e easies f mey a eig ei balaes

lie i ealiy. F eamle, if e sese f ase i e ge was e

se f sales e mbe f e ss f fs a ei leases, i l eeiee em all a egize em, a ase a weig em . Als,

e ismes f eeieig a wig e maifesais f ms f

e divie names, a asig a egizig em, agai lie i ealiy.

And the faculties for experiencing all the innitely various pleasures are also inealiy.

As is ve i e Eleve W, i is es lealy fm e issii

f e ivese a ma’s meesiveess a e ivese’s Mae was

mae w all e easies f his mey, a all e maifesais f his

names, a mae eeiee all e vaieies f his bies. te abe

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of bliss, therefore, which is a vast pool formed from the ood of the universe

a a gea eibii f e eiles wve e lm f e ivese a a

everlasting store of the crops produced in the arable eld of this world, will

esemble e ivese a egee. A i will eseve all is fameal maes,

b eal a siial. Is All-Wise Mae, e Ms cmassiae oe,

will als give as emese f e ies f e ysial ls a ismes,

leases wy f em; a his sevas, as a wage a ewa f e

aila wsi f ea. oewise a siai wl a was ay

to His wisdom, justice, and mercy, which is in no way tting for the beauty of

his mey a efei f his jsie, a i way maible wi em.

The Words, twey-Seve W, Aem, . 513–514.

Etact f: Ceatn and esectn

nsi is e ease f e is a f eai i e sms as a

proof that creation and resurrection are not difcult for the divine. For Nursi, theeviee f e esei is e fa f eai.

I is lai see a evey age wii is wl a All-pwefl oe f Gly

eaes a ew, avellig, ely ivese. Iee, he maes a ew, well-ee

wl ea ay. he eeally eaes a ages wi efe wism asie

wls a iveses e afe e e e fae f e eaves a e ea.he ags e sig f ime egla wls e mbe f e eies,

yeas, iee, ays, a g em emsaes e emesess f his

power. He attaches to the head of the globe the huge ower of spring which

e as wi a e sa embieies f esei as g i

was a single ower, and through it displays the perfection of His wisdom ande beay f his a. ca i be sai f s a oe, “hw a he big ab

e esei f e ea, a w a he asfm is wl i e

eeafe?” te vese,

Y ceatn and y esectn s bt lke a sngle sl74

proclaims the All-Powerful One’s perfect power, that nothing at all is difcult

for Him, that like the smallest thing, the greatest presents no difculties for His we, a a i is as easy f his we eae imeable iivials as

eae as a sigle e.

The Words, twey-ni W, Se Aim, . 545–546.

74 Q’a, 31:28.

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Js as ee ae igs eessiaig e esei f e ea a Gea

Gaeig, a e oe W will big i ab ssesses e we s,

s e wl ssesses e eial f e esei f e ea a Gea

Gaeig. tee ae f “Maes” i is assei f mie a “is lae is

ssible.”

The First is e ssibiliy f is wl’s ea.

The Second is is aal ea.

The Third is e ssibiliy f e esye, ea wl beig ese a

esee i e fm f e eeafe.

The Fourth is is aal esi a esei, wi ae ssible.

…

The Words, twey-ni W, Se Aim, . 550.

Etact fve: Dvne Nae Eve-Lvng

“te tiie Flas,” fses e ivie ame f Eve-Livig. nsi les

a esei will ae lae as a eessay maifesai f is ivie ame.

Sie ee is life i is wl, se w esa e see f life a

misse ei lives will maifes eeal life i e ealm f eeiy a

evelasig paaise. I is we believe!

Shining objects on the face of the earth glistening with the sun’s reection, and bubbles on the surface of the sea sparkling and dying away with ashes of light

a e bbbles a fllw afe em agai aig as mis e imagiay

miniature suns, self-evidently show that those ashes are the reections and

maifesais f a sigle, elevae s. tey eall e s’s eisee wivarious tongues, and point to it with their ngers of light.

I js e same way, g e geaes maifesai f e Eve-Livig a

Self-Sbsise oe’s name f Give f Life, e livig eaes e ea

a i e sea sie g divie we, a i e mae way f se

a fllw afe em, e “o Livig oe!” a vais bei e veil f e

usee, s iiaig a esifyig e life a eessay eisee f e

Eve-Livig a Self-Sbsise oe, W ssesses eeal life.

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S , all e eviees esifyig divie wlege, e effe f wi is

aae i e eig f all eaes; a all e fs emsaig e

we wi as issal ve e ivese; a all e eviees vig e

will a vlii wi gves a ies e ivese; a all e sigs a

miales vig e missis f e es, e aels f divie evelai

a miial see; a all e eviees aesig e seve divie

aibes-all ese aimsly iiae, ee, a esify e life f e

Eve-Livig a Self-Sbsise oe.

F if a ig as sig, i als as life; a if i as eaig, a is a sig f

life; a if i as see, i is e eisee f life; a if i as will a

ie, i sws life. ts, aibes lie absle we, meesive will,

a all-embaig wlege, e eisee f wi is lea a eai e

ei ws a effes i e ivese, esify, g all ei eviees,

e life a eessay eisee f e Eve-Livig a Self-Sbsise oe, e

eeal life wi illmiaes e wle ivese wi a sigle f is saws,

a, g a sigle f is maifesais gives life e ealm f e heeafe,

eve is vey ailes.

The Flashes, Thirtieth Flash, te divie name f Eve-Livig, . 443.

Etact S: Deat as “Bnty” and te Tng te Last Jdgeent

te fllwig ae nsi’s esses qesis elae ea a e ee

f e day f Jgeme. F nsi, ea is sme sese g. A aally, we

ae all is as e imig f e Las Jgeme.

Second Question: Veses lie e fllwig i e All-Wise Q’a, e ciei

f t a False,

w ceates deat and le tat he ay ty y, c y s te best n

cndct,

mae i es a “ea is eae lie life; i is a by.” Weeas

aaely ea is issli, -eisee, eay, e eii f life, e

aiila f leases; w a i be eae a a by?

The Answer : As was sae a e e f e aswe e Fis Qesi, ea

is a isage fm e ies f life; i is a es, a age f esiee, a age

f eisee; i is a iviai a eeal life, a begiig, e ii

a immal life. Js as life mes i e wl g a a f eai

a a eemiig, s eae fm e wl is g a eai a

eemiig, g a wise a sefl iei. F e ea f la life,

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e simles level f life, sws a i is a me ely w f a a life.

F alg e ea f fis, sees, a gais aea g eay

a issli, ei ea is i fa a eaig wi mises a eeeigly

well-ee emial eai a well-balae mbiig f elemes a

wise fmai f ailes; is see, ely a wise ea aeas g

e life f e ew ss. ta is say, e ea f e see is e sa f life f

e s; iee, sie i is lie life iself, is ea is eae a well-ee

as m as is life.

Meve, e ea f e fis f livig beigs a aimals i e ma

sma is e begiig f ei isig e level f ma life; i may eefe

be sai “s a ea is me ely a eae a ei w life.”

ts, if e ea f la life, e lwes level f life, is s eae, wise, a

ee, s als ms be e ea a befalls ma life, e ms elevae level

f life. A lie a see sw i e g bemes a ee i e wl f e ai,

s a ma w is lai i e ea will sely e e ss f a evelasig

life i e Iemeiae realm.

The Letters, Fis Lee, . 24.

Second Question: Wee will e Gea Gaeig a Las Jgeme ae

lae?

The Answer : te wlege is wi G ale. te elevae isaes f wism

e All-Wise cea islays i all igs, a his eve aaig vas isaes

of wisdom to a single insignicant thing, suggests to the point of being plain

a e glbe f e ea es evlve i a ile aimlessly a ilessly,

b evlves a smeig ima; i eis e imfeee f a vas

aea. I avels a a ge lae f eibii a as ve is immaeial

e i; bease i e fe e e will be islaye ee befe e

gazes of men. That is to say, it will ll the circle, the circumference of which is a

distance of approximately twenty-ve thousand years; Syria will be like a seed,

aig e aai;75 e aea f e Gea Gaeig will be eae f a egi. All e immaeial e f e ea is f w se e

ebs a ables f e aea wi is beea e veil f e usee, a

i e fe we e aea is ee , e ea will als is iabias

i i. Is immaeial e will als be asse e Maifes realm

from that of the Unseen. Yes, like an arable eld, a spring, or a measure, theearth has produced crops enough to ll that vast arena, and the creatures that will

occupy it have owed on from the earth, and those that will ll it have departedfm i. ta is say, e glbe f e ea is a see, a e aea f e Gea

75 al-haim, al-Msaa ii, 440; Msa iv, 447; v, 3, 5.

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Gaeig, gee wi se wii i, a ee, a s, a a se. Iee, js

as a i f lig bemes a lmis lie ile mvig a see, e

ea , g is ai, sefl mi is e meas f eiig a ile

f eisee, a gee wi a ile f eisee a is e, e

fmai f e aea f e Gea Gaeig.

Say, the knowledge of it is with God alone.76

Te Endng one, he s te Endng one!

The Letters, te te Lee, . 57

Etact Seven: Dvne unty and hanty

The following two sections are from the rst and second stations of “The TwentiethLee” wi iee a elaai f G’s iy. tese seis fs e

las ase f is elaai ab mai’s e ei igi a i

wi ei cea.

The Eleventh Phrase: “And with Him all things have their end”

ta is, ma beigs ae se is wl, wi is e ealm f ial a

examination, with the important duties of trading and acting as ofcials. After ey ave le ei aig, amlise ei ies, a mlee

ei sevie, ey will e a mee e me wi ei Gees Mase

and Glorious Creator Who sent them forth in the rst place. Leaving this

asie ealm, ey will be e a elevae e esee f gae

i e ealm f emaee. ta is say, beig elivee fm e blee

f ases a fm e bse veils f iemeiaies, ey will mee wi ei

Meifl Ssaie wi veil a e sea f his eeal majesy. Eveye

will nd his Creator, True Object of Worship, Sustainer, Lord, and Owner andwill w him iely. ts, is ase laims e fllwig jyfl ews,

wi is geae a all e es:

“o mai! d y w wee y ae gig a wee y ae beig

imelle? As is sae a e e f e tiy-Se W, a sa yeas f

ay life i is wl a be mae e f life i paaise. A

a sa yeas f life i paaise a be mae e ’s visi f

e see lveliess f e Beaes oe f Gly. Y ae gig e see

f his mey, a his esee.

76 Q’a, 67:26.

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Fe wa as bee ve eisively i e abve elaai, e All-

Wise Mae f e ivese, W ssesses bless all-embaig we,

limitless universal will, and innite all-encompassing knowlege, the all-Merciful

cea f ma beigs, as mise wi all his eavely Bs a eees

paaise a eeal bliss se f mai w believe i him. Sie he

as mise, he will ms eaily big i ab, bease i is imssible

f him bea his mise. A bease, ay a mise is a

ms gly fal, a e oe f Absle pefei is ally eem a fee

fm all fal. Faile efm a mise aises eie fm igae fm

imee. hweve, sie i is imssible f ee be ay igae

imee eaiig a Abslely pwefl oe, e oe kwig f All

tigs, his beaig f a mise is als imssible.

Moreover, rst and foremost the Pride of the Worlds (Upon whom be blessingsand peace), and all the prophets, saints, puried scholars, and people of belief,isly eqes a imle, esie a besee e All-Gees a

cmassiae oe f e eeal bliss ey ave bee mise. tey besee

i g all his Ms Beaifl names. F fems his massi a

mey, a jsie a wism, his names f All-Meifl a cmassiae,

a All-Js a Wise, a his miialiy a sveeigy, a ms f his

names ilig Ssaie a Alla, eqie a eessiae e ealm f e

eeafe a eeal aiess, a ey esify a i is ealizai.

Iee, all beigs wi all f ei s i e eeafe.

te All-Wise Q’a, e geaes f e eveale Bs, als emsaes

a eaes is wi sas f is veses; wi lea eviees a

lsive, veais fs.

te Ms nble Belve oe, , w is e ase f ie f e ma ae,

elyig sas f azzlig miales ag is g is life,

wi all is seg; e ve i, laime i, saw i, a emsae i.

The Letters, te tweie Lee, Se Sai, . 300–301.

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pa 4

Jsie a Wsi

Etact one: Centalty te Dvne Nae

A i eesse g e Risale-i Nur is gai wlege f G fm

e aels g wi G self-eveals. A ima a i is jey is

bai a isly iease e wlege f divie names a l be

wiesse “ea” g ei maifesais. “te tiie Flas” is ab

e si divie names “beaig e Geaes name” f G. te Se piis e ame All-Js, [al-‘Adl ], elaiig a balae, sabiliy, a e

f e ivese as maifesais f is ame. Aigly, ma beigs, as

e sis eai, ae eee awlege is e a fllw i by

reecting the Divine justice in every manner.

The Second Point

The Divine Name All-Just [al-‘Adl]

A ee is a ig b is [ses a] eases [ieasible] ae wi us; b We ly se w eef i e a aseaiable meases. (15:21)

oe i eig is vese a e maifesai f e ame All-Js,

wi is a geaes ame e f e si ligs misig e Geaes name,

like the First Point, appeared to me from afar while in Eskişehir Prison. In order big i lse e esaig, we say e fllwig; agai by meas f

a mais:

te ivese is a alae, b i is s a alae a wii i is a iy a sffes

e eavals f sa esi a esi. Wii e iy is ay a is beig isly agiae by wa a emigai. Wii e

y is a wl wi is easigly evlvig ami ea a life. B s

a asisig balae, eqilibim a eqilibai evail i e alae,

iy, y a wl a i self-eviely ves a e asfmais,

a imigs a gigs aae i ei imeable beigs ae beig

mease a weige evey mme e sales f a Sigle Beig w sees

a sevises e wle ivese.

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F if i a bee ewise, if ases a bee fee a esaie, wi

try to destroy the balance and overrun everything, with a single sh laying a

thousand eggs and a single ower like the poppy producing twenty thousand

seeds, and with the onslaught and violence of change and the elements owingin oods, or if it had been referred to aimless, purposeless chance, anarchic blind

fes, a sis a ae, e eqilibim f beigs a balae f e

ivese wl ave bee s ely esye a wii a yea, iee wii a

day, there would have been chaos. That is to say, the seas would have been lledwi weage i al ise a fsi a wl ave beme fei; e

amsee wl ave bee ise wi is gases; a as f e ea,

i wl ave e i a efse-ea, slage-se, a swam. te wl

wl ave sffae.

ts, eveyig fm e ells f a aimae by, e e a wie sles

i e bl, e asfmais f mie ailes, a e mal i

a elai f e by’s gas, e imigs a gigs f e seas, e

ime a eeie f sigs e e ea, e bi a ea f aimals

a las, e esi f am a e esi f sig, e ies

a mi f e elemes a e sas, a e aleais, sggles a

lases f ea a life, lig a aess, a ea a l, ae ee a

weighed with so sensitive a balance, so ne a measure, that the human mind canwee see ay wase filiy, js as ma siee a ilsy bseve

eveywee a emsae e ms efe e a beaifl symmey.

Iee, ma siee a ilsy ae a maifesai a ieee f a e a symmey.

S, me a sie e balae a eqilibim f e s a is welve

laes. des i i as lealy as e s e All-Glis oe w is

All-Js a All-pwefl? Eseially si, a is, e glbe f e ea,

wi is e f e laes; i avels a bi f wey-f sa yeas i

e yea, saeig saig e igs se a sae is fae,

esie is eaiay see, wig em ff i sae. If is see a

bee iease ee js a lile, i wl ave w is iabias ff

i e amsee, a saee em g sae. A if is balae was be esye f a mie, eve a se, i wl esy e wl. Iee,

i wl las wi ae by a msay wl bea f.

Eseially e massiae balae e fae f e ea f e bis,

eas, livelis, a lives f e f e sa la a aimal

seies; i sws a sigle Js a cmassiae oe, as lealy as lig sws

e s.

Eseially e membes, falies, a seses f a sigle f e imeable

members of those species; they are related to each other with so ne a balance

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a eqilibim a ei balae a mal i sw a All-Wise a

Js Mae s lealy as be self-evie.

Eseially e ells a bl-vessels i e bies f aimals, a e sles

in the blood and particles in the corpuscles; they have such a ne, sensitive, and

ws balae a i self-eviely ves a ey ae beig e a

amiisee g e balae, law, a e f a sigle All-Js a Wise

cea w ls e eis f all igs, as e ey all igs, f wm

ig is a bsale ayig else, a ies all igs as easily as a sigle

ig.

If smee w es believe eems i liely a e ees f ji a

me will be weige e seme sales f jsie a e Las Jgeme

es aeflly is vas balae, wi e a bseve i is wl wi is

w eyes, e will sely lge sie i liely.

o wasefl, igal. wgfl, js. iy, lea. wee ma! Y ave

ae i aae wi e emy, lealiess, a jsie a ae e

iiles by wi e wle ivese a all beigs a, a ae eefe i

effe e bje f ei age a isgs. o wa y ely a g

y wgig a iseqilibim, y wasefless a lealiess, y

mae all beigs agy? Yes, e ivesal wism f e ivese, wi is

e geaes maifesai f e ivie ame f All-Wise, s emy

a la f wase. I mmas fgaliy. A e al jsie i e ivese eeig fm e geaes maifesai f e name All-Js, amiises e

balae f all igs a ejis jsie ma. Meiig e w balae

f imes, e veses i Sa al-rama,

And the rmament has He raised high, and He has set up the balance [of

justice], * In order that you may not transgress [due] balance. * So establish

egt t jstce and all nt st n te balance, (35:7–9)

iiae f egees a f ss f balae, swig is immesiy a

seme imae i e ivese. Yes, js as ee is wasefless iayig, s i ig is ee e ijsie imbalae.

The cleanliness and purication proceeding from the name Most Holy cleansa maes beaifl all e beigs i e ivese. S lg as ma’s iy a

es iefee, ee is e lealiess gliess i ayig.

S y may esa w basi ma life ae e iiles f jsie,

fgaliy, a lealiess, wi ae s f e Q’a a Islami iiles.

A w w lsely ee wi e ivese ae e ijis f e

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Qur’an, having spread their rm roots everywhere, and that it is as impossible to

esy se s as i is esy e ivese a age is fm.

Is i a all ssible a alg es f meesive s lie ese ee

vas ligs, s as mey, gae, a esevai, eqie a eessiae e

esei f e ea a e eeafe, s wefl a all-emassig

s as mey, fav, jsie, wism, fgaliy, a lealiess, wi gve

i e ivese a all beigs, sl be asfme i iess, yay,

la f wism, wasefless, lealiess, a filiy, by ee beig

eeafe a e esei ig?

G fbi, a e sa imes, G fbi! Wl a mey a wism

which compassionately preserve the rights of life of a y violate the countless

igs f life f all sis beigs a e mbeless igs f mbeless

beigs, by bigig ab e esei? A if e may say s, wl

a splendid dominicality which displays innite sensitivity and care in its mercya massi a jsie a wism, a a ivie sveeigy wi as

e ivese wi his eless ws as a bies i e islay

his efeis a mae imself w a lve, emi ee be

esei, wi wl ee ig e vale f eaes a all ei

efeis, a mae em eie? G fbi! S a absle beay lealy

wl emi s absle gliess.

Yes, the person who wants to deny the hereafter must rst deny all the world andall is s. oewise e wl gee wi all is s will give im e lie

wi a e sa ges, vig e me ae f is lie. te

te W ves wi eai eviees a e eisee f e eeafe is

as denite and indubitable as the existence of this world.

The Flashes, tiie Flas, Se pi, . 397–400.

Etact T: han Tendences Tat Need Jstce

Aig Sai nsi, eai eeies embee i ma ae mae

justice necessary. He denes three unlimited human powers that need to be traineda lle by ea iivial. tey ae e ma eey f aeie, kuvve-

i şeheviye, efeig e eey bai ayig wae; age, kuvve-i

gadabiye, e eey avi ayig wae; a ielle, kuvve-i akliye.

nsi es a i is a f mai’s es i e ealy life ai a l

ese wes. ulle sage f ese eeies ases ijsies amg

ma ees a i ei aie wa e es f e eai. tg e

aslai efes ese iliais as “wes,” a efee aleaive wl be

esaig em as “eeies.”

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“The Straight Path ( al-ṣirāṭ al-mustaqīm )” (1:4)

Kn tat te Stagt Pat s jstce, cnsstng te blendng and say

sd (ḥikma), chastity (‘iffa), and courage (shajā‘a), which are the meanor middle way of the three degrees of man’s three powers.

To explain: when Allah (May He be exalted and gloried!) housed spirit (rūḥ)

i ma’s by, wi is agig, eey, a ese ages, he esie

ee wes i i ese is ie eisee.

The First : the power of animal appetites to attract benets.

The Second : e we f savage assi else amfl a esive

igs.

The Third : the power of angelic intellect to distinguish between benet andam.

hweve, sie his wism eessiae a maiy sl aieve

efei g e mysey f meii, Alla lae iae limiai

ese wes, as he i se f e livig beigs. he i weve

limi em g e Sai’a, f i ibis eess (ifrāṭ ) and deciency

(tafrī ṭ ) a ejis e mile way (wasaṭ ). tis is wa is ifee by e vese

“Pursue then the right course as you have been bidden.’’ (11:112) I e abseef ay iae limiai, ee egees aise i e ee wes: e egee f

deciency, which is negligence; the degree of superabundance, which is excess;a e mile way, wi is jsie.

Thus, deciency in the power of intellect is stupidity and foolishness, and its

excess, perdious deception and over-meticulousness in trivialities, and itsmile way is wism. “ He who has been given wisdom, has been given great

good.” (2:269)

kw a js as e we vaies i ese egees, s es ea f is baesvay. F eamle, i e qesi f e eai f ais, e mile way

is a f e Sunni Sl bewee e Jabriyya a e Mu’tazila, a i e

qesi f ie, e sl f ivie iy is e mile way bewee e

eial f e ivie aibes (ta’ ṭ īl ) a amism (tashbīh). Y a

mae fe eamles i e same way.

Deciency in the power of animal appetites is apathy and want of appetite, while

its excess is proigacy, which is to desire whatever is encountered whether lawfl lawfl. Is mile way is igess, wi is esiig wa is lii

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a sig wa is illii. Y may aly e iile alie is we

ay f is baes, s as eaig, iig, essig, a s .

Deciency in the power of savage passion is cowardice, that is, fear of what is be feae a elsive imagiig. Is eess is lle age, wi

is e gei f esism, miai, a yay. A is mile way

is age, wi is givig feely f eself wi lve a eageess f e

efee f e laws f Islam a e lig f e W f ivie iy.

Aly is same iile ea f is baes.

te si eemes ae s yay a e ee mile ways ae jsie, wi

is e Saig pa a is a i a i aae wi “Pursue then the right

course as you have been bidden.” (11:112) …

Signs of Miraculousness, . 29–30.

Etact Tee: Te Nate and Ppse te wsp Gd

te fllwig is e ii f a mmeay f e Q’ai veses 2:21, 22

ab wsi fm e Signs of Miraculousness. relaig wsi e eai

f mas, ma ae alg wi e limie ma eeies elaie

i e ea abve, a m eee aliai f jsie i mas’ sial

ieais; nsi es e ae a se f wsi a esibesi as “e ase f esal aaime a efei.”

“0 you people’. Worship your Lord and Sustainer, who has created you and those

[who lived] before you, so that you might remain conscious of Him; * Who has

made the earth a resting-place for you and the sky a canopy, and has sent down

water from the sky and thereby brought forth fruits for your sustenance: then set

not up rivals to Allah, when you know [the truth].” (2:21,22)

Introduction

Y sl w a i is wsi a isils e ees f belief [i e

believes] maig em a vey a f ei aae. F if maes eaiig

e siee a eas ae e a segee by wsi, wi

siss f ayig Alla’s mmas a absaiig fm his ibiis,

they remain ineffectual and weak. The present state of the Islamic world testies is.

kw a wsi is e ase f aiess i is wl a e e,

a is a meas f eig life ee a ee, a a ase f aaime a

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efei, b iivial a lleive. I is a eale, eseeme elai

bewee cea a bsma.

tee ae seveal eass wsi is e ase f aiess a seiy i

is wl, wi is e illage f e eeafe:

Firstly: Ma as bee eae wi a sage, sble ae isigisig im

fm all e livig beigs a maig im a eei em. By vie

f is ee ave aise i im e esie se, a e wis f e ms

beautiful things and for ne decoration, and a natural desire to have a livelihood

and position betting humanity.

F is f, ess, a ammai—e ee f wi aises e e

above-mentioned desires—to be prepared prociently man has need of multipleas a afs, b e is iaable f aisig all f ese is w. he ees

eefe mi wi is fellw-me a eae wi em, a f all

f em assis ea e a eage e fis f ei lab. hweve,

sie s as allw me’s gess by meas f e maisig f e will e

All-Wise Mae lae iae limis e [ee] ma wes f aeie,

age, a ielle—as wi e aimals a ei limie wes—yay a

aggessi ave aise. A sie limi as bee lae em, e wes

[e ] aggessi a e [ma] mmiy is i ee f jsie we

eagig e fis f is lab. B bease e ielles f sigle membes

f siey ae iaable f meeig jsie, e ma ae as a wleees a geeal ivesal ielle [ esablis] jsie fm wi all may

benet. And that intellect is the universal law, and that law is the Shari’a. Then

i e eseve e effeiveess f e Sai’a a is efeme, a law-

mae is eessay, smee lay laim i a mlgae i, a aiy,

a a is e pe (u wm be blessigs a eae).

te i e eeae is wa a iwa miai ve [ele’s]

mis a eas e pe ees be emiely sei b ysially a

siially a mally, a i a aeaae, a by ae a i

aae. he is i ee f f f e seg f is elais wi e Lf All Sveeigy, e Mase f e Wl, a s a f is is miales.

te i e see beiee [is] mmas a aviae f [is]

ibiis e is i ee f eeaig e iea f e Mae’s gae, e

Mase f all Sveeigy, a a is [ssible] g e maifesai f e

tenets of belief. Then in order to perpetuate this idea and x the tenets of belief rmly in their minds, he needs a constantly repeated reminder and renewed act,

a a emie is ig b wsi.

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Secondly: te se f wsi is mis was e All-Wise Mae.

A is ig was ies beiee a sbmissi, a is iles

[e wsies] e e efe e [i e ivese] a bis em i.

t fllw is e leas e ealizai f e mysey f wism, a e

wisdom is testied to by the perfect art in the universe.

Thirdly: Ma esembles a le e f wi ae jie elei ables,

f aae is ea ae e is f all e laws f eai; e aal laws

ee im, a e ays f e ivie laws a iiles i e ivese ae

reected and centred on him. So man has to complete them and adhere to them

a lig em failiae e geeal e les is f slis a e

falls a is se e e weels f e maiey ig i e levels [f

e wl]. A is is aieve g wsi, wi siss f fmig

e mmas a ibiis.

Fourthly: By mlyig wi e mmas a ibiis mes

eis ae fme f a es wi e may levels f siey, a e

iivial bemes lie a seies. F may f e mmas, eseially se

a e mas [f Islam] a e geeal g, esemble eas

wi ae ie [ele’s] a g wi ei igs ae se i e.

If i wee f em, all se igs a ies wl be a saee

e wi.

Fifthly: The Muslim has rm relations with all other Muslims and there aresg bs bewee em. By eas f e ees f belief a [e Mslims’]

Islami ais ese elais give ise saeable be a e lve.

A i is wsi a maes maifes e ees f belief a ees em

effective, and roots them rmly in the pysche.

How Worship Is the Cause of Personal Attainment and Perfection

csie is: gee wi beig ysially small, wea, a weless,

a beig e f e aimals, ma beas wii im a eale sii, a as

vast potentiality, unrestricted desires, innite hopes, uncountable ideas, andlimie wes, a e as a ae s sage e is as g a ie f all

e seies a all e wls. As f wsi, i eas is sii a aises

is vale; i ases is abiliies fl a evel, allwig im beme

wy f eeal aiess. Wsi is als a meas f eifyig a ifyig

is iliais, a f ealizig is es a maig em fifl, a f

masallig is ieas a seig em i e, a als f eiig i a limiig

is [ee] wes [f aeie, age, a ielle]. Wsi als emves e

s f ae fm is membes, ysial a siial, ea f wi we

asae is lie a wiw is ivae wl a a f mai. Als,

we efme wi b siee a mi a ea a by, wsi

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aises ma e igiy f wi e is wy a is aie efe-

i. I is a sble, elevae elai, a illsis lfy ei bewee e

bsma a e oe Wsie. tis elai sies e ms egee

f ma efei.

Sieiy i wsi is is, a i is efme ly bease i is mmae,

although it comprises numerous instances of wisdom [and benets]. Each of ese may be a eas (‘ilia) f efmig wsi, b sieiy maes i

imeaive a e [e] eas be e mma efm i. If e wism

or benet is made the reason, the worship is null and void, but if it merely

eages e es efm e wsi, i is emissible.

We se aesse ea e ws “o y ele! wsi,” ey as g

e ge f issii: “Wy a f wa eas? Wa is e wism i

i? Wy sl we? A wa f?” Y lea e wism i e ii

abve; eig e eas (‘illa), e Q’a elies wi f f e Mae

a his iy wi e ws: “Y L a Ss-aie w eae y.”

te wi e vese: “If y ae i b ab wa We ave eveale” (2:23)

i ves e.

Sigs f Mialsess, .160–163.

Etact f: Te iptance Daly Paye

“te Eleve W” is ab wism f e eai f e ivese a

mai, wism f wsi a e elaisi bewee mas a G.

The initial part of this Word is included in the rst chapter of this section amonge seleis belief. hee is e emaiig f is W as i fses e

imae f aily ayes a wsi.

The Eleventh Word


By te sn and ts gls splend; * By te n as t lls t; * By

te day as t ss [te sn’s] gly; * By te ngt as t cnceals t; * By te

rmament and its wonderful structure; * By the earth and its wide expanse; *

By the soul and the order and proportion given it.77

Be! If y wa esa a lile ab e alisma f e wism f

e wl a e ile f ma’s eai a e mysey f e ealiy f e

77 Q’a, 91:1–7.

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esibe ayes, e sie is s mais gee wi my w

sl.

oe ime ee was a ig. As weal e a mes easies aiig

iams a emeals a jewels f evey i. Besies ese e a e,

ie, ws easies. By way f aaime e a smmae sill i

sage as, a emassig wlege f imeable ws siees,

a gea eii i eless baes f absse leaig. nw, lie evey

ssess f beay a efei was see a islay is w beay

a efei, a glis ig wae e a eibii a se

islays wii i i e mae maifes a islay i e view f e ele

e majesy f is le, is glieig weal, e wes f is a, a e

mavels f is wlege, a s a e l bel is beay a efei

i w eses:

The First Respect : s a e imself l bel em wi is w iseig

eye.

The Other : s a e l l g e view f es.

Wi is se i mi, e ig sae s a vas a majesi

palace. He divided it into magnicent apartments and dwellings, and decorated

i wi evey s f jewel fm is easies, a wi is w a s fll f

art adorned it with the nest and most beautiful works. He ordered it with thesbles f e as f is wism, a ee i wi e mials ws

f is wlege. te afe mleig i, e se i e alae ba ables

aiig e ms eliis f evey i f f a evey s f by. he

specied an appropriate table for each group. He set out such a municent andafl baqe a i was as g e bless ieless bies e sea

a me i eisee g e ws f a e sble as. te

e ivie is ele a sbjes fm all e egis f is las feas a

bel e seale.

Lae e ig aie a Seme cmmae (pBuh) as eae, maew e ses f e alae a e meaigs f is es; esibe

is Mae a is es e ele, mae w e sees f e alae’s

embellismes, ea wa e as wii i wee iig , a elai

wa e well-se jewels wee, a e amis embieies; a elai

se w eee e alae e way i wi ey iiae e efeis

a as f e alae’s we, a ifm em f e e i

beholding them, and to explain the ofcial ceremonies as the king, who did notaea, wise em be. te eae a is a a assisa i ea

aea f e alae, wile e imself emaie i e lages aame amg

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is ses, maig e fllwig aeme all e seas. he l

em:

“o ele! By maig is alae a islayig ese igs l, w

is e ig f e alae, was mae imself w y. Y eefe

sl egize him a y ge w him. A wi ese ames

he was mae himself lve by y. Als, he sws his lve f y

g ese bies a y see, s y sl lve him by beyig

him. A g ese bies a gifs wi ae be see he sws his

massi a iess f y, s y sl sw y ese f him by

ffeig as. A g ese ws f his efei he was islay

his asee beay y, s y sl sw y eageess see him

a gai his ega. A g laig a aila sam a seial seal

a a iimiable sige evey e f ese ae ws f a a y

see, he was sw a eveyig is aila him, a is e w f

his w a, a a he is sigle a iqe a ieee a emve.

Y eefe sl egize a he is sigle a ale, a wi ee

like or match, and accept that He is such.” He spoke further tting words to the

seas lie ese eig e kig a is sai. te e ele w

a eee e alae seaae i w gs.

The First Group: Sie ese ele a self-wlege, wee iellige, a

ei eas wee i e ig lae, we ey le a e wes isie e

alae, ey elae: “tee ae gea maes af ee!” tey esthat it was not in vain or some triing plaything. They were curious, and whileweig: “I we wa e alisma is is a wa i ais,” ey

sely ea e see e Mase a Is was givig, a ey ealize

a e eys all e myseies wee wi im. S ey aae im a

sai: “peae be y, o Mase! By igs, a fl a ea is

like you is necessary for a magnicent palace such as this. Please tell us what L as mae w y!” Fis f all e Mase eeae e see

to them. They listened carefully, and accepting it, proted greatly. They acted as

e kig wise. A bease e kig was lease a ei bemig

a maes, e ivie em ae seial, elevae, ieffable alae. Ahe bestowed it on them in a way worthy of such a municent king, and tting

f s beie sbjes, a siable f s well-maee gess, a

aiae s a elevae alae. he mae em emaely ay.

As for the Second Group, bease ei mis wee e a ei eas

eigise, we ey eee e alae, ey wee efeae by ei evil-

mmaig sls a ie f ig aa fm e eliis fs;

ey lse ei eyes all e vies a se ei eas e giae

f e Mase (pBuh) a e waigs f is ses. tey sffe emselves

lie aimals e sa i slee. tey qaffe eliis wi a bee eae

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imesses f e e f we wi a is wl a i e names f

e All-pwefl oe f Gly.

As f e Mase, e is Mase Mamma (peae a blessigs be

im). his assisas ae e es (peae be em), a is ses,

the saints and puried scholars. The ruler’s servants in the palace indicate theagels (peae be em) i is wl. A e gess ivie e baqe

seae i e mais ae e ji a mai i is ges-se f e

wl, a e aimals, w ae e sevas f mai. As f e w gs,

e f em ee siss f e ele f belief, w ae e ses f e All-

Wise Q’a, e ieee f e veses a sigs f e b f e ivese.

te e g ae e ele f belief a ebelli, w fllw Saa a

ei evil-mmaig sls; eaf a mb, lie aimals, eve lwe, ey

fm e g f e misgie, w egize e life f is wl ly.

First Group: tese ae e feliis a e g, w lisee e Mase,

“e pssess f tw Wigs.” he is b e wsiig seva f G; i

ega wsi e esibes is Ssaie s a e is lie e evy f is

mmiy a e c f Almigy G. A e is als G’s Messege; wi

ega Messegesi e veys is Ssaie’s eees me a e ji

by meas f e Q’a.

tis ay mmiy eee e Messege a lisee e Q’a. tey

saw emselves ivese wi e esibe ayes, wi ae e ie f alle vaieies f wsi, a mes sble ies wii elevae sais.

Iee, ey saw i eail e ies a sais wi e ayes i wi

ei vais fmlas a ais. I was lie is:

Firstly: Sie ey bseve e divie ws, a i e fm f a asai i

e absee f e es ee, saw emselves i e sai f bsevig

e wes f e sveeigy f miialiy, ey efme e y f

ellig a glifyig G, elaig: “God is Most Great !”

Secondly: tg beig see i e sai f eal f his billia awefl ws, wi ae e maifesais f e sae divie names,

elaimig: “Glory be to God ! All praise be to God !,” ey efme e y

f allwig a aisig G.

Thirdly: I e sai f eeivig a esaig wi ei ie a e

seses e bies se i e easies f divie mey, ey sae

ay e y f as a aise.

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Fourthly: I e sai f weigig wi e sales f ei siial falies

e jewels i e easies f e divie names, ey bega e y f aise

a elaig G be fee f all fal.

Fifthly: I e sai f syig e Ssaie’s missives, wie wi e e f

we e la f divie deemiig, ey bega e y f emlai

a aeiai.

Sixthly: With beholding the subtle, delicate, ne beauties in the creation of

igs a i e a i beigs, i e sai f elaig G be fee f

all efe, ey e y f lve a yeaig f ei All-Glis

cea, ei All-Beaes Mae. ta is say, afe lig a e ivese

a ws a efmig e ies i e abve-meie sais g

asais i e bje f wsi’s absee, ey se e egee f als

belig e asais a as f e All-Wise Mae, weeby, i e fm

f a asai i e esee f e es ee, ey ese wi

wlege a we i e fae f e All-Glis cea’s maig himself

w sis beigs g e miales f his a, a elae: “Gly

be Y! hw a we ly w y? Wa maes Y w ae e

miales f e ws f Y a!”

te, ey ese wi lve a assi a Ms Meifl oe’s maig

himself lve g e beaifl fis f his mey. “You alone do we

worship and from You alone do we seek help!,” [Q’a, 1:5] ey elae.

te ey ese wi as a aise e te Beswe’s swig his

mey a massi g his swee bies, a elaime: “Gly be

Y! All aise is Ys! hw a we a Y as is Y e? Y ae

ely wy f as! F all Y bies sea g all e ivese

ym Y aises a as g e lea ges f ei beigs. All

Y bies lie i e mae f e wl a saee ve e fae

f e ea laim Y aises a el Y. tg esifyig Y

municence and generosity, all the well-ordered and well-proportioned fruits of

Y mey a by ffe Y as befe e gazes f Y eaes.”

te ey ese, sayig: “God is Most Great !” befe e maifesai

f divie beay, gly, efei, a majesy i e mis f beigs, eve

agig e fae f e ivese; ey bwe eveely i ei imee,

a sae i miliy wi lve a we.

te aig ei vey a ee, ey ese wi sliai a

beseeig e pssess f Absle ries’ islayig e abae f

his weal a bea f his mey, a elae: “Fm Y ale we

see el!”

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te ey ese aeiaively e All-Glis Mae’s islayig

e sbleies a wes f his aiqe a i e eibii f eaes,

elaimig: “Wa wes G as wille!” obsevig a alaig em,

ey elae, “hw beaiflly ey ave bee mae! Wa blessigs G as

beswe!” hlig eveye wiess, ey sai i we: “cme! L a

ese! hase e ayes a seiy!”

A ey ese wi sbmissi a beiee e Ma f pe-

Eeiy a ps-Eeiy’s lamai f e sveeigy f his miialiy

i evey e f e ivese a e maifesai f his iy. delaig:

“We hear and we obey!,” they afrmed His unity.

te, befe e maifesai f e Gea f a Ssaie f All e

Wls, ey ese wi wsi a mble veeai, wi siss f

laimig ei vey wii ee, a wi e esibe ayes, wi

ae e smmay f wsi. ts, g efmig ei vais ies f

wsi i e migy msqe w as e abe f is wl, ey aie

the obligations and duties of their lives, and assumed “the nest of forms.” They

asee a a abve all eaes by wi, g e asiisess f

belief a assae a “e ts,” ey beame swy Viegees f

God on the Earth. And after this eld of trial and place of examination, their Municent Sustainer invited them to eternal happiness in recompense for their

belief, a e Abe f peae i ewa f ei aeig his eligi f

Islam. tee, he beswe em f his mey bies s azzlig a eye as see em, ea ea em, ave ey e e ea f

ma78 —a s he es besw ese em, a he gave em eeiy a

evelasig life. F e esis, mi-beaig lves f a eeal, abiig

beay w gaze i will eaily eis, b will g eeiy. te

nal state of the Qur’an’s students is thus. May Almighty God include us amongem, Ame!

As f e e g, e sies a e wie, we ey eee e alae

f is wl a e age f isei, ey ese wi belief all e

eviees f divie iy, a wi igaie was all e bies, a by asig all eaes f beig valeless, isle em i a believig

mae. A sie ey ejee a eie all e maifesais f e divie

names, ey mmie a bless ime i a s ime a beame esevig

f eless isme. F e aial f life a e ma falies wee give

ma f e ies meie abve.

78 Bai, Ba’l-kalq, 8; tafsi al-Sa, ii, 1;tawi, 35; Mslim, Ima,

312.

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o my seseless sl a flis fie! d y sse y life’s y is

esie fllwig e g life aig e eqisies f ivilizai,

a, if y will ese e eessi, gaifyig e ysial aeies? d

y sse e sle aim f e eliae a sble seses, e sesiive falies

a membes, e well-ee limbs a sysems, e iqisiive feeligs a

seses ile i e maie f y life is esie saisfyig e lw

desires of the base soul in this eeting life? God forbid! There are two main aimsi ei eai a ilsi i y esseial beig:

The First siss f maig w y all e vaieies f e te Beswe’s

bies, a asig y ffe him as. Y sl be awae f is, a

ffe him as a wsi.

The Second is mae w y by meas f y falies all e ss

f e maifesais f e sae divie names maifese i e wl

a ase y eeiee em. A y, by egizig em g

eeieig em, sl me believe i em.

ts, ma evels a is efee g e aieveme f ese w basi

aims. tg em, ma bemes a e ma beig.

L g e meaig f e fllwig mais, a see a e ma

falies wee give i e gai wlly life lie a aimal.

F eamle, smee gave e f is sevas wey gl iees, ellig im

ave a si f les mae f a aila l. te seva we a g

himself a ne suit out of the highest grade of the cloth, and put it on. Then he

saw a is emlye a give ae f is sevas a sa gl iees,

a ig i e seva’s e a iee f ae wi sme igs wie

i, a se im le sme bsiess. nw, aye wi ay sese wl

know that the capital was not for getting a suit of clothes, for, since the rst

servant had bought a suit of the nest cloth with twenty gold pieces, the thousand

gl iees wee eaily be se a. Sie e se seva a

not read the paper in his pocket, and looking at the rst servant, had given all themey a seee f a si f les, a e eeive e vey lwes

grade of cloth and a suit fty times worse that his friend’s, his employer was

b eima im seveely f is e siiy, a is im agily.

o my sl a my fie! cme y seses! d se e aial a

potentialities of your life on pleasures of the esh and this eeting life like an

animal, or even lower. Otherwise, although you are fty times superior with

regard to capital than the highest animal, you will fall fty times lower than thelwes.

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o my eeless sl! If y wa esa a egee b e aim f

y life a is ae, a e fm f y life, a e e meaig f y

life, a is efe aiess, e l! te smmay f e aims f y life

siss f ie maes:

The First is this: t weig e sales f e seses i y beig

e bies se i e easies f divie mey, a ffe ivesal

as.

The Second : t e wi e eys f e falies lae i y ae e

ie easies f e sae divie names.

The Third : t sisly islay a mae w g y life i e

view f e eaes i is eibii f e wl e ws as a sble

maifesais wi e divie names ave aae y.

The Fourth: t laim y wsi e c f e cea’s miialiy

vebally a g e ge f y issii.

The Fifth: Lie eemial asis a slie weas all e eais e

as eeive fm is ig, a g aeaig befe e im, islays e

mas f is fav was im, is is sisly a yself i e

jewels f e sble seses wi e maifesais f e divie names ave

give y, a aea i e bseva view f e pe-Eeal Wiess.

The Sixth: t sisly bseve e salais f livig beigs ei

Creator, known as the manifestations of life, and their glorications of their

Mae, w as e sigs f life, a ei wsi f e Beswe f Life,

known as the aims of life, and by reecting on them to see them, and throughesifyig em islay em.

The Seventh: tg aig as is f measeme e small samles f

aibes lie e aial wlege, we, a will give y life, i is

w g se meases e absle aibes a sae qaliiesf e All-Glis cea. F eamle, sie, g y aial we,

wlege, a will, y ave mae y se i well-ee fasi, y

sl w a e Mae f e alae f e wl is is disse, a

pwefl, kwig, a Wise e egee i is geae a y se.

The Eighth: t esa e ws eig e cea’s iy a Mae’s

miialiy ee by ea f e beigs i e wl i is aila ge.

te ni: t esa g y imee a weaess, y vey

a ee, e egees f e divie we a miial ies. Js as e

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By te sn and ts [gls] splend; * By te n as t lls t; * By te

day as t ss p [te sn’s] gly; * By te ngt as t cnceals t; * By te

rmament and its [wonderful] structure; * By the earth and its [wide] expanse;

* By te sl and te de and pptn gven t; * And ts enlgtenent tits wrong and its right. * Truly he succeeds that puries it, * And he fails that

corrupts it.80

o Gd, gant blessngs and peace t te Sn te Skes messengesp, te

mn te Cnstellatn Ppetd, and t s faly and Cpanns,

te stas gdance, and gant ecy t s and t all belevng en and all

believing women. Amen. Amen. Amen.

The Words, Eleve W, . 134–142.

Etact fve: Te Daascs Sen

Sai nsi elivee e damass Sem i 1911 esig e isise

eqess f Ulemā, eligis slas, f damass give sem f a Fiay

aye a e mmes umayya Msqe. te Sem was elivee a

aiee f aimaely e sa gee wi ab a e slas.

Is ima was able a i was ie wie i e same wee ee. Lae ,

Sai nsi blise is aslai tis. A a ime lse e sa f e

Wl Wa I a we e Mslim wl was fagmee e lial ai,e sem fse e aalysis f e blems a ei slis. Wi

blamig e fes, nsi efee a self-iial l a e Mslim wl,

ieifyig “si ae siesses” a sggese em si slis, “emeies,”

ea base a Q’ai e. Illesses e es ae as i fllws:

I e iis f e ese ime i ese las, I ave lea a less i

e sl f mai’s sial life a I ave ealize a wa as allwe

foreigners, Europeans, to y towards the future on progress while it arrested us

a e s, i ese f maeial evelme, i e Mile Ages, ae si ie

siesses. te siesses ae ese:

Firstly: te isig life f esai a elessess i sial life.

Secondly: te ea f fless i sial a liial life.

Thirdly: Lve f emiy.

80 Q’a, 91:1–10.

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Fourthly: n wig e lmis bs a bi e believes e

ae.

Fifthly: desism, wi seas, bemig wiesea as g i was

vais agis iseases.

Sixthly: Restricting endeavour to what is personally benecial.

I sall elai, by meas f si “Ws,” e less I ave lea fm e

amay f e Q’a, wi is lie a faly f meiie. tis less

sies e meiie e sial life f se si ie siesses.

te damass Sem, . 26–27.

F e Mslim wl sill as flly evee f ese sevee blems, The

Damascus Sermon ies be ea a see as a ima w. Wii e

limis f is sei, we will ly be able vie lile absas f e Sem.

te fllwig ea is lve a emiy:

te ig ms wy f lve is lve, a a ms esevig f emiy is

emiy. ta is, lve a lvig, wi ee ma’s sial life see a lea

aiess ae ms wy f lve a beig lve. Emiy a siliy ae

gly a amagig, ave vee ma’s sial life, a me a ayig

eseve laig a emiy a be se.

te damass Sem, . 49–50.

A avae f feem, Sai nsi se siialism. I 1910, e

vyage g ease Aalia ifm ibes livig ee ab sial, a

civilizational benets of freedom and constitutionalism and to respond their qesis f ejei. cmse f is esses qesis ab feem,

miiy igs, a elae liial es wee blise i 1913 as Münāzarat ,The Debates, wi is a b is aslai Eglis is ye be mlee.

Several selections from Şükran Vahide’s Intellectual Biography of BediüzzamanSaid Nursi: Islam in Modern Turkey, as e aslai ae belw.

desism is essi. I is ealig wi es i a abiay fasi.

I is mlsi elyig fe. I is e ii f e es. I vies

eemely favable g f eliai. I is e basis f yay. I

aiilaes maiy. I is esism a ees ma e ms abje

valleys f abaseme, as ase e Islami wl si i abjei a

egaai, wi ases aimsiy a malie, as ise Islam—a i

fact shows its poison everywhere by contagion, and has caused endless conict

wii Islam …

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csiialism is … e maifesai f e Q’ai veses “A sl

em i affais [f bli e]” (3:158) a “Wse le i slai

among themselves” (42:38). It is the consultation enjoyed be the Sharī‘ah. This

lmis by f life is , isea f fe. Is ea is wlege; is

ge, lve. Is mi is e law, a iivial. Iee, siialism is

e sveeigy f e ai …

Münāzarat in Asar-ı Bedi‘iyye, . 406–407, a Islam in Modern Turkey, . 85.

deliae maes f feem is ise a ae by e g maes f

the Sharī‘ah. Freedom to be dissolute and behave scandalously is not freedom;i is aimaliy; i is e yay f e evil; i is be e slave f e evil

mmaig sl. Geeal feem is e f e is f iivial

feems. te aaeisi f feem is a e ams eie eself

es.

…

Feem is is: aa fm e law f jsie a isme, e a

miae aye else. Eveyby’s igs ae ee. I ei legiimae

ais, eveye is yally fee. te ibii: “tae e fm amg

yourselves as Lord over you apart from God” (Qur’ān 3:64) is manifested.

…

Feem sigs fm e belief i G. … belief eqies egaig es

g yay a essi, a abasig em, a abasig eself

befe esss. Smee w is a e slave f G a be slave es.

… ta is say, weve efe belief is, Feem will sie a egee.

…

Münāzarat , . 15–19, a Islam in Modern Turkey, . 86–87.

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Glssay

Agnstcs: te belief a e a be eai f e eisee f G.

Ates: Belief a ee is g.

Bedüzzaan: ile meaig aeil we f e age.

Bble: te ly b f cisiaiy.

Bka: A lse e game w by Mslim wme i few Islami ais

wi ves ei eie by, ilig e ea, leavig ly e eyes

ese.

Calp / Calpate: Aig Sunni sl f g, cali was a ile give

Mslim leaes. Ealy calis, e F rigly Gie oes, wee siee

b as siial leaes a ea f e Islami sae w as Caliphate. Lae

calis msly eal wi liial leaesi a sae affais. I oma, Caliphs

wee sevise by sheikh al-Islam, a leaig eligis sla give e iges

aiy f legislai a giae.

Daascs Sen: delivee by Sai nsi i 1911 a umayya Msqe i

damass, i lie si blems Mslim wl fae a ffee slis.

Dncalty: te esaig a G as mii ( we) ve all

igs.

Fulllment theology: res f sayigs a ees f pe Mamma a

is mais. Ea hadith is eee by a isa, a lis ai f se

w asse e e . Hadith ae a imay se f Islam, seay esie f e eligi, e Q’a.

hadt: A em se by Mslims efe e aiis f e e a is

mais. Ea ai is eee by a isa, a lis, f se w asse e

sy . te ai lieae is a ima se f Islami law.

h: A seial eai aila e paaise maifesig may iffee

divie a a beaies simlaesly, saisfyig e eiie ma falies.

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ia: deive fm Aabi, i lieally meas ‘leae.’ I’s se efe e

es leaig a gegaial aye, a mmiy a siial leae, a

sla, a simila. I Si’a Islam, Imams ae sesss pe Mamma

a ae siial a liial leaes.

Jad: A Aabi w meas ‘sggle.’ Sai nsi elais i as siial sggle

sggle wi ieas a ws.

Jnn: refers to a spirit created from re before man was created from clay (Qur’an15:27). Ji ae sis a essible beigs. (Q’a, 51:56).

Medrese [Medāris]: Slig fse eligi a Islami eaig.

Mekteb [Mekātib]: Slig fse e eaig f siee, law a e vais.

ottan Epe: te tis Emie a a fm e welf ey il e

e f e Fis Wl Wa see fm tey ease Ee a ass

eal Asia e Mile Eas.

Peple te Bk : pimaily Jews a cisias. pess f fai aiis a

ae ee a diviely eveale sies.

Plals: te belief a a be f i may eligis.

Q’an: te ly b f Islam

raadan: te i m f e Mslim la alea, believe be e ime

we e evelai f e Q’a bega. Mslims ae eqie fas ig is

m. .

redct ad absd: A agme wi ves is i by eig e

aleaive a abs illgial lsi.

rsale- N / rsale: te Eisle f Lig, a aimaely si-sa-age

mmeay e Q’a wie by Sai nsi. te w is ivie i seis

s as: e Ws, e rays, e Flases, e Miales, e Sigs, a Lees.

Sa‘a: te sae, eial law, eive fm e Q’a a Hadith, a

wi Mslims se ei lives.

Sayk: A Aabi w efee ele f wlege a wism. I is

mmly se f slas.

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Glossary 193

S’a: Fllwes e ay f Ali. I is e se lages g i Islam wi a

belief i Imamate, a Ali ib Abi talib a Imams mig fm is eseas

wee e sesss pe Mamma.

Ste: Fm Sia—e ay f Ali. Mslims ivie i w gs, wi e

Siie g believig a Ali sl ave seee Mamma.

Susm: kw as asavvf, i is a isilie eqiig leasig f e’s ea

fm e wlly a asie igs i e eiae i lve f G.

Snna: A Islami em efeig sayigs, aies, a sile avals f

pe Mamma.

Snn: Fllwes f pe Mamma’s Sunna. I is e lages g iIslam.

Tanzat: te ei bewee 1839–1876 w as a ime f egaizai

efm f e oma Emie.

Ta: te ly b f Jaism.

Ulemā: Plural for ālim, scholar, in Arabic. Commonly used to refer religiousslas.

ua: I is e Aabi w f mmiy ai. I efes e Mslim

mmiy ele g e wl.

Vcegeent: Meas a ey. I e Q’a, ma beigs ae eie as

viegees f G (Q’a, 2:30).

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P r o o f C

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Ie

Afy, 15

Ame, Isa, 50

Aeism, 43-4, 55, 78-81, 151

Agsie f hi, 49

Aaa, 12-14

Bala, 14, 178Bilis, 3, 8, 12

B, 13-14

csiee,18, 22, 23, 39, 61, 63, 65, 70,

72-74, 114, 116, 117, 119

ceai, 18, 20, 24-34, 37, 43, 66-70

deizli, 14-15

divie oeess, 19, 22-5, 93-6, 104-5

divie names, 19-21, 23-4, 26, 28-30, 32-

3, 40-1, 100, 143-154divie uiy, 21-25, 66, 67, 69, 70, 72, 74,

79, 88. 103, 111, 121, 128

Elely, 16, 156

Eli, t.S., 50

Emirdağ, 15Eskişehir , 14, 167Ezm, 7-8

Eis, 17, 140

Feem, 15, 58, 120, 124, 157, 186, 187 Feem f csiee, 18

Feem f -Mslims, 54

Fgiveess, 127, 140, 150

Geylai, Ab al-Qai, 38. 40, 127

al- Gazali, , 38, 98

hai, 20, 22, 26, 28, 29, 30, 55, 56, 98,

184

hasa pasa, 8

hi, J, 57

h, hasa, 32

Isabl, 4, 9-13, 17

Jia, 18, 56,

mânevî jihad , 57

geae jia, 58Jsie, 45, 54, 56, 169-172

kasam, 14

kemal, Msafa, 6

Lve, 20, 25-6, 45, 54-5, 185-6

MaIye, Alasai, 53

Mai, 8

Mai, Seif, 3

Maam, Ia, 51Miel, tmas, 54

Mals, 58, 63, 122

naqsba, Sa, 38, 40, 41 , 127,

n-vilee, 15, 18, 51, 56-7

n mmiy, 1, 2, 7, 16-17

ns, 3

nsi, Beizzama Sai

ile f Bediüzzaman, 8

new Sai, 13

ol Sai, 13

pele f e B, 18, 51, 53-58

plalism, 51-58

pliial Sysems, 3, 5-6, 10-11, 36, 185-7

pe, 19-23, 30-1, 46, 52, 66,

113-127

oma Emie, 9-12

Q’a, 9, 18, 20-2, 31-2, 43, 45-6, 52-3,

70-1, 128-130, 135-6

Maam.ib 195 14/02/2011 12:38:13



y


rae, kal, 53

reas, 9, 22-3, 39, 43-4, 51, 57, 68

Reective thought, 30-32, 84

ressibiliy, 18, 27, 50resei, 25, 116-7, 143-162

revelai, 21, 26, 28, 46-7

Risale-i Nur

msii a es, 13-18, 61,

110-11, 141-2

Damascus Sermon, 11-12, 27, 51,

54, 58

Emirdağ Lahikasi, 11

Ishārāt al-Ī’jāz, 53 Kastamonu Lahikasi, 23

Mesnevī -i Nuriye, 23, 39 Münāzarāt , 9, 11, 39, 54

Salavi, 65, 77

Selaism, 18, 50, 58

Sii, 8,

Siii, Ama (Imam rabbai), 38, 41Susm, 38-46, 74-5

tai pasa, 8-10

teay, 49-50, 58

te, cli, 32

Ummah, 3-5, 12

ufa, 15-16

Vahide, Şükran, 8, 56

Va, 8-10, 13Viegeey, 25-27, 29-30, 148

Markham on Nursi

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