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Risale-i Nur Institute o f America
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Copyright © 1978 The Nur Magazine All Rights Reserved
Published in the U.S.A.
From
The Staff
o f Moses
□
Lectures from prison fo r
Modern Man
A Powerful Refutation o f
the Objections That Have Been
Raised Against The Repetitions
Occurring in the Qur'an
The Tenth Topic
(THE FLO WER OF EMIRDA G)
Beloved and sincere brothers! My treatment of this topic is confused and uncomely because of my distraught condition. But beneath its confused wording there lies hidden an extremely precious form of almost mirac ulous speech that I was unfortun ately unable to express. Even though the wording is unattrac tive, it relates to the Qur’an, and it is therefore a form of in tellectual worship, and the shell containing a sacred, exalted, and brilliant pearl. Pay no regard to the torn dress this section of the Risale-i Nur is wearing, but to the diamond it holds in its hand. I wrote it in one or two days of Ramadan, when I was extremely sick, distraught and un
nourished; of necessity it was extremely short and summary, and I have compressed numerous truths and various proofs into a single sentence. Overlook my fault.1
Beloved and sincere brothers! While reading the Qur’an of Miraculous Exposition during the noble month of Ramadan, when ever I have encountered the thirty- three verses that contain some
1. This section of the Risale-i Nur, that forms the tenth topic o f the fruit o f the Denizli prison, is a luminous little flower that bloomed at Emirdag during the noble month of Ramadan. Expounding one part of the wisdom inherent in the repetitions contained in the Q ur’an, it dispels the malodorous and poisonous illusions o f the people o f misguidance.
indication of the Risale-i Nur and that are set forth in the First Ray, I have noted that the page, the leaf and the con tent of each of them relates peculiarly to the Risale-i Nur and to its students, enabling them to gain due benefit from them. In particular, the Light Verse in Surat an-Nur (Sura 24) points with its ten fingers to the Risale-i Nur, and the verses following it that relate to darkness are addressed to the opponents of the Risale-i Nur, they thus yield great meaning. The station indi cated by those verses no longer pertains to an individual, but to a totality. And I feel that the Ri sale-i Nur and its students are like an individual representing that totality in this age.
The address of the Qur’an gains universality, exaltation and comprehensiveness from the breadth of the universal domini- cality of the Pre-Eternal Speaker; from the breadth of that Being who is addressed as the represen tative of the human species, or indeed of the whole cosmos; from the breadth of the guidance it affords to all men in all ages; and from its most elevated and comprehensive exposition of the divine laws that regulate this world and the hereafter, the earth and the heavens, pre-eternity and post-eternity, and the operation of the dominicality of the Creator of the cosmos. The elevated miraculousness and exhaustiveness that the teachings of the Qur’an thus acquire make it possible for the most obvious and simple level of its meaning, destined primarily for the simple under standing of the commonality, the most numerous group among those whom the Qur’an addresses, to benefit also the most elevated of groups.
It is not that each of the narratives contained in the Qur’ an yields a single benefit, or that a single lesson is to be drawn from each of its hitorical narratives; these stories and narratives are like the separate parts of a general directive that
“ This treatise
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are revealed anew in each age, addressing every class of men. In particular, the threats directed by the Qur’an against the oppres sors, with its repetition of az- zalimin, az-zalimin, and its severe decleration of heavenly and ter restrial disaster to be the punish ment for oppression — all this causes those responsible for the innumerable cases of oppression in our age to look at the torment with which ‘Ad, Thamud and the Pharoah were visited. It also consoles the oppressed people of faith by recounting the sal vation of prophets such as Abra ham and Moses, peace be upon them.
Now in the view of the heed less and misguided, all past time, with its dead ages and eras, is an awesome and fearful void, a painful and crumbling grave yard. But the Qur’an of Mirac ulous Exposition, that delivers its lesson with exalted miraculous ness, shows each of those ages, and eras, as if on a cinema screen, to be a living page of instruc tion, an animate and wondrous world endowed with spirit, a do minical kingdom that exists and is connected to us; sometimes it transports us to those ages, and sometimes it brings those ages to our side, thus showing them to every age and class of men. Similarly, the cosmos that the misguided imagine to be inani mate, lifeless, and distraught, a place of terror cast around in separation and cessation, is brought to life by the Qur’an of Exalted Station as a book of the Eternally Besought, a city of the Compassionate, and an exhibition of His dominical work manship. He causes its various parts to converse dutifully with each other, and to aid and succor each other. Now the Qur’an that gives such veracious, luminous and pleasing lessons in wisdom to men, jinn and angels, naturally acquires numerous sacred distinc tions. Among them are these: ten, a thousand or even many thousands of heavenly rewards are to be had for reciting a single
one of its letters; it cannot be imitated, even if all men and all jinn were to join forces in an effort to do so; it addresses all men and the whole cosmos in the most appropriate fashion; it is joyfully inscribed at all times in the hearts of millions of me- morizers; its constant and fre quent repetition inspires no weari ness; it lodges in the delicate and simple minds of children despite the complexity of certain of its passages and sentences; and its sound is as pleasant to the ear of the sick and the deli rious as is the water of Zamzam to their palate. Moreover, it causes its students to acquire felicity in both worlds. In order to pay full regard to the unlet tered nature of the spokesman and interpreter of the Qur’an; in order to demonstrate its natural and inherent fluency and its heavenly origin, without leaving any room for artificiality, con triving or pretence; and in order to address, with its mode of revelation, the simple understand ing of the commonality, the most numerous class of men — for all these purposes the Qur’an opens before men the most ap parent and obvious pages of the cosmos, such as the heavens and earth, and instructs them that miracles of God’s power and inscriptions of His wisdom endowed with great meaning, are to be found behind that which is apparently commonplace. Thus the Qur’an demonstrates a beauti ful aspect of its miraculousness in its choice of instructional method.
Now the Qur’an, with its fine and pleasing repetitions, conveys numerous different meanings to different classes of men whom it addresses within a single sen tence or narrative; this is in order to demonstrate that it is a book of prayer and supplication, of the remembrance of God and affir mation of His unity, for all of these require repetition. The Qur’ an also makes known that it has embraced in its gaze of mercy and the sphere of its will and
concern the smallest and ap parently unimportant details of the smallest and apparently un important event. The fact that during the establishment of Islam and the codification of the shari’a the Companions also gave im portance to apparently petty events is a further indication that the events is question had a general aspect and that they were like seeds destined to yield significant fruit in the formation of Islam and the shari’a. Here too we see one aspect of the miraculousness of the Qur’an.
Since need recurs, repetition becomes necessary, and through out a period of twenty years the Qur’an answered questions repeated by many different people, thus addressing differing classes of men. Moreover, cer tain verses are designed to estab lish in men’s minds that infinite, limitless and comprehensive reversal of things which will rend the vast cosmos apart and change its shape on the Day of Resurrec tion; which will abolish the world and establish the sublime
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after in its place; which will prove that all things, universal and particular, from the atom to the star, are in the hand and control of a single being; and which will make manifest the wrath and anger of God at the acts of oppression committed by men that arouse the anger of the whole cosmos — the heavens and earth and the four elements — and that run counter to the purpose of man’s creation. The repetition of such verses, derived from unlimited proofs, and cer tain sentences that have the po wer of a thousand evidences, is not in any way a flaw or deficien cy. It is rather a powerful mirac le, an exalted expression of eloquence; it is a form of fluent and effective expression suited to the needs of the case.
For example, the sentence, “ In the Name of God, the Compas sionate, the Merciful,” which forms a single verse, is repeated a hundred and fourteen times. As explained in the Fourteenth Flash of the Risale-i Nur, it is a truth that connects the world with the divine throne, that illu mines the whole cosmos, and that everyone needs every minute of his life; were it to be repeated millions of times, need or it would still persist. Men need and desire it not every day like bread, but every minute like water and light.
Similarly, the verse, “ verily Thy Lord, He is the powerful and the merciful,” is repeated seven times in Sura Ta-Sin-Mim (Sura 26). This verse establishes that God’s dominical dignity necessitates the punishment of the oppressive peoples mentioned in the sura, and that His divine mercy requires the delivery and salvation of the prophets in question, acting for the sake of the purpose of man’s creation and in the name of dominicality. Were the verse to be repeated thousands of times, need and desire for it would still exist. It represents a concise and mirac ulous instance of exalted eloquence.
INDICA TION
Friend! This world has three aspects. The first is oriented to the hereafter, insofar it is its tillage.
The second is oriented to G od’s M ost Beautiful Names, because it is the school and workshop o f those Names.
The third is deliberately oriented to its own self. With this aspect, the world becomes a pivot fo r the passions and pleasures o f man as well as the tasks imposed on him by this transient life. I f one looks upon the world in its first two aspects, with the tight o f faith, it becomes a species o f paradise.
But fo r the third aspect is the evil face o f this world, and it has no great
and inherent value.
—From The Risale-i Nur
Again, the verse repeated in surat al-rahman (Sura 55), “ which, then of the signs of your Lord do you deny,” and the verse, “ woe to the deniers upon that day,” in surat al-Mursalat (Sura 77), threateningly proclaim and reveal to the earth, the heavens and the succeeding eras, all the instances of unbelief, ingratitude and oppression that anger jinn, mankind and the whole cosmos, that enrage the heavens and earth, that frustrate the purpose for the creation of the world, that oppose denial and mockery to the splendor of God’s monarchy. These two verses form, then, a universal lesson connected with thousands of truths and as powerful as thousands of matters. If they be repeated thousands of times, there is still need for their re petition; they represent an instance of eloquence glorious in its conciseness, beauteous in its miraculousness.
Similarly, in the supplications of the Prophet — upon whom be peace — known as the Jaushan al-Kabir (The Supreme Coat of Mail), a collection of supplica tions deriving truly and fully from the Qur’an and representing a kind of summary of it, the fol lowing sentence occurs one hundred times; “ Glory be unto Thee; there is no god other than Thee. We beseech Thee for safety; deliver, protect and save us from the Fire!” This sentence contains the divine unity, the most
im-Have you read
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portant truth in the cosmos; the exaltation of God’s glory, which is one of the three most signifi cant duties of all creatures toward God’s dominicality, together with the praise of god and the proc lamation of His sanctity; and deliverance from eternal wretched ness, man’s most awesome con cern! It is, then, the logical re sult of man’s worship and weak ness, and were it to be repeated tousands of times, it would still not be enough.
The repetitions found in the Qur’an are derived from conside rations such as these. Sometimes the truth of divine unity is set forth twenty times on a single page, explicitly or implicitly, be cause the context necessitates it, because repetition is needed to make men understand, or for the sake of eloquence. Such repeti tion does not induce weariness, but brings joy and strength. It has been established in the Risale-i Nur with numerous proofs how appropriate and suitable are the repetitions occur ring in the Qur’an, and how acceptable, too, from the point of view of rhetoric.
There is a difference between the suras of the Qur’an of Mirac ulous Exposition revealed in Mec ca and those revealed in Medina with repect to eloquence and conciseness, and prolixity or brevity. The reason for this is that those whom the Qur’an pri marily addressed in Mecca were its opponents the polytheists of Quraysh, who were illiterate. In order to address them, a po werful and exalted style, a mirac ulous and overpowering concies- ness, and a constant, persuasive repetition were needed. Hence most of the suras revealed in Mec ca set forth the pillars of faith and the degrees of divine unity with powerful, exalted and mirac ulous conciseness as well as mul tiple repetition. They prove the beginning and return of all things, the existence of God and the hereafter, not in a single page, Verse, sentence or word, but sometimes in a single word,
through devices such the revers ing of word order, making a noun either definite or indefinite, and omitting or mentioning. All of this it does in such fashion that the master of the science of rhe toric have always been astonished.
The Risale-i Nur, in particular the Twenty-Fifth Word (together with its supplements) that has briefly proven the forty aspects of the miraculousness of the Qur’ an, and the Arabic commentary, “ The Indications of Miraculous ness,” that has wondrously de monstrated the miraculousness inherent in the arrangement of the Qur’an, has decisively shown that the suras and verses revealed in Mecca are characterized by the most exalted style of rhetoric and the most elevated and mirac ulous conciseness.
As for the suras and verses revealed in Medina, the oppo nents whom they address are for the most part the Jews and the Christians, the People of the Book. In keeping with the demands of rhetoric and instruc tion, and in accordance with the needs of the situation, it became necessary to set forward in a simple, clear and expository style, not the exalted principles of re ligion and the pillars of faith, but those ordinances of divine law that were disputed by the People of the Book, and those particular matters that gave rise to general laws. In the suras and verses revealed in Medina, with a simple expository style unique to the Qur’an, it is made plain that particular incidents conceal an exalted and powerful purpose; they point to a certain conclusion and proof. The Medinese suras and verses univer salize particular incidents relating to the shari’a; they mention a totality deriving from the divine unity and belief and the here after, that ensures obedience to divine command as a consequence of belief in God. The particular is illumined and elevated.
One o f the four* fundamentals
o f the Qur’an
*ln Bediuzzaman's explanation, these four are: Unity (Oneness of God); Prophethood; Resurrection; the prac tice of Justice and worship.
-FROM SIG NS OF M IRACUO U SNESS (Arabic)
Tenth
Word
□
The first part o f an important supplement and addendum to the tenth word
Concerning Resurrection-vi
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e i ' ■ # f eA supreme point, a most great proof, of these heavenly sublime verses that establish one pole of the faith, these sacred supreme evidences that prove the reality of resurrection, will now be set forth in this “ Ninth Ray.” It was a subtle indication of divine grace when the Old Said thirty years ago was writing the conclusion to his book “ Judge ments,” intended as an introduc tion to his Qur’an commentary,
but could proceed no farther than “ in the name of God the Compassionate, the Merciful” in commenting on two verses in the Qur’an indicating resurrec tion. Praise and thanks as nu merous as the proofs of my Merciful Lord and the evidence for resurrection that thirty years later I have been enabled to proceed. Yes, nine or ten years ago, God bestowed upon me the Tenth and Twenty-Ninth Words,
two brilliant works contain nu merous strong proofs and inter pretations of this divine edict—
Q ur’an 30:50
— the first of the two verses in question. These caused my op ponents to fall silent. And now, nine or ten years later, He has presented to me the interpreta tion contained in this treatise of the second of those supreme verses, those impregnable fort resses of belief in resurrection. The following Ninth Ray consists, then, of the Nine Elevated Station indicated in the verses in question, together with an important intro duction.
Introduction
Containing two points that demonstrate one comprehensive result of the numerous spiritual benefits and vital consequences of belief in resurrection, by way of a compact description, a dis cussion of how necessary — in deed essential — it is for human life, particularly social life, and a summary of one general proof from among its numerous proofs, and set forth how self-obvious and indubitable a matter is the belief in resurrection.
First Point: We will indicate
proofs of this fact, that belief in the hereafter is the very basis and foundation of all the social and individual life of man, and the fundament of all bliss and accomplishment:
The first proof:
The First: children, who com prise almost half of the human race, can endure the death and decease that appear to them so awesome and tragic only by means of the idea of Paradise. Only by this means can they find some spiritual strength in their weak and delicate bodies, and find some hope permitting them to life joyfully, despite their vulnerable spiritual disposition that swiftly gives way to tears. Thinking of Paradise, the child 1
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P.S.: In Every issue of Nur Magazine, we translate and publish some parts of its 1 3 0 -v o lu m e c o lle c tio n . At present only 9 of them have been translated and 6 published.
will, for example, say: “ My little brother or friend has died, and become a bird in Paradise. He is playing in Paradise, and leading a life finer than ours.” Otherwise, the constant impact upon the anxious gazes of those poor little ones of the death of children and adults all around them, would overwhelm their powers of resistance and inner strength, and would cause not only their eyes but all of their inner faculties — spirit, heart, and intellect — so to weep that they would either be destroyed or become like crazed and wretched animals. The second: old people, who constitute a half of humanity, can support the proximity of the grave only by means of the after life. Only by this means can they find some consolation for the approaching extinction of the worldly life to which they are so bound and the closing off to them of this fair world. Only through the hope of eternal life can they confront the painful and awesome despair that arise from the anti cipation of death and separation, despite the vulnerability of their spirits and temperaments that approaches that of children. Otherwise, all those venerable aged beings deserving of pity, all those anxious mothers and fathers, greatly in need of tran quillity and assurance of heart, would experience such distraught ness of spirit and disturbance of heart that the world would appear to them as a dark dungeon and life as a hard-hearted butcher.
The third: it is only thought of Hell that enables young men — the source and fundament of all social life — to restrain their turbulent feelings and tem pestuous souls and passions from committing transgression, op pression and destruction, and to make them serve instead the pur poses of social life. Were there not the fear of Hell, those intoxi cated youths would follow the principle, “ might is right,” and running after their passions would turn the world into a Hell for the weak and the feeble; they
would bring down humanity to a lowly and bestial state.
The fourth: the most compre hensive center of the human race in its worldly life, its most fundamental resource, its para dise, refuge and stronghold of worldly happiness is the life of the family. Everyone’s home is like a small world for him. The vitality and happiness of his home and his family depend upon earnest, sincere and devoted res pect, upon true, caring and self- sacrificing compassion. This in turn depends on an eternal friend ship, an everlasting companion ship, an immortal bond, and the belief in the existence of paternal, filial, fraternal and friendly rela tions that are to exist for an infinite period and in a life ever lasting. One will say for example: “ This wife of mine will be my permanent life’s companion, in an eternal world and an eternal life. If she has now become old and ugly, it does not matter. For she has an eternal beauty that will manifest itself in the future, and it is on account of such eternal companionship that I now make sacrifices and show her compassion.”
He will thus treat his aged wife with as much love, compassion and care as if she were a beautiful houri. Otherwise, a companion ship that ends in eternal separa tion after a few hours’ of bodily marriage would be without doubt superficial, temporary and un founded. It would be nothing more than the sexual instinct of animals, and consist only of arti ficial compassion and the pretense of respect. As is the case with animals, other interests and powerful feelings would arise and, defeating that respect and con cern, turn the worldly paradise into a worldly hell.
One of the hundreds of con sequences of belief in resurrection relates, then, to the social life of man. If the numerous other aspects and benefits of this single consequence are deduced by ana logy with these four, it can be understood that the occurence
of the verity of resurrection is as certain as the sublime truth of humanity and its universal need. It will be even more manifest that the proof provided for the existence of food by the existence of need in men’s stomachs. If the sonsequences of the verity of resurrection are subtracted from the human state, the essence of humanity — im portant, exalted and vital human ity — will descend to the state of carrion, a corpse fed on by mic robes.
Let the sociologists, politicians and moralists who concern them selves with the administration of humanity, with morals and hu man society, pay close attention! How are they intend to fill this vacuum, and with what will they cure these deep wounds?
Second Point: we set forth now,
in extremely compact fassion, one proof that emerges from the testimony given to resurrection by the other pillars of faith.
All the miracles indicating the messengerhood of Muhammad — peace and blessings be upon him — all the proofs of his prophethood, and all the evi dences of his veracity, together bear witness to and establish the reality of the veracity of resur rection. For throughout his life that exalted being concentrated, after the unity of God, on resur rection, among all the articles of faith. Indeed, the miracles and proofs attesting to all the prophets, and causing men to at test to them, bear witness to the same truth. Similarly, belief in “ His messengers” is necessarily followed by belief in “ His books,” and this too bears tes timony to the same truth.
All the miracles, proofs and truths that establish the veracity of the Qur’an of Glorious Ex position bear witness to and prove the reality of the truth of resur rection. For abouth one-third of the Qur’an consists of mention of the hereafter, and most short suras beging with very powerful verses concerning the hereafter. The Qur’an proclaims this truth
with thousands of verses, explicit ly or implicitly. It proves it and demonstrates it. For example:
When the sun is folded up (81:1); O men, fear your Lord; the trembling of the hour is an awesome event ; when the earth is convulsed (99:1); when the heavens are torn asunder (82:1); when the heavens are torn apart (84:1); concerning what
do they dispute? (58:1); has the story reached you, of the over whelming event? (88:1).
Just as these verses at the beginning of thirty or forty suras show with the utmost certainty that the truth of resurrection is the most important and essen tial of the truths of humanity, so too other verses demonstrate and prove the various evidences of the same truth.
Is it at all possible that belief in resurrection should be untrue, a belief made as manifest as the sun by the thousands of testimonies and claims advanced in a book a single indication of a single verse of which bears the fruit of all the numerous scientific and cosmic truths con tained in the Islamic sciences? Will it not be a thousand times impossible and absurd, just like denial of the sun, or the non existence of the cosmos?
A king will sometimes send forth an army into battle merely in order to affirm a single one of his commands; is it, then, at all possible that That most Glorious and Exalted Sovereign will permit His words, His promises and threats, to appear as lies, to be regarded as untrue?
Now for the proof of this truth of resurrection a single indication suffices from that un
seen Glorious Monarch has ruled for thirteen centuries uninter ruptedly over countless spirits, untellects, hearts and souls, within the sphere of rithteousness and truth, and has administered and educated them. After it has proven and demonstrated this truth with thousands of explicit evidences, is not the ignorant fool who fails to recognize this
truth worthy of torment in hell- fire, and will it not be just for him to suffer therein?
Similarly, all the heavenly scrip tures and sacred books, each addressed to a certain age and time, accept the truth of resur rection that is set forth with repeated and explicit proof in the Qur’an, a book addressed to the future and to all ages. They accept it in a fashion appropriate to their age, and set it forth in a veiled, concealed and general fashion, but they assert it so powerfully as to constitute a thousandfold signature to the claim of the Qur’an.
We will include here, because of its relevance to the theme of resurrection, a proof of resur rection drawn from the Treatise of Supplication. This proof, containing the testimony borne to “ belief in the Last Day” by the other pillars of belief, par ticularly belief in God’s Mes sengers and His Books, is brief but powerful, and it suffices to dissolve all doubts.
We thus say in supplication: “ O Merciful Lord! Through the teaching of the Most Noble Messenger and the instruction of the All-Wise Qur’an, I have understood that all the sacred books and prophets, headed by the Qur’an and the Most Noble
A king will sometimes send forth an army into
battle merely in order to affirm a single one o f
his commands; is it, then, at all possible that
That most Glorious and Exalted Sovereign will
permit His words, His promises and threats, to
appear as lies, to be regarded as untrue
? , ,Messenger, unanimously testify and bear witness that the manifes tations of all of God’s Splendid and Beauteous Names that are to be seen everywhere in this world will continue in eternity in still more refulgent form; that the divine bounties the mer ciful manifestations and speci mens of which we observe in this transient world will persist and continue in more brilliant fashion in the Abode of Felicity; and that those desirous ones who behold them during the brief life of this world with pleasure and accom pany each other in love, will remain together eternally in the hereafter.
“ Moreover, the prophets, headed by the Most Noble Nes- senger, who hold in their hands all illuminated spirits; the saints, who are the poles of all luminous hearts; and the veracious servants of God who are the source from which spring all acute bright intellects — they together give to men the glad tidings of eternal felicity. Further, they proclaim and testify with firm faith that hellfire exists for the sake of the misguided and paradise for the truly guided. This they do on the basis of hundreds of self-evident miracles and decisive verses; the promises and threats you have repeated in all sacred books and heavenly scriptures; all Your sacred names and aspects, such as power, mercy, grace, wisdom, splendor and beauty, that neces sitate the existence of the here after; the dignity of Your Splendor and the Monarchy of Your Dominicality; and the numerous visions and witnessings,
beliefs and convictions having the force of certainty, that convey to us the traces and effects of the hereafter.
O All-Wise and All-Powerful One! O Compassionate and Merciful One! O Generous One Ever True to His Promise! O Imperious and Glorious One, the Possessor of Splendor, Magni ficence and Exaltation! You are exalted and exempt to the hund red thousandth degree from making so many of Your sincere friends addear to be liars, from rendering mendacious the tes timony of so many of Yor Names and Aspects; from refuting and failing to perform that which is decisively necessitated by the Sovereignty of Your Domini cality; from rejecting the count less prayers and petitions for the hereafter of Your countless ser vants whom You love and who seek Your love with belief in You and obedience to You; and from assenting to the denial of resur rection made by the people of misguidance who insult Your Glory and Majesty with their rebellious misbelief and their denial of Your promises, who transgress against the Majesty of Your Divinity and attack the Mercy of Your Dominicality. We proclaim to the hundred thousandth degree the trans cendence and sanctity of Your Infinite Justice, Beauty and Mercy, and their exaltation above such infinite oppression and amobination. We believe with all of our power in the truth and veracity of the testimony given by the hundreds of thousands of truthful messengers, all the
prophets, purified ones and saints, the heralds of God’s So vereignty, to the treasures of Your eternal mercy, to the riches of Your bounty concealed in the everlasting realm, and the wond rous and miraculous manifesta tions of Your beautiful names that will appear in their pleni tude in the abode of felicity. Their indications are true and correct, their predictions are veracious. They teach Your ser vants, by Your command and within the sphere of truth, that the greatest ray to emerge from the name “ Reality” — which is the source, the sun and the protector of all verities — is the supreme truth of resur rection. In this they believe, and they teach it as the essence of truth. O Lord! For the sake of the teaching and instruction they give, bestow upon us and the students of Risale-i Nur per fect belief and fair ending to our life, and grant that we may partake of their intercession! Amen.
All the proofs and evidences that establish the veracity of the Qur’an, and, indeed, of all the heavenly books, as well as all the miracles and proofs that establish the prophethood of the Beloved of God, and, indeed, of all the prophets, point to the reality of the hereafter, which is the supreme part of what the books and the messengers claim. Similarly, the majority of the proofs and evidences for the ex istence and the unity of the One of Necessary Being also indirect ly attest the existence and the unfolding of the abode of felicity
IN ORDER TO CREATE A SINGLE POINT IN ITS PROPER PLACE, AN INFINITE POWER CAPABLE OF CREATING ALL BEINGS IS NECESSARY. FOR THERE IS A FACE IN EVERY LETTER OF THE GREAT BOOK OF BEING-PARTICULARLY EVERY ANIMATE LETTER-TURNED TO EACH SENTENCE IN THE BOOK, AN EYE GAZING UPON IT.
FROM THE RISA LE I NOR
and the realm of eternity that is the chief pivot and manifesta tion of dominicality and divinity. For, as will be set forth and demonstrated in below, the ex istence of the One of Necessary Being, all of His attributes, most of His names, and His properties
and aspects such as dominicality, divinity, grace, wisdom, justice, require the existence of the here after as a matter of necessity; they necessitate an eternal realm as an imperative; and they de mand resurrection for the most necessary purpose of punishment and reward. Since there is a God, existent before and after eternity, there must also be a hereafter that is the everlasting pivot of His Divine Sovereignty. And since there is visible in the cosmos and all animate beings a most magnificent, wise and solicitous Absolute Dominicality, there must also be an eternal realm of felicity to which entry will be had, in order to preserve His magnificence from extinction, His wisdom from vanity, and His solicitousness from treachery.
Now all these infinite boun ties, blessings, kindness, munifi cences and mercies that we behold with our eyes, demonstrate to every intellect that has not been extinguished, and every heart that has not died, that a Com passionate and Merciful Being exists beyond the veil of the un seen. There must, then be — as indeed there is — an eternal life in an eternal world that will safeguard His bounties against mocery, His blessings against deceit, His kindnesness against hostility, His mercy against tor ment, and His munificence against treachery; and that will make bounty of His bounty and
blessing of His blessing.
Every spring a Pen of Power is tirelessly at work in front of our eyes, inscribing on the narrow page of the earth a hundred thousand interwoven books, all without the smallest mistake. The owner of that pen has promised
and sworn a hundred thousand times that “ I shall write, and cause you to read, a beautiful and immortal book, in a far more expansive place that this, and in a fashion far easier than this cramped and confused book of spring, written on so narrow a page.” He mentions this book in all of his decrees. The original draft of the book has without doubt been written; it will be set down in writing with all its footnotes on the day of resurrec tion. The record of deeds of all creation will then be incorporated in it.
Now the earth has a supreme importance as the heart of the cosmos; it is its center, its choice part, its ultimate consequence and the very reason for its creation. This is because of the multiplicity of the beings found in it, and because it is the abode, the origin, the workshop, and the place of display and resurrection of hundreds of thousands of dif ferent kinds of constantly chang ing animate beings. Despite the smallness of its size, it has been made the equivalent of the vast heavens. Thus we always read in the heavenly books, “the Lord of the Heavens and the Earth.”
The human race also has sup reme importance. It rules over every part of the earth we have just described; has control over most of its creatures; subordinates to itself and gathers around itself almost all animate beings;
orders, displays and adorns created objects according to the design of their own desires and the plan of their own needs and draws up a list of their wondrous variety, with each species in its own place, in so fine fashipn that it dratvs not only the gaze of men and of jinn, but also the appreciative attention of the denizens of the heavens and the whole of the cosmos, and even the admitting glance of the Lord of the cosmos. The human race thus acquire great value and importance, and it further demonstrates by means of its arts and sciences that it is the wise reason for the creation of the cosrqos, that it is the great consequence and supreme fruit of creation, that it acts upon earth as the viceregent of God. Since in this world it displays and or ders the miraculous works of the Maker, it is permitted to tarry in this world and its punishment is postponed, despite its acts of rebellion and disbelief. Because of the services it performs, the human race is granted a respite and is aided by God.
Now the human race, posses sing the nature we have described, is extremely weak and impotent with respect to its fundamental nature and disposition. Yet, des pite this weakness and indigence, and the infinite needs and pains to which mankind is subject, there is a most powerful, wise and solicitous Ruler Who makes of the vast globe — which is superior to all the power and the will of man — a storehouse containing every kind of mineral and food he needs and a shop stocked with all the goods he de sires. Thus does the Ruler take care of and nurture mankind, granting it its wishes.
The Lord then possesses these qualities. He loves man, and makes Himself beloved of man. He is eternal, and has eternal worlds. He performs all things with justice, and does all things with wisdom. But the magnifi cent sovereignty and eternal king- ship of that Wise and Eternal 4
4Now all these infinite bounties, blessings, kind
ness, munificences and mercies that we behold
with our eyes, demonstrate to every intellect that
has not been extinguished, and every heart that
has not died, that a Compassionate and Merciful
Being exists beyond the veil o f the u n s e e n
?Ruler cannot be fully contained within the brief life of this world, this temporary and tran sient earth. Moreover, the ex tremely great acts of oppression and rebellion that take place among men in opposition and contradiction to the justice, the equilibrium and the beauty of the cosmos, their treachery, denial, and unbelief toward their Bene factor and Provider, — all these remain unpunished in this world, and the cruel and the treacherous spend their lives in ease, while the wretched and the oppressed pass theirs in misery. But the very essence of the Absolute Justice the traces of which are to be seen throughout the cosmos is totally opposed to and irrencon- cilable with the idea that the cruel and treacherous should be equal in death with the wretched and oppressed, dying never to be resurrected!
The master of the cosmos has chosen and given high rank and importance to the world out of all the cosmos, and to mankind out of all the creatures of the world. In similar fashion, He has chosen from among humankind, as His friends and the objects of His address, the Prophets, the Saints and the Pure Ones, for they are true men who fully conform to the dominical purposes of creation, who make themselves beloved of their Maker through belief and submission. He ennobles them with miracles and divine support, and punishes their enemies with heavenly blows.
And choosing from among His precious and beloved friends their leader and pivot, Muham mad, upon whom be peace and blessings, He illumines with his light for long centuries one half of the exalted globe and one fifth of exalted mankind. It is as if the cosmos had been created for his sake; all of its aims be come manifest through him, his religion, and his Qur’an. Al though he deserved and was fit ting to receive reward over an infinite period of time for the
infinite and valuable services he performed — services that usually would take millions of years to perform — he was granted a very brief life of no more than sixty-three years, and that, too, was spent in struggle and toil. Is it at all possible, imaginable or conceivable that that being should not be resur
rected, together with all of his peers and companions? That even now he should not be alive in the spirit? That he should vanish into an eternal void? No, a thousand times no!
Yes, the whole cosmos and the essence of the world demand his réanimation, request his life from the Master of the cosmos. In the "Supreme Sign, ” which consti tutes the ‘‘Seventh Ray, ” thirty- three unanimous agreements, each as strong as a mountain, have proven that the cosmos is the work of a single hand, the realm of a single soverign. They have shown to be self-evident the Unity and Oneness that are the pivot of all divine perfections. It is by means of Unity and One ness that the whole of the cosmos acquires the aspect of the obe dient servants and submissive officials of that Unique Being. Similarly, it is by means of the coming of the hereafter that God’s perfections are preserved from decline; His Absolute Jus tice, from mocking and utter treachery; His universal wisdom, from foolish vanity; His com prehensive mercy, from frivolous torment; His exalted power from wretched impotence.
Resurrection will take place of an absolute certainty, by reason of the eight points set forth above, eight out of the hundreds of points connected with belief
in God. Resurrection will take place, abodes of reward and punishment will open their gates. Then only will the true signifi cance and centrality of the earth, and the true significance and value of man be fulfilled. Then will the justice, wisdom, mercy and sovereignty of the Wise Ruler, Who is the Creator and
Lord of earth and man, manifest itself anew. Then will the true friends and ardent lovers of the Eternal Lord be delivered from eternal annihilation, and the greatest and most precious of those friends receive the reward for the sacred services with which he gratified the whole cosmos. Then will the perfections of the Sovereign of Eternity proclaim their exaltation, transcendence and freedom from all defect; His power, its freedom from all impotence; His wisdom, its free dom from all foolishness, and His justice, its freedom from all oppression.
In short, since there is God, there is also the hereafter.
The three pillars of belief set forth attest and bear witness, then, to resurrection with all the evidences that prove them. So too the two pillars of faith con tained in these words — “ and His angels and in destiny, all of it, both good and evil, being from God Almighty” — necessi tate resurrection and bear witness to and indicate the world of eternity in most powerful fashion.
All the proofs and infinite witnessings and discourses that prove the existence of the angels and their function of servitude to God, also attest indirectly the existence of the world of spirits, the world of the unseen,
[CONTINUED ON PAGE 14]
6
*The master o f the cosmos has chosen and
given high rank and importance to the world
out o f all the cosmos, and to mankind out o f
all the creatures o f the world.)
,‘70 s: One o f the most religious
decades in American history
M agazine Surveys
Woman on Religion
60,000 Women answered the survey
made by McCall's Magazine and it was
published in its May 1978 issue.
New York— According to the new survey conducted by Mc Call’s, if there are any doubts that the U.S. is in the midst of a religious revival, these statis tics should dispel them. Nine out of ten respondents believe in God, and more than two out of three pray every day. Eighty percent are convinced that man has a soul that lives on after death; only one percent confess uncertainty about an afterlife.
Women in big cities and suburbs are just as likely as those in small towns or rural areas to believe in God, and that women under the age of 21 are just as convinced as those over 50 that there is life after death. Despite this impressive display of religious conviction, the survey shows that belief in God does not automatically translate into sup port for organized religion — or for the leadership of clergy. Although 59 percent of the women report that they attend religious services at least once a week, only 17 percent identify their church, temple or synagogue as the principle influence on their morality.
The respondents reveal that in times of stress, priests, ministers and rabbis are virtually the last people they turn to for guidance or comfort. A young women who works as a private secretary to a Presbyterian minister in up state New York finds that “ my boss is limited in handling many
counseling situations which in volve marriage, parenting and family problems.” And a young Catholic mother from Nashville credits progressive nuns —not priests— for teaching her that true religion requires “ social action in defence of the poor and weak. So many clergy,” she laments, “ seem very bound to the world, offering no inspiration, no deep questioning of our values and motives.”
The major consequence of these women’s critical attitudes toward clergy and organized religion is a growing indepen dence on question of personal morality. Traditionally, faith and morality have been linked through church teachings and study of Scripture, so that devout Chris tians and Jews were expected to derive their ethical principles from religious sources. But, as many of the long and sometimes anguished letters to the survey reveal, increasing numbers of women find it difficult to base their moral decisions on tradi tional religious precepts. One typical letter writer put the prob lem this way: “ Not even being a ‘born-again’ Christian can blind me to the fact that our present- day society has special needs that cannot be met or handled by the tenets of orthodox Scrip ture.”
Yes, this is a self-evidence that only the final message of God Almighty sent by prophet
Muhammed as was inscribed in the previous scriptures is the so lution to our countless problems and immortal desires in both worlds.
Ninety-two percent identify themselves as Christians, and 5.4 percent as Jews, while two thirds of the remainder are either atheists or agnostics. The largest group of women (61 percent) are between 21 and 49 years old. Another 24 percent are bet ween 50 and 64. Nearly three out of four are married with children, and half of these mothers have school-age children.
About two thirds of the res pondents live in suburbs or small towns, another 23 percent in big cities, and the rest in rural areas. Not surprisingly, rural women tend to be more conser vative than others in their reli gious and moral convictions. Conversely, the third of the res pondents who are from the Northeastern part of the U.S. are more liberal than women from the rest of the country. In terms of annual income, more than half of all the respondents are in the $15,000 to $40,000 bracket. Comparing income with religious and moral opinions, the survey reveals that women on the lower end of the income scale — those making less than $8,000 a year— are consistently stricter in their religious and moral values than those who have a greater share of this world’s goods. To the guestion, who or what bears the major respon sibility for the morals of children, 99 percent cite parents. Moreover when asked to pinpoint the major influence on their own morality, 74 percent of all respondents name their own parents. Once again we see how important it is to give our children from the be ginning a religious education.
Unfortunately all of them are telling their own opinions rather than what is in their holy books. We hope that one day, they will realize what is in their holy books and accept Islam as a solution to their realization. _
BELIEF OR UNBELIEF: TH E RESULTS
OF A CHOICE
As man is but a frail creature, who is constantly beset by disabilities and weakness, he stands in need of a firm and steady
support, and a ready and all able assistance from which to gain the strength and ability to attain a true measure of existence. Just as he needs daily food and sleep for his body
so too does a man require spiritual sustenance for his soul and a respite from the mundane cares and preoc cupations of this worldly life.
It is only through belief in God and His promise of and afterlife that man can obtain this firm pillar to support him through the trials and difficulties of his short span on this earth. For where the disbeliever has none to turn to and no one upon whom he can absolutely depend, the believer has the infinite, All-Knowing, All-Powerful Sustainer in whom he is able to seek refuge and aid from and for all his worldly cares. With his assurance of an eternal life after his brief trial on earth he loses his fear of death and is able to turn his life to better purpose, while the disbeliever continues to falter in the life of the world in his great dread of the absolute finality of the grave.
—To order
See back cover
Concerning Resurrection
(CONTINUED FROM PACE 12] the world of the hereafter, the abode of felicity that is in future to be animated by both men and jinn, and paradise and hell. For the angels perceive and enter those worlds, with by God’s l e a v e , a n d a l l t h e angels drawn nigh to God’s throne, such as Gabriel, who communicate with men, report the existence of those worlds and unanimously describe their voyagings there. Just as we accept without question the existence of the American continent that we ourselves have never seen on the basis of the reports of returning travellers, so too we must similarly believe most firmly — as we indeed do believe — in the existence of the realm of eternity, of the hereafter, of paradise and hell, on the basis of the reports given by the angels, reports that have the authority of one hundred un disputed narrations.
Again, all the proofs contained in the treatise on destiny, which constitutes the “ Twenty-Sixth Word,” establishing the pillar of belief in destiny, attest indirect ly to resurrection, to the unfold ing of the records of men’s deeds, and the weighing of deeds that shall take place in the supreme balance. For the destiny of all things is recorded before our eyes on the tablets of order and ba lance; the biography of every animate being is inscribed in its memory, in its seed, and other tablet-like objects; the deeds of every being endowed with spirit, and especially man, is registered on preserved tablets. So all- embracing a destiny, so wise a pedestination, so precise a record ing, so exact an inscribing, can be only for the sake of a per manent reward and punishment to be awarded at a supreme court as the result of a universal tribunal. Otherwise, that all- embracing and punctilious record ing and registering would be to
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tally pointless and meaningless. It would be contrary to wisdom and truth. Moreover, were resur rection not to occur, all the well verified meanings inscribed in the book of the cosmos by the pen of power would be destroyed. This is something totally impos sible, something as absurd and lunatic as the denial of the exist ence of the cosmos.
In short, the five pillars of faith, together with all of their proofs, indicate and demand the occurance and existence of resur rection, and the existence and un folding of the realm of the here after. They bear witness to it and necessitate it. It is because there are such imposing and un shakable supports and proofs for the truth of resurrection, totally worthy of its sublimity, that the Qur’an of Glorious Exposi tion devotes about one third of its content to resurrection, makes of it the foundation stone of all of its truths, and constructs everything on its basis.
Letters
Search For More Knowledge
Sir I happen to have some of your publications of which I did go through and found to be very educative and interesting.
These publications came into my possession during the time when I went on holy pilgrimage in 1976. It was in the holy Ka’aba that some brothers-in-Is- lam, who are of different na tionality with me, gave them to me free of charge.
The booklets are three made up of different titles, Nature: Cause or Effect?, Belief or Un belief and Sincerity and brother hood. I now have the desire of having other publications listed on the last pages of each book let that is apart from those that I have listed above. Also if there are other latest publications on different topics, I will be happy if you can send the list to me with the amount to be paid on each copy, so as to send the money to you for the copies.
I will be happy if you can keep me informed of all your publi cations.
Alhaji Muhammad Jumada Samaru-Zaria, Nigeria
Muslims in Russia
We have for the first time received a copy of your magazine Nur the Light. Please do accept our most sincere gratitude for it. I want to emphasize that publica tions devoted to the service of Islam in your or another country, as well as to the life of Muslims living in different corners of our planet, are of a great interest for the workers of the Muslim Religious Board for Central Asia and Kazakhstan. Exchanges of publications undoubtedly con tribute to the closer undrestanding of each other. All of this con forms with the divine words: “ O mankind! Lo! We have created you male and female, and have made you nations and tribes that you may know one another...”
May the Almighty Allah reward you for your merits.
As a token of respect we are sending you a copy of the Holy Qur’an published in Moscow on the initiative of 4 Muslim Reli gious Boards in the USSR.
We hope that you will continue to send us the Nur magazine regularly.
Muslim Religious Board for Central Asia & Kazakhstan Tashkent, USSR
Unexhausted Teaching Source
I regret that for some time I have’nt written you, that is because of my engagement in so cial and religious activities.
After some years reading your Nur the Light my conviction has been increasing that it is the unexhausted teaching source of spiritual life of Islam, which is a very important means for da’- watil Islam.
I confidently think only teach ings of Islam interpreted by Us- tad Bediuzzaman Said Nursi is capable to face secular and atheistic element esp in your country and rest of the world.
And it will be better and suc- cesful if all Islamic movements
in U.S.A. are perfectly co ordinated.
On the occasion of I’dul Fitri 1398 H, which is approaching fast, I send you my congratu lation as stated in the Jami’ Mosque Bandung picture card enclosed: minal ’aidien wal faizien.
With best regards.
Ng. Sastrawardaya Yogyakarta, Indonesia
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