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Konu: The words

  1. #41
    Pürheves duaşart2 - ait Kullanıcı Resmi (Avatar)
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    The Eleventh Word

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

    By the sun and its glorious splendour; * By the moon as it follows it; * By the day as it shows [the sun's] glory; * By the night as it conceals it; * By the firmament and its wonderful structure; * By the earth and its wide expanse; * By the soul and the order and proportion given it. {[*]: Qur'an, 91:1-7.}

    Brother! If you want to understand a little about the talisman of the wisdom of the world and the riddle of man's creation and the mystery of the reality of the prescribed prayers, then consider this short comparison together with my own soul.

    One time there was a king. As wealth he had numerous treasuries containing diamonds and emeralds and jewels of every kind. Besides these he had other, hidden, wondrous treasuries. By way of attainment he had consummate skill in strange arts, and encompassing knowledge of innumerable wondrous sciences, and great erudition in endless branches of abstruse learning. Now, like every possessor of beauty and perfection wants to see and display his own beauty and perfection, that glorious king wanted to open up an exhibition and set out displays within it in order to make manifest and display in the view of the people the majesty of his rule, his glittering wealth, the wonders of his art, and the marvels of his knowledge, and so that he could behold his beauty and perfection in two respects:

    The First Respect: so that he himself could behold them with his own discerning eye.

    The Other: so that he could look through the view of others.

    With this purpose in mind, the king started to construct a vast and majestic palace. He divided it into magnificent apartments and dwellings, and decorated it with every sort of jewel from his treasuries, and with his own hand so full of art adorned it with the finest and most beautiful works. He ordered it with the subtlest of the arts of his wisdom, and decked it out with the miraculous works of his knowledge. Then after completing it, he set up in the palace broad tables containing the most delicious of every kind of food and every sort of bounty. He specified an appropriate table for each group. He set out such a munificent and artful banquet that it was as though the boundless priceless bounties he spread out had come into existence through the works of a hundred subtle arts. Then he invited his people and subjects from all the regions of his lands to feast and behold the spectacle.

    Later the king appointed a Supreme Commander (PBUH) as teacher, to make known the purposes of the palace and the meanings of its contents; to describe its Maker and its contents to the people, make known the secrets of the palace's embellishments, teach what the arts within it were pointing to, and to explain what the well-set jewels were, and the harmonious embroideries; and to explain to those who entered the palace the way in which they indicated the perfections and arts of the palace's owner, and to inform them of the correct conduct in beholding them, and to explain the official ceremonies as the king, who did not appear, wished them to be. The teacher and instructor had an assistant in each area of the palace, while he himself remained in the largest apartment among his students, making the following announcement to all the spectators. He told them:

    "O people! By making this palace and displaying these things our lord, who is the king of the palace, wants to make himself known to you. You therefore should recognize Him and try to get to know Him. And with these adornments He wants to make Himself loved by you. Also, He shows His love for you through these bounties that you see, so you should love Him too by obeying Him. And through these bounties and gifts which are to be seen He shows His compassion and kindness for you, so you should show your respect for Him by offering thanks. And through these works of His perfection He wants to display His transcendent beauty to you, so you should show your eagerness to see Him and gain His regard. And through placing a particular stamp and special seal and an inimitable signet on every one of these adorned works of art that you see, He wants to show that everything is particular to Him, and is the work of His own hand, and that He is single and unique and independent and removed. You therefore should recognize that He is single and alone, and without peer or like or match, and accept that He is such." He spoke further fitting words to the spectators like these concerning the King and this station. Then the people who had entered the palace separated into two groups.

    The First Group:

    Since these people had self-knowledge, were intelligent, and their hearts were in the right place, when they looked at the wonders inside the palace, they declared: "There are great matters afoot here!" They understood that it was not in vain or some trifling plaything. They were curious, and while wondering: "I wonder what the talisman to this is and what it contains," they suddenly heard the speech the Master and Instructor was giving, and they realized that the keys to all the mysteries were with him. So they approached him and said: "Peace be upon you, O Master! By rights, a truthful and exact instructor like you is necessary for a magnificent palace such as this. Please tell us what our Lord has made known to you!" First of all the Master repeated the speech to them. They listened carefully, and accepting it, profited greatly. They acted as the King wished. And because the King was pleased at their becoming conduct and manners, he invited them to another special, elevated, ineffable palace. And he bestowed it on them in a way worthy of such a munificent king, and fitting for such obedient subjects, and suitable for such well-mannered guests, and appropriate to such an elevated palace. He made them permanently happy.

  2. #42
    Pürheves duaşart2 - ait Kullanıcı Resmi (Avatar)
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    As for the Second Group,

    because their minds were corrupted and their hearts extinguished, when they entered the palace, they were defeated by their evil-commanding souls and took notice of nothing apart from the delicious foods; they closed their eyes to all the virtues and stopped up their ears to the guidance of the Master (PBUH) and the warnings of his students. They stuffed themselves like animals then sank into sleep. They quaffed elixirs which had been prepared for certain other matters and were not to have been consumed. Then they became drunk and started shouting so much they greatly upset the other spectating guests. They were ill-mannered in the face of the Glorious Maker's rules. So the soldiers of the palace's owner arrested them, and cast them into a prison appropriate to such unmannerly people.

    O friend who is listening to this story with me! Of course you have understood that the Glorious Creator built this palace for the above-mentioned aims. The achievement of these aims is dependent on two things:

    The First:

    The existence of the Master (PBUH) whom we saw and whose speech we heard. Because if it was not for him, all these aims would be in vain. For if an incomprehensible book has no author, it consists only of meaningless paper.

    The Second

    is the people listening the Master's words and accepting them. That is to say, the Master's existence is the cause of the palace's existence, and the people's listening to him is the cause of the continuation of the palace's existence. In which case it can be said that if it was not for the Master (PBUH), the Glorious King would not have built the palace. And again it may be said that when the people do not heed the Master's (PBUH) instructions, the palace will of a certainty be transformed and changed.

    Friend! The story ends here. If you have understood the meaning of the comparison, come and behold its reality.

    The palace is this world. Its roof is the heavens illuminated with smiling stars, and its floor, the face of the earth adorned from east to west with multifarious flowers. As for the King, he is the Most Holy One, the Pre-Eternal and Post-Eternal Monarch, Whom all things in the seven heavens and the earth glorify and extol, each with its particular tongue. He is a king so powerful He created the heavens and earth in six days, then abided on the Throne. One of Power and Majesty, Who, alternating night and day like two threads, one white and one black, writes His signs of the page of the universe; One to Whose command the sun, moon, and stars are subjugated. The apartments of the palace are the eighteen thousand worlds, each of which has been set in order and decorated in a fashion suitable to it. The strange arts you saw in the palace are the miracles of Divine power you see in this world, and the foods you saw there allude to the wonderful fruits of Divine mercy in this world, especially in summer, and above all in the gardens of Barla. The stove and kitchen there is the earth here, which has fire in its heart, and the face of the earth. While the jewels of the hidden treasuries you saw in the comparison are the similitudes of the manifestations of the sacred Divine Names. And the embroideries there, and the signs of the embroideries, are the well-ordered and finely worked beings and the harmonious impresses of the pen of power which adorn this world and point to the Names of the All-Powerful One of Glory.

    As for the Master, he is our Master Muhammad (Peace and blessings be upon him). His assistants are the prophets (Peace be upon them), and his students, the saints and purified scholars. The ruler's servants in the palace indicate the angels (Peace be upon them) in this world. And the guests invited to the banquet to spectate in the comparison are the jinn and mankind in this guest-house of the world, and the animals, who are the servants of mankind. As for the two groups, one of them here consists of the people of belief, who are the students of the All-Wise Qur'an, the interpreter of the verses and signs of the book of the universe. The other group are the people of unbelief and rebellion, who follow Satan and their evil-commanding souls; deaf and dumb, like animals, or even lower, they form the group of the misguided, who recognize the life of this world only.

  3. #43
    Pürheves duaşart2 - ait Kullanıcı Resmi (Avatar)
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    FIRST GROUP:

    These are the felicitous and the good, who listened to the Master, 'the Possessor of Two Wings.' He is both the worshipping servant of God; in regard to worship he describes his Sustainer so that he is like the envoy of his community at the Court of Almighty God. And he is also God's Messenger; with regard to Messengership he conveys his Sustainer's decrees to men and the jinn by means of the Qur'an.

    This happy community heeded the Messenger and listened to the Qur'an. They saw themselves invested with the prescribed prayers, which are the index of all the varieties of worship, and numerous subtle duties within elevated stations. Indeed, they saw in detail the duties and stations which the prayers point to with their various formulas and actions. It was like this:

    Firstly:

    Since they observed the Divine works, and in the form of a transaction in the absence of the person concerned, saw themselves in the station of observing the wonders of the sovereignty of dominicality, they performed the duty of extolling and glorifying God, declaring: "God is Most Great! "
    Secondly:

    Through being seen in the station of herald of His brilliant and wonderful works, which are the manifestations of the sacred Divine Names, exclaiming: "Glory be to God! All praise be to God! ", they performed the duty of hallowing and praising God.

    Thirdly:

    In the station of perceiving and understanding with their inner and outer senses the bounties stored up in the treasuries of Divine mercy, they started to carry out the duty of thanks and praise.

    Fourthly:

    In the station of weighing up with the scales of their spiritual faculties the jewels in the treasuries of the Divine Names, they began the duty of praise and declaring God to be free of all fault.

    Fifthly:

    In the station of studying the Sustainer's missives, written with the pen of power on the plan of Divine Determining, they began the duty of contemplation and appreciation.

    Sixthly:

    With beholding the subtle, delicate, fine beauties in the creation of things and in the art in beings, in the station of declaring God to be free of all defect, they took up the duty of love and yearning for their All-Glorious Creator, their All-Beauteous Maker. That is to say, after looking at the universe and works and performing the duties in the above-mentioned stations through transactions in the object of worship's absence, they rose to the degree of also beholding the transactions and acts of the All-Wise Maker, whereby, in the form of a transaction in the presence of the person concerned, they responded with knowledge and wonder in the face of the All-Glorious Creator's making Himself known to conscious beings through the miracles of His art, and declared: "Glory be unto You! How can we truly know you? What makes You known are the miracles of the works of Your art!"

    Then, they responded with love and passion to that Most Merciful One's making Himself loved through the beautiful fruits of His mercy. "You alone do we worship and from You alone do we seek help! ", they declared.

  4. #44
    Pürheves duaşart2 - ait Kullanıcı Resmi (Avatar)
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    Then they responded with thanks and praise to the True Bestower's showing His mercy and compassion through His sweet bounties, and exclaimed: "Glory be unto You! All praise is Yours! How can we thank You as is Your due? You are utterly worthy of thanks! For all Your bounties spread through all the universe hymn Your praises and thanks through the clear tongues of their beings. All Your bounties lined up in the market of the world and scattered over the face of the earth proclaim Your praises and extol You. Through testifying to Your munificence and generosity, all the well-ordered and well-proportioned fruits of Your mercy and bounty offer You thanks before the gazes of Your creatures."

    Then they responded, saying: "God is Most Great! " before the manifestation of Divine beauty, glory, perfection, and majesty in the mirrors of beings, ever changing on the face of the universe; they bowed reverently in their impotence, and prostrated in humility with love and wonder.

    Then announcing their poverty and need, they responded with supplication and beseeching to the Possessor of Absolute Riches' displaying the abundance of His wealth and breadth of His mercy, and declared: "From You alone do we seek help!"

    Then they responded appreciatively to the All-Glorious Maker's displaying the subtleties and wonders of His antique art in the exhibition of creatures, exclaiming: "What wonders God has willed!" Observing and applauding them, they declared, "How beautifully they have been made! What blessings God has bestowed!" Holding everyone witness, they said in wonder: "Come! Look at these! Hasten to the prayers and to prosperity!"

    And they responded with submission and obedience to the Monarch of Pre-Eternity and Post-Eternity's proclamation of the sovereignty of His dominicality in every corner of the universe and the manifestation of His unity. Declaring: "We hear and we obey!", they affirmed His unity.

    Then, before the manifestation of the Godhead of that Sustainer of All the Worlds, they responded with worship and humble veneration, which consists of proclaiming their poverty within need, and with the prescribed prayers, which are the summary of worship. Thus, through performing their various duties of worship in the mighty mosque known as the abode of this world, they carried out the obligations and duties of their lives, and assumed 'the finest of forms.' They ascended to a rank above all creatures by which, through the auspiciousness of belief and assurance and 'the Trust,' they became trustworthy Vicegerents of God on the Earth. And after this field of trial and place of examination, their Munificent Sustainer invited them to eternal happiness in recompense for their belief, and to the Abode of Peace in reward for their adhering to His religion of Islam. There, He bestowed on them out of His mercy bounties so dazzling that no eye has seen them, nor ear heard them, nor have they occurred to the heart of man {[*]: See, page 88, footnote 22.} - and so He does bestow these on them, and He gave them eternity and everlasting life. For the desirous, mirror-bearing lovers of an eternal, abiding beauty who gaze upon it will certainly not perish, but will go to eternity. The final state of the Qur'an's students is thus. May Almighty God include us among them, Amen!

    As for the other group, the sinners and the wicked, when they entered the palace of this world at the age of discretion, they responded with unbelief to all the evidences of Divine unity, and with ingratitude towards all the bounties, and by accusing all creatures of being valueless, insulted them in an unbelieving manner. And since they rejected and denied all the manifestations of the Divine Names, they committed a boundless crime in a short time and became deserving of endless punishment. For the capital of life and the human faculties were given to man for the duties mentioned above.

    O my senseless soul and foolish friend! Do you suppose your life's duty is restricted to following the good life according to the requisites of civilization, and, if you will excuse the expression, to gratifying the physical appetites? Do you suppose the sole aim of the delicate and subtle senses, the sensitive faculties and members, the well-ordered limbs and systems, the inquisitive feelings and senses included in the machine of your life is restricted to satisfying the low desires of the base soul in this fleeting life? God forbid! There are two main aims in their creation and inclusion in your essential being:

    The First consists of making known to you all the varieties of the True Bestower's bounties, and causing you to offer Him thanks. You should be aware of this, and offer Him thanks and worship.

    The Second is to make known to you by means of your faculties all the sorts of the manifestations of the sacred Divine Names manifested in the world and to cause you to experience them. And you, by recognizing them through experiencing them, should come to believe in them.

    Thus, man develops and is perfected through the achievement of these two basic aims. Through them, man becomes a true human being.

    Look through the meaning of the following comparison, and see that the human faculties were not given in order to gain worldly life like an animal.

  5. #45
    Pürheves duaşart2 - ait Kullanıcı Resmi (Avatar)
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    For example, someone gave one of his servants twenty gold pieces, telling him to have a suit of clothes made out of a particular cloth. The servant went and got himself a fine suit out of the highest grade of the cloth, and put it on. Then he saw that his employer had given another of his servants a thousand gold pieces, and putting in the servant's pocket a piece of paper with some things written on it, had sent him to conclude some business. Now, anyone with any sense would know that the capital was not for getting a suit of clothes, for, since the first servant had bought a suit of the finest cloth with twenty gold pieces, the thousand gold pieces were certainly not to be spent on that. Since the second servant had not read the paper in his pocket, and looking at the first servant, had given all the money to a shopkeeper for a suit of clothes, and then received the very lowest grade of cloth and a suit fifty times worse that his friend's, his employer was bound to reprimand him severely for his utter stupidity, and punish him angrily.

    O my soul and my friend! Come to your senses! Do not spend the capital and potentialities of your life on pleasures of the flesh and this fleeting life like an animal, or even lower. Otherwise, although you are fifty times superior with regard to capital than the highest animal, you will fall fifty times lower than the lowest.

    O my heedless soul! If you want to understand to a degree both the aim of your life and its nature, and the form of your life, and the true meaning of your life, and its perfect happiness, then look! The summary of the aims of your life consists of nine matters:

    The First is this:

    To weigh up on the scales of the senses put in your being the bounties stored up in the treasuries of Divine mercy, and to offer universal thanks.

    The Second:

    To open with the keys of the faculties placed in your nature the hidden treasuries of the sacred Divine Names.

    The Third:

    To consciously display and make known through your life in the view of the creatures in this exhibition of the world the wondrous arts and subtle manifestations which the Divine Names have attached to you.

    The Fourth:

    To proclaim your worship to the Court of the Creator's dominicality verbally and through the tongue of your disposition.

    The Fifth:

    Like on ceremonial occasions a soldier wears all the decorations he has received from his king, and through appearing before the him, displays the marks of his favour towards him, this is to consciously adorn yourself in the jewels of the subtle senses which the manifestations of the Divine Names have given you, and to appear in the observant view of the Pre-Eternal Witness.

    The Sixth:

    To consciously observe the salutations of living beings to their Creator, known as the manifestations of life, and their glorifications of their Maker, known as the signs of life, and their worship of the Bestower of Life, known as the aims of life, and by reflecting on them to see them, and through testifying to them to display them.

    The Seventh:

    Through taking as units of measurement the small samples of attributes like the partial knowledge, power, and will given to your life, it is to know through those measures the absolute attributes and sacred qualities of the All-Glorious Creator. For example, since, through your partial power, knowledge, and will, you have made your house in well-ordered fashion, you should know that the Maker of the palace of the world is its Disposer, and Powerful, Knowing, and Wise to the degree it is greater than your house.

    The Eighth:

    To understand the words concerning the Creator's unity and Maker's dominicality uttered by each of the beings in the world in its particular tongue.

    The Ninth:

    To understand through your impotence and weakness, your poverty and need, the degrees of the Divine power and dominical riches. Just as the pleasure and degrees and varieties of food are understood through the degrees of hunger and the sorts of need, so you should understand the degrees of the infinite Divine power and riches through your infinite impotence and poverty. The aims of your life, then, briefly, are matters like these. Now consider the nature of your life; its summary is this:

    It is an index of wonders pertaining to the Divine Names; a scale for measuring the Divine attributes; a balance of the worlds within the universe; a list of the mighty world; a map of the cosmos; a summary of the vast book of the universe; a bunch of keys with which to open the hidden treasuries of Divine power; and a most excellent pattern of the perfections scattered over beings and attached to time. The nature of your life consists of matters like these.

    Now, the form of your life and the manner of its duty is this: your life is an inscribed word, a wisdom-displaying word written by the pen of power. Seen and heard, it points to the Divine Names. The form of your life consists of matters like these.

    Now the true meaning of your life is this: its acting as a mirror to the manifestation of Divine oneness and the manifestation of the Eternally Besought One. That is to say, through a comprehensiveness as though being the point of focus for all the Divine Names manifested in the world, it is its being a mirror to the Single and Eternally Besought One.

    Now, as for the perfection of your life, it is to perceive the lights of the Pre-Eternal Sun which are depicted in the mirror of your life, and to love them. It is to display ardour for Him as a conscious being. It is to pass beyond yourself with love of Him. It is to establish the reflection of His light in the centre of your heart. It is due to this mystery that the Hadith Qudsi was uttered, which is expressed by the following lines, and will raise you to the highest of the high:

    The heavens and the earth contain me not;

    Yet, how strange! I am contained in the hearts of believers. {[*]: See, al-'Ajluni, Kashf al-Khafa, ii, 165; Ghazzali, Ihya'l-'Ulum al-Din, iii, 14.}

    And so, my soul! Since your life is turned towards such elevated aims and gathers together such priceless treasuries, is it at all worthy of reason and fairness that you should spend it on temporary gratification of the instinctual soul and fleeting worldly pleasures, and waste it? If you do not want to fritter away your life, ponder over the oaths in this Sura of the Qur'an, which allude to the above comparison and truths, and act accordingly:

    By the sun and its [glorious] splendour; * By the moon as it follows it; *

    By the day as it shows up [the sun's] glory; * By the night as it conceals it; * By the firmament and its [wonderful] structure; * By the earth and its [wide] expanse; * By the soul and the order and proportion given it; * And its enlightenment to its wrong and its right. * Truly he succeeds that purifies it, * And he fails that corrupts it. {[*]: Qur'an, 91:1-10.}

    O God, grant blessings and peace to the Sun of the Skies of Messengership, the Moon of the Constellation of Prophethood, and to his Family and Companions, the stars of guidance, and grant mercy to us and to all believing men and all believing women. Amen. Amen. Amen.

  6. #46
    Pürheves Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    The Twelfth Word

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

    And he who has been given wisdom has been given great good.

    {[*]: Qur'an, 2:269.}

    [This Word consists of a brief comparison between the sacred wisdom of the All-Wise Qur'an and the wisdom of philosophy and science, and a concise summary of the instruction and training which Qur'anic wisdom gives to man in his personal life and social life, and an indication of the Qur'an's superiority to other Divine words, and to all speech. There are Four Principles in this Word.]

    FIRST PRINCIPLE

    Look through the telescope of the following story which is in the form of a comparison, and see the differences between Qur'anic wisdom and that of philosophy and science:

    One time, a renowned Ruler who was both religious and a fine craftsman wanted to write the All-Wise Qur'an in a script worthy of the sacredness in its meaning and the miraculousness in its words, so that its marvel-displaying stature would be arrayed in wondrous apparel. The artist-King therefore wrote the Qur'an in a truly wonderful fashion. He used all his precious jewels in its writing. In order to indicate the great variety of its truths, he wrote some of its embodied letters in diamonds and emeralds, and some in rubies and agate, and other sorts in brilliants and coral, while others he inscribed with silver and gold. He adorned and decorated it in such a way that everyone, those who knew how to read and those who did not, were full of admiration and astonishment when they beheld it. Especially in the view of the people of truth, since the outer beauty was an indication of the brilliant beauty and striking adornment in its meaning, it became a truly precious antique.

    Then the Ruler showed the artistically wrought and bejewelled Qur'an to a European philosopher and to a Muslim scholar. In order to test them and for reward, he commanded them: "Each of you write a work about the wisdom and purposes of this!" First the philosopher, then the scholar composed a book about it. However, the philosopher's book discussed only the decorations of the letters and their relationships and conditions, and the properties of the jewels, and described them. It did not touch on their meaning at all, for the European had no knowledge of the Arabic script. He did not even know that the embellished Qur'an was a book, a written piece, expressing a meaning. He rather looked on it as an ornamented antique. He did not know any Arabic, but he was a very good engineer, and he described things very aptly, and he was a skilful chemist, and an ingenious jeweller. So this man wrote his work according to those crafts.

    As for the Muslim scholar, when he looked at the Qur'an, he understood that it was the Perspicuous Book, the All-Wise Qur'an. This truth-loving person neither attached importance to the external adornments, nor busied himself with the ornamented letters. He became preoccupied with something that was a million times higher, more elevated, more subtle, more noble, more beneficial, and more comprehensive than the matters with which the other man had busied himself. For discussing the sacred truths and lights of the mysteries beneath the veil of the decorations, he wrote a truly fine commentary. Then the two of them took their works and presented them to the Illustrious Ruler. The Ruler first took the philosopher's work. He looked at it and saw that the self-centred and nature-worshipping man had worked very hard, but had written nothing of true wisdom. He had understood nothing of its meaning. Indeed, he had confused it and been disrespectful towards it, and ill-mannered even. For supposing that source of truths, the Qur'an, to be meaningless decoration, he had insulted it as being valueless in regard to meaning. So the Wise Ruler hit him over the head with his work and expelled him from his presence.

    Then he looked at the work of the other, the truth-loving, scrupulous scholar, and saw that it was an extremely fine and beneficial commentary, a most wise composition full of guidance. "Congratulations! May God bless you!", he said. Thus, wisdom is this and they call those who possess it knowledgeable and wise. As for the other man, he was a craftsman who had exceeded his mark. Then in reward for the scholar's work, he commanded that in return for each letter ten gold pieces should be given him from his inexhaustible treasury.

    If you have understood the comparison, now look and see the reality:

    The ornamented Qur'an is this artistically fashioned universe, and the Ruler is the Pre-Eternal All-Wise One. As for the two men, one -the European- represents philosophy and its philosophers, and the other, the Qur'an and its students. Yes, the All-Wise Qur'an is a most elevated expounder, a most eloquent translator of the Mighty Qur'an of the Universe. Yes, it is the Criterion which instructs man and the jinn concerning the signs of creation inscribed by the pen of power on the pages of the universe and on the leaves of time. It regards beings, each of which is a meaningful letter, as bearing the meaning of another, that is, it looks at them on account of their Maker. It says, "How beautifully they have been made! How exquisitely they point to their Maker's beauty!", thus showing the universe's true beauty. But the philosophy they call natural philosophy or science has plunged into the decorations of the letters of beings and into their relationships, and has become bewildered; it has confused the way of reality. While the letters of this mighty book should be looked at as bearing the meaning of another, that is, on account of God, they have not done this; they have looked at beings as signifying themselves. That is, they have looked at beings on account of beings, and have discussed them in that way. Instead of saying, "How beautifully they have been made," they say "How beautiful they are," and have made them ugly. In doing this they have insulted the universe, and made it complain about them. Indeed, philosophy without religion is a sophistry divorced from reality and an insult to the universe.

    SECOND PRINCIPLE

    A comparison between the moral training the wisdom of the All-Wise Qur'an gives to personal life and what philosophy and science teach:

    The sincere student of philosophy is a pharaoh, but he is a contemptible pharaoh who worships the basest thing for the sake of benefit; he recognizes everything from which he can profit as his 'Lord'. And that irreligious student is obstinate and refractory, but he is wretched together with his obstinacy and accepts endless abasement for the sake of one pleasure. And he is abject together with his recalcitrance and shows his abasement by kissing the feet of satanic individuals for the sake of some base benefit. And that irreligious student is conceited and domineering, but since he can find no point of support in his heart, he is an utterly impotent blustering tyrant. And that student is a self-centered seeker of benefit whose aim and endeavour is to gratify his animal appetites; a crafty egotist who seeks his personal interests within certain nationalist interests.

    However, the sincere student of Qur'anic wisdom is a servant, but he does not stoop to worship even the greatest of creatures; he is an esteemed slave who does not take a supreme benefit like Paradise as the aim of his worship. And its student is humble; he is righteous and mild, yet outside the limits of his Maker's leave, he would not voluntarily lower and abase himself before anything other than his Maker. And he is weak and in want, and he knows his weakness and poverty, but he is self-sufficient due to the wealth which his All-Generous Lord has stored up for him in the hereafter, and he is strong since he relies on his Master's infinite power. And he acts and strives only for God's sake, for God's pleasure, and for virtue.

    Thus, the training the two give may be understood from the comparison of the two students.

    THIRD PRINCIPLE

    The training philosophy and science and Qur'anic wisdom give to human social life is this:

    Philosophy accepts 'force' as its point of support in the life of society. It considers its aim to be 'benefits'. The principle of its life it recognizes to be 'conflict'. It holds the bond between communities to be 'racialism and negative nationalism'. Its fruits are 'gratifying the appetites of the soul and increasing human needs'. However, the mark of force is 'aggression'. The mark of benefit -since they are insufficient for every desire- is 'jostling and tussling'. While the mark of conflict is 'strife'. And the mark of racialism -since it is nourished by devouring others- is 'aggression'. It is for these reasons that it has negated the happiness of mankind.

    As for the Qur'anic wisdom, its point of support is 'truth' instead of force. It takes 'virtue and God's pleasure' as its aims in place of benefits. It takes the principle of 'mutual assistance' as the principle of life in place of the principle of conflict. And it takes 'the ties of religion, class, and country' to be the ties bonding communities. Its aim is to form a barrier against the lusts of the soul, urge the spirit to sublime matters, satisfy the high emotions, and urging man to the human perfections, make him a true human being. And the mark of 'the truth' is accord. The mark of virtue is 'solidarity'. The mark of mutual assistance is 'hastening to assist one another'. The mark of religion is 'brotherhood' and 'attraction'. And the mark of reining in and tethering the soul and leaving the spirit free and urging it towards perfections is 'happiness in this world and the next'.

  7. #47
    Pürheves Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    FOURTH PRINCIPLE

    If you want to understand the Qur'an's superiority among all the Divine scriptures and its supremacy over all speech and writings, then consider the following two comparisons:

    The First:

    A king has two forms of speech, two forms of address. One is to speak on his private telephone with a common subject concerning some minor matter, some private need. The other, under the title of sublime sovereignty, supreme vicegerent, and universal rulership, is to speak with an envoy or high official for the purpose of making known and promulgating his commands, to make an utterance through an elevated decree proclaiming his majesty.

    The Second:

    One man holds the mirror he is holding up to the sun. He receives light containing the seven colours according to the capacity of the mirror. He becomes connected to the sun through that relation and converses with it, and if he directs the light-filled mirror towards his dark house or his garden covered by a roof, he will benefit, not in relation to the sun's value, but in accordance with the capacity of the mirror. Another man, however, opens up broad windows out of his house or out of the roof over his garden. He opens up ways to the sun in the sky. He converses with the perpetual light of the actual sun and speaks with it, and says in gratitude through the tongue of his disposition: "O you beauty of the world who gilds the face of the earth with your light and makes the faces of the flowers smile! O beauty of the skies, fine sun! You have furnished my little house and garden with light and heat the same as you have them." Whereas the man with the mirror cannot say that. The reflection and works of the sun under that restriction are limited; they are in accordance with the restriction. Look at the Qur'an through the telescope of these two comparisons and see its miraculousness and understand its sacredness.

    The Qur'an says: "If all the trees on the land were to become pens and all the seas ink, and if they were to write the words of Almighty God, they would never come to the end of them." Now, the reason the Qur'an has been given the highest rank among the infinite words of God is this: the Qur'an has come from the Greatest Divine Name and from the greatest level of every Name. It is God's Word in respect of His being Sustainer of All the Worlds; it is His decree through His title of God of All Beings; an address in regard to His being Creator of the Heavens and the Earth; a speech in regard to absolute dominicality; a pre-eternal address on account of universal Divine sovereignty; a note-book of the favours of the Most Merciful One from the point of view of His all-embracing, comprehensive mercy; a collection of communications at the beginnings of which are sometimes ciphers related to the sublime majesty of the Godhead; a wisdom-scattering holy scripture which, descending from the reaches of the Greatest Name, looks to and inspects the all-comprehensive domain of the Supreme Throne. It is for these reasons that the title of Word of God has been given with complete worthiness to the Qur'an.

    In respect to the other Divine Words, they are speech which has become evident through a particular regard, a minor title, through the partial manifestation of a particular Name; through a particular dominicality, special sovereignty, a private mercy. Their degrees vary in regard to particularity and universality. Most inspiration is of this sort, but its degrees vary greatly. For example, the most particular and simple is the inspiration of the animals. Then there is the inspiration of the ordinary people; then the inspiration of ordinary angels; then the inspiration of the saints, then the inspiration of the higher angels. Thus, it is for this reason that a saint who offers supplications directly without means by the telephone of the heart says: "My heart tells me news of my Sustainer." He does not say, "It tells me of the Sustainer of All the Worlds." And he says: "My heart is the mirror, the throne, of my Sustainer." He does not say, "It is the throne of the Sustainer of All the Worlds." For he can manifest the address to the extent of its capacity and to the degree nearly seventy thousand veils have been raised. Thus, however much higher and more elevated is the decree of a king promulgated in respect of his supreme sovereignty than the insignificant speech of a common man, and however much more abundantly the effulgence of the sun in the sky may be benefited from than the manifestation of its reflection in the mirror, and however greater is its superiority, to that degree the Qur'an of Mighty Stature is superior to all other speech and all other books.

    After the Qur'an, at the second level, the Holy Books and Revealed Scriptures have superiority according to their degree. They have their share from the mystery of that superiority. If all the fine words of all men and jinn which do not issue from the Qur'an were to be gathered together, they still could not attain to the sacred rank of the Qur'an and imitate it. If you want to understand a little of how the Qur'an comes from the Greatest Name and from the greatest level of every Name, consider the universal, elevated statements of Ayat al-Kursi and the following verses:

    And with Him are the keys of the Unseen. {[*]: Qur'an, 6:59.}

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

    He draws the night as a veil over day, each seeking the other in rapid succession; He created the sun, the moon, and the stars, [all] subject to His command. {[*]: Qur'an, 7:54.}

    O Earth, swallow up your water! And O Sky, withhold your rain! {[*]: Qur'an, 11:44}

    The heavens and the earth and all within them extol and glorify Him. {[*]: Qur'an, 17:44.}

    The creation of you all and the resurrection of you all is but like that of a single soul. {[*]: Qur'an, 31:28.}

    We did indeed offer the Trust to the heavens, and the earth, and the mountains. {[*]: Qur'an, 33:72.}

    The Day that We roll up the heavens like a scroll rolled up for books [completed]. {[*]: Qur'an, 21:104.}

    No just estimate have they made of God, such as is due to Him: on the Day of Judgement the whole of the earth will be but His handful. {[*]: Qur'an, 39:67.}

    Had We sent down this Qur'an on a mountain, you would indeed have seen it humble itself and cleave asunder for fear of God. {[*]: Qur'an, 59:21.}

    And study the Suras which begin al-Hamdulillah, or Tusabbihu, and see the rays of this mighty mystery. Look too at the openings of the Alif. Lam. Mim. 's, the Alif. Lam. Ra. 's, and the Ha. Mim. 's, and understand the Qur'an's importance in the sight of God.

    If you have understood the valuable mystery of this Fourth Principle, you have understood that revelation mostly comes to the prophets by means of an angel, and inspiration is mostly without means. You will have also understood the reason why the greatest saint cannot attain to the level of a prophet. And you will have understood too the Qur'an's sublimity and its sacred grandeur and the mystery of its elevated miraculousness. So too you will have understood the mystery of the necessity of the Prophet Muhammad's Ascension, that is, that he went to the heavens, to the furthest Lote-tree, to the distance of two bow-lengths, offered supplications to the All-Glorious One, Who is closer to him than his jugular vein, and in the twinkling of an eye returned whence he came. Indeed, just as the Splitting of the Moon was a miracle of his messengership whereby he demonstrated his prophethood to the jinn and mankind, so the Ascension was a miracle of his worship and servitude to God whereby he demonstrated to the spirits and angels that he was God's Beloved.

    O God, grant blessings and peace to him and to his Family as befits Your mercy, and in veneration of him. Amen.

  8. #48
    Pürheves Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    The Thirteenth Word

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

    And We send down [stage by stage] in the Qur'an that which is a healing and a mercy to those who believe. * {[*]: Qur'an, 17:82.}

    We have not instructed [the Prophet] in poetry, nor is it meet for him. {[*]: Qur'an, 36:69.}

    If you want to compare the results yielded by the wisdom of the All-Wise Qur'an and of the sciences of philosophy, and their instruction and teaching and the degrees in their knowledge, then listen carefully to the following words:

    With its acute expositions, the Qur'an of Miraculous Exposition rends the veil of familiarity and the habitual cast over all the beings in the universe, which are known as ordinary things but are all extraordinary and miracles of Divine power, and reveals those astonishing wonders to conscious beings. It attracts their gazes and opens up before their minds an inexhaustible treasury of knowledge.

    As for philosophy, it conceals within veils of the commonplace all the miracles of power, which are extraordinary, and passes over them in an ignorant and indifferent fashion. It only puts forward to be noted freaks, which have fallen from being extraordinary and deviated from the order of creation, and sheered away from the perfections of their true natures; it offers them to conscious beings as objects of wise instruction. For example, it says that man's creation is ordinary, despite its being a comprehensive miracle of power, and looks on it indifferently. But then with cries of astonishment, it points out as an object of instruction a person who has diverged from the perfection of creation, and has three legs or two heads.

    And for example, it considers ordinary the regular sustenance of infants and young, bestowed from the treasury of mercy, which is a most delicate and general miracle of mercy, and draws a veil of ingratitude over it. Whereas, on spotting an insect under the sea which is an exception from the general order and is alone and isolated from its fellows, being fed with green sea-weed, it wants to make the fishermen weep for it, because of the Divine favour and munificence manifested on it.

    {(*): Just such an event occurred in America.}

    So see the wealth and riches of the Holy Qur'an in regard to knowledge, wisdom, and knowledge of God, and the poverty and bankruptcy of philosophy regarding learning, instruction, and knowledge of the Maker! See them, and take a lesson!

    It is because of this, because the All-Wise Qur'an contains infinite brilliant, elevated truths, that it is free of the fancies of poetry. Another reason the Qur'an of Miraculous Exposition is not in verse, despite the perfection of its word-order and orderedness and its expounding with its well-ordered styles the order and art of the book of the universe, is that by not entering under the restrictions of metre, each star of its verses can be a sort of centre to the most of the other verses, and be a brother to them, and each can form a connecting line with the verses within the sphere encompassing it in order to be a bond in the relationships which exist between them. It is as if each independent verse has an eye which looks to most of the other verses, and a face turned towards them. Thousands of Qur'ans are present within the Qur'an, each of which it offers to followers of the different paths. As is described in the Twenty-Fifth Word, in Sura al-Ikhlas is a treasury of knowledge about Divine unity comprising thirty-six Sura al-Ikhlas's, formed of a compound of six phrases, each winged. Indeed, like with the stars in the sky which are apparently without order, each is unrestricted and as a sort of centre extends a line of connection to all the stars in the area surrounding it, indicating a hidden relation between beings. It is as if, like the stars of verses, each single star has an eye which looks to all stars and a face which is turned to them. See then the perfect order within the apparent lack of order, and take a lesson! Understand one meaning of the verse,

    We have not instructed [the Prophet] in poetry, nor is it meet for him! {[*]: Qur'an, 36:69.}

    Understand also from it that the mark of poetry is to adorn insignificant and dull facts with big and shining images and fancies, and make them attractive. Whereas the truths of the Qur'an are so great, elevated, shining and brilliant, that even the greatest and most brilliant imaginings are dull and insignificant in comparison with them. Innumerable truths like the following verses testify to this. For example:

    The Day that We roll up the heavens like a scroll rolled up for books [completed]. {[*]: Qur'an, 21:104.} * He draws the night as a veil over the day, each seeking the other in rapid succession. {[*]: Qur'an, 7:54.} * It will be no more than a single blast, when lo! they will all be brought up before Us!

    {[*]: Qur'an, 36:53.}

    If you want to see and appreciate how, like shining stars, each of the Qur'an's verses scatters the darkness of unbelief by spreading the light of miraculousness and guidance, imagine yourself in the age of ignorance and desert of savagery where everything was enveloped in veils of lifelessness and nature amid the darkness of ignorance and heedlessness. Then suddenly from the elevated tongue of the Qur'an, you hear verses like:

    Whatever is in the heavens and earth declares the praises and glory of God, the Sovereign, the Most Holy One, the Mighty, the Wise. {[*]: Qur'an, 62:1.}

    See how those dead or sleeping creatures of the world spring to life at the sound of declares the praises and glory in the minds of those listening, how they awake, spring up, and mention God's Names! And at the sound of,

    The seven heavens and the earth and all within them extol and glorify Him, {[*]: Qur'an, 17:44.} the stars in those black skies, all lifeless pieces of fire, and the wretched creatures on the face of the earth, present the following view to those listening: the sky appears as a mouth and the stars each as wisdom-displaying words and truth-uttering lights. The earth appears as a head, the land and sea as tongues, and all animals and plants as words of glorification. Otherwise you will not appreciate the fine points and pleasure at looking from this time to that. For if when you consider its verses, you see them as having scattered their light since that time, and become like universally accepted knowledge with the passage of time, and as shining with the other lights of Islam, and taking their colour from the sun of the Qur'an, or if you look at them through a superficial and simple veil of familiarity, you will not truly see the darkness each verse scatters or how sweet is the recital of its miraculousness, and you will not appreciate this sort of miraculousness among its many varieties. If you want to understand one of the highest degrees of the Qur'an of Miraculous Exposition's miraculousness, listen to the following comparison:

    Let us imagine an extremely strange and vast and spreading tree which is concealed beneath a veil of the unseen and hidden in a level of concealment. It is clear that there has to be a relationship, harmony, and balance between a tree and all its members like its branches, fruits, leaves, and blossom, the same as between man's members. Each of its parts takes on a form and is given a shape in accordance with the nature of the tree. So if someone appears and traces a picture on top of the veil corresponding to the members of the tree, which has never been seen, then delimits each member, and from the branches to the fruit, and the fruit to the leaves draws a form proportionately, and fills the space between its source and extremities, which are an infinite distance from one another, with drawings showing exactly the shape and form of its members, certainly no doubt will remain that the artist sees the concealed tree with an eye that penetrates and encompasses the unseen, then he depicts it.

    In just the same way, the discriminating statements of the Qur'an of Miraculous Exposition concerning the reality of contingent beings (that is, concerning the reality of the tree of creation which stretches from the beginning of the world to the farthest limits of the hereafter, and spreads from the earth to the Divine Throne and from minute particles to the sun) have preserved the proportion between the members to such a degree and have given all the members and fruits a form so suitable that all investigative scholars have declared when they have concluded their researches into its depictions: "What wonders God has willed! How great are God's blessings!" They have said: "It is only you who solves and unravels the talisman of the universe and riddle of creation, O All-Wise Qur'an!"

    And God's is the highest similitude {[*]: Qur'an, 16:60.} -and there is no error in the comparison- let us represent the Divine Names and attributes, and dominical acts and deeds as a Tuba-tree of light, the extent of whose grandeur stretches from pre-eternity to post-eternity, and the limits of whose vastness spread through infinite, endless space, and encompass it, and the compass of whose deeds extend from,

    It is God Who splits the seed-grain and date-stone, {[*]: Qur'an, 6:95.} and, Comes between man and his heart, {[*]: Qur'an, 8:24.} and, It is He Who shapes you in the wombs as He wishes, {[*]: Qur'an, 3:6.} to,

    Who created the heavens and the earth in six days, {[*]: Qur'an, 7:54, etc.} and, And the heavens rolled up in His right hand, {[*]: Qur'an, 39:67.} and, He has subjected the sun and the moon. {[*]: Qur'an, 13:2, etc.}

    The All-Wise Qur'an has described that luminous reality, the truths of those Names and attributes, and acts and deeds, together with all their branches and twigs and aims and fruits in a way so harmonious, so fitting for one another, so appropriate for one another, without marring one another or spoiling the decree of one other, or their being remote from one another, that all those who have discerned the reality of things and penetrated the mysteries, and all the wise and the sage who have journeyed in the realm of the inner dimension of things, have declared: "Glory be to God! " in the face of that Discriminating Exposition, and have affirmed it, saying: "How right, how conformable with reality, how fine, how worthy!"

    Take, for example, the six pillars of belief, which resemble a single branch of those two mighty trees which look to the entire sphere of contingency and sphere of necessity: it depicts all the branches and boughs of those pillars -even the farthest fruits and flowers- observing such a harmony and proportion between them, and describes them in a manner so balanced, and illustrates them a way so symmetrical that the human mind is powerless to perceive it and stands astonished at its beauty. And the proof that a beauty of proportion and perfect relation and complete balance have been preserved between the five pillars of Islam, which are like one twig of the branch of belief, down to the finest details, smallest point of conduct, furthest aims, most profound wisdom, and most insignificant fruits, is the perfect order and balance and beauty of proportion and soundness of the Greater Shari'a of Islam, which has emerged from the decisive statements, senses, indications, and allusions of the comprehensive Qur'an; they form an irrefutable and decisive proof and just witness that cannot be doubted. This means that the expositions of the Qur'an cannot be attributed to man's partial knowledge, and particularly to the knowledge of someone unlettered. They rest rather on a comprehensive knowledge and are the word of One able to see all things together and observe in one moment all truths between pre-eternity and post-eternity. The verse:

    Praise be to God, Who has revealed to His servant the Book, and has allowed no crookedness therein. {[*]: Qur'an, 18:1.} concerns this fact.

    O God! O Revealer of the Qur'an! For the sake of the Qur'an and for the sake of the one to whom You revealed the Qur'an, illuminate our hearts and our graves with the light of belief and the Qur'an. Amen. O One from Whom help is sought!

  9. #49
    Pürheves Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    The Second Station of the Thirteenth Word

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

    [A conversation held with some young people who, though surrounded by temptation, had not yet lost their power of reason.]

    Being assaulted by the deceptive, seductive amusements of the present time, a group of young people were asking: "How can we save our lives in the hereafter?", and they sought help from the Risale-i Nur. So I said the following to them in the name of the Risale-i Nur:

    The grave is there and no one can deny it. Whether they want to or not, everyone must enter it. And apart from the following three 'Ways', there is no other way it can be approached:

    First Way:

    For those who believe, the grave is the door to a world far better than this world.

    Second Way:

    For those who believe in the hereafter, but who approach it on the path of dissipation and misguidance, it is the door to a prison of solitary confinement, an eternal dungeon, where they will be separated from all their loved ones.

    Third Way:

    For the unbelievers and the misguided who do not believe in the hereafter, it is the door to eternal extinction. That is to say, it is the gallows on which both themselves and all those they love will be executed. Since they think it is thus, that is exactly how they shall experience it: as punishment.

    These last two Ways are self-evident, they do not require proof, they are plain for all to see. Since the appointed hour is secret, and death may come any time and cut off his head, and it does not differentiate between young and old, perpetually having such an awesome and serious matter before him, unhappy man will surely search for the means to deliver himself from that eternal extinction, that infinite, endless solitary confinement; the means to transform the door of the grave into a door opening on to an everlasting world, eternal happiness, and a world of light. It will be a question for him that looms as large as the world.

    The certain fact of death, then, can only be approached in these three ways, and one hundred and twenty-four thousand veracious messengers -the prophets, in whose hands are miracles as signs of confirmation- have announced that the three ways are as described above. And, relying on their illuminations and visions, one hundred and twenty-four million saints have confirmed and set their signatures on the prophets' tidings. And innumerable exact scholars have proved it rationally with their categorical proofs at the level of 'certainty at the degree of knowledge.' {(*): One of these is the Risale-i Nur. And it is there for all to see.} They have all unanimously declared it to be a ninety-nine per cent certain probability, saying: "The only way to be saved from extinction and eternal imprisonment, and be directed towards eternal happiness, is through belief in God and obedience to Him."

    If a person considers but does not heed the word of a single messenger not to take a dangerous road on which there is a one per cent danger of perishing, and takes it, the anxiety at perishing he suffers will destroy even his appetite for food. Thus hundreds of thousands of veracious and verified messengers announced that there is a one hundred per cent probability that misguidance and vice lead to the gallows of the grave, ever before the eyes, and eternal solitary confinement, and that there is a one hundred per cent probability that belief and worship remove those gallows, close the solitary prison, and transform the ever-apparent grave into a door opening onto an everlasting treasury and palace of felicity; and they have pointed out signs and traces of these. Confronted as he is, then, with this strange, awesome, terrifying matter, if wretched man -especially if he is a Muslim- does not believe and worship, is he able to banish the grievous pain arising from the anxiety he suffers as he all the time awaits his turn to be summoned to those gallows, ever-present before his eyes, even if he is given rule over the whole world together with all its pleasures? I ask you.

    Since old-age, illness, disaster, and on all sides death open up the frightful pain and are a reminder, even if the people of misguidance and vice enjoy a hundred thousand pleasures and delights, they most certainly experience a sort of hell in their hearts, but a profound stupor of heedlessness temporarily makes them insensible to it.

    Since for the people of belief and worship the grave, ever before their eyes, is the door to an everlasting treasury and eternal happiness, and since, by reason of the 'belief coupon', a ticket from the pre-eternal lottery of Divine Determining for millions upon millions of poundsworth of gold and diamonds has come up for each of them, they all the time await the word, "Come and collect your ticket" with a truly profound pleasure and real spiritual delight. This pleasure is such that if it materialized and the seed became a tree, it would be like a private paradise. However, one who abandons the delight and great pleasure due to the drives of youth, and chooses in a dissolute and licentious manner temporary illicit pleasures, which resemble poisonous honey polluted with those innumerable pains, falls to a degree a hundred times lower than an animal.

    Furthermore, such a person will not be like unbelieving Europeans, for if they deny the Prophet Muhammad (PBUH), they may recognize the other prophets. And if they do not know God, they may possess some good qualities which are the means to certain perfections. But a Muslim knows both the prophets, and his Sustainer, and all perfection by means of Muhammad the Arabian (PBUH). If one of them abandons the Prophet's instruction and puts himself outside his fold, he will not recognize any other prophet, neither will he recognize God. Nor will he know any of the fundamentals within his spirit which will preserve his perfections. For, since Muhammad (PBUH) is the last and greatest of the prophets, and his religion and summons are for the whole of mankind, and since he is superior to all with regard to his miracles and religion, and acts as teacher to all mankind in all matters concerning reality, and has proved this in a brilliant manner for fourteen centuries, and is the cause of pride for mankind, a Muslim who abandons Muhammad (PBUH)'s essential training and the principles of his religion will most certainly be unable to find any light, or achieve any perfection. He will be condemned to absolute decline.

    And so, you unfortunates who are addicted to the pleasures of the life of this world, and with anxiety at the future, struggle to secure it and your lives! If you want pleasure, delight, happiness, and ease in this world, make do with what is licit. That is sufficient for your enjoyment. You will surely have understood from other parts of the Risale-i Nur that in each pleasure which is outside this and is illicit, lies a thousand pains. If the events of the future -for example, of fifty years hence- were shown in the cinema in the same way that they show at the present time the events of the past, those who indulge in vice would weep filled with horror and disgust at those things which now amuse them.

    Those who wish to be permanently, eternally happy in this world and the next should take as their guide the instruction of Muhammad (PBUH) within the bounds of belief.

  10. #50
    Pürheves Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    A Warning, Lesson and Reminder Given to a Number of Unhappy Youths

    One day a number of bright youths came to me, seeking an effective deterrent in order to guard themselves against the dangers arising from life, youth, and the lusts of the soul. Like I had told those who had previously sought help from the Risale-i Nur, I also said to these youths:

    Your youth will definitely leave you, and if you do not remain within the bounds of the licit, it will be lost, and rather than its pleasures, it will bring you calamities and suffering in this world, in the grave, and in the hereafter. But if, through Islamic training, you spend the bounty of your youth as thanks honourably, in uprightness and obedience, it will in effect remain perpetually and will be the cause of gaining eternal youth.

    As for life, if it is without belief, or because of rebelliousness belief is ineffective, it will produce pains, sorrows and grief far exceeding the superficial, fleeting enjoyment it brings. Because, since, contrary to the animals, man possesses a mind and he thinks, he is connected to both the present time, and to the past and the future. He can obtain both pain and pleasure from them. Whereas, since the animals do not think, the sorrows arising from the past and the fears and anxieties arising from the future do not spoil their pleasure of the present. Especially if the pleasure is illicit; then it is like an altogether poisonous honey.

    That is to say, from the point of view of the pleasure of life, man falls to a level a hundred times lower than the animals. In fact, life for the people of misguidance and heedlessness, and indeed their existence, rather their world, is the day in which they find themselves. From the point of view of their misguidance, all the time and universes of the past are non-existent, are dead. So their intellects, which connect them to the past and the future, produce darkness, blackness for them. Due to their lack of belief, the future is also non-existent. Furthermore, because they think, the eternal separations resulting from this non-existence continuously produce darkness for their lives.

    Whereas, if belief gives life to life, then through the light of belief, both the past and the future are illuminated and find existence. Like present time, it produces elevated, spiritual pleasures and lights of existence for the spirit and heart-in respect of belief. There is an explanation of this truth in the 'Seventh Hope' in the Treatise For The Elderly. You may refer to that.

    Life is thus. If you want the pleasure and enjoyment of life, give life to your life through belief, and adorn it with religious duties, and preserve it by abstaining from sins.

    Concerning the fearsome reality of death, which is demonstrated by deaths every day, everywhere, at all times, I shall explain it to you with a comparison, in the same way that I told the other youths.

    For example, a gallows has been erected here in front of your eyes. Beside it is a lottery office, but one which gives tickets for truly huge prizes. We people here are ten people, whether we like it or not, we shall be summoned there; there is no other alternative. They will call us, and since the time is secret, any minute they may say either: "Come and collect the ticket for your execution! Mount the gallows!" Or: "A ticket to win a prize of millions of dollars' worth of gold has come up for you. Come and collect it!" While waiting for them to say this, two people suddenly appear at the door. One of them is a scantily dressed woman, beautiful and deceiving. In her hand is some apparently extremely delicious, but in fact poisonous, candy, which she has brought wanting us to eat it. The other is an undeceiving and undeceivable serious person. He enters behind the woman, and says:

    "I have brought you a talisman, a lesson. If you study it, and if you do not eat that candy, you will be saved from the gallows. With this talisman, you will receive your ticket for the matchless prize. Look, you see with your own eyes that those who eat the honey mount those gallows, and until that time they suffer dreadful stomach pains from the poison of the candy. And who it is that will receive the ticket for the large prize is not apparent; it seems that they too mount the gallows. But there are millions of witnesses who testify that they can enter the prize arena easily. So, look from the windows! The highest officials and the high-ranking persons concerned with this business proclaim with loud voices: 'Just as you see with the clear certainty of your own eyes those mounting the gallows, so be certain as daylight, with no doubt or misgiving, that those with the talisman receive the ticket for the prize.'"

    Thus, like the comparison, since the dissolute pleasures of youth in the sphere of the illicit, which are like poisonous honey, lose belief, which is the ticket for an eternal treasury and the passport for everlasting happiness, a person who indulges in them descends to death, which is like the gallows, and to the tribulations of the grave, which is like the door to eternal darkness. And since the appointed hour is unknown, its executioner, not differentiating between young and old, may come at any time to cut off your head. If you give up illicit desires, which are like the poisonous honey, and acquire belief and perform the religious duties, which are the Qur'anic talisman, one hundred and twenty-four thousand prophets (Peace be upon them) together with innumerable saints and people of truth have unanimously announced that you shall receive the ticket for the treasury of eternal happiness which comes up from the extraordinary lottery of human destiny. And they have pointed to traces of it.

    In Short:

    Youth will go. And if it goes being squandered, it results in thousands of calamities and pains both in this world and in the next. If you want to understand how the majority of such youths end up in hospitals with imagined diseases arising from misspent youth and prodigality, and in prisons or hostels for the destitute through their excesses, and in bars due to the distress arising from their pain and suffering, then go and ask at the hospitals, prisons and graveyards.

    For sure, just as you will hear from most of the hospitals the moans and groans of those ill from dissipation and debauchery resulting from the drives of youth, so will you hear from the prisons the regretful sighs of unhappy youths who are being punished for illicit deeds mostly resulting from the excesses of youth. And you will understand that most of the torments of the grave -that Intermediate Realm the doors of which continuously open and shut for those who enter it- are the result of misspent youth, as is testified to by those who have divined the life of the grave, and is affirmed by the people of reality.

    Also, ask the elderly and the sick, who form the majority of mankind. Certainly, the great majority of them will say with sorrow and regret: "Alas! We wasted our youth on passion and fancy; indeed, harmfully. Be careful, do not do as we did!" Because, as a consequence of the illicit pleasures of five to ten years' youth, a person suffers years of grief and sorrow in this world, torment and harm in the Intermediate Realm, and the calamities of Hell in the hereafter. And although such a person is in a most pitiable situation, he in no way deserves pity. For those who freely consent to indulge in harmful actions may not be pitied. They are not worthy of it.

    May Almighty God save us and you from the alluring temptations of this time, and preserve us from them. Amen.

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