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  1. #121
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    In the Name of God, the Merciful, the Compassionate.

    Verily, when He intends a thing, His command is "Be!" and it is. {[*]: Qur'an, 36:82.}

    As this verse indicates, creation is through a command. The treasuries of Divine Power are in the Kaf. and Nûn. {[*]: The two letters of the Arabic alphabet in the word "Kun!", that is, "Be!" [trans.]} Several of the many aspects of this subtle mystery have been mentioned in various places of the Risale-i Nur. Here, in order to make more comprehensible in this century's materialist view Hadiths about the characteristics, qualities, and material effects of the Qur'an's letters, and particularly the 'disjointed letters' at the start of some Suras, we shall illustrate this mystery with a material example.

    The All-Glorious One, the Owner of the Sublime Throne, has four Thrones by which He directs the creatures on the earth, which is like a centre of the world and heart and qibla of the universe:

    One is the Throne of Preservation and Life, which is earth. This is the manifestation of the Divine Names of Preserver and Giver of Life.

    The Second Throne is the Throne of Bounty and Mercy, which is the element of water.

    The Third is the Throne of Knowledge and Wisdom, which is the element of light.

    The Fourth is the Throne of Will and Command, which is the element of air.

    We see with our own eyes that from simple earth, the minerals and innumerable various plants are formed, through which are met the innumerable needs of animals and human beings-boundless multiplicity from unity with perfect order, an infinite variety of species from a simple element, innumerable regular embroideries on a plain page. And while water, and especially the sperm of animals, is a simple fluid like water, innumerable miracles of art become manifest through it in the many various animate creatures. This shows that like these two Thrones, despite their simple nature, light and air too are the places of manifestation of the wondrous miracles of the pen of knowledge, command, and will of the Pre-Eternal Inscriber, the All-Knowing One of Glory.

    For now we shall leave aside the element of light, and in connection with our question here, try to unveil a little the wonders and marvels of Command and Will within the element of air, which is for the globe of the earth the Throne of the Divine Command and Will. With the air in our mouths, we sow letters and words which at once sprout and send forth shoots. That is to say, in a instant, in no time at all, a word becomes a seed in the air, sprouting in the surrounding air. It produces the shoots of innumerable instances of the same word, great and small, in the air all around. We consider the element of air and we see that it is so obedient and subjugated to 'the command of "Be!" and it is' that it is as if like a soldier in a regular army, each of its particles is all the time awaiting its orders, demonstrating its compliance with and submission to commands manifested from 'the command of "Be!", arriving instantaneously from another particle far off.

    For example, the fact that human speech may be heard in any place whatever in the air by means of radio transmitters and receivers-on condition there is a receiver-everywhere on earth, at the same moment, instantaneously, demonstrates how perfectly each particle of air obediently conforms to the manifestation of 'the command of "Be!" and it is.' In respect of sacredness and in accordance with this mystery of compliance, the letters, which have an unstable existence in the air, may manifest many external effects and material qualities.

    Innumerable signs like these show that since letters, which are the beings of the air, and especially sacred and Qur'anic letters, and in particular the letters of the Divine cyphers at the beginning of some Suras, are well-ordered and infinitely sensitive, and as though listening to the instantaneous commands and acting accordingly, they surely make the particles of air submit to their material qualities and wondrous properties, which reflect the manifestation of 'the command of "Be!" and it is ' and of Pre-Eternal Will.

    It is as a consequence of this mystery that sometimes the Qur'an of Miraculous Exposition describes the works of Divine Power as though they proceed from the attributes of Will and Speech, meaning that apart from utter speed of creation, submission of things and subjugation of beings, they govern like power. That is to say, the letters proceeding from the creative command govern in the existence of beings like a physical force. And the creative command is manifested identically with Power and Will.

    Yes, the works of Will and the creative command appear to be identical with Power in beings of this sort whose physical existence is extremely hidden, like the air, which is semi-material and semi-immaterial; indeed, they are identical with Power. It is as though the Qur'an of Miraculous Exposition decrees,

    Verily, when He intends a thing, His command is "Be!" and it is in order to attract attention to beings which are 'an isthmus' between the material and the immaterial.

    It is thus in keeping with the sacred letters of the Divine cyphers like Ha. Mim. Ta. Sin., and Alif. Lam. Mim. that they should each be switches among the particles of the air for causing the wires of the hidden, subtle relations to vibrate and so be the means of the immaterial sacred wireless and telecommunications between the earth and Divine Throne; it is entirely reasonable that this should be their function.

    In addition to the duties of each and every particle of the air spread through all parts of the world conforming to the commands in connection with such things as wirelesses, radios, telephones, and telegraphs, and acting as receivers and conductors of subtle forces such as electricity, I conjectured, and observed even, a further duty in the blossom of my almond-tree. The state the tree acquired through the touch of the air in the blowing breeze-with its particles like receivers conforming to the same command at the same instant-and all the trees on the face of the earth like an orderly army, afforded me a conviction as certain as two plus two equals four.

    That is to say, the air is a swift and agile servant on the face of the earth, tending the guests of the Most Merciful and Compassionate One. Like radio and telephone receivers and soldiers under orders, all its particles deliver the sacred commands of that Most Merciful One to the plants and animals. At 'the command of "Be!" and it is', they carry out numerous orderly duties, like being fans for those creatures, aiding their respiration; that is, after performing the duty of purifying their blood, the water of life, and kindling their bodily heat, the fire of life, they emerge from them and are the means of forming words in their mouths.

    It is as a consequence of this quality of the air that when letters, the beings of the air, acquire sacredness, that is, when they take up the position of being receivers-that is, they take up the position of receivers because they are letters of the Qur'an-and become like switches, and even more so when the letters at the start of some Suras become like the sensitive central switches of those hidden relations, just as their existences in the air possess this quality, so do their existences in the mind, and even as inscriptions, have a share in it. That is to say, like physical medicines, healing cures and other aims may be achieved through reading and writing those letters.


    Said Nursi


  2. #122
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    In the Name of God, the Merciful, the Compassionate.

    Say: "If the ocean were ink [wherewith to write out] the words of my Sustainer, sooner would the ocean be exhausted than would the words of my Sustainer, even if we added another ocean like it, for its aid. {[*]: Qur'an, 18:109.}

    [This mighty verse is a vast, elevated, broad ocean. One would have to write a large volume in order to describe all its jewels. So postponing those precious jewels to another time, for now I shall explain a few rays of a subtle point in order to recall those truths. Appearing faintly to me, they struck my attention a few days ago during the tesbihat, recited following the five daily prayers, which is an important time for me. I did not write them down at that time and they gradually grew fainter. So in order to hunt down a manifestation of those points before they are lost altogether, I shall say a few words as though encircling them.]

    First Word:

    In respect of being a Divine attribute like Knowledge and Power, pre-eternal Speech is also infinite. Certainly, if the seas were ink for something infinite, they would never be able to complete them.

    Second Word:

    The clearest and most powerful thing that makes understood someone's existence, is his speech. To hear someone's speech proves his existence as clearly as a thousand proofs, indeed, as clearly as seeing him. Thus through its allusive meaning, this verse says:

    "If the seas were ink to the extent of Divine Speech, which demonstrates the All-Glorious Sustainer's existence, and the trees were pens, and they were to write His Speech, they would never come to the end of them. That is to say, just as any speech points to the existence of the one who spoke it to its own extent at the degree of witnessing, so too the extent that the above speech points to and tells of the One Who spoke it-the Single and Eternally Besought One-is beyond measure, so that if all the seas were ink they would still be insufficient for writing it."

    Third Word:

    In accordance with the wisdom of establishing, verifying, and convincing of a truth, in teaching the truths of belief to all classes of men, the Qur'an of Miraculous Exposition apparently repeats the same truth. This verse is in effect an answer to the entirely unjustifiable attacks of the Jewish scholars, who were the learned People of the Book of that time, on the Noble Prophet (Upon whom be blessings and peace) concerning this, in the face of his being unlettered and not learned. It is as follows:

    The verse says: "The repetition in different and miraculous ways for numerous instances of wisdom, like verification and persuasion, of a truth containing numerous benefits and results, and, in order to establish them in the hearts of the mass of people in particular, the repetition of matters like the pillars of belief comprising thousands of truths each of which has the value of thousands, does not arise from restricted speech or intellectual deficiency or lack of capital. Indeed, the Qur'an is taken from the endless, infinite pre-eternal treasury of Divine Speech, and being turned to the Manifest World on account of the World of the Unseen, speaks with man and the jinn, spirits, and the angels, resounding in the ears of every individual. If the seas were ink, sentient beings scribes, plants pens, and particles the pens' nibs for counting the words of pre-eternal Speech, the source of the Qur'an, they would still never come to the end of them. For they are finite, while Divine Speech is infinite."

    Fourth Word:

    It is clear that the issuing of speech from something unexpected increases the speech's importance, making itself heeded. Especially the speech-like voices of large bodies like the clouds and the atmosphere, they make everyone listen to them. The sounds of a gramophone the size of a mountain would attract attention even more. And the heavenly voice of the Qur'an, which takes the levels of the heavens as gramophone records, pours forth to make the head of the globe of the earth listen to it. Also through the power of the radio, the molecules of air are like the receivers and transmitters of its letters. Alluding to the fact that the air molecules each become like mirrors, tongues, needle points, and ears to the All-Wise Qur'an's letters, and indicating how important, valuable, significant, and living are those letters, the allusive meaning of the verse says: "The Qur'an, which is Divine Speech, is so living and valuable that if all the seas were to become ink, and the angels scribes, and minute particles points, and plants and hairs pens to the number of the ears that listen to it and hear it, and to the number of the sacred words that enter those ears, they could still never come to the end of them."

    No, they could never come to the end of them, because if Almighty God multiplies man's weak and lifeless speech millions of times in the air, for sure each word of the Peerless Sovereign of the Heavens and Earth's speech, which looks to the earth and the heavens and addresses all conscious beings in the earth and heavens, will comprise words to the numbers of particles of air.

    Fifth Word:

    This consists of Two Letters.

    The First Letter:

    Just as the Divine attribute of Speech has words, so also does Power have embodied words and Knowledge too has wise words of Divine Determining; these consist of all beings. Living beings, and small creatures in particular, are each dominical words which point to the Pre-Eternal Speaker in a way more powerful than speech. And if the seas were ink they could never come to the end of them. That is, the verse looks to this meaning too in allusive fashion.

    The Second Letter:

    All the inspiration received by angels and men, and even by animals, are a sort of Divine Speech. The words of this speech are certainly infinite. It means that the verse is telling us how numerous and infinite are the inspirations and words of Divine command which the innumerable cohorts of Absolute Sovereignty continually receive.

    The knowledge is with God alone. * None knows the Unseen save God.

  3. #123
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    In the Name of God, the Merciful, the Compassionate.

    And We sent down iron, in which is [material for] mighty war, as well as many benefits for mankind. {[*]: Qur'an, 57:25.}

    [A brief reply to a question about the above verse, which has gained great importance, and with which a person of standing who had knowledge of modern science silenced a number of hojas. ]

    Question:

    It is normally said that "Iron is mined from the earth," so why is it said in this verse "We sent down" or "revealed" rather than "We excavated or extracted;" this appears to be inappropriate?

    The Answer:

    Through the phrase "We sent down", the Qur'an of Miraculous Exposition recalls the vast and important bounty in iron. For it does not consider iron only for itself so that it should say "extracted," it rather recalls the tremendous Divine bounty in iron and how needy mankind is for it. Its aspect of being a bounty does not come upwards from below, but down from the treasury of mercy. The treasury of mercy is certainly elevated, above, and at a high level, so the bounty descends from above; and needy mankind's level is surely below. The bestowal of bounty is superior to need, so the correct way to express the fact that bounty comes from the treasury of mercy to assist mankind's need is "We sent down;" it is not "We extracted."

    Also, since the gradual extraction of iron is at man's hand, the word "extract" does not alert a heedless person to its aspects of bounty. If what is meant is iron's material substance, it is extracted in respect to its physical situation. But iron's quality of being a "bounty," which is the intended meaning here, is immaterial. This meaning looks not to physical situation, but to immaterial degree or level. Bounties proceeding from the treasury of mercy, which is a manifestation of the infinitely elevated degree of the Most Merciful, are certainly sent down from the highest level to the lowest. Thus, the correct expression is "We sent down:" it recalls to mankind that iron is one of the greatest of Divine bounties.

    Yes, the source of all mankind's industries, and of its advancement and progress, and the means of its power and strength, is iron. So in order to call to mind this tremendous bounty and bestowal of favour, in lofty style the Qur'an states:

    And We sent down iron, in which is [material for] mighty war, as well as many benefits for mankind.

    In the same way that it declares about David's important miracle:

    And We made the iron soft for him. {[*]: Qur'an, 34:10.}

    That is to say, it points out the softening of iron, a great miracle and great bounty for a great prophet.

    Secondly:

    "Above" and "below" are relative. They are above and below in relation to the earth's centre. In fact, something which is below in relation to us is above from the point of view of the American continent. This means the situation of substances coming from the earth's centre to its surface changes according to the position of people on the surface.

    With the tongue of miraculousness, the Qur'an of Miraculous Exposition states that iron contains so many benefits and such broad uses that it is not some common substance to be extracted from the store of the globe, and that it is not some natural substance to be used to meet any chance need. Rather, in order to express iron's general uses it states that it is a bounty stored up by the Creator of the Universe in the treasury of mercy and huge workshop of the universe which He sent down through His majestic title of Sustainer of the Heavens and Earth to meet the needs of the earth's inhabitants. It is as if, like rain, heat, and light, which descend from the skies, it contains such all-embracing benefits that it was sent from the workshop of the universe, not from the narrow store of the earth. It was sent having been prepared in the great treasury of mercy in the palace of the universe, and situated in the store of the globe, from which it is extracted little by little over the centuries in proportion to need.

    The Qur'an of Mighty Stature does not want to express the iron which is extracted bit by bit from this small store only as being "utilized," but as being sent down together with the globe of the earth from the Supreme Treasury, as a tremendous bounty. That is to say, the thing most necessary for the house of the earth is iron, for when the All-Glorious Creator separated the earth from the sun and sent it down for mankind, He sent down iron together with it, and met most of mankind's needs with it. The All-Wise Qur'an decrees in miraculous fashion: "Use this iron in your works and try to excavate it and take advantage of it."

    The verse describes two bounties; both the repulsion of enemies, and the attraction of benefits. Iron was put to important human uses before the revelation of the Qur'an, but with the phrase,

    in which is [material for] mighty war {[*]: Qur'an, 57:25}

    it points out that in the future, being used for travelling through the sea, air, and land, iron would subjugate the globe in wondrous and astonishing fashion, and demonstrate a wondrous death-tainted strength. Thus of its various sorts of miraculousness, it displays a flash of miraculousness predicting the future.

  4. #124
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    While discussing the above point, the subject of Solomon's Hoopoe came up. A persistent questioner from among our brothers {[*]: This refers to Re'fet, who is diligent in asking questions, but lazy when it comes to writing!} asked: "What is the reason for the Hoopoe describing Almighty God with a relatively insignificant attribute in the sentence, Who brings to light what is hidden in the heavens and the earth, {[*]: Qur'an, 27:25.} while there are more significant Divine attributes?

    The Answer:

    One aspect of eloquence is to make understood the occupation or craft with which the speaker is mostly employed. Like the nomad diviners who through their intuition wondrously discovered the places where water was to be found in the Arabian Peninsula, as a diviner from among birds and animals, Solomon's Hoopoe was a blessed bird employed in various duties who also found water for Solomon (Upon whom be peace), so it could be used. It is stating through the measure of its own art that Almighty God proves His fitness to be worshipped and prostrated before by making known the things hidden in the heavens and earth.

    Yes, the Hoopoe saw it very well, for the natural inclination of the incalculable numbers of seeds and minerals under the earth is not to emerge upwards from below. Because since such beings lack life and will, they cannot go upwards of their own accord; on their own, they can only tumble downwards. Particularly a body concealed under the heaviness of the earth, it certainly could not shake that heavy load off its shoulders on its own and emerge upwards. It means that it does so through a wondrous power.

    The Hoopoe understood through his divining this most hidden and important of the proofs of Divine fitness to be worshipped, so that the All-Wise Qur'an imparted a miraculousness to its statement concerning it.

  5. #125
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    In the Name of God, the Merciful, the Compassionate.

    And He sent down for you eight head of cattle in pairs: He makes you in the wombs of your mothers, in stages, one after the other. {[*]: Qur'an, 39:6.}

    This verse comprises the same point we explained in the discussion of the verse, And We sent down iron; {[*]: Qur'an, 57:25.} it both corroborates it, and is corroborated by it.

    By saying in Sura al-Zumar, And He sent down for you eight head of cattle in pairs, and not saying: And He created for you eight head of cattle in pairs, the Qur'an of Miraculous Exposition is stating that: "Eight sorts of blessed animals have been sent down to you from the treasury of mercy, like the bounties of Paradise." Yes, those blessed animals are bounty for mankind in all their parts, for their wool or hair becomes the mobile homes and clothes of nomads, good food is made from their flesh, delicious sustenance is had from their milk, shoes and so on are made from their hides, cultivated land is nourished by their manure and men make fuel from it. It is as though those blessed animals are pure bounty and embodied mercy.

    It is because of this that like rain is called "mercy" [rahma], these blessed beasts are called "bounty" [an'am] . As though just as embodied mercy becomes rain, so too embodied bounty takes on the form of goats, sheep, cattle, water-buffalo, and camels. For sure their physical bodies are created on the earth, but since the attribute of being bounties and the meaning of mercy have totally predominated over their physical beings, in accordance with the phrase And He sent down, the All-Compassionate Creator sent down these blessed animals directly from the exalted degree of His mercy and His elevated, immaterial Paradise, as gifts from the treasury of mercy.

    Sometimes in material worth virtually nothing is art of high worth. Then it is not in respect of the material's value, but from the point of view of its art that value is given it, like the tiny material being of a fly and the great dominical art within it. Sometimes in valuable material worth five lira is art worth nothing; then it is the material that is dominant.

    In exactly the same way, sometimes in some physical material the meaning of bounty and mercy is found to such a degree that it is a hundred times more important than the material. The physical matter quite simply is hidden, and its aspect of being a bounty is predominant. Thus, just as the vast benefits of iron and the many products it yields conceal its material aspect, so too bounty being present in every member of the blessed animals mentioned above has transformed their physical matter into bounty. It is because of this that their immaterial attributes have been considered, disregarding their physical beings, and expressed with the phrases, And He sent down, and, And We sent down.

    In addition to these two phrases stating the above-mentioned point in regard to reality, they miraculously express an important meaning in respect of eloquence. It is as follows:

    Together with its extremely tough nature, and its being hidden, frequently deep underground, iron is found everywhere, bestowed with the quality of being easily softened. Everyone can therefore obtain it easily everywhere for everything. In order to express this, it states through the phrase And We sent down iron, that it is as though iron tools are sent down from a workbench above like natural, heavenly bounties, and placed in man's hand they are obtained so easily.

    Furthermore, although some animal species from the mosquito to snakes, scorpions, wolves, and lions are harmful to human beings, large beasts like the water-buffalo, ox, and camel, who are important among animals, are extremely docile and submissive. So much so they may be led by even a child. In order to express the meaning of their submissiveness, the verse

    And He sent down for you eight head of cattle in pairs

    states that being neither wild nor dangerous, these blessed beasts do not resemble worldly animals. They are rather beneficial and harmless like paradisaical animals. They have been sent down from above, that is, from the treasury of mercy.

    It is possible that some Qur'anic commentators saying that these animals have been sent down from Paradise arises from this meaning. It should not be said to be lengthy if a page is written on a single letter of the All-Wise Qur'an, {[*]: What some Qur'anic commentators intended by saying "Their origins were the heavens" was this: the continued existence of the animals known as "an'am" is through sustenance, and their sustenance is fodder. The fodder's sustenance is rain. Rain is the water of life and mercy; so sustenance also comes from the heavens. The verse, "And in the heavens is our sustenance"(51:22) alludes to this. Since those animals' continually renewed existences lie in the rain which falls from the skies, the expression "And He sent down" is apt, for it expresses the meaning of having been sent down from the sky.} for it is God's Word. It has therefore not been wasteful to write two or three pages on the expression And We sent down. Sometimes one letter of the Qur'an is the key to a treasury.

  6. #126
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    Pieces Written in Eskishehir Prison as a True Solace for the Risale-i Nur Students

    My Dear Brothers!

    I was exceedingly unhappy for you; I was crushed by grief. But it was imparted to me that Divine Determining and your fate have given you this prison's water to drink and bread to eat, all together. I saw that as a mark of Divine mercy and manifestation of dominical favour, your eating this bread together and drinking this water was the easiest, lightest, best, and most meritorious of ways; that this prison was a most beneficial place of instruction for the Risale-i Nur students, and a most effulgent place of ordeal; that it was a most exacting place of examination teaching just how essential it is to act prudently in the face of one's enemies. I saw it in the form of a most luminous place of study and tekke for learning and benefiting from the elevated qualities and fine characteristics of our friends here, which are all different, and to establish and renew the brotherhood between them. I did not complain about this situation therefore, but offered thanks with all my spirit. Yes, our way is thanks. And it is to see an aspect of mercy, an aspect of bounty, in everything.

    From your brother who is grieved at the pains of all of you,

    Said Nursi


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    A Rule

    Risale-i Nur students should not seek light outside the circle of the Risale-i Nur, and they cannot seek it. If they do so, they will find a lamp in place of the immaterial sun giving light through the window of the Risale-i Nur, and perhaps lose the sun.

    Also, the pure and powerful 'way of friendship and brotherhood' within the circle of the Risale-i Nur, which gains numerous spirits for each individual and through the mystery of the legacy of Prophethood shows the Companions' way of brotherhood, leaves no need for seeking a spiritual guide or father outside that sphere, in a way that is harmful to them in three respects; it provides many 'agabeys' that is, elder brothers, in place of a single father. The joint compassion of elder brothers makes that of a father as nothing.

    Someone who has a shaykh before entering the Risale-i Nur circle may keep his shaykh or guide after entering it. But one who does not have a shaykh beforehand, may only seek a guide within the circle. Moreover, the knowledge of reality taught within the circle of the Risale-i Nur, which gives the effulgence of the legacy of Prophethood, 'the greater sainthood,' leaves no need for the Sufi orders outside that circle. Unless of course they be self-indulgent people who misunderstand the way of Sufism, are addicted to pleasant dreams and imaginings, lights and spiritual pleasures, desire worldly, fanciful pleasures, which are different to the virtues of the Hereafter, and want a rank where people have recourse to them...

    This world is the place of work and service; recompense is commensurate with hardship and difficulty; it is not the place of reward. It is because of this that the people of reality attach no importance to the pleasures and lights of illuminations and wonder-working. Indeed, they sometimes flee them and want to conceal them.

    Furthermore, the Risale-i Nur's circle is very broad, and its students, very numerous. It does not seek those who go out from it. It gives them no importance and perhaps will not again admit them. Everyone has one heart, and a single heart cannot be both within the circle and outside it.

    Also, those desirous for guidance outside should not busy themselves with the Risale-i Nur students. For it is possible that they will receive harm in three respects. Just as those within the bounds of fear of God are not in need of guidance, outside it there are abundant people who do not perform the five daily prayers. To leave aside the latter and busy oneself with the former is not guidance. If such a person loves these students, let him firstly enter the circle and be not a father, but a brother, and if he is very virtuous, an 'elder brother'.

    It has also become apparent from this incident that being attached to the Risale-i Nur holds much importance and has a high price. And if he is sensible, one who gives this price and takes up a position of striving against irreligion in the name of the Islamic world, will not abandon this way which has the value of diamonds, and embrace other ways.

    Said


  8. #128
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    A Short Piece Written in Eskishehir Prison

    My Brothers!

    On numerous occasions I have defended the Risale-i Nur students in the manner of which they are worthy. God willing, I shall shout it out in court. And I shall make the world hear both of the Risale-i Nur, and of its students' value. Only, I remind you of the following: the condition of my retaining this mention of your value in my defence is your not feeling offended at the Risale-i Nur due to your painful experiences in this matter, nor at your Master, nor to feel disgust at your brothers on the pretext of the difficulties you suffer, nor to find fault with or accuse one another. You will recall that in the treatise on Divine Determining we have proved that there are two aspects to the wrongs that are visited on us: one is the man's aspect, the other, Divine Determining's. In the same event, man does wrong, but Divine Determining is fair and acts in justice. In this matter of ours, we should think more of the justice of Divine Determining and mystery of Divine wisdom than man's tyranny and wrongdoing.

    Yes, Divine Determining summoned the Risale-i Nur students to this gathering. And the wisdom in the unfolding of their striving and struggle drove them to this truly very distressing 'School of Joseph.' Man's tyranny and pretexts were the means. So beware, do not say to one another: "If I had not done such-and-such I would not have been arrested."

    Said Nursi


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    Part of My Defence Speech, which was included here and not later removed

    I seek an important right from the Chief and Members of the Court, as follows:

    In this matter it is not only my person which is under scrutiny so that with your exonerating me and becoming aware of the reality of the matter, the matter would be solved. For the collective personality of the pious and people of learning has been incriminated in this matter in the eyes of the nation, and a lack of confidence has been engendered in the government towards the pious and religious scholars, and it is necessary to know how they will avoid dangerous and harmful attempts against them. I therefore request that this last part of my defence to be printed in the new letters and distributed. Then the pious and the scholars will not be deceived by the intrigues, or embark on any dangerous and damaging enterprises. Their collective personality will be saved from being the object of suspicion in the eyes of the nation. The government too will have confidence in the scholars and an end will be put to this misunderstanding. Incidents and misunderstandings like this, which are extremely harmful for the government and the nation and the country, will not then be repeated.

    Said Nursi


    * * *

    My Brothers!

    If everyone, and even I, withdraw from defending and preserving the Risale-i Nur, five of our brothers should not withdraw. These are Hüseyin Usta, Halil Ibrahim, Re'fet Bey, Husrev, and Hakki Efendi. The involuntary lack of caution of the first three... because of the personal grudges of the open enemies of the latter two-the intention was to cause excessive harm to the Risale-i Nur. If it had not resulted in a great bounty like the Risale-i Nur being spread and made known to a significant degree, these brothers would have been greatly upset at having caused the unhappiness of so many innocent Risale-i Nur students. Thus, more than everyone, these five brothers must be cautious and united.

    Said Nursi

    * * *

    My Brothers!

    It was imparted to my heart that like the Mathnawi was the mirror to one of seven truths appearing from the Sun of the Qur'an, thus acquiring a sacred illustriousness and becoming the undying guide of numerous 'people of the heart' besides the Mevlevis, so too represented together in mirror of the Risale-i Nur are the seven colours of the Qur'anic sun's light and its various, multicoloured effulgences. God willing, it will be an eternal guide and teacher for 'the people of reality,' illustrious and sacred in seven respects, as much as seven Mathnawi's.


    * * *

    My Brothers!

    Look at the protection of the All-Glorious Preserver! Although as a coincidence with the number of treatises of the Risale-i Nur, one hundred and twenty were questioned together with their confidential documents, the fact despite the intrigues of the foreigners and the stratagems of the secret societies no matter could be found showing the connection of any Risale-i Nur student with any of the many existent associations was a most clear and brilliant instance of dominical protection, Divine preservation, and a favour of the Most Merciful corroborating the wondrous predictions concerning the Risale-i Nur of Imam Ali (May God be pleased with him) and the Ghawth al-A'zam (May God be pleased with him). The hands of forty-two of our innocent, wronged brothers raised in supplication to the Divine Court halted a missile directed at them, turned it back in effect exploding it over the heads of those who had fired it. Our losses only amount to a few unimportant minor cuts and bruises which will gain us reward. It is a marvel to be saved with such minor injury from a gun that was being charged for the past year. One should respond to such a great bounty with thanks and joy. After this our lives will not be our own, for according to the plans of the spreaders of corruption, we were to be completely wiped out. That means after this we should pledge our lives not to ourselves, but to truth and reality. We should try to always see the trace, face, and essence of mercy in things, which will cause us not to complain, but to offer thanks.

    Said Nursi


    * * *

    I request of my brothers that they are not offended at one another due to discomfort, or distress of the spirit, or fastidiousness, or being deceived by Satan's wiles, or at the offensive language uttered by some of them. They should not say that their honour has been insulted. I take on myself any bad words that are uttered. They should not be offended. If I had a hundred honours, I would sacrifice all of them for love and cordiality among my brothers.

    Said Nursi


  10. #130
    Vefakar Üye *ERCAN* - ait Kullanıcı Resmi (Avatar)
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    Aug 2019
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    My Brothers!

    I have understood certainly the last two or three days that unfortunately we suffered a blow from Divine mercy. I understood even that one of the many indications of a verse concerning the people of rebellion looks to us. It is this:

    But when they forgot the warning they had received.... on a sudden We called them to account. {[*]: Qur'an, 6:44; 7:165.}

    That is, "When they forgot the instruction and advice with which we have warned them and did not act in accordance with it, We took hold of them and afflicted them with disaster."

    Yes, recently we were prompted to write a treatise on the meaning of sincerity. In truth, it was a most luminous and exalted rule of brotherhood, a sacred principle which allows ten men to withstand calamities and events which normally could only be withstood with the strength of tens of thousands. But unfortunately we, and foremost myself, did not act in accordance with the warning. In accordance with the allusive meaning of the verse, according to the science of jafr, the value of We called them to account is one thousand three hundred and fifty-two. We were arrested on the same date. Some of us suffered a slap dealt by Divine compassion. Others suffered, not such a blow, but were included in these tribulations in order to be a solace to our brothers who did suffer it, and as a means of earning reward and profit.

    For three months I was barred from mixing with others, but for the past three days I have been able to learn my brothers' states of mind. An unimaginable incident had occurred opposed to the meaning of sincerity involving brothers whom I had supposed to be the most sincere. I understood from this that an allusive meaning of the verse, But when they forgot the warning they had received.... on a sudden We called them to account looked to us from afar. For the people of misguidance, for whom the verse was revealed, it is punishment, but for us it is a blow from Divine compassion in order to train our souls, as atonement for sins, and so that we may increase our spiritual degrees. Evidence that we suffered this blow because we did not completely appreciate the value of the Divine bounty we had received is that we were not contented with our sacred service of the Qur'an through the Risale-i Nur, a most sacred striving in God's way which receives the effulgence of 'greater sainthood' through the mystery of the legacy of Prophethood and is a means to attaining the essence of the way of the Companions. Through my severe warnings on several occasions, the wish to join a Sufi order was forestalled, the advantages of which are very few for us at the moment and could possibly have caused us much harm in this situation. Otherwise, both our unity would have been destroyed, and it would have caused both differences in ideas which would have reduced the value of four alifs-which through solidarity is one thousand one hunded and eleven-to four, and mutual antipathy, which would have reduced our strength to nothing.

    The author of the Gulistan, Shaykh Sa'di-i Shirazi, relates: "I saw one of 'the people of the heart' in a tekke while occupied with his spiritual journeying. Several days later I saw him among students in the medrese. I asked him why he had left the effulgent tekke and come to the religious school. He replied that there everyone could save themselves-if they were successful, whereas here in the religious school these persons of high aspiration were trying to save many others besides themselves. Nobility and high endeavour were theirs; virtue and exertion were theirs; that was why he went there.

    Shaykh Sa'di wrote a summary of this in his Gulistan.

    So if the small matter of students parsing verbs is superior to the recitations in the tekke s, since the Risale-i Nur teaches in the clearest and most certain manner the sacred truths of belief stated in the confession of faith: "I believe in God, and His angels, and His Books, and His prophets, and in the Last Day" and silences the most obdurate atheists and obstinate philosophers, to abandon it, or cause its activities to come to a standstill, or not to be content with it, and desiring the Sufi way to enter the closed Sufi tekke s without asking permission of the Risale-i Nur, is entirely wrong and shows how much we deserve this blow of Divine compassion.

    Said Nursi


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