#risale-i nur collection

[questionsonislam]

What is intention; how should it be?

Intention reminds us of firstly five daily obligatory prayers or fasting. We ask the acceptance of God with these worships. And we beforehand voice this intention. The opposite of acceptance is hypocrisy. Acceptance is for God, but hypocrisy is for the public. In the first, divine mercy and favor are the object; in the latter, however, seeming nice to people and receiving their compliments and applauds are the object. And this is, in my opinion, another kind of begging.

It is a huge unwariness to take the way of hypocrisy and to try to make ourselves liked by others in a world in which everybody likes their own selves. However, the self craves for being deceived and enters this dead-end street consciously and willingly.

It is depended before anything else on the condition of intention for us to lead a happy life and to reach the place of bliss in our eternal travel that begins with death. Just like our intention in our worships is for the acceptance of God, so should our intention in worldly dealings be such high aims as to gain money and provide for our family legitimately, being an exemplary rich person to encourage others to work in the circle of halal-that which is legitimate- to assume responsibility in the economic growth of our country and to make our country more powerful against the enemies. The worldly workings we handle with this intention can have fruits also in the Hereafter. It is stated in the Risale-i Nur Collection, in the Fourth Word:

With the right intention, all the other acts of someone who performs the prescribed prayers become like worship.

We have recounted some of these right intentions above.

Such intentions as to be superior to others, to be famous, to make our rivals jealous, and to receive applaud and regard that the self likes leave the fruits of these workings and strains just in this world. We cannot bring with us anything to the Hereafter for all our efforts.

Bediüzzaman point out a very important point in the explanation of the verse: Worship your Lord Who created you and the ones before you so that you may achieve the rank of piety.

Man must worship his Lord firstly because He is his Lord. The ranks and favors he will reach after this worship are secondary in importance. Dont we experience a small example of this in showing respect to the elderly?

Why do we respect our father?

Because he is our father; not because he will give us presents or leave us inheritance. In the second way, there is benefit in our love and so it is muddy and not pure.

Therefore, this point is highlighted in the verse with the expression Worship your Lord instead of Worship God.

We will worship our Lord because He is our Lord. We owe endless debts of thanks to our Lord who puts the plan of our bodies into a drop of water, who shapes this drop and makes it a human being and who equips our souls with feelings. And worship is the best expression of paying this debt. A believer makes it clear that he is aware of this fact by intending the acceptance of God before worship.

In the Risale-i Nur Collection, intention is likened to soul: Intention is a soul. And the soul of this soul is sincerity. (Mesnevi-i Nuriye)

The visible parts of deeds are like body; and their aim is soul. Just as the body finds life through the soul, so do the deeds find life through intention. And the soul of intention is sincerity, i.e. performing worship only for the acceptance of God and expecting no other reward.

The one who fights in the way of God and the one who fights for loot visibly do the same thing. However, if the first one dies he becomes a martyr, or if he lives he becomes a ghazi-victorious fighter for the Islamic faith; but the latter has lost the honor of martyrdom from the beginning. There is no reward or him except the loot.

An important point:

Man can make his small deed universal with intention. We make our intentions universal by saying in the prayer: Thee (alone) we worship; Thee (alone) we ask for help. In the Risale-i Nur Collection, in this subject three communities are pointed out: While we recite this verse, we can intend all Muslims, or we can also intend all cells, all organs and feelings that function in our body, or we can intend all the creatures that perform their worships by fulfilling the duties they are given.

Another point that calls for attention in the issue of intention: Like worships, recalling the name of God and other invocations must only be for the acceptance of God. Only by this way can they bear the seal of sincerity and be accepted. If man supplicates or invokes God for the betterment of his worldly deeds, sincerity is shaken and he cannot achieve this result either.

For the benefits may not be the reason for the invocation and may not themselves be intended and sought. For they are obtained when unsought for, as a consequence of the sincere invocation, as a favor. If they are intended, it damages the sincerity to an extent. Indeed, it ceases being worship and looses all value. (The Flashes, the Seventeenth Flash, Thirteenth Note, the Second Matter)

[basicsofislam]

ISLAM 101: Belief in The Hereafter: Part 7

WHAT ARE THE ADVANTAGES OF BELIEF IN THE HEREAFTER FOR THE SOCIETY AND INDIVIDUALS? (Part 1)

Belief in the Hereafter is one of the essentials of Islamic creed. According to Islam, there is a Day of Judgment when everyone is going to be called to account for their good deeds and evil deeds in a divine court where they are going to be either punished or rewarded. The twenty-eighth verse of surah al-Baqarah says:

“How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.”

Belief in the Hereafter is the first condition of living a peaceful and happy life in worldly life. Those who do not believe in the Hereafter are poor people who do not recognize any moral values and disturb individuals’ and society’s peace and safety. In societies in which people do not have faith or have weak faith, all kinds of evil works such as lying, theft, fornication, murder and immorality can be performed freely; and eventually these societies collapse.

Humankind desires immortality and wants reach eternity with their beloved ones, beauties and good deeds. We see that spirit seeks eternality and can satisfy its thoughts and imagination only with it. It provides joy of life for a person who lost a beloved one to think and believe that he is going to live with him eternally one day. One can find strength to endure the pains of all negative incidents, unfairness, cruelties and injustice, incurable illnesses and disorders he comes across in worldly life only by believing in the Hereafter. When a person is wronged, it is the biggest consolation for him to think that everyone is going to be punished for what they have done. It is a great haven for those who are disabled from birth to think that enduring it with the help of belief in the Hereafter is going to be rewarded.

Yes, one who believes in the Hereafter knows that he is going to be called to account for his deeds whether big or small, and he is going to be either punished or rewarded in the end. And thus, he leads his life in accordance with this.

In Risale-i Nur Collection, only four of the hundreds of proofs that belief in the Hereafter is the most important essential of social life and individual life and the basis of happiness and perfection are stated as follows:

The First Proof: It is only with the thought of Paradise that children, who form almost half of the mankind, can endure all the deaths around them, which appear to them to be grievous and frightening, and strengthen the morale of their weak and delicate beings. With the thought of Paradise, they find hope in their vulnerable spirits, prone to weeping, and may live happily.

For example, thinking of Paradise, a child may say: “My little brother or friend has died and become a bird in Paradise. He is flying around Paradise and living more happily than us.” The frequent deaths before their unhappy eyes of other children like themselves or of grown-ups will otherwise destroy all their resistance and morale, making their subtle faculties, such as their spirits, hearts, and minds, weep together with their eyes; they will either decline utterly or become crazy, wretched animals.

Second Proof: It is only through the life of the hereafter that the elderly, who form half of mankind, can endure the proximity of the grave, and be consoled at the thought that their lives, to which they are firmly attached, will soon be extinguished and their fine worlds come to an end. It is only with the hope of eternal life that they can respond to the grievous despair they feel in their emotional child-like spirits at the thought of death. Those worthy, anxious fathers and mothers, so deserving of compassion and in need of tranquility and peace of mind, will otherwise feel a terrible spiritual turmoil and distress in their hearts, and this world will become a dark prison for them, and life even, grievous torment.

Third Proof: It is only the thought of Hell-fire that checks the turbulent emotions of youths, the most vigorous element in the life of society, and their violent excesses, restraining them from aggression, oppression, and destruction, and ensuring that the life of society continues tranquilly. If not for fear of Hell, in accordance with the rule ‘Might is right,’ in pursuing their desires, those drunken youths would turn the worlds of the wretched weak and powerless into Hell, and elevated humanity into base animality.

If we have a look at the world today, how can we explain the terrible and formidable situation humanity has fallen into? Will the world not be a more livable place if people think that they will be accounted for what they do while there are wars, wrongdoings and injustice everywhere and if belief in the hereafter helps them? Then, the communities that want security, peace and clam should make belief in the hereafter dominant in the community.

Fourth Proof: The most comprehensive center of man’s worldly life, and its mainspring, and a paradise, refuge, and fortress of worldly happiness, is the life of the family. Everyone’s home is a small world for him. And the life and happiness of his home and of family are possible through genuine, earnest, and loyal respect and true, tender, and self-sacrificing compassion. This true respect and genuine kindness may be felt due to the idea of the members of the family having an everlasting companionship and friendship and togetherness, and their parental, filial, brotherly, and friendly relations continuing for all eternity in a limitless life, and their believing this.

One says, for example: “My wife will be my constant companion in an everlasting world and eternal life. It does not matter if she is now old and ugly, for she will have an immortal beauty.” He will tell himself that he will be as kind and devoted as he can for the sake of that permanent companionship, and treat his elderly wife lovingly and kindly as though she was a beautiful houri. The wife will think about the same things for her old husband and shows him respect sincerely and loyally.  

A companionship that was to end in eternal separation after an hour or two of brief, apparent friendship would otherwise afford only superficial, temporary, feigned, animal-like feelings, and false compassion and artificial respect. As with animals, self-interest and other overpowering emotions would prevail over the respect and compassion, transforming that worldly paradise into Hell.

We cannot appoint a guard for everyone but we can place guards of consciousness full of belief in the Hereafter in people’s hearts. Then instead of anarchy, despotism and cruelty, obedience, respect and justice will rule in the society. Individuals, families, constitutions, communities and even the whole world will live in peace.

[risalei-nur]

The Words - The Twenty-fifth  Word - Part 138

Another example is the repetition of the stories of the Prophets, particularly that of Moses, upon him be peace.

Such stories contain many instances of wisdom and benefit. The Qur’an shows the Prophethood of all previous Prophets as an evidence of Muhammad’s Messengership, upon him be peace and blessings. This means that from the point of view of truth, no-one can deny Muhammad’s Messengership unless one denies all the other Prophets. Also, since not everyone can recite the whole of Qur’an every time they open it, it includes those stories, together with the essentials of belief, in almost all the long and medium- length suras, thus making each one like a miniature Qur’an. This is done because it is demanded by the principles of literary eloquence and also because the Qur’an wishes to show that Muhammad, upon him be peace and blessings, is the most important of people and the noblest phenomenon in the cosmos.

The ritual declaration of belief in Islam—the Kalimatu’t-Tawhid—is There is no deity but God and Muhammad is God’s Messenger. The Qur’an accords the high- est status to the person of Muhammad and since part of this declaration— Muhammad is God’s Messenger—points to four of the six pillars of belief, it has been considered equal to the first part, namely There is no deity but God. Muhammad’s Messengership is the universe’s greatest truth, as an individual he is the most noble of God’s creatures, and his collective personality and sacred rank, known as the Muhammadan Truth is the brightest sun of both this world and the next. Among many of the proofs in the Risale-i Nur which show how worthy he is of occupying such an extraordinary position, the following are but a few:

According to the rule “The cause is like the doer,” an amount of reward equal to the number of the good deeds that his community has ever done or will do in the future is added to the Prophet’s account. Since he illuminated the uni- verse with the light he brought, not only jinn, humanity and angels but also the heavens and the earth are indebted to him. We see clearly that the supplications of the plants and animals that they offer through the tongue of potentiality and need are accepted. This shows that the prayers of millions of righteous ones among Muhammad’s community must be acceptable. They have been praying to God many times a day for centuries to bestow peace and blessings on him and give him the same reward as they have earned. Furthermore, his record of good deeds also contains countless lights from his followers’ recitation of the Qur’an, each letter of which brings as many as ten, a hundred or a thousand rewards.

[lifeofresulullah]

The Proofs Of The Prophethood: Introduction

There are three main instructors that teach us our Lord:

1.    In the universe, the realm of living creatures each of which is a miracle and created by God.

2.    The prophet Muhammad (PBUH).

3.    The Glorious Qur’an.

This part has been prepared in order to prove the rightness of the cause of Hazrat Muhammad (PBUH) who is the second one of the three main instructors that let us know our Lord and show the proofs of the prophethood of him as an apostle of God.

Proving that Hazrat Muhammad (PBUH) is the apostle of God and His cause is right also means to be proving that the Qur’an is the book of God and its teachings are true, which is one of its supreme cause. For the utmost matter of Hazrat Muhammad (PBUH) is proving the existence and oneness of God. 

Accepting Hazrat Muhammad (PBUH) as a prophet also means accepting other fundamentals of belief such as resurrection after death, angels and fate. For these fundamentals of belief are proved and explained in the Qur’an, which is conveyed to us by Hazrat Muhammad (PBUH).

For this reason, we always need proofs of His prophethood. For we have many enemies that try to destruct our belief primarily the devil and its student, our nafs (the evil commanding soul). So, we need to keep these truths alive in our inner world and not let the students of evil attack us.

With this aim, we will try to explain some of the proofs of the prophethood below. However, it should be known that what we are going to present here about the proofs of the prophethood is not restricted with the information here. 

What we will present here is only a drop of water from an ocean. Even thousands of books are not enough to explain the prophet Muhammad (PBUH) from all aspects. 

However, we will strive to achieve this as much as possible and anyone who wants more information should refer to the Risale-i Nur Collection by Badiuzzaman Said NURSI.

[wisdomrays]

REFLECTIONS ON THE QUR'AN: Suratu'l-Baqarah (The Cow) : Part 21

And whoever does a good work voluntarily, surely God is All-Responsive to thankfulness, All-Knowing. (Al-Baqarah 2:158)

What should God punish you if you are grateful (to Him) and believe (in Him)? God is Ever-Responsive to gratitude, All-Knowing. (An-Nisa 4:147)

As the two verses display, although God is the One Whom the creatures are grateful (Mashkūr), He mentions Himself here as Shākir (One Who is responsive to the gratitude). In my opinion, what is meant here is reciprocity. That is, God Almighty treats His creatures in response to the way they approach Him. And this is a tenet of Divine conduct. This reciprocity is not only seen in gratitude, but it also is seen in various other forms found throughout the Qur’ān and Hadīth. For instance, we can clearly see the Divine reciprocation in kind both in the verse, “But he who repents after having done wrong, and mends his ways, surely God accepts his repentance” (Al-Māedah 4:39), and in the hadīth qudsī, “If My servant approaches Me a hand’s length, I approach him an arm’s length; and if he approaches Me an arm’s length, I approach him a fathom’s length. If My servant approaches Me walking, I approach him running.”[1] All these verses and the hadīth qudsī point to and emphasize the necessity of responding to any favor whoever it comes from. As we are reminded by Bediüzzaman Said Nursi in The First Word, in his collection of the Risale-i Nur, we, as human beings, pay the owner or worker of a supermarket in return for the food and other things we buy from him. Then what do we do for Allāh, Who is the real owner and the creator of all that we consume? And what is Allāh asking of us in return for them? Certainly, our response to Allāh’s bounties and favors should be in the way Allāh the Almighty wants and describes.

The same is true for punishment. The following verses provide us examples of such: “The hypocrites would trick God, whereas it is God who ‘tricks’ them” (An-Nisā’ 4:142). “They schemed and so did God scheme (put His will into effect and brought their scheme to nothing). God wills what is the best (for the believers) and makes His will prevail” (Āl ‘Imrān 3:54). Of course, these verses need to be understood in the light of the following verse: “But an evil scheme overwhelms none but its own authors” (Al-Fātir 35:43). In fact, God creates the deeds of human beings, whether evil or good, through His favoring of humanity with free will to do good or evil, but He Himself does nothing evil. His creation of people’s evil deeds is one thing, and His not doing anything evil is another.

God Almighty does not leave unanswered the deeds of anyone, neither of those who receive the bounties and become grateful to Him, nor of those who donate in His name, nor of those who act stingily, nor of those who invalidate their donations with self-interests, nor of those who put people under obligation. Those who show gratitude for the bounties they receive and those who donate to others what they receive from the All-Generous God and by doing so follow God’s way of acting, they open the way to receiving more from God and to promotion to the rank of closeness to God. This kind of righteous or productive circle leads to more and more good and beneficence. Finally, those who do so reach the rank of always being with or in the company of God, Who declares concerning them: “…And My servant continues drawing nearer to Me through supererogatory acts of worship until I love him; and when I love him, I become the ear with which he hears, the eye with which he sees, the hand with which he grasps, and the foot with which he walks.” This hadīth qudsī means that the servants who lead their lives along the path of spiritual progress through obligatory and supererogatory acts of worship see and hear good things, act in a good way, and make good evaluations, as God Almighty has become their ears, eyes, and their hearts. Without having any wrong points of view and always keeping their true perspective, they learn a lesson of knowledge of God from whatever they see and can turn whatever they have learned into a honey of knowledge of God in their hearts.

[dinaive]

Fajr

From the Risale-i Nur Collection THE WORDS On the Nature and Purposes of Man, Life and All Things by Bediuzzaman Said Nursi Translated from the Turkish by Şükran Vahide

The time of Fajr, the early morning: This time until sunrise resembles and calls to mind the early spring, the moment of conception in the mother’s womb, and the first of the six days of the creation of the heavens and earth; it recalls the Divine acts present in them.

It can be clearly understood from this how essential it is for a spirit in this state at the time of Fajr in the early morning to have recourse to and present a petition to the Court of an All- Powerful One of Glory, an All-Compassionate All-Beauteous One through prayer and supplication, to seek success and help from Him, and what a necessary point of support it is so that he can face the things that will happen to him in the coming day and bear the duties that will be loaded on him.

[laptop100938]

Poky muly multi spouse

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Currently, the at-home spouse can protect (i.e., exempt) up to $115,920 of the total amount of assets of you and your spouse. However, in many states the 401 (k) or IRA of the at-home spouse is exempt regardless of amount. So that would be the first thing to determine, i.e., what the rule is for your particular state. Triad. A triad is a poly relationship between three people. Usually, this refers to a relationship where all three people are actively involved with each other: A is dating B, B is dating C, and A. Nosso mais Jogos Populares incluem hits como Subway Surfers, Stickman Hook, Rodeo Stampede e Iron Snout. Esses jogos só podem ser reproduzidos em Poki. Também temos clássicos online como Moto X3M, Bullet Force Multiplayer, 2048, Minecraft Classic e Tank Trouble para jogar de graça. No total, oferecemos mais de 1000 títulos de jogos.

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[lonelygueen]

A Look at the Covid-19 Pandemic from the Patients' Treatise

Bediuzzaman Said Nursi tried to understand the universe, man and the human condition in the light of the Qur'an and in line with the Sunnah in his life for more than 80 years. He bequeathed the results he reached to us with his 6,000-page Risale-i Nur Collection.” We can see that Bediuzzaman gave answers to existential questions with his pamphlets for the sick and elders, and the youth guide he wrote for young people. The world has been facing the Covid-19 pandemic for exactly a year. The Covid-19 pandemic is a global threat affecting the whole world, it had sudden and unexpected effects on individual and social life and changed our habits. Bediuzzaman, with his pamphlet written about 90 years ago, offered real consolation, a prescription and medicine to the sick and afflicted. Bediuzzaman answered the questions with the truths of this age. He also offered new approaches to misfortune. It recommends that people read and know themselves first and awareness, which is the first remedy for every disease. It teaches to make peace with the disease instead of conflict, to surrender and trust, to be hopeful instead of despair and despair. There has been a global disease and calamity for a year. In the face of this global disease, humanity fell into a great helplessness and went into search. Finland released its statistics. Suicides increased by 15%. Because of the increase in suicides in Japan, the 'Ministry of Loneliness' was established. What message does Bediuzzaman have for this at a time like this? When we examined the Risale-i Nur to see what Bediuzzaman said, we saw that it had advice for diseases and for the elderly. These recommendations show exactly how we will handle this event.” According to a study conducted in the United States between 1950 and 2000, "The proportion of people who say 'I am very happy' in the society has always progressed at the same level between 1950 and 2000, and sometimes even decreased. GDP per capita has increased from $20,000 to $35,000. But happiness remains constant. This result of the research reminds us of the saying, "There is no happiness with money". It reminds us of the American saying, "Money can't buy happiness". The picture we face in Covid-19 shows: Less economic well-being – more poverty, less psychological well-being – more income inequality, less physical comfort – more health problems, less social relationships – more social isolation , less confidence – more loneliness and anxiety about the future, less happiness – more fear of death and more violent events, less fun – more frequent depression, panic disorder, and problems. The World Health Organization also points out that there may be an increase in psychiatric diseases after the pandemic. "So what does Bediuzzaman do in this case?" If we ask the question.. Here, the important topics stand out as follows; There are explanations such as 'Illness enables him to reach his Lord like a ladder', 'He shows a way to find the truth with the rope of illness', 'Changing the perception of the disease reduces his pain and accelerates healing'. Bediuzzaman enables people to discover the need to add meaning and comfort to life. With the burden of disease, it stops time and makes recognition again. It stops time and re-adds meaning to the past, and makes the future look that way according to that meaning. It brings that perspective. He tries to explain the end of eternity by looking at life through the eyes of illness. He tells a terminally ill person about his illness as a one-way ticket to a lover, and thus relieves his despair. It teaches those who use their minds to draw lessons and lessons from sickness and exasperation.”Generally, people are concerned with sickness health, not health health. “After the illness has passed, we need to be able to say what it has given me. There are third generation psychotherapies now used in psychiatry. These treatments have five characteristics. First, it enables to accept a calamity, a trauma, a disease, for example a pandemic. So in these third generation psychotherapies, you will not see the disease as the enemy. Classical psychotherapy saw illness as the enemy. He said it should be destroyed, he saw death as an enemy, he said it should be destroyed. They said fight and defeat death. Since it is not possible to kill death, the person falls into despair more. He was trying to get numb with drugs or forgetting by using drugs and alcohol in entertainment. So he was running away from the world. There are things people can control, there are things they can't. There is what it can do, there is what it can't do. What does a smart person do, what he can't control, what he can't do, in such cases, he re-interprets it, sets positive goals for himself, adds positive meaning, makes positive comments. At this point, Ustad Bediuzzaman gave positive psychology trainings with the Treatise of Patients. We see that he gave training on third generation therapies in the style of positive psychotherapy, which has not been more than 10 years since positive psychotherapy came out. Learn to focus on the opportunity, not the threat. Step 4 teaches to keep hope high. What will you do to keep that person's hopes high? In such cases, the recommendation of third generation psychotherapies is whether the person has a sound mental shelter. Does he have a high faith, he is taken care of. Does his faith believe in a supernatural night, he is being looked at. In therapies, patients are told to take shelter in whatever higher power you believe in. Some have a guardian angel belief, some have a mental shelter."People should be able to use the sense of secure attachment against calamities" “Bediuzzaman's greatest discovery is that he describes the attributes of God, that he succeeds in the imagery of God, and that God's imagery is the most plausible God-image.” People have a sense of secure attachment. If a person cannot use the sense of secure attachment in times of illness and calamity, he cannot keep his hopes high and falls into despair. There is an invisible force, an invisible reality. He sees me, says I am not alone, he can help me. For him, in such situations, that person feels great relief because he feels that he is not alone. prof. Dr. Mustafa Abu Sway said, “Sometimes we may fall into the misconception that the possessions, possessions and rank we have in this world can save us from diseases. The world is ephemeral and temporary. We need to think deeply about the life of the world and what our own life means. Sometimes it may be a problem for us to understand calamities and diseases. This is due to our ignorance. Here I would like to remind what Imam Ghazali said. Injustice is to confiscate and harm another's property. However, just as Allah is just, property and property are his. The owner can save on his property as he wishes. This should be noted first. Disasters, including pandemics, are a call for people to heed the divine message and turn to God.

[questionsonislam]

What is the importance of Ahl-i Bayt affection in Islam?

Having affection to Ahl-i Bayt (Family of the Prophet) in the name of Allah is an obligation {vacip (duty secondarily incumbent on a Muslim)} in our religion. {It is farz (necessary religious duty required for all Muslims) according to Imam-i Shafee} Allah presents a decree in the Surah (Quranic Chapter) Ash-Shura,

Say: I ask of you no wage for it (for conveying Gods Religion to you which will bring you this favor), but (I ask of you for) love for my near relatives (Ahl-i Bayt) (on account of my mission). (Ash-Shura Surah, 42:23)

Our Prophet (pbuh), in one of his hadiths, announced:

Love Allah due to the blessings He has given to you; and love me because of Allah; and love my family because of me. This hadith clearly signifies the importance of Ahl-i Bayt Affection in our religion.

In another hadith, our Prophet (pbuh) announced:

I leave you two things; if you adhere to those you will find the salvation: one is Allahs Book (Quran), the other is my family (Ahl-i Bayt). In this hadith, having made mention of those all together, it has been thought us this true lesson:

Any Muslim who obeys to the commands of Allahs Book should love Ahl-i Bayt; any Muslim who loves Ahl-i Bayt should act according to Allahs Book.

As it is true for everything, Affection for the Family of Prophet (pbuh) should also be moderate. In addition, this moderation requires living our lives with sunnah (practices of our Prophet) completely. Bediuzzaman (Author of the most influential books on religion today: Risale-i Nur Collection) explains this matter as follows:

The practices of the Prophet were required from the Family of Prophet in respect of the function of prophethood. Just as someone who abandoned the Prophets Practices could not truly be a member of his Family, so too such a person could not be a true friend to them. According to this truth, a Muslim who follows these practices completely loves the Family of Prophet in true meaning.

As required by the rule: The cause is like the doer, a share of all the benefactions and the good deeds which are the results of prayers of a Muslim pass to our Prophet, to his Family and to the Sahaba (Companions). By this way there arise a functional relationship between the spirits of the Family of Prophet and the believer, moreover, it passes good works to them and they become happy and glad indeed.

We should also point out that if it is hold only an abstract form of affection to Ahl-i Bayt in that case it would reduce our Prophets (pbuh) having been sent to humanity to a simpler state which is just to teach us loving Ahl-i Bayt. Whereas our Prophet (pbuh) has been sent for humanity to introduce, to teach loving Allah, and to urge them coming before Allah with the opportunity of prayer.

This kind of understanding is to put the purpose of creation down only to affection, whereas; Ahl-i Bayt included, all of the humans were created to know and to pray to Mighty and Sublime Allah.

In a Hadith in Mashareq, Hazrath Mohammad (pbuh) addresses Hazrath Fatima: My daughter Fatima-i Zahra, try to seek refuge from the torment of the Hell-fire because Im not capable of canceling your torments and punishments which you could possibly suffer from in the Akhirat (Life after Death) for not doing your religious necessities and obligations and doing forbidden.

Our affection to Ahl-i Bayt is not just because of their distinct personalities, it is because of their distinct services for Quran, their extreme devotion for spreading the Religion of Islam and their service for science and enlightenment.

Any believer who has affection to Ahl-i Bayt, by fulfilling his/her prayers should follow their example and try to look and be like them. Loving Ahl-i Bayt in the literal sense can only become real (haqiqat) by this way.

[basicsofislam]

ISLAM 101: Belief in The Hereafter: Part 7

WHAT ARE THE ADVANTAGES OF BELIEF IN THE HEREAFTER FOR THE SOCIETY AND INDIVIDUALS? (Part 1)

Belief in the Hereafter is one of the essentials of Islamic creed. According to Islam, there is a Day of Judgment when everyone is going to be called to account for their good deeds and evil deeds in a divine court where they are going to be either punished or rewarded. The twenty-eighth verse of surah al-Baqarah says:

“How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.”

Belief in the Hereafter is the first condition of living a peaceful and happy life in worldly life. Those who do not believe in the Hereafter are poor people who do not recognize any moral values and disturb individuals’ and society’s peace and safety. In societies in which people do not have faith or have weak faith, all kinds of evil works such as lying, theft, fornication, murder and immorality can be performed freely; and eventually these societies collapse.

Humankind desires immortality and wants reach eternity with their beloved ones, beauties and good deeds. We see that spirit seeks eternality and can satisfy its thoughts and imagination only with it. It provides joy of life for a person who lost a beloved one to think and believe that he is going to live with him eternally one day. One can find strength to endure the pains of all negative incidents, unfairness, cruelties and injustice, incurable illnesses and disorders he comes across in worldly life only by believing in the Hereafter. When a person is wronged, it is the biggest consolation for him to think that everyone is going to be punished for what they have done. It is a great haven for those who are disabled from birth to think that enduring it with the help of belief in the Hereafter is going to be rewarded.

Yes, one who believes in the Hereafter knows that he is going to be called to account for his deeds whether big or small, and he is going to be either punished or rewarded in the end. And thus, he leads his life in accordance with this.

In Risale-i Nur Collection, only four of the hundreds of proofs that belief in the Hereafter is the most important essential of social life and individual life and the basis of happiness and perfection are stated as follows:

The First Proof: It is only with the thought of Paradise that children, who form almost half of the mankind, can endure all the deaths around them, which appear to them to be grievous and frightening, and strengthen the morale of their weak and delicate beings. With the thought of Paradise, they find hope in their vulnerable spirits, prone to weeping, and may live happily.

For example, thinking of Paradise, a child may say: “My little brother or friend has died and become a bird in Paradise. He is flying around Paradise and living more happily than us.” The frequent deaths before their unhappy eyes of other children like themselves or of grown-ups will otherwise destroy all their resistance and morale, making their subtle faculties, such as their spirits, hearts, and minds, weep together with their eyes; they will either decline utterly or become crazy, wretched animals.

Second Proof: It is only through the life of the hereafter that the elderly, who form half of mankind, can endure the proximity of the grave, and be consoled at the thought that their lives, to which they are firmly attached, will soon be extinguished and their fine worlds come to an end. It is only with the hope of eternal life that they can respond to the grievous despair they feel in their emotional child-like spirits at the thought of death. Those worthy, anxious fathers and mothers, so deserving of compassion and in need of tranquility and peace of mind, will otherwise feel a terrible spiritual turmoil and distress in their hearts, and this world will become a dark prison for them, and life even, grievous torment.

Third Proof: It is only the thought of Hell-fire that checks the turbulent emotions of youths, the most vigorous element in the life of society, and their violent excesses, restraining them from aggression, oppression, and destruction, and ensuring that the life of society continues tranquilly. If not for fear of Hell, in accordance with the rule ‘Might is right,’ in pursuing their desires, those drunken youths would turn the worlds of the wretched weak and powerless into Hell, and elevated humanity into base animality.

If we have a look at the world today, how can we explain the terrible and formidable situation humanity has fallen into? Will the world not be a more livable place if people think that they will be accounted for what they do while there are wars, wrongdoings and injustice everywhere and if belief in the hereafter helps them? Then, the communities that want security, peace and clam should make belief in the hereafter dominant in the community.

Fourth Proof: The most comprehensive center of man’s worldly life, and its mainspring, and a paradise, refuge, and fortress of worldly happiness, is the life of the family. Everyone’s home is a small world for him. And the life and happiness of his home and of family are possible through genuine, earnest, and loyal respect and true, tender, and self-sacrificing compassion. This true respect and genuine kindness may be felt due to the idea of the members of the family having an everlasting companionship and friendship and togetherness, and their parental, filial, brotherly, and friendly relations continuing for all eternity in a limitless life, and their believing this.

One says, for example: “My wife will be my constant companion in an everlasting world and eternal life. It does not matter if she is now old and ugly, for she will have an immortal beauty.” He will tell himself that he will be as kind and devoted as he can for the sake of that permanent companionship, and treat his elderly wife lovingly and kindly as though she was a beautiful houri. The wife will think about the same things for her old husband and shows him respect sincerely and loyally.  

A companionship that was to end in eternal separation after an hour or two of brief, apparent friendship would otherwise afford only superficial, temporary, feigned, animal-like feelings, and false compassion and artificial respect. As with animals, self-interest and other overpowering emotions would prevail over the respect and compassion, transforming that worldly paradise into Hell.

We cannot appoint a guard for everyone but we can place guards of consciousness full of belief in the Hereafter in people’s hearts. Then instead of anarchy, despotism and cruelty, obedience, respect and justice will rule in the society. Individuals, families, constitutions, communities and even the whole world will live in peace.

[risalei-nur]

The Words - The Thirteenth Word - Part 17

If the murder was not the result of a grudge or enmity, and a hypocritical one instigated it, the parties must make peace without delay so that this minor disaster will not grow and persist. 

If they do so, and the murderer repents and prays continually for the victim, both parties gain and become like siblings. In compensation for a lost family member, they gain several new ones. 

Submitting to the Divine Destiny and Decree, they abandon enmity. 

Especially if they have taken part in the Risale-i Nur’s teachings, individual and collective peace and brotherhood in the Risale-i Nur’s circle require that they put aside all grudges.

In Denizli prison, all prisoners who had been enemies became brothers via the Risale-i Nur. This was one of the reasons for our acquittal. 

Even the irreligious criminals said about us: “How wonderful! How blessed they are!” All prisoners began going out for fresh air. However, I have seen here that a hundred men suffer because of one man, and do not go out to enjoy the fresh air together. 

Believers with sound consciences do not harm other believers because of some insignificant and minor error or advantage. If they make a mistake and cause harm, they should repent immediately.

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): Before His Birth, His Birth and His Childhood

Death of Hazrat Amina

After spending a month in Medina with her son, the Master of the Universe (PBUH), Hazrat Amina decided to return to Mecca. They said their goodbyes to their relatives and left the city.

There were three travelers in this desert:  Hazrat Amina, her glorious son, and Umm Ayman. They were all considered exceptional in the spiritual realm. The breeze of longing and separation was blowing close by.

Hazrat Amina’s eyes resembled a stream of overflowing water when she thought about her husband who passed away at a very young age during the first months of their marriage. Our Holy Prophet (PBUH) could not bear seeing his saintly mother’s teardrops; thus he began to cry ardently as well. His garment was soaked by his teardrops that fell like the rain.

Instantly, Hazrat Amina became ill while they were halfway through the road. Our Holy Prophet (PBUH) and Umm Ayman were alarmed. What could they do in the face of an illness that was only getting worse in its intensity of pain?

They had no solution other than to encamp underneath a tree’s shade that was 23 miles to the south of Medina. Strength and stamina had withdrawn from Hazrat Amina’s knees as she collapsed onto the ground without being able to contain herself. They covered her. Hazrat Amina was sweating due to the severity of her illness. Our Beloved Prophet’s (PBUH) teardrops fell out of fear of losing her and remaining motherless. It was as if everything came to a halt. There was no sound, and stillness dominated the sky.

Hazrat Amina lay on the ground in a weak state.

At one point, our Holy Prophet (PBUH) was able to collect himself and he asked his mother, “How are you, dear mother?”

The mother, whose heart was a trove of compassion, did not want her only child to be upset. In order not to rouse to her dear son the fact that she quivered with intense pain, she answered, "I am fine, my dear, nothing is wrong”.

She lost consciousness after speaking those few words. This illness had now wrested her energy to speak. At one point, she was heard to have said “water”. Our Holy Prophet (PBUH) brought water to his beloved mother at the speed of an arrow being sprung from its bow.

Hazrat Amina drank the water. She held the container of water and her beloved child’s very soft hands. She opened her eyes. She looked at our Holy Prophet’s (PBUH) face that radiated noor (light) to her heart’s content, and caressed his hands with her motherly compassion.

At one point, the Master of the Universe (PBUH) slightly straightened out his mother’s position and put her head on his lap. The holy tears that dripped from his eyes were falling on his mother’s shoulders like April rain.

In addition to the anguish of losing her husband, was she now going to have to bid farewell to her son? This was an intolerable agony and an unbearable heartache. She was tormented more by this separation than the illness that she had been afflicted with. Yet, what could she do? This was an unchangeable decree of the Divine fate.

Hazrat Amina now understood that she could not be saved from this illness. In her final moment, with a feeling of deep longing, she looked at her radiant child’s face that shone like the sun, and as she smelled his hands to her heart’s content, the following words spilled from her tongue:

“You are the son of the man who was saved from the terrible arrow of death with Allah’s help and beneficence and in exchange for a hundred camels. May Allah render you glorious and relentless. If what I have seen in my dreams is true, then you will be sent as a Prophet by Allah to inform the sons of Adam of what is lawful and unlawful, and upon this, you will possess majesty and many gifts. You will be sent to complete the submission and religion of our forefather, Ibrahim. Allah is going to protect and withhold you and nations from idol worshipping and idols. Every living being will die and everything new will wear out. Everyone who becomes old will disappear. Everything is ephemeral, everything will leave. Yes, I am going to die as well. However, my name will remain forever because I have given birth to an immaculate child and am leaving a memorable and auspicious person behind me”. 

After speaking these painful and foretelling words, Hazrat Amina’s eyes lapsed and she surrendered her soul to Allah.

Place: The Abwa Village, which is located in between Medina and Mecca.

Date: 576 AD.

Hazrat Amina’s Burial

Our Beloved Prophet (PBUH) and Umm Ayman were frozen. In fact, their tongues were stiff. It was only our Holy Prophet’s (PBUH) tears that spoke.

At one point, Umm Ayman was able to collect herself and she wiped the saintly child’s tears. Afterwards, she nestled and tried to comfort him. She said, “Do not be sad, and do not cry, my precious, Muhammad. We must surrender to Divine fate. Both life and possessions belong to Him. Everything has been entrusted to us; He takes back a trust just as He has given it”.

Our Beloved Prophet (PBUH) took a deep breath and said, “I know. I will always submit to His authority. However, a mother’s face is unforgettable. I am sad that I will never be able to see her face again”. Afterwards, he immediately gathered himself, wiped his tears, and said to Ummi Ayman “Alright, she surrendered that trust to its owner. We should submit her corpse to the soil so that she can be in peace”.

They submitted the corpse of the world’s most fortunate mother, Hazrat Amina, to the bosom of the earth. Considering the fact that she gave birth to the Master of the Universe (PBUH), who knows how and at what heights her soul rejoiced with the angels.

After the Burial

The duty of taking this precious orphan to Mecca had fallen on his nanny, Umm Ayman.

With all her effort, Umm Ayman was doing everything she could throughout the entire journey to not have him feel that he had been left motherless. She nestled him as if he was her own child and tried to comfort him. In fact, our Holy Prophet (PBUH) accepted her as a mother and began to refer to her with that title. Much later, he would pay her the compliment of being “the mother who came after my mother” each time he saw her. 

Both Motherless and Fatherless!

The radiant-faced Master of the Universe (PBUH) was now an orphan without a father and mother. However, he had a true guardian and patron. That Guard kept our Holy Prophet (PBUH) under His impeccable custody and complete supervision and protected him from all kinds of danger and trouble throughout the his entire life.

We are reminded of this particular incident in the verse, “Did your Lord not find you an orphan and give you shelter and care?” 

Years later, during the Hudaybiya Umrah, in the sixth year of the Hijra, the Master of the Universe (PBUH) passed through Abwa once more. With Allah’s permission, he visited his mother’s grave and tidied it up with his hands. Afterwards, he cried out of deep emotion.

The Sahaba (his companions) also cried after seeing his tears of longing and asked, “Oh Messenger of Allah, why are you crying?”

Our Holy Prophet (PBUH) responded, “I remembered the compassion and mercy that my mother showed me and that is why I cried”.

The wisdom behind their early death

This question may come to mind here:

“Why did God Almighty not let his venerable mother and father see his prophethood and why they were not able to be Muslim?”

Badiuzzaman Said Nursi answers this question in his book “The Letters,” in The Risale-i Nur Collection:

“Through His munificence, in order to gratify the Noble Prophet (Upon whom be blessings and peace's sentiments), Almighty God did not put His Noble Beloved’s parents under any obligation to him. His mercy required that to make them happy and to please His Noble Beloved, He did not take them from the rank of parenthood and put them in that of spiritual offspring; He did not place his parents and grandfather among his community. However, He bestowed on them the merit, virtues, and happiness of his community. Indeed, if an exalted field marshal's father, who has the rank of captain, entered his presence, he would be overwhelmed by two opposing emotions. So, compassionately, the king does not post the father to the retinue of his elevated lieutenant, the field marshal.”

THE ISSUE OF THE BELIEF OF THE PARENTS OF THE PROPHET

Islamic scholars agree that:

"None of the noble individuals of the chain coming from Prophet Ibrahim (Abraham) to Prophet Muhammad (peace be upon them) was indifferent to the true religion and none of them blemished their heart with shirk (idol-worship, to associate anyone or anything with Allah) and kufr (disbelief, blasphemy)" 

Many Islamic scholars put forward with clear evidence that Prophet Muhammad’s (pbuh) parents will be among the people of salvation in the afterlife, through similar explanations. We can list those explanations as follows:

1) His parents, Hazrat Abdullah and Hazrat Amina, passed away long before their son undertook the task of the prophethood. So, they lived in the period of (fatrat) interregnum and they are regarded as people of interregnum. There is no torment of Hell for those who died during the period of interregnum. 

One day someone asked a well-known scholar Sharaf al-Din al-Munawi, "Are our prophet’s parents in Hell?"

Al-Munawi replied, "They passed away during the interregnum. There is no torment before sending down a Prophet" 

It is well defined in the Quran and hadith (saying or tradition of the Prophet Muhammad) that no one who did not hear an invitation of a Prophet will have torment in the afterlife. It is also known that no previous Prophet’s invitation reached Prophet Muhammad’s (pbuh) parents. So, we can say that they will have no torment in the afterlife and they are among the people of salvation.

2) There is no information that the Prophet’s parents were in shirk and kufr. On the contrary, they were among the “Hanif” people who were practicing the beliefs and traditions coming from their grandfather Prophet Ibrahim (pbuh), like Zayd Ibn Amr Ibn Nufayl, Waraqa Ibn Nawfal and others.

3) Another piece of evidence that they were not in shirk is a hadith of Prophet Muhammad (pbuh), "I come from a continuous line of clean fathers and always mothers" 

In the Quran, people of shirk is defined as “unclean people”. Since cleanness and uncleanness, faith and shirk, believers and unbelievers are opposites, and when we consider the above hadith, we must accept that no one from the ancestors of Prophet Muhammad (pbuh) was in shirk. 

In short, “While Prophet Muhammad (pbuh) is said to be a mercy to the universe by Allah, it would not be logical and harmonious with good manners to think that his parents, who carried him in their bodies before the sun of prophethood was born would be deprived of the prosperity and light of their sun. The parents of the Messenger of Allah lived in the Period of Ignorance (Jahiliyyah). They did not live during the time of the prophethood of Hazrat Muhammad (pbuh).”

Then, a believer should know and accept the following:

“The parents of Allah’s Messenger are surely from the people of salvation, people of Paradise and people of belief. Surely Allah Almighty will not hurt His dear messenger’s tender and compassionate heart.” 

The following stanza expresses that truth in a nice way:

While the sun of the two worlds were in the sign of bliss

How would Allah not give his parents honor?

Oh my heart! Look at the diver with equitable eyes

Would he take the pearl and throw away the mother-of pearl?

Its Meaning:

Is it possible that God Almighty will not honor the Prophet’s mother and father while Hazrat Muhammad (pbuh), who is the sun of the both worlds, is in the sign of happiness?

O my heart! Look mercifully at the diver! Is it possible that he will take the pearl and throw away the mother-of-pearl?

[wisdomrays]

TAFAKKUR: Part 223

ACTION AND COINCIDENCE

It is not easy for people living today to believe that every object, every law and every incident in the universe is planned in a very detailed way. However, it is a fact that there is a seen and unseen algebraic reality to everything moving in the universe. This situation amazes the distinguished scholars roaming on the lace of science.

Physicists study on the biggest and smallest physical measures, on the strongest and weakest forces, and they have calculated the ratio between some of them and attained results close to 1040 several times. For example, it has been proven that “strong nuclear force,” which keeps protons and neutrons in the atomic nucleus together, is 1040 times stronger than the force of gravity. Although some consider this situation a result of coincidence, there are also some people who have shown the courage to question the accuracy of this result and open it to discussion. Since then, obtaining the same number several times has inevitably led to the belief that the number was determined and calculated before. This situation resembles the situation of a chess player who hears somebody telling him the opponent’s next move, or the situation of a composer who hears a melody from upstairs that perfectly fits his lyrics while he is trying to write the melody for his lyrics. Is it not amazing when somebody says what is going to be especially at a time when you least expect such a vision? Questions emerge: Have all actions and incidents in the universe and the values corresponding to them been determined in advance? Is there a certain logic behind the behavior of materials without intellect or consciousness?

Perhaps when Comte de Buffon (1707–1788) started to do research into probability calculations concerning falling matches and needles three centuries ago, he did not think that he would make such an astonishing discovery. According to his calculations, the probability of dropped needles hitting a pair of parallel lines that are drawn a certain distance apart is proportional to the number pi (π) (Figure 1–2). When the distance between the parallel lines are drawn the length of a match, this probability becomes exactly 2/π. This was a theoretical result that was calculated on paper, but trying it out would raise interesting results. In other words, when a certain number of tests were conducted, it could be expected that a number of matches equal to the number that was found through the theoretical calculations would hit the lines; and, indeed, that was what happened. In addition, mathematicians found another way to calculate pi by using this method since the ratio of the number of matches or needles that hits the lines to the total number of matches or needles should give a pi-proportioned number. In 1901, Mario Lazzarini threw one needle 3,408 times and, as a result, got the ratio 355/133 or 3.1415929; the difference between this value and the real value is only 0.0000003.

The experimental proof of this fact is not difficult. When the experiment, which has been conducted thousands of times up to today, was first tried by a group of mathematicians dropping 3,000 needles, the number of the needles that touched the lines was close to 1,900, which was the desired result, and the result was amazingly found to be proportionate to pi.

Although the real relation is like the equation given in, when the length of the needles and the distance between the lines are equalized, the desired ratio becomes 2/π. What does this mean? Does the number pi, which was created with the universe and which we meet in different fields, play a role in showing the manifestation of the Majestic Will about where an object will fall-through having a result that can not be explained by coincidence? Is falling not an ordinary incident?

While this reality makes even falling an extraordinary incident, it opens a perspective on understanding the reality behind the verse: “…it was not you (O Messenger) who threw but God threw,” which was revealed about the Battle of Badr in the Qur’an. Actually, it is impossible even for a leaf to fall without the knowledge and the calculation of Our Lord, who is closer to us than our jugular vein.

Let us think about a group of creatures that lives with different physical laws in a different universe. Assume that they live on a flat, circular world and their steps get longer when they come close to the center. For this kind of creature, the shortest distance between two points is not a straight line as it is for us (A–B). Since their steps get longer as they get closer to the center, they travel close to the center. Yet, since they make the way a little longer in this way, the shortest distance would be an oblique line that takes these two variables into account and that passes by partially approaching the center. So, what would we think if we saw these creatures walking in this way all the time? Or if we knew that the creatures acting in this way were inanimate beings? In these circumstances, we might wonder whether these beings are very intelligent or whether One who knows and sees everything, and is present in every place at every time, directs them.

For a soccer forward to find the best time to attack when he is facing the goal keeper or for a tennis player to choose the best timing and position to hit the ball requires a fine calculation. In tennis, the player sometimes approaches very close to the net to meet the ball. In this way, the player gains great advantage since, by his or her positioning, the player reduces the area into which the ball can fall to the minimum, and increases his or her own chances of returning the ball. Nevertheless, since the ball reaches the player faster and harder, there is also a raised probability of the player’s failing to return the ball. Therefore, advancing right up to the net may not always be advantageous. Thus, the best position for the player may lie at any point between the net and the baseline when area and speed variables are considered. Similarly, the most advantageous point for the goal keeper lies between the attacking forward and the goal line, at a point which depends upon the variables of the speed of the ball and the area.

Naturally, we do not find tennis and soccer players’ positionings as described above strange since we expect them, as reasonable people, to play in this way. Yet, how would we interpret and explain it if we saw inanimate things acting in the same way? There is a phenomenon that applies this logic consciously but itself does not have consciousness. A phenomenon that astonishes people: light.

Let us think of a rectangular racetrack with points A, B, C, D. While the shortest distance for a horse that will run from one end of this racetrack to the other is the AC diagonal when the ground is homogenous, there will be a reroute if the ground is not homogenous. Assume the length of the racetrack is 80 meters and its width is 60 meters. Half of it is grass and the other half is sand. Also, assume the horse’s speed on the sand is half of its speed on the grass (it runs 10 meters in 1 unit of time on the grass). Under these circumstances, the horse will run the AC diagonal in 15 units of time while it will run AEC route in 14.5 units of time. The ABC route is much longer. Thus, any route which passes between these two routes will be shorter than these two. The point O, which the shortest route (AOC) passes, will be between the points M and E. When we look carefully, we understand that this is the route light follows as it enters environments of different densities; for example, the route it follows when passing from air to water (see a spoon’s broken image in a water-filled glass). As you see, light finds that specific mysterious point and follows that particular path. In other words, while entering different environments of varying densities, it finds the shortest way and follows it in an amazing way.

All these detailed calculations and functioning with great wisdom show that even inanimate beings and atoms are in the hands of a Majestic Will.

Every atom contains two truthful testimonies to the Necessarily Existent Being’s Existence and Unity. Despite being powerless and insentient, it bears decisive witness to the Necessarily Existent Being’s Existence by carrying out important duties and functions as though it were conscious. It also testifies to the Unity of the same Being, Who owns all material and immaterial dominions, by conforming to the universal order in general, and to the rules of each place it enters in particular. It settles in every place as if it were its homeland. All of this shows that the One Who owns the atom owns all the places it enters. By carrying out very heavy duties incompatible with its size and weakness, the atom shows that it acts at the command and in the name of One with absolute power. (The Thirtieth Word, Second Point, Risale-i Nur Collection)

[dinaive]

Fajr

From the Risale-i Nur Collection THE WORDS On the Nature and Purposes of Man, Life and All Things by Bediuzzaman Said Nursi Translated from the Turkish by Şükran Vahide

The time of Fajr, the early morning: This time until sunrise resembles and calls to mind the early spring, the moment of conception in the mother’s womb, and the first of the six days of the creation of the heavens and earth; it recalls the Divine acts present in them.

It can be clearly understood from this how essential it is for a spirit in this state at the time of Fajr in the early morning to have recourse to and present a petition to the Court of an All- Powerful One of Glory, an All-Compassionate All-Beauteous One through prayer and supplication, to seek success and help from Him, and what a necessary point of support it is so that he can face the things that will happen to him in the coming day and bear the duties that will be loaded on him.

[risaletalebesii]

“Bismillah, “In the Name of God,” is the start of all things good.” Risale- i Nur Collection / Bediüzzaman Said Nursî