Al Mathnawi Al Nuri: Seedbed of the Light (Risale-I Nur Collections)

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I have observed that the more people are preoccupied with philoso- phy, the more their hearts suffer from spiritual disease. I also have observed that the greater this spiritual disease of the heart becomes, the more people are preoccupied with rational sciences. Spiritual diseases lead to preoccupation with rational sciences, and preoccu- pation with rational sciences gives rise to spiritual diseases. Another original observation is that while causes must be respected, attributing real influence to them is an aberration and deviation.

Consider this: Why are dogs, which should be considered blessed due to their many good qualities notably their proverbial loyalty , considered ritually unclean? Why are other domes- tic animals, such as hens, cows, and cats, which feel no gratitude and loyalty in return for the we do to them, considered blessed? This is because—provided it is not to backbite dogs and break their hearts— dogs are greedy and so attached to apparent causes that they cannot see the true Bestower of bounties.

Thus, they suppose the means to be truly effective [in procuring their food], and so suffer the stigma of ritual impurity as punishment for their blindness and indifference to the true Owner and Bestower of bounties. Blessed animals do not recognize means and causes or give them any value or importance. Cats ask for food and, when they get what they want, behave as if they do not know you or you do not know them.

They feel no gratitude toward you. He also calls us to unite in the Sunna. Even if it appears to be like swimming and making progress, in reality it is nothing more than sliding toward death:. Deviating from his way or Tradition [the Sunna] makes one a plaything of devils, an object of illusion and suspicion, a target of fear, and a mountain of unbearable burdens.

Deliverance from such things comes only from following the Sunna. Whoever holds fast to even a part of them can be elevated. Build for me a tower to obtain the means [of traveling] in the heavens This subject is frequently mentioned in the Risale-i Nur collection. Said Nursi puts forth an original idea concerning our relations with and view of the world: The world is not something to be disliked, but rather to be loved.

He reminds us of the three elements comprising the basic princi- ples of this love:. The world has three facets. With respect to its second facet, the world is the arable field of the Hereafter. These two facets are beautiful. The third facet relates directly and exclusively to the world itself, and is where people gratify their bod- ily desires and seek to meet the needs of this transient worldly life.

Other purposes and fruits pertain to the Bestower of life, exalt- ed is His Majesty. The relation of human beings with their individual lives is like that between a navigator and the royal ship he steers. The navigator places his fingers on the instruments that move and steer the ship. In other words, it is quite small. This is exactly how it is with any living being and the ship of its existence and life. Said Nursi further observed that seeing and accepting human beings as greater than they really are is an act of oppression and a step toward idolatry. One who takes this first step may not be able to turn back in some circum- stances:.

The deities of ancient Greece and other pagan peoples were devised from such devilish assumptions. Later on, he states that belief is a secret source of strength. Those who possess this source can possess worlds, and through dependence on God real- ized with belief, individuals can make everything serve them:.

Those who affirm that whatever exists belongs to Him exclusively and is His property, find that everything serves them. Every point in the universe contains the truth of his light. Just as the spirit and meaning in a seed are found in the body of a tree and shoot, he is a mirror to the First and the Last with respect to his light, which com- prises the essence of existence. If you see the universe as a tree, you will see his light as originally its seed and consequently its fruit. If you see the universe as an animate being, you will see his light as its soul. If you see the universe as a macro-human, you will see his light as its intellect.

If you see the universe as a flower garden, you will see his light as its nightingale. For the spiritually prepared and aware, both nature as a rich- ly embroidered art work and humanity as a crystal prism are unerring books, eloquent speakers, sources of light illuminating the realm behind the visi- ble world. He puts this observation in the form of a victory song:. I have seen the former as a shadowy mirror reflecting someone other than itself.

But people view it as having an independ- ent existence, showing itself and so becoming an unbending tyrant in rebellion against its Creator. I have seen nature as a work of Divine art, a painting of the All- Merciful. However, as a result of viewing it heedlessly i. The seed of unbelief is present in the essence of sins, especially those that are committed frequently, for such sins lead to indifference. This attitude leads to addiction, which can be remedied only by abandoning the sin. Those who indulge in sin seek to avoid punish- ment and so, unconsciously, try to find an excuse to believe in the non-existence of eternal torment.

This continues until they deny eternal torment and the abode of punishment. This leads to the denial of the existence of those beings—like guardian angels—who oversee people and are aware of their sins. When they encounter even a false argu- ment for its non-existence, they take it as a strong proof and deny the final reckoning. Thus their hearts gradually become darker and darker. May God save us from such a consequence. With new and original interpretations, he frequently displayed its depth and excited thirsty hearts by making Divine truths easily understand- able.

In The Twenty-fifth Word, the analysis attains a wonderful state. Its elaboration of what is summarized here in the Mathnawi is like an ocean to a drop, a forest to a seedling. Try to assume the mood of intermediaries ranging from Gabriel, who brought it to the Prophet, to the one from whom you hear it direct- ly. While listening to the reciter, try to hear it as if listening to the Prophet reciting it at the summit of Prophethood to humanity and other beings throughout the world. Al-Mathnawi al-Nuri resembles an index of many topics, each requiring a separate book, and each of which would be elaborated upon in the Risale-i Nur.

Immediately after that we are offered a path to the Truth, one that differs from earlier paths. The offer is made, and our attention is turned to our essen- tial weakness and poverty. A little further on, our unique creation is point- ed to, and we are reminded that humanity is an index of existence. After that, our attention is turned to prayer, which is analyzed in great detail in sever- al parts of the Risale-i Nur.

Elsewhere, the reader is introduced to grace and intercession, which can be considered active prayer. The impossibility of evolution, mutation, and leaping from one species to anoth- er is stressed. Basing his arguments on sound thought, Said Nursi rejects evo- lution. It is our earnest desire that these works be examined in depth by mem- bers of an institute entrusted with the task of studying the Risale-i Nur. God is the Creator of all things, and He is guardian and watcher over everything. To Him belong the keys of the heavens and Earth.

Glory be to Him in Whose Hand is the kingdom and inner dimen- sions of all things. There is not a moving creature but He has grasp of it by the forelock. But the Eternal Divine Power, absolutely independent of everything, is ever-active and cre- ates, for Divine Unity and Glory require that it be so. The Eternal Monarc has officers, but they have no authority to execute His orders independently.

They also function as observers and witnesses. By doing so, they obey His laws and commands of creation and thereby perform their duty of worship, which is required by their nature and disposition. They exist because they must manifest the dignity of Divine Power and majesty of Divine Lordship and Sovereignty. Human monarchs, on the other hand, need officers and other means to help them to enforce their rule.

There is no resemblance or relation between these two kinds of officers. Since most people cannot discern the beauty and wisdom behind every event, they complain and object. However, those who see the real beauty and wisdom in events know the truth of what is going on. A parable clarifies this point: The Angel of Death complained to God that His servants would complain of his role as the tak- er of souls.

Such believers see His seal and observe His stamp on all things. Free from doubt, they feel themselves always and everywhere in His Presence. First ray God Almighty sets a special seal on each thing He makes, showing that He is the Creator of all things. For example, look at the seal He has put on life, through which one thing is made into many and many things are made into one.

He transforms the water we drink into a means for forming innumerable animal organs and systems. Whoever has an intellect, consciousness, and a heart must conclude that making a single, simple entity from many things and using a single entity to make many things is a seal special to the Creator of all things. Second ray Among His innumerable stamps, look at the one He has put on living things. Being complex and inclusive in character, a living thing is a minia- ture universe, a shining fruit of the Tree of Creation, a nucleus of creation made by the Creator as a sample or pattern for most species.

It is as if that living thing were a drop filtered through wisdom from creation with absolute- ly exact measures, an all-inclusive point extracted from existence via knowl- edge with absolutely precise calculations. As one without the supreme dis- position of creation cannot create anything, the one who made the honey- bee an index of most things, and who inserted most parts of the Book of Creation in human nature, must be the Creator.

He has record- ed our past life and everything related to it in our memories. The One Who has done these and many similar things can only be the Creator of all things, and His doing so is a stamp specific to the Lord of the worlds. Third ray Look at the signature put on the acts of bringing to life and reviving. Out of innumerable possible examples, we mention only one: In each transpar- ent mirror or apparently transparent glass thing, from planets to drops and glass, there is a stamp—an image or reflection—specific to the sun. Names on that thing. If this were so, each liv- ing thing would have to possess an infinite power of creation, all-encompass-.

Only He can know His Essence. The third perspective is His Attributes, which are of three kinds: Essential Attributes e. The Names are the sources of the Acts: giving life has its source in the All-Living, and knowing everything down to the smallest originates in the All-Knowing. Philosophy has its source in Wisdom, and so on. Although we try to know or recognize God by His acts, Names, and Attributes, we must not think of Him in the terms associating likeness or comparison unto Him, for there is nothing resembling Him.

He is absolutely One, Single, and totally different from all that exists or has the potential to exist. In this sense, His Oneness is not in terms of number. He also has Unity and relations with the created. To have some knowledge of Him through His acts, Names, and Attributes, some comparisons are permissible.

This is pointed to in the verse: For God is the highest comparison. Also, each atom would have to have divinity, for the exis- tence of everything would have to be ascribed to itself. Likewise, if the exis- tence of everything were ascribed to causes, absolute divinity would have to be attributed to each cause. Thus there would be countless partners in Divinity, which necessarily requires absolute independence and rejection of any partnership.

Consider an atom or a seed. See how astonishing are its well-arranged composition and relationships. It has relationships with all parts of the liv- ing thing of which it is a part, as well as relationships with all members of its species and all other creatures. Its relationships and duties resemble those of a private with respect to military officers.

It is the same with the Absolutely Powerful One, in relation to Whose Power whatever exists, without exception, is the same. Accepting the above assertion means accepting countless divinities. Fourth ray Writing a book requires only a writer and a pen. However, if it is printed on a printing press, there would have to be as many iron letters as the actu- al letters in the book, and many people would be needed to make and arrange them. If a book is written in small, fine letters within one word, as many iron letters as actual letters in the book would be needed to print that one word.

If you say that the universe is a book written with the Pen of a Single One, then you are following the easiest and most reasonable path. So this is a supposition having nothing with the truth. Or, each particle should have as much power as to make all plants, and as much knowledge as to know in exact detail all flowering and fruit-bearing plants and trees. Then, each air, water and soil particle or atom could be a means for the formation of all or most plants.

Suppose different seeds have been buried in a soil-filled pot. In both cases, the result will be almost the same, as can be seen world-wide. Despite the variety in shape, color, taste, and appearance, any soil can be used to produce all flowers and fruit-bearing trees. Thus, if you attribute their existence to nature or material causes, each seed, despite its physical simplicity and similarity, would have to have special machines or workshops to form the entire plant or tree. While each letter in a book points to itself as a letter and in one respect only, it points to its writer in many respects.

Likewise, He puts His special stamp on each species and each whole. He puts the stamp of His Unity on the universe, as well as on any part of it, thereby demon- strating His Unity. By concentrating the manifestations of all or some of His Names on a single entity, He displays His Oneness. He is the Reviver of the dead in the same way, and He is powerful over all things Countless animal and plant species are raised to life.

There are far more members of many non-human species than there are of humanity. Nevertheless, to fulfill certain subtle purposes, most plants are not raised in their exact former identities, but in forms bearing a substantial and close resemblance. Despite their being infinitely mixed with each other, reviving these innumerable species without confusion and with exact differentiation is a special stamp of the One of infinite Power and all-encompassing Knowledge. Species are infinitely mixed and intermingled, and there is great similarity among them.

This is also a special seal of the One in Whose Hand are the dominion and keys of all things. He can do one thing while simultaneously doing something else. Your denial of it is like this: A man saw anoth- er man rewriting innumerable lost books from memory, or composing new ones like the lost ones, all at once.

He is told that the miracle-working author can rewrite his book, composed in an instant, after he had dissolved it in water. How can a destroyed book be rewritten in a moment? It is clear that Islam does not dis- criminate between men and women in religious responsibility.

Each gender shares most of the responsibilities, but each one has certain responsibilities that are particular to it. In almost every language, the masculine form is used for a group comprising both men and women, like the English word mankind, which includes both men and women. So, brotherhood also includes sisterhood, and, since the believers comprise both male and female believers, the believers are brothers and sisters.

However, in order to main- tain the original text and avoid repetition, usually we do not mention the feminine forms in translation.

Al-Mathnawi Al-Nuri (Risale-I Nur Collections)

During spring there is an exalted, subtly embroidered seal belonging to the Lord, one showing itself in absolute accuracy and orderliness, abundance and extensiveness, and with absolute speed and ease. You see that complete- ly mixed things are perfectly distinguished and separated. This seal is par- ticular to the One Who can do many things at once, from Whom nothing is hidden, and for Whom nothing is difficult. In this same season, we see extraordinary art and activity on Earth based on purposefulness, insight, wisdom, and munificence. This occurs everywhere, in exactly the same way, orderliness, and abundance.

This art and activity are seals of the One Who, despite being nowhere, is present everywhere through His Power and Knowledge, Whom nothing wearies, and Who never needs help. The universe is like a magnificent palace, a well-ordered factory, a well-planned city, all of whose elements or parts work together for great purposes. Elements hasten to help each other, even over long distances, when they are needed and do not get lost. Those who discern this truth see how some parts help other parts to meet their needs.

Look at this principle of mutual helping and cooperation. The sun and the moon, day and night, and summer and winter work with plants to help animals and to convey their food to them, which they take from the treas- ury of Mercy. Animals hasten to help human beings. For example, honeybees and silkworms take honey and silk from the treasury of the All-Merciful and carry them to humanity. Soil, air, and water particles help fruits and veg- etables, each of which differ in taste and quality of nourishment. This perfect, purposeful, and well-arranged mutual helping is manifest- ed by all of these things, especially inanimate objects.

It is an evident proof and clear argument that they are servants of an All-Wise Sustainer, work- ers of a Munificent Manager who work by His command and leave, and by His Power and Wisdom. The food needed by living things is distributed on time and according to their need. This well-arranged universal providence, con- tained in an all-encompassing mercy, implies love for and knowledge of those beings supplied.

al-Mathnawý al-Nurý

Such all-encompassing mercy combined with perfect gra- ciousness implies favoring and gratifying. Such graciousness combined with universal wisdom implies a certain purpose and consciousness. Such univer- sal wisdom combined with a perfect arrangement makes all things interde- pendent. Such interdependence requires mutual helping and solidarity among all parts of existence.

All of this is a special stamp of the One Who is the Lord, Sustainer, Provider, and Director of all things; a seal unique to the One to Whose Command the sun, the moon, and the stars are subjugated. Ninth ray The stamp of Oneness is seen on all individual things and species, on Earth and the universe, and is distributed throughout the world on such universal elements as air, water, and soil.

Planting seeds in an arable land indicates that the land is controlled by the owner of the seeds, and that the seeds belong to the one who controls the land. All universal elements [like water, air, and soil, which imply an all- encompassing knowledge and wisdom] are at the disposal of a single Maker. Each species and ele- ment testifies that it belongs to the One Who owns everything. Whoever created me created it. Whoever uses me as a letter wrote it.

Whoever made me a stitch wove it. The One Who controls the smallest creatures and manages the life of the weakest beings has supreme power over all elements. The One Who employs all elements manages the lives of all animals and plants, and holds them in His Hand of Lordship. This stamp of Unity is clear to those whose eyes are not blind and hearts are not sealed. Can you claim absolute ownership of and control over anything? Tenth ray We have pointed out some stamps of Unity put on parts, individual beings, and wholes; on the universe; and on life, living beings, and bringing to life.

The difficulty or ease of creating a tree and a fruit is the same, as both depend on the same law of growth and issue from the same center. Depending on the same law of raising and upkeep lessens difficulty and expenditure to such an extent that there is no difference between one person growing a tree with abundant fruit and many people raising one fruit tree. A single fruit grown by many people requires as many tools as does growing a tree with abundant fruit. Similarly, the instruments, machines, and factories needed to equip an army would be the same if only a single soldier were to be equipped.

The difference is only qualitative. Also, printing thousands of copies of a book is not much more expensive than printing one copy. If each copy were printed on a different printing press, the amount paid would be thousands of times greater than that paid for thousands of copies from the same press. In sum: If innumerably multiple things are not attributed to one source, then, in addition to having to attribute one thing to innumerably multiple things, there would be as many difficulties as those things.

So, the extraor- dinary ease of creating so many species distributed world-wide comes from the Oneness of their Creator. If this were not so, their creation would be impossibly difficult. This observed ease and economy of means also shows that God has no partners in His Essence and acts, for such a condition would destroy the order, which, in turn, would ruin the universe. These images disappear when the sun sets or the river enters a tunnel, and new ones appear when the sun rises or the river comes out of the tunnel. Similarly, the existence of creatures shows the necessary existence of the Necessarily Existent Being.

Their disappearance along with the causes of their existence, and their replacement with new creatures bear witness to His Permanence, Eternity, and Oneness. The disappearance of causes and their effects along with the succession of years and centuries, and their being followed by their likes testify that causes and their effects are created for subtle purposes. All of those fine beings coming in successively are creatures of the All-Majestic, All-Gracious, and Beautiful One, all of Whose Names are beautiful and holy.

Such activ- ity testifies that they are His changing works, moving mirrors, and succes- sive stamps and seals. In the general order of creation, each element has a tongue to express its functions and tasks. In every living being, there are two signs of His Oneness and absolute independence of creation. The perfection of the essential or indispensa- ble quality points to the perfection of the being who has them.

That is, you know him as a skillful, expert, and capable engineer. The perfection of the qualities displays these essential capacities, and that the engineer has fully realized his or her superior capacities and distin- guished potential. Similarly, the perfection of the works we observe in the universe bears witness to the perfection of the activity behind them, which, in turn, bears.

Actually, compared to His glorious Perfection and majestic Beauty, all perfection or beauty in the universe is only a dim or vague shadow. If nature or material causes created everything, everything becomes extremely diffi- cult. They bear witness to His Permanence, Eternity, and Oneness via their disappearance, along with the causes of their existence, and via their being followed by new ones. He can be described in the following terms:. As his person is universal in nature, Earth is his mosque, Makka his place of worship, and Madina his pulpit.

He leads all believers, who stand behind him in rows and follow his words on the principles of happiness [in both worlds]. The chief of all Prophets, he removes the lies and slurs lev- eled against them by their own people and affirms them and the essentials of their religions within Islam.

The master of all saints, he guides and edu- cates them via the light of his Messengership. Muhammad, upon him be peace and blessings, is a luminous tree grow- ing on the firm, healthy, and lively roots of the previous Prophets and the heavenly principles they preached. Whatever he claimed is confirmed by all Prophets based on their miracles, and by all saints based on their good or marvelous works.

All his affirma- tions bear the seals of all perfected people. Billions of people have agreed upon this for 14 centuries. Earlier revealed Scriptures the Torah, the Gospels, the Psalms, etc. He is confirmed by marvels that, prior to his Prophethood, either he worked or that took place in connection with him. It is also report- ed through reliable channels that his coming was predicted.

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All of these were nar- rated by truthful Traditionists and historians. He is also confirmed by the Islamic law, which enables people to find happiness in both worlds. If your eyes and heart are open, this will be enough for you. Like the sun [showing itself through its light, heat, and other manifesta- tions], all of the praiseworthy virtues concentrated in his person, as well as the merits and excellences he displayed while fulfilling his mission, confirm his Prophethood.

Further proofs are his firm belief demonstrated by his aus- tere life, great awe of God, righteousness, and matchless servanthood to his Lord. Open your eyes and look carefully. What catches our eyes first is an extraordinary man excelling all others in good looks and good conduct. He has a revealed book, and speaks in an extraordinarily concise and wise way while addressing creation, humanity, jinn, and all other creatures.

What strange things he speaks about: a very important affair, a very awesome tiding. Where do I come from? What is my purpose or final destination? Fifth droplet Look at this most illustrious being.


See how he disseminates the truth with such light that our night is changed into daytime, our winter into spring. It is as if the universe changed form so that its vexed, distressful face became cheerful and smiling. If we do not look at the universe according to the light [of the truth] that he brought, it seems full of sorrow, its living creatures like strangers and mutu- al enemies, and its inanimate objects like frightening corpses.

We see ani- mals and human beings as orphans weeping at the pain of death and sepa- ration.

Al-Mathnawi Al-Nuri: Seedbed of the Light by Bediuzzaman Said Nursi (Hardback, 2007)

Our helplessness is a continuous source of trouble, and our poverty renders us powerless. Human reason or intellect continually upset us with sorrows of the past and anxi- eties of the future, causing us to be the lowest and most wretched of ani- mals. Now look at the universe with his light and observe it through the tel- escope of Islam. See how its appearance has changed. It is no longer a house of mourning, but a mosque in which all beings praise and thank the Creator and reflect [on His works].

Creatures that formerly seemed like strangers and mutual enemies have become friends, brothers, and sisters. Inanimate objects, seen as terrifying corpses, have become like amiable living beings fulfilling certain important functions. In sum, the universe is a book of Divine Wisdom. Now look at the past, that great tomb of darkness. See how it has been illuminated with the suns of Prophets and stars of saints. Look at the future, the darkest of nights.

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Now look at people and see how they progressed from being helpless, destitute, and degraded animals to the rank of Divine caliphate on Earth. They have progressed through the force of their weakness, the power of their helplessness, the motive of their poverty, the incentive of their desti- tution, the strength of their servanthood, the light of their heart, and the splendor of their intellect. Then look how the reasons for their descent help- lessness, poverty and weakness have become the reasons for their ascension due to their being enlightened by the light brought by that luminous per- son: Prophet Muhammad, upon him be peace and blessings.

Without his presence, the universe and everything in it including humanity would have been rendered worthless and meaningless. Had it not been for that wonderful, superior person who makes known the universe and its Creator, this beautiful universe would not have existed, for we could not have understood its meaning. How truthful is He Whose words are true, and for Whom is the sovereignty of creation, in His declaration: But for you, I would not have created the worlds.

Sixth droplet Look at and listen to him. He speaks of eternal happiness and brings good tidings of it. He unveils infinite mercy and calls everyone to it. Look at him from the viewpoint of his mission: He is the proof and lamp of the truth, the Sun of guidance, and the means of happiness. Now look at him and see how the light of Islam has reached the east and the west with the speed of lightning, how one-fourth of humanity has accepted the gift of his guidance wholeheartedly.

Given this, can the carnal soul and Satan argue, with reason and with- out sophistry, against the affirmations of one like that man, especially against the foundation of his affirmations: There is no deity but God? Seventh droplet What stimulates him? Sacred power. Consider his accomplishments in that desert full of savage people who adhered fanatically to their customs, trib- alism, and hostility. How did he remove such things from them so quickly and equip them with high, laudable virtues? How did he make them teachers of humanity and masters of civilized peoples? Not by power and terror, as do most rulers, but by conquering hearts and minds; subjugating spirits and egos; and becoming the beloved of hearts, the teacher of reason, the educator of selfhood, and the ruler of spirits. Eighth droplet It is very difficult even for a powerful, determined ruler or government to remove an established bad habit from a small community.

The Prophet removed many established bad habits from vast communities of people who adhered fanatically to their customs and traditions, with a small force, lit- tle effort, and very quickly. Moreover, he replaced them with praiseworthy virtues and exalted merits. Whoever denies this should go to the Arabian peninsula today and see what they can accomplish there. Let them take a hundred philosophers [psychologists, sociologists, scientists, and pedagogues], and see if they can accomplish in years even one-hundredth of what the Prophet accomplished in a year.

Ninth droplet A basic understanding of human nature shows that people cannot lie easi- ly about something that will embarrass them if they are caught. Even if it concerns an insignificant matter and is told to a small group, it is still hard. If they can lie comfortably without blushing or shame, they are compulsive liars, a trait that will be publicized by their enemies. Given this, how can someone, especially one famed for his trustworthiness and truthfulness and who carries the greatest responsibility, lie about the most important and greatest mission before humanity until the Last Day?

How could he lie before people who hate him and are just waiting to expose him? When the Prophet, upon him be peace and blessings, speaks, he has no fear of his opponents and neither hesitates nor is anxious. How could he have lied and deceived people concerning his mission? Truth is free and independent of deception, and the eye that sees the truth is not deceived. Tenth droplet Listen to his words that inform and warn people of awesome events.

He speaks about matters that captivate hearts and inspire minds to reflect, and brings humanity good tidings [of a happy future in this world and the Hereafter]. Many people would give almost anything to know the reality of things and events. If someone told you that a person had come from the moon or Jupiter and was saying very interesting things and foretelling the future, would you not give almost anything to find out what he was saying? It is very strange, then, that while you probably would do so in this case, you do not care what the Prophet says, despite the fact that the people of truth and expert knowledge namely, Prophets, truthful and truth-seeking scholars, and saints confirm him and agree on what he has said and predicted.

He speaks about the acts of a Sovereign in Whose kingdom the moon is no more than a fly circling a moth that, in turn, circles a lamp He has lit in one of the thousands of mansions He has prepared for His guests. He speaks of a world full of wonders and marvels, about a revolution so unusual and extraordinary that if Earth exploded and its mountains flew like clouds, this would not be equal in strangeness to one-thousandth of that revolution. Title: Mesnevi-i nuriye. Risale-i nur collection Main Entry: Nursi, Said, Akarsu, Huseyin. Publisher: The Light, Publication Date: c Publication Place: Somerset, N.

Islam -- Essence, genius, nature. Series: Risale-i nur collection Contents: Introduction -- The first treatise: Rays from god's unity as bright as the sun -- The second treatise: Droplets from the ocean of the prophet's knowledge -- The third treatise: Arguments for the resurrection -- The fourth treatise: A drop from the ocean of [the proofs] of divine unity -- The fifth treatise: A bubble from the ocean of the Qur'an -- The sixth treatise: A grain contained by a fruit in the garden of the Qur'an -- The seventh treatise: A flower from the garden of the Qur'an -- The eighth treatise: A spark from the rays of the Qur'an's guidance -- The ninth treatise: A whiff from the breezes of the Qur'an's guidance -- The tenth treatise: -- A radiance from the sun of the Qur'an -- The eleventh treatise: a point from the light of knowledge of God, exalted be his majesty -- The twelfth treatise: A light from the lights of the verses of the Qur'an -- Index.

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