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  1. #11
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    Cevap: From the Risale-i Nur Collection

    The Ninth Word
    In the Name of God, the Merciful, the Compassionate.
    So glorify God when you reach evening and when you rise in the morning; for all praise
    is His in the heavens and on earth, and towards the end of the day and when you have
    reached noon.
    1
    Brother! You ask me concerning the wisdom in the specified times of the five daily prayers. I
    shall point out only one of the many instances of wisdom in the times.
    Yes, like each of the times of prayer marks the start of an important revolution, so also is each a
    mirror to Divine disposal of power and to the universal Divine bounties within that disposal.
    Thus, more glorification and extolling of the All-Powerful One of Glory have been ordered at
    those times, and more praise and thanks for all the innumerable bounties accumulated between
    each of the times, which is the meaning of the prescribed prayers. In order to understand a little
    this subtle and profound meaning, you should listen together with my own soul to the following five ‘Points’.
    FIRST POINT
    The meaning of the prayers is the offering of glorification, praise, and thanks to Almighty God.
    That is to say, uttering Glory be to God by word and action before God’s glory and sublimity, it
    is to hallow and worship Him. And declaring God is Most Great through word and act before His
    sheer perfection, it is to exalt and magnify Him. And saying All praise be to God with the heart,
    tongue, and body, it is to offer thanks before His utter beauty. That is to say, glorification,
    exaltation, and praise are like the seeds of the prayers. That is why these three things are present
    in every part of the prayers, in all the actions and words. It is also why these blessed words are
    each repeated thirty-three times after the prayers, in order to strengthen and reiterate the prayers’
    meaning. The meaning of the prayers is confirmed through these concise summaries.
    ____________________
    1. Qur’an, 30:17-18.
    The Words / Ninth Word - p.52
    SECOND POINT
    The meaning of worship is this, that the servant sees his own faults, impotence, and poverty, and
    in the Divine Court prostrates in love and wonderment before dominical perfection, Divine
    mercy, and the power of the Eternally Besought One. That is to say, just as the sovereignty of
    dominicality demands worship and obedience, so also does the holiness of dominicality require
    that the servant sees his faults through seeking forgiveness, and through his glorifications and
    declaring Glory be to God proclaims that his Sustainer is pure and free of all defects, and exalted
    above and far from the false ideas of the people of misguidance, and hallowed and exempt from
    all the faults in the universe.
    Also, the perfect power of dominicality requires that through understanding his own weakness
    and the impotence of other creatures, the servant proclaims God is Most Great in admiration and
    wonder before the majesty of the works of the Eternally Besought One’s power, and bowing in
    deep humility seeks refuge in Him and places his trust in Him.
    Also, the infinite treasury of dominicality’s mercy requires that the servant makes known his own
    need and the needs and poverty of all creatures through the tongue of entreaty and supplication,
    and proclaims his Sustainer’s bounties and gifts through thanks and laudation and uttering All
    praise be to God. That is to say, the words and actions of the prayers comprise these meanings,
    and have been laid down from the side of Divinity.
    THIRD POINT
    Just as man is an example in miniature of the greater world and Sura al-Fatiha a shining sample
    of the Qur’an of Mighty Stature, so are the prescribed prayers a comprehensive, luminous index
    of all varieties of worship, and a sacred map pointing to all the shades of worship of all the
    classes of creatures.FOURTH POINT
    The second-hand, minute-hand, hour-hand, and day-hand of a clock which tells the weeks look to
    one another, are examples of one another, and follow one another. Similarly, the alternations of
    day and night, which are like the seconds of this world -a vast clock of Almighty God- and the
    years which tell its minutes, and the stages of man’s life-span which tell the hours, and the epochs
    of the world’s life-span which tell the days look to one another, are examples of one another,
    resemble one another, and recall one another. For example:
    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.
    The Words / Ninth Word - p.53
    The time of Zuhr, just past midday: This resembles and points to midsummer, and the prime of
    youth, and the period of man’s creation in the lifetime of the world, and calls to mind the
    manifestations of mercy and the abundant bounties they contain.
    The time of ‘Asr, afternoon: This is like autumn, and old age, and the time of the Final Prophet
    (PBUH), known as the Era of Bliss, and recalls the Divine acts and favours of the All-Merciful
    One present in them.
    The time of Maghrib, sunset: Through recalling the departure of many creatures at the end of
    autumn, and man’s death, and the destruction of the world at the commencement of the
    resurrection, this time puts in mind the manifestations of Divine glory and sublimity, and rouses
    man from his slumbers of heedlessness.
    The time of ‘Isha, nightfall. As for this time, by calling to mind the world of darkness veiling all
    the objects of the daytime world with a black shroud, and winter hiding the face of the dead earth
    with its white cerement, and even the remaining works of departed men dying and passing
    beneath the veil of oblivion, and this world, the arena of examination, being shut up and closed
    down for ever, it proclaims the awesome and mighty disposals of the All-Glorious and
    Compelling Subduer.
    As for the nighttime, through putting in mind both the winter, and the grave, and the Intermediate
    Realm, it reminds man how needy is the human spirit for the Most Merciful One’s mercy. And
    the tahajjud prayer informs him what a necessary light it is for the night of the grave and
    darkness of the Intermediate Realm; it warns him of this, and through recalling the infinite
    bounties of the True Bestower, proclaims how deserving He is of praise and thanks.
    And the second morning calls to mind the Morning of the Resurrection. For sure, however
    reasonable and necessary and certain the morning of this night is, the Morning of the
    Resurrection and the spring following the Intermediate Realm are certain to the same degree.
    That is, just as each of these five times marks the start of an important revolution and recalls
    other great revolutions, so through the awesome daily disposals of the Eternally Besought One’s
    power, each calls to mind the miracles of Divine power and gifts of Divine mercy of both every
    Yazar : Risale Forum
    Biz ise hem insancasina,Hem muslumancasina yaşamak istiyoruz.Bediuzzaman..

  2. #12
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    Cevap: From the Risale-i Nur Collection

    year, and every age, and every epoch. That is to say, the prescribed prayers, which are an innate
    duty and the basis of worship and an incontestable debt, are most appropriate and fitting for these
    times.
    The Words / Ninth Word - p.54
    FIFTH POINT
    By nature man is extremely weak, yet everything touches him, and saddens and grieves him. Also
    he is utterly lacking in power, yet the calamities and enemies that afflict him are extremely
    numerous. Also he is extremely wanting, yet his needs are indeed many. Also he is lazy and
    incapable, yet life’s responsibilities are most burdensome. Also his humanity has connected him
    to the rest of the universe, yet the decline and disappearance of the things he loves and with
    which he is familiar continually pains him. Also his reason shows him exalted aims and lasting
    fruits, yet his hand is short, his life brief, his power slight, and his patience little.
    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 AllPowerful 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.
    The time of Zuhr just past midday is the time of the day’s zenith and the start of its decline, the
    time when daily labours approach their achievement, the time of a short rest from the pressures of
    work, when the spirit needs a pause from the heedlessness and insensibility caused by toil, and a
    time Divine bounties are manifested. Anyone may understand then how fine and agreeable, how
    necessary and appropriate it is for the human spirit to perform the midday prayer, which means to
    be released from the pressure, shake off the heedlessness, and leave behind those meaningless,
    transient things, and clasping one’s hands at the Court of the True Bestower of Bounties, the
    Eternally Self-Subsistent One, to offer praise and thanks for all His gifts, and seek help from
    Him, and through bowing to display one’s impotence before His glory and tremendousness, and
    to prostrate and proclaim one’s wonder, love, and humility. One who does not understand this is
    not a true human being.
    As for the time of Asr in the afternoon, it calls to mind the melancholy season of autumn and the
    mournful state of old age and the sombre period at the end of time. It is also when the matters of
    the day reach their conclusion, and the time the Divine bounties which have been received that
    day like health, well-being, and beneficial duties have accumulated to form a great total, and the
    time that proclaims through the mighty sun hinting by starting to sink that man is a guest-official
    and that everything is transient and inconstant. Now, the human spirit desires eternity and was
    created for it; it worships benevolence, and is pained by separation. Thus, anyone who is truly a
    human being may understand what an exalted duty, what an appropriate
    The Words / Ninth Word - p.55 service, what a fitting way to repay a debt of human nature, indeed, what an agreeable pleasure it
    is to perform the afternoon prayer. For by offering supplications at the Eternal Court of the
    Everlasting Pre-Eternal One, the Eternally Self-Subsistent One, it has the meaning of taking
    refuge in the grace of unending, infinite mercy, and by offering thanks and praise in the face of
    innumerable bounties, of humbly bowing before the mightiness of His dominicality, and by
    prostrating in utter humility before the everlastingness of His Godhead, of finding true
    consolation of heart and ease of spirit, and being girded ready for worship in the presence of His
    grandeur.
    The time of Maghrib at sunset recalls the disappearance amid sad farewells of the delicate, lovely
    creatures of the worlds of summer and autumn at the start of winter. It calls to mind the time
    when through his death, man will leave all those he loves in sorrowful departure and enter the
    grave. It brings to mind when at the death of this world amid the convulsions of its death-agonies,
    all its inhabitants will migrate to other worlds and the lamp of this place of examination will be
    extinguished. It is a time which gives stern warning to those who worship transient, ephemeral
    beloveds.
    Thus, at such a time, for the Maghrib prayer, man’s spirit, which by its nature is a mirror
    desirous for an Eternal Beauty, turns its face towards the throne of mightiness of the Eternal
    Undying One, the Enduring Everlasting One, Who performs these mighty works and turns and
    transforms these huge worlds, and declaring God is Most Great over these transient beings,
    withdraws from them. Man clasps his hands in service of his Lord and rises in the presence of the
    Enduring Eternal One, and through saying: All praise be to God, he praises and extols His
    faultless perfection, His peerless beauty, His infinite mercy. Through declaring: You alone do we
    worship and from You alone we seek help,
    2
    he proclaims his worship for and seeks help from His
    unassisted dominicality, His unpartnered Godhead, His unshared sovereignty. Then he bows, and
    through declaring together with all the universe his weakness and impotence, his poverty and
    baseness before the infinite majesty, the limitless power, and utter mightiness of the Enduring
    Eternal One, he says: All glory to My Mighty Sustainer, and glorifies his Sublime Sustainer. And
    prostrating before the undying Beauty of His Essence, His unchanging sacred attributes, His
    constant everlasting perfection, through abandoning all things other than Him, man proclaims his
    love and worship in wonder and self-abasement. He finds an All-Compassionate Eternal One.
    And through saying, All glory to my Exalted Sustainer, he declares his Most High Sustainer to be
    free of decline and exalted above any fault.
    Then, he testifies to God’s unity and the prophethood of Muhammad (Peace and blessings be
    upon him). He sits, and on his own account offers as
    ____________________
    2. Qur’an,1:5.
    The Words / Ninth Word - p.56
    a gift to the Undying All-Beauteous One, the Enduring All-Glorious One the blessed salutations
    and benedictions of all creatures. And through greeting God’s Most Noble Messenger, he renews
    his allegiance to him and proclaims his obedience to his commands. In order to renew and illuminate his faith, he observes the wise order in this palace of the universe and testifies to the
    unity of the All-Glorious Maker. And he testifies to the Messengership of Muhammad the
    Arabian (Peace and blessings be upon him), who is the herald of the sovereignty of God’s
    dominicality, the proclaimer of those things pleasing to Him, and the interpreter of the signs and
    verses of the book of the universe. To perform the Maghrib prayer is this. So how can someone
    be considered a human being who does not understand what a fine and pure duty is the prayer at
    sunset, what an exalted and pleasurable act of service, what an agreeable and pleasing act of
    worship, what a serious matter, and what an unending conversation and permanent happiness it is
    in this transient guest-house?
    At the time of ‘Isha at nightfall, the last traces of the day remaining on the horizon disappear, and
    the world of night enfolds the universe. As the All-Powerful and Glorious One, The Changer of
    Night and Day, turns the white page of day into the black page of night through the mighty
    disposals of His dominicality, it recalls the Divine activities of that All-Wise One of Perfection,
    The Subduer of the Sun and the Moon, turning the green-adorned page of summer into the frigid
    white page of winter. And with the remaining works of the departed being erased from this world
    with the passing of time, it recalls the Divine acts of The Creator and Life and Death in their
    passage to another, quite different world. It is a time that calls to mind the disposals of The
    Creator of the Heavens and the Earth’s awesomeness and the manifestations of His beauty in the
    utter destruction of this narrow, fleeting, and lowly world, the terrible death-agonies of its
    decease, and in the unfolding of the broad, eternal, and majestic world of the hereafter. And the
    universe’s Owner, its True Disposer, its True Beloved and Object of Worship can only be the
    One Who with ease turns night into day, winter into spring, and this world into the hereafter like
    the pages of a book; Who writes and erases them, and changes them.
    Thus, at nightfall, man’s spirit, which is infinitely impotent and weak, and infinitely poor and
    needy, and plunged into the infinite darkness of the future, and tossed around amid innumerable
    events, performs the ‘Isha prayer, which has this meaning: like Abraham man says: I do not love
    those that set,
    3
    and through the prayers seeks refuge at the Court of an Undying Object of
    Worship, an Eternal Beloved One, and in this transient world and fleeting life and dark world and
    black future he supplicates an Enduring,
    ____________________
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    Biz ise hem insancasina,Hem muslumancasina yaşamak istiyoruz.Bediuzzaman..

  3. #13
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    Cevap: From the Risale-i Nur Collection

    The Words / Ninth Word - p.57
    Everlasting One, and for a moment of unending conversation, a few seconds of immortal life, he
    asks to receive the favours of the All-Merciful and Compassionate One’s mercy and the light of
    His guidance, which will strew light on his world and illuminate his future and bind up the
    wounds resulting from the departure and decline of all creatures and friends.
    Temporarily man forgets the hidden world, which has forgotten him, and pours out his woes at
    the Court of Mercy with his weeping, and whatever happens, before sleeping -which resembles
    death- he performs his last duty of worship. And in order to close favourably the daily record of
    his actions, he rises to pray; that is to say, he rises to enter the presence of an Eternal Beloved and Worshipped One in place of all the mortal ones he loves, of an All-Powerful and Generous One
    in place of all the impotent creatures from which he begs, of an All-Compassionate Protector so
    as to be saved from the evil of the harmful beings before which he trembles.
    He starts with the Sura al-Fatiha, that is, instead of praising and being obliged to defective,
    wanting creatures, for which they are not suited, he extols and offers praise to The Sustainer of
    All the Worlds, Who is Absolutely Perfect and Utterly Self-Sufficient and Most Compassionate
    and All-Generous. Then he progresses to the address: You alone do we worship. That is, despite
    his smallness, insignificance, and aloneness, through man’s connection with The Owner of the
    Day of Judgement, Who is the Sovereign of Pre-Eternity and Post-Eternity, he attains to a rank
    whereat he is an indulged guest in the universe and an important official. Through declaring: You
    alone do we worship and from You alone do we seek help, he presents to Him in the name of all
    creatures the worship and calls for assistance of the mighty congregation and huge community of
    the universe. Then through saying: Guide us to the Straight Path, he asks to be guided to the
    Straight Path, which leads to eternal happiness and is the luminous way.
    And now, he thinks of the mightiness of the All-Glorious One, of Whom, like the sleeping plants
    and animals, the hidden suns and sober stars are all soldiers subjugated to His command, and
    lamps and servants in this guest-house of the world, and uttering: God is Most Great, he bows
    down. Then he thinks of the great prostration of all creatures. That is, when, at the command of
    “Be!,” and it is,
    4
    all the varieties of creatures each year and each century -even the earth, and the
    universe- each like a well-ordered army or an obedient soldier, is discharged from its duty, that is,
    when each is sent to the World of the Unseen, through the prostration of its decease and death
    with complete orderliness, it declares: God is Most Great, and bows down in prostration. Like
    they are raised to life, some in part and some the same, in the spring at an awakening and lifegiving trumpet-blast from the command
    ____________________
    4. Qur’an, 2:117, etc.
    The Words / Ninth Word - p.58
    of “Be!” and it is, and they rise up and are girded ready to serve their Lord, insignificant man
    too, following them, declares: God is Most Great! in the presence of the All-Merciful One of
    Perfection, the All-Compassionate One of Beauty in wonderstruck love and eternity-tinged
    humility and dignified self-effacement, and bows down in prostration; that is to say, he makes a
    sort of Ascension. For sure you will have understood now how agreeable and fine and pleasant
    and elevated, how high and pleasurable, how reasonable and appropriate a duty, service, and act
    of worship, and what a serious matter it is to perform the ‘Isha prayer.
    Thus, since each of these five times points to a mighty revolution, is a sign indicating the
    tremendous dominical activity, and a token of the universal Divine bounties, it is perfect wisdom
    that being a debt and an obligation, the prescribed prayers should be specified at those times.
    Glory be unto You! We have no knowledge save that which You have taught us; indeed You are
    All-Knowing, All-Wise.
    5O God! Grant blessings and peace to the one whom You sent as a teacher to Your
    servants to instruct them in knowledge of You and worship of You, and to make known
    the treasures of Your Names, and to translate the signs of the book of the universe and as
    a mirror to its worship of the beauty of Your dominicality, and to all his Family and
    Companions, and have mercy on us and on all believing men and women. Amen.
    Through Your Mercy, O Most Merciful of the Merciful!

    ____________________
    5. Qur’an, 2:32
    The Words / Tenth Word - p.59
    The Tenth Word
    Resurrection and the Hereafter
    NOTE
    [The reasons for my writing these treatises in the form of metaphors, comparisons and stories are to
    facilitate comprehension and to show how rational, appropriate, well-founded and coherent are the truths of
    Islam. The meaning of the stories is contained in the truths that conclude them; each story is like an allusion
    pointing to its concluding truth. Therefore, they are not mere fictitious tales, but veritable truths.]
    In the Name of God, the Compassionate, the Merciful.
    Look, then, to the signs of God’s mercy -how He restores life to the earth after its death-
    verily He it is Who quickens the dead, for He is powerful over all things.
    1
    Brother, if you wish for a discussion of resurrection and the hereafter in simple and common
    language, in a straightforward style, then listen to the following comparison, together with my
    own soul.
    Once two men were travelling through a land as beautiful as Paradise (by that land, we intend the
    world). Looking around them, they saw that everyone had left open the door of his home and his
    shop and was not paying attention to guarding it. Money and property were readily accessible,
    without anyone to claim them. One of the two travellers grasped hold of all that he fancied,
    stealing it and usurping it. Following his inclinations, he committed every kind of injustice and
    abomination. None of the people of that land moved to stop him. But his friend said to him:
    “What are you doing? You will be punished, and I will be dragged into misfortune along with
    you. All this property belongs to the state. The people
    ____________________
    1. Qur'an, 30:50.
    NOTE: The main part of this translation of the Tenth Word is by Hamid Algar, Prof. of Middle East Studies in the
    Univ. of Califıornia, Berkeley, USA, and was first published in 1980. It has been slightly amended to fit the present work.
    The Words / Tenth Word - p.60
    of this land, including even the children, are all soldiers or government servants. It is because
    they are at present civilians that they are not interfering with you. But the laws here are strict. The
    king has installed telephones everywhere and his agents are everywhere. Go quickly, and try to
    settle the matter.”
    But the empty-headed man said in his obstinacy: “No, it is not state property; it belongs instead to
    some endowment, and has no clear or obvious owner. Everyone can make use of it as he sees fit.
    I see no reason to deny myself the use of these fine things. I will not believe they belong to
    anyone unless I see him with my own eyes.” He continued to speak in this way, with much
    philosophical sophistry, and an earnest discussion took place between them.
    First the empty-headed man said: “Who is the king here? I can’t see him,” and then his friend
    replied:
    “Every village must have its headman; every needle must have its manufacturer and craftsman.
    And, as you know, every letter must be written by someone. How, then, can it be that so
    extremely well-ordered a kingdom should have no ruler? And how can so much wealth have no
    owner, when every hour a train
    2
    arrives filled with precious and artful gifts, as if coming from the
    realm of the unseen? And all the announcements and proclamations, all the seals and stamps,
    found on all those goods, all the coins and the flags waving in every corner of the kingdom - can
    they be without an owner? It seems you have studied foreign languages a little, and are unable to
    read this Islamic script. In addition, you refuse to ask those who are able to read it. Come now, let
    me read to you the king’s supreme decree.”
    The empty-headed man then retorted: “Well, let us suppose there is a king; what harm can he
    suffer from the minute use I am making of all his wealth? Will his treasury decrease on account
    of it? In any event, I can see nothing here resembling prison or punishment.”
    His friend replied: “This land that you see is a manoeuvering ground. It is, in addition, an
    exhibition of his wonderful royal arts. Then again it may be regarded as a temporary hospice, one
    devoid of foundations. Do you not see that every day one caravan arrives as another departs and
    vanishes? It is being constantly emptied and filled. Soon the whole land will be changed; its
    inhabitants will depart for another and more lasting realm. There everyone will be either
    rewarded or punished in accordance with his services.”
    That treacherous empty-headed one retorted rebelliously: “I don’t believe it. Is it at all possible
    that a whole land should perish, and be transferred to another realm?”
    ____________________
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    Biz ise hem insancasina,Hem muslumancasina yaşamak istiyoruz.Bediuzzaman..

  4. #14
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    Cevap: From the Risale-i Nur Collection

    The Words / Tenth Word - p.61 His faithful friend then replied: “Since you are so obstinate and rebellious, come, let me
    demonstrate to you, with twelve out of the innumerable proofs available, that there is a Supreme
    Tribunal, a realm of reward and generosity and a realm of punishment and incarceration, and that
    just as this world is partially emptied every day, so too a day shall come when it will be totally
    emptied and destroyed.
    • First Aspect: Is it at all possible that in any kingdom, and particularly so splendid a kingdom as
    this, there should be no reward for those who serve obediently and no punishment for those who
    rebel? Reward and punishment are virtually non-existent here; there must therefore be a Supreme
    Tribunal somewhere else.
    • Second Aspect: Look at the organization and administration of this kingdom! See how
    everyone, including the poorest and the weakest, is provided with perfect and ornate sustenance.
    The best care is taken of the sick. Royal and delicious foods, dishes, jewel encrusted decorations,
    embroidered garments, splendid feasts - all are to be found here. See how everyone pays due
    attention to his duties, with the exception of empty-headed people such as yourself. No one
    transgresses his bounds by as much as an inch. The greatest of all men is engaged in modest and
    obedient service, with an attitude of fear and awe. The ruler of this kingdom must possess, then,
    great generosity and all-embracing compassion, as well as, at the same time, great dignity,
    exalted awesomeness and honour. Now generosity requires liberality; compassion cannot
    dispense with beneficence; and awesomeness and honour make it imperative that the
    discourteous be chastised. But not even a thousandth part of what that generosity and
    awesomeness require is to be seen in this realm. The oppressor retains his power, and the
    oppressed, his humiliation, as they both depart and migrate from this realm. Their affairs are,
    then, left to the same Supreme Tribunal of which we speak.
    • Third Aspect: See with what lofty wisdom and ordering affairs are managed, and with what
    true justice and balance transactions are effected! Now a wise polity requires that those who seek
    refuge under the protecting wing of the state should receive favour, and justice demands that the
    rights of subjects be preserved, so that the splendour of the state should not suffer. But here in
    this land, not a thousandth part of the requirements of such wisdom and justice is fulfilled; for
    example, empty-headed people such as yourself usually leave this realm unpunished. So again we
    say, matters are postponed for the consideration of a Supreme Tribunal.
    • Fourth Aspect: Look at these innumerable and peerless jewels that are displayed here, these
    unparalleled dishes laid out like a banquet! They demonstrate that the ruler of these lands is
    possessed of infinite generosity and an inexhaustible treasury. Now such generosity and such a
    treasury
    The Words / Tenth Word - p.62
    deserve and require a bounteous display that should be eternal and include all possible objects of
    desire. They further require that all who come as guests to partake of that display should be there
    eternally and not suffer the pain of death and separation. For just as the cessation of pain is
    pleasurable, so too is the cessation of pleasure painful! Look at these displays and the
    announcements concerning them! And listen to these heralds proclaiming the fine and delicate
    arts of a miracle-working monarch, and demonstrating his perfections! They are declaring his peerless and invisible beauty, and speaking of the subtle manifestations of his hidden
    beauteousness; he must be possessed, then, of a great and astounding invisible beauty and
    perfection. This flawless hidden perfection requires one who will appreciate and admire it, who
    will gaze on it exclaiming, Ma’shallah!, thus displaying it and making it known.
    As for concealed and peerless beauty, it too requires to see and be seen, or rather to behold itself
    in two ways. The first consists of contemplating itself in different mirrors, and the second of
    contemplating itself by means of the contemplation of enraptured spectators and astounded
    admirers. Hidden beauty wishes, then, to see and be seen, to contemplate itself eternally and be
    contemplated without cease. It desires also permanent existence for those who gaze upon it in
    awe and rapture. For eternal beauty can never be content with a transient admirer; moreover, an
    admirer destined to perish without hope of return will find his love turning to enmity whenever
    he imagines his death, and his admiration and respect will yield to contempt. It is in man’s nature
    to hate the unknown and the unaccustomed. Now everyone leaves the hospice of this realm very
    quickly and vanishes, having seen only a light or a shadow of the perfection and beauty for no
    more than a moment, without in any way being satiated. Hence, it is necessary that he should go
    towards an eternal realm where he will contemplate the Divine beauty and perfection.
    • Fifth Aspect: See, it is evident from all these matters that that peerless Being is possessed of
    most great mercy. For he causes aid to be swiftly extended to every victim of misfortune, answers
    every question and petition; and mercifully fulfils even the lowliest need of his lowliest subject.
    If, for example, the foot of some herdsman’s sheep should hurt, he either provides some medicine
    or sends a veterinarian.
    Come now, let us go; there is a great meeting on that island. All the nobles of the land are
    assembled there. See, a most noble commander, bearing exalted decorations, is pronouncing a
    discourse, and requesting certain things from that compassionate monarch. All those present say:
    “Yes, we too desire the same,” and affirm and assent to his words. Now listen to the words of that
    commander favoured by his monarch:
    “O monarch that nurtures us with his bounty! Show us the source and origin of these examples
    and shadows you have shown us! Draw us nigh to
    The Words / Tenth Word - p.63
    your seat of rule; do not let us perish in these deserts! Take us into your presence and have mercy
    on us! Feed us there on the delicious bounty you have caused us to taste here! Do not torment us
    with desperation and banishment! Do not leave your yearning, thankful and obedient subjects to
    their own devices; do not cause them to be annihilated!” Do you not hear him thus supplicating?
    Is it at all possible that so merciful and powerful a monarch should not totally fulfil the finest and
    highest aim of his most beloved and noble commander?
    Moreover, the purpose of that commander is the purpose of all men, and its fulfilment is required
    by the pleasure, the compassion and the justice of the king, and it is a matter of ease for him, not
    difficulty, causing him less difficulty than the transient places of enjoyment contained in the
    hospice of the world. Having spent so much effort on these places of witnessing that will last
    only five or six days, and on the foundation of this kingdom, in order to demonstrate instances of his power, he will, without doubt, display at his seat of rule true treasures, perfections and skills
    in such a manner, and open before us such spectacles, that our intellects will be astonished.
    Those sent to this field of trial will not, then, be left to their own devices; palaces of bliss or
    dungeons await them.
    • Sixth Aspect: Come now, look! All these imposing railways, planes, machines, warehouses,
    exhibitions show that behind the veil an imposing monarch exists and governs.
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  5. #15
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    Cevap: From the Risale-i Nur Collection

    The Words / Tenth Word - p.64
    Such a monarch requires subjects worthy of himself. But now you see all his subjects gathered in
    a hospice for wayfarers, a hospice that is filled and emptied each day. It can also be said that his
    subjects are now gathered in a testing-ground for the sake of manoeuvres, and this ground also
    changes each hour. Again, we may say that all his subjects stay in an exhibition-hall for a few
    minutes to behold specimens of the monarch’s beneficence, valuable products of his miraculous
    art. But the exhibition itself changes each moment. Now this situation and circumstance
    conclusively shows that beyond the hospice, the testing-ground, the exhibition, there are
    permanent palaces, lasting abodes, and gardens and treasuries full of the pure and elevated
    originals of the samples and shapes we see in this world. It is for the sake of these that we exert
    ourselves here. Here we labour, and there we receive our reward. A form and degree of felicity
    suited to everyone’s capacity awaits us there.
    • Seventh Aspect: Come, let us walk a little, and see what is to be found among these civilized
    people. See, in every place, at every corner, photographers are sitting and taking pictures. Look,
    everywhere there are scribes sitting and writing things down. Everything is being recorded. They
    are registering the least significant of deeds, the most commonplace of events. Now look up at the tall mountain; there you see a supreme photographer installed, devoted to the service of the
    king;
    4
    he is taking pictures of all that happens in the area. The king must, then, have issued this
    order; “Record all the transactions made and deeds performed in the kingdom.” In other words,
    that exalted personage is having all events registered and photographically recorded. The precise
    record he is keeping must without doubt be for the sake of one day calling his subjects to account.
    Now is it at all possible that an All-Wise and All-Preserving Being, who does not neglect the
    most banal doings of the lowest of his subjects, should not record the most significant deeds of
    the greatest among his subjects, should not call them to account, should not reward and punish
    them? After all, it is those foremost among his subjects that perform deeds offensive to his glory,
    contrary to his pride and unacceptable to his compassion, and those deeds remain unpunished in
    this world. It must be, therefore, that their judgement is postponed to a Supreme Court.
    ____________________
    4. Some of the truths indicated in this parable have been set forth in the Seventh Truth. However, let us point out
    here that the figure of the "supreme photographer devoted to the service of the king" is an indication of the Preserved
    Tablet. The reality and existence of the Preserved Tablet has been proved in the Twenty-Sixth Word as follows: a
    little portfolio suggests the existence of a great ledger; a little document points to the existence of a great register;
    and little drops point to the existence of a great water tank. So too the retentive faculties of men, the fruits of trees,
    the seeds and kernels of fruit, being each like a little portfolio, a Preserved Tablet in miniature or a drop proceeding
    from the pen that inscribes the great Preserved Tablet - they point to, indicate and prove the existence of a Supreme
    Retentive Faculty, a great register, an exalted Preserved Tablet. Indeed, they demonstrate this visibly to the
    perceptive intellect.
    The Words / Tenth Word - p.65
    • Eighth Aspect: Come, let me read to you the decrees issued by that monarch. See, he
    repeatedly makes the following promises and dire threats: “I will take you from your present
    abode and bring you to the seat of my rule. There I shall bestow happiness on the obedient and
    imprison the disobedient. Destroying that temporary abode, I shall found a different realm
    containing eternal palaces and dungeons.”
    He can easily fulfil the promises that he makes, of such importance for his subjects. It is,
    moreover, incompatible with his pride and his power that he should break his promise. So look, o
    confused one! You assent to the claims of your mendacious imagination, your distraught intellect,
    your deceptive soul, but deny the words of a being who cannot be compelled in any fashion to
    break his promise, whose high stature does not admit any such faithlessness, and to whose
    truthfulness all visible deeds bear witness. Certainly you deserve a great punishment. You
    resemble a traveller who closes his eyes to the light of the sun and looks instead upon his own
    imagination. His fancy wishes to illuminate his awesomely dark path with the light of his brain,
    although it is no more than a glow-worm. Once that monarch makes a promise, he will by all
    means fulfil it. Its fulfilment is most easy for him, and moreover most necessary for us and all
    things, as well as for him too and his kingdom.
    There is therefore, a Supreme Court, and a lofty felicity.
    • Ninth Aspect: Come now! Look at the heads of these offices and groups.
    5
    Each has a private
    telephone to speak personally with the king. Sometimes too they go directly to his presence. See
    what they say and unanimously report, that the monarch has prepared a most magnificent and awesome place for reward and punishment. His promises are emphatic and his threats are most
    stern. His pride and dignity are such that he would in no way stoop to the abjectness inherent in
    the breaking of a promise. The bearers of this report, who are so numerous as to be universally
    accepted, further report with the strong unanimity of consensus that “the seat and headquarters of
    the lofty monarchy, some of whose traces are visible here, is in another realm far distant from
    here. The buildings existing in this testing-ground are but temporary, and will later be exchanged
    for eternal palaces. These places will change. For this magnificent and unfading monarchy, the
    splendour of which is apparent from its works, can in no way be founded or based on so transient,
    impermanent, unstable, insignificant, changing,
    ____________________
    5. The meanings indicated in this Aspect can be found in the Eighth Truth. For example, by heads of offices we
    mean the Prophets and the Saints. As for the telephone, it is a link and relation with God that goes forth from the
    heart and is the mirror of revelation and the receptacle of inspiration. The heart is like the earpiece of that telephone.
    The Words / Tenth Word - p.66
    defective and imperfect matters. It is based rather on matters worthy of it, eternal, stable,
    permanent and glorious.”
    There is, then, another realm, and of a certainty we shall go toward it.
    • Tenth Aspect: Come, today is the vernal equinox.6 Certain changes will take place, and
    wondrous things will occur. On this fine spring day, let us go for a walk on the green plain
    adorned with beautiful flowers. See, other people are also coming toward it. There must be some
    magic at work, for buildings that were mere ruins have suddenly sprung up again here, and this
    once empty plain has become like a populous city. See, every hour it shows a different scene, just
    like a cinema screen, and takes on a different shape. But notice, too, that among these complex,
    swiftly changing and multifarious scenes perfect order exists, so that all things are put in their
    proper places. The imaginary scenes presented to us on the cinema screen cannot be as wellordered as this, and millions of skilled magicians would be incapable of this artistry. This
    monarch whom we cannot see must, then, have performed even greater miracles.
    O foolish one! You ask: “How can this vast kingdom be destroyed and re-established somewhere
    else?”
    You see that every hour numerous changes and revolutions occur, just like that transfer from one
    realm to another that your mind will not accept. From this gathering in and scattering forth it can
    be deduced that a certain purpose is concealed within these visible and swift joinings and
    separations, these compoundings and dissolvings. Ten years of effort would not be devoted to a
    joining together destined to last no longer than an hour. So these circumstances we witness
    cannot be ends in themselves; they are a kind of parable of something beyond themselves, an
    imitation of it. That exalted being brings them about in miraculous fashion, so that they take
    shape and then merge, and the result is preserved and recorded, in just the same way that every
    aspect of a manoeuvre on the battleground is written down and recorded. This implies that
    proceedings at some great concourse and meeting will be based on what happens here. Further,
    the results of all that occurs here will be permanently displayed at some supreme exposition. All
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  6. #16
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    Cevap: From the Risale-i Nur Collection

    the transient and fluctuating phenomena we see here will yield the fruit of eternal and immutable
    form.
    ____________________
    6. You will find what this Aspect alludes to in the Ninth Truth. The vernal equinox is equivalent to the beginning of
    spring. As for the green plain covered with flowers, this is the face of the earth in springtime. The changing scenes
    and spectacles are an allusion to the different groups of vernal beings, the classes of summer creation, and the
    sustenance for men and animals, that the All-Powerful and Glorious Maker, the All-Wise and Beauteous Creator,
    from the beginning of spring to the end of summer, brings forth in orderly succession, renews with the utmost
    compassion, and dispatches uninterruptedly.
    The Words / Tenth Word - p.67
    All the variations we observe in this world are then, for the sake of a supreme happiness, a lofty
    tribunal, for the sake of exalted aims as yet unknown to us.
    • Eleventh Aspect: Come, o obstinate friend! Let us embark on a plane or a train travelling east
    or west, that is, to the past or the future. Let us see what miraculous works that being has
    accomplished in other places. Look, there are marvels on every hand like the dwellings, open
    spaces and exhibitions we see. But they all differ with respect to art and to form. Note well,
    however, what order betokening manifest wisdom, what indications ïf evident compassion, what
    signs of lofty justice, and what fruits of comprehensive mercy, are to be seen in these transient
    dwellings, these impermanent open spaces, these fleeting exhibitions. Anyone not totally devoid
    of insight will understand a certainty that no wisdom can be imagined more perfect than his, no
    providence more beauteous than his, no compassion more comprehensive than his, and no justice
    more glorious than his.
    If, for the sake of argument, as you imagine, no permanent abodes, lofty places, fixed stations,
    lasting residences, or resident and contented population existed in the sphere of his kingdom; and
    if the truths of his wisdom, compassion, mercy and justice had no realm in which to manifest
    themselves fully (for this impermanent kingdom is no place for their full manifestation) - then we
    would be obliged to deny the wisdom we see, to deny the compassion we observe, to deny the
    mercy that is in front of our eyes, and to deny the justice the signs of which are evident. This
    would be as idiotic as denying the sun, the light of which we clearly see at midday. We would
    also have to regard the one from whom proceed all these wise measures we see, all these
    generous acts, all these merciful gifts, as a vile gambler or treacherous tyrant (God forbid!). This
    would be to turn truth on its head. And turning a truth into its opposite is impossible, according to
    the unanimous testimony of all rational beings, excepting only the idiot sophists who deny
    everything.
    There is, then, a realm apart from the present one. In it, there is a supreme tribunal, a lofty place
    of justice, an exalted place of reward, where all this compassion, wisdom, mercy and justice will
    be made fully manifest.
    • Twelfth Aspect: Come, let us return now. We will speak with the chiefs and officers of these
    various groups, and looking at their equipment will inquire whether that equipment has been
    given them only for the sake of subsisting for a brief period in that realm, or whether it has been
    given for the sake of obtaining a long life of bliss in another realm. Let us see. We cannot look at everyone and his equipment. But by way of example, let us look at the identity card and register
    of this officer. On his card, his rank, salary, duty, supplies and instructions are recorded. See, this
    rank has not been awarded him for just a few days; it may be given for a prolonged
    The Words / Tenth Word - p.68
    period. It says on his card: “You will receive so much salary on such-and-such a day from the
    treasury.” But the date in question will not arrive for a long time to come, after this realm has
    been vacated. Similarly, the duty mentioned on his card has not been given for this temporary
    realm, but rather for the sake of earning a permanent felicity in the proximity of the king. Then,
    too, the supplies awarded him cannot be merely for the sake of subsisting in this hospice of a few
    days’ duration; they can only be for the sake of a long and happy life. The instructions make it
    quite clear that he is destined for a different place, that he is working for another realm.
    Now look at these registers. They contain instructions for the use and disposition of weapons and
    equipment. If there were no realm other than this, one exalted and eternal, that register with its
    categorical instructions and that identity card with its clear information, would both be quite
    meaningless. Further, that respected officer, that noble commander, that honoured chief, would
    fall to a degree lower than that of all men; he would be more wretched, luckless, abased, afflicted,
    indigent and weak than everyone. Apply the same principle to everything. Whatever you look
    upon bears witness that after this transient world another and eternal world exists.
    O friend! This temporary world is like a field. It is a place of instruction, a market. Without doubt
    a supreme tribunal and ultimate happiness will succeed it. If you deny this, you will be obliged
    also to deny the identity cards of all the officers, their equipment and their orders; in fact, you
    will have to deny too all the order existing in the country, the existence of a government in it and
    all the measures that the government takes. Then you will no longer deserve the name of man or
    the appellation of conscious. You will be more of a fool than the sophists.
    Beware, do not imagine that the proofs of the transfer of creation from one realm to another are
    restricted to these twelve. There are indications and proofs beyond counting and enumeration, all
    showing that this impermanent, changing kingdom will be transformed into a permanent and
    immutable realm. There are also innumerable signs and evidences that men will be taken from
    this temporary hospice and sent to the eternal seat of rule of all creation.
    I will show one proof in particular that is stronger than all the twelve aspects taken together.
    Come now, look, in the midst of the great assembly visible in the distance the same noble
    commander whom we previously saw on the island, adorned with numerous decorations, is
    making an announcement. Let us go and listen. See, that luminous and most noble commander is
    conveying a supreme edict, beautifully inscribed. He says:
    “Prepare yourselves; you will go to another and permanent realm, a realm
    The Words / Tenth Word - p.69 such that this one will appear as a dungeon by comparison. You will go to the seat of rule of our
    king, and there receive his compassion and his bounty, if you heed this edict well and obey it. But
    if you rebel and disobey it, you will be cast into awesome dungeons.” Such is the message that he
    conveys. If you look at the decree, you will see that it bears such a miraculous seal that it cannot
    in any way be imitated. Everyone apart from idiots such as yourself knows of a certainty that the
    decree is from the king. Moreover, the noble commander bears such bright decorations that
    everyone except those blind like yourself understands full well that he is the veracious conveyer
    of the king’s orders.
    Is it at all possible that the teaching of transfer from one realm to another, challengingly
    conveyed by that noble commander in the supreme edict he has received, should at all be open to
    objection? No, it is not possible, unless we deny all that we have seen.
    Now, o friend, it is your turn to speak. Say what you have to say.
    “What should I say? What can be said to contradict all of this? Who can speak against the sun at
    midday? I say only: Praise be to God. A hundred thousand thanks that I have been saved from the
    dominance of fancy and vain imagination, and delivered from an eternal dungeon and prison. I
    have come to believe that there is an abode of felicity in the proximity of the monarch, separate
    from this confused and impermanent hospice.”
    Our comparison indicating the truth of resurrection and the hereafter is now complete. Now with
    God’s grace, we will pass on to the most exalted truth. We shall set forth twelve interrelated
    Truths, corresponding to the twelve Aspects discussed above, as well as an Introduction.
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    The Words / Tenth Word - Introduction - p.70
    Introduction
    [By means of a few indications, we refer here to several matters explained elsewhere,
    that is, in the Twenty-Second, Nineteenth and Twenty-Sixth Words.]
    • First Indication
    The foolish man in the previous story and his trustworthy companion correspond to three other
    pairs:
    • The instinctual soul and the heart;
    • The students of philosophy and the pupils of the All-Wise Qur’an;
    • The people of unbelief and the community of Islam.
    The worst error and misguidance of the students of philosophy, the people of unbelief and the
    instinctual soul, lies in not recognizing God. Just as in the preceding story the trustworthy man
    said, “there can be no letter without a scribe, no law without a legislator,” we too say the following:
    A book, particularly one in each word of which a minute pen has inscribed another whole book,
    and in each letter of which a fine pen has traced a poem, cannot be without a writer; this would be
    entirely impossible. So too this cosmos cannot be without its inscriber; this is impossible to the
    utmost degree. For the cosmos is precisely such a book that each of its pages includes many other
    books, each of its words contains a book, and each of its letters contains a poem. The face of the
    earth is but a single page in the book of the cosmos. See how many books it contains. Every fruit
    is a letter, and every seed is a dot. In that dot is contained the index of the whole tree in its
    vastness. A book such as this can have been inscribed only by the mighty pen of a Possessor of
    Glory Who enjoys the attributes of splendour and beauty, and Who is the holder of infinite
    wisdom and power. Faith, then, follows inevitably on the observation of the world, unless one is
    drunk on misguidance.
    Similarly, a house cannot arise without a builder, particularly a house adorned with miraculous
    works of art, wondrous designs, and amazing ornaments. As much art has been put into one of its
    stones as into a whole palace. No intelligence will accept that it could arise without a builder;
    definitely it needs a master architect. Moreover, within the building, veritable
    The Words / Tenth Word - Introduction - p.71
    rooms take shape and change each hour with the utmost order and ease, just as if clothes were
    being changed, or as if scenes were passing across a cinema screen. We can say even that
    numerous little rooms are constantly being created in each of those scenes.
    In like manner, the cosmos also requires an infinitely wise, all-knowing and all-powerful maker.
    For the magnificent cosmos is a palace that has the sun and the moon as its lamps and the stars as
    its candles; time is like a rope or ribbon hung within it, on to which the Glorious Creator each
    year threads a new world. And within the world that He thus threads on the string of time He
    places three hundred and sixty fresh and orderly forms. He changes them with the utmost
    orderliness and wisdom. He has made the face of the earth a bounteous spread that He adorns
    each spring with three hundred thousand species of creation, that He fills with innumerable kinds
    of generous gifts. This He does in such a fashion that they all stand apart from each other, quite
    separate and distinct, despite their being at the same time so close and intermingled. Is it possible
    to overlook the existence of the Maker of such a palace?
    Again, to deny the existence of the sun, on a cloudless day at noon, when its traces are to be
    observed and its reflection is to be seen in every bubble on the surface of the ocean, in every
    shining object on dry land, and in every particle of snow - to make such a denial would be to rave
    like the deranged. For if one denied and refused to accept the existence of the single, unique sun,
    he would be compelled to accept the existence of a whole series of minor suns, each real and
    existent in its own right, as numerous as the drops and bubbles of the ocean, as countless as the
    particles of snow. It would be necessary to believe that each minute particle contains a huge sun,
    even though the particle is large enough only to contain itself. It would be an even greater sign of
    lunacy and misguidance to refuse one’s assent to the attributes of perfection of the Glorious
    Creator, even while beholding the well-ordered cosmos that is constantly changing in wise and
    regular fashion, that is being ceaselessly renewed in disciplined manner. This, too, would be like the ravings of a lunatic, since it would then become necessary to believe and accept that absolute
    divinity is present in all things, even a particle. For every particle of air is somehow able to enter
    and work its effects upon every flower, fruit and leaf, and unless the particle be entrusted with
    this task by a Creator, it must know of itself the structure and form of all the objects it penetrates
    and affects. In other words, it must possess all-encompassing power and knowledge.
    Every particle of soil is potentially capable of giving rise to all the different seeds that exist. If it
    is not acting under command, it must contain within itself equipment and instruments
    corresponding to all the various trees and plants in the world. Or, to put it differently, one must
    attribute to the particle
    The Words / Tenth Word - Introduction - p.72
    such artistry and power that it is aware of the structure of each of them, knows the forms that
    each of them is caused to assume, and is capable of fashioning those forms. The same is true with
    respect to the particle and other realms of creation.
    From this you can understand that in all things there are numerous and manifest proofs of God’s
    Unity. To create all things from one thing, and to make all things into one thing, is a task possible
    only for the Creator of all things. Pay heed to the sublime declaration: “There is naught but
    proclaims His Glory with praise.” For if one does not accept God, the One and Unique, one must
    accept gods as numerous as created beings.
    • Second Indication
    In our story, we made mention of a Most Noble Commander and said that whoever is not blind
    and sees his decorations and medals will understand that he acts in accordance with the
    commands of a monarch and is his favoured servant. Now that Most Noble Commander is the
    Most Noble Messenger of God, may peace and blessings be upon him. The sacred Creator of so
    ornamented a cosmos must of necessity have a Noble Messenger, just as the sun must of
    necessity have light. For the sun cannot exist without giving light, and Divinity cannot be without
    showing itself through the sending of prophets. Is it at all possible that a beauty of utter
    perfection should not desire to manifest itself by means of one who will demonstrate and display
    it?
    Is it at all possible that a perfection of beauteous artistry should not desire to make itself known
    by means of a herald that will draw men’s gazes upon it?
    Is it at all possible that the universal monarchy of all-embracing dominicality should not desire to
    announce its unity and eternal besoughtedness throughout the different levels of multiplicity and
    particularity by means of an envoy possessing two aspects? By the two aspects, we mean that he
    is both the envoy of the realm of multiplicity to the Divine Court, by virtue of his universal
    worship, and also the messenger of the Divine Court to the realm of multiplicity, by virtue of his
    closeness to God and being entrusted with His message.
    Is it at all possible that a possessor of infinite inherent beauty should not wish both to behold
    himself and to display to others, in numerous mirrors, the charms of his beauty and the allurements of his fairness? God’s Messenger is His beloved, making himself beloved of Him by
    means of his worship and holding up a mirror to Him, and he is also the bearer of His message,
    making Him beloved of men and demonstrating to them the beauty of His Names.
    Is it at all possible that the owner of treasuries full of wondrous miracles, rare and valuable items,
    should not wish and desire to display them to men’s
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    The Words / Tenth Word - Introduction - p.73
    gaze by means of an expert jeweller, and eloquent describer, thereby revealing his hidden
    perfections?
    Is it at all possible that the One Who manifests the perfection of all His Names in the cosmos by
    means of artful adornment for men to look upon, so that the cosmos comes to resemble a palace
    decorated with all kinds of wondrous and subtle art, should not also designate a teacher and a
    guide to the wonders of his creation?
    Is it at all possible that the Lord of the cosmos should not solve, by means of a messenger, the
    complex talisman of the aim and purpose of all the changes that take place in the cosmos, and the
    riddle contained in the three difficult questions posed by all beings: “What is our origin? What is
    our destination? What is our purpose?”
    Is it at all possible that the Glorious Maker Who makes Himself known to sentient beings by
    means of His fair creation, and Who makes himself loved by means of His precious bounties,
    should not also communicate to sentient beings, by means of a messenger, what His pleasure
    desires of them in exchange?
    Is it at all possible that God should create mankind in a form predisposing it to suffer the
    consciousness of multiplicity but also containing the ability to engage in universal worship,
    without at the same time wishing to turn it away from multiplicity to unity, by means of a teacher
    and guide?
    There are numerous other functions of prophethood, each of which is a decisive proof that
    Divinity necessarily implies messengership.
    Did anyone ever appear in the world more worthy and more in possession of the abovementioned
    qualities and functions than Muhammad, the Arabian Prophet, may peace and blessings be upon
    him? Has time ever shown us one more fitting and suited to the rank of messengerhood and the
    task of conveying God’s message? No, by no means! He is the master of all messengers, the
    foremost of all prophets, the leader of all pure ones, the closest to God of all those who have
    drawn nigh unto Him, the most perfect of all creatures, the monarch of all guides to
    righteousness.
    Quite apart from the countless indications of his prophethood deriving from more than a thousand
    miracles, such as the splitting of the moon and the flowing of water from his fingers, that all
    scholars unanimously confirm, the supreme miracle of the Glorious Qur’an -an ocean of truth and
    a book miraculous in forty different respects- is itself enough to demonstrate his prophethood as
    clearly as the sun. Since we discuss the forty different aspects of the Qur’an’s miraculousness in other treatises, particularly the Twenty-Fifth Word, we curtail our discussion of the matter here.
    The Words / Tenth Word - First Truth - p.74
    • Third Indication
    Let it not be thought that petty man is too insignificant for this vast world to be brought to an end
    and another realm to be unfolded simply for the sake of his being brought to account. For
    apparently petty man bears great importance as the master of all creatures, by virtue of the
    comprehensiveness of his disposition, as the herald of God’s monarchy, and the manifester of
    universal worship. Also let nobody ask: “How can one earn eternal torment in the course of a
    very brief life?” For unbelief seeks to drag creation, something as valuable and exalted as a letter
    written by God, down to the depths of meaninglessness and purposelessness. It is an insult to all
    being, since it denies and rejects the manifestations and impresses of God’s Sacred Names that
    are visible in all being, and it seeks to negate all the infinite proofs that demonstrate the veracity
    and truthfulness of God Almighty. Hence, unbelief is a crime of infinite proportions, deserving of
    infinite punishment.
    • Fourth Indication
    In the story, we saw by means of twelve aspects that a king who had one realm resembling a
    transient hospice must of a necessity have another realm, one eternal and permanent, manifesting
    his splendour and the sublimity of his power. In the same way, it is not at all possible that the
    Eternal Creator of the transient world should not create also an eternal realm. It is not possible
    that the Everlasting Maker of this fine but unstable cosmos, should not create another cosmos,
    permanent and lasting. It is not possible that the Wise, Powerful and Merciful Creator of this
    world, which is like an exhibition, or a testing-ground, or a field, should not create also a
    hereafter in which the purposes of this world shall be made manifest. Entry is to be had to this
    truth by means of twelve gates, and the twelve gates are to be unlocked by means of twelve other
    truths. We will begin with the shortest and simplest of them.
    FIRST TRUTH
    The Gate of Dominicality and Sovereignty,
    the Manifestation of the Name of Sustainer
    Is it at all possible that the glory of God’s dominicality and His Divine sovereignty should create
    a cosmos such as this, in order to display His perfections, with such lofty aims and elevated
    purposes, without establishing a reward for those believers who through faith and worship
    respond to these aims and purposes? Or that He should not punish those misguided ones who
    treat His purposes with rejection and scorn?
    The Words / Tenth Word - Second Truth - p.75
    SECOND TRUTH
    Yazar : Risale Forum
    Biz ise hem insancasina,Hem muslumancasina yaşamak istiyoruz.Bediuzzaman..

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    Cevap: From the Risale-i Nur Collection

    The Gate of Generosity and Mercy,
    the Manifestation of the Names of Generous and Merciful
    Is it at all possible that the Lord of this world, Who in His works demonstrates infinite generosity,
    infinite mercy, infinite splendour and infinite glory, should not give reward in a manner befitting
    His generosity and mercy, and not punish in a manner befitting His splendour and glory? If one
    looks at the disposition of affairs in this world, one sees that all animate beings -from the weakest
    to the most powerful- are given some fitting form of sustenance.
    7
    Indeed, the weakest and most
    powerless are given the best form of sustenance. This largesse and bounty is distributed with such
    lofty generosity that a hand of infinite generosity is manifestly at work.
    For example, in the spring, all the trees are garbed in clothes as fine as silk, just like the houris in
    Paradise; they are encrusted with flowers and fruits, as if with jewels, and caused to offer us
    numerous varieties of the choicest fruits, on branches delicately outstretched like the hands of a
    servant. Similarly, we are given wholesome and sweet honey to eat, from the hand of the bee
    with its sting; we are clothed in the finest and softest of clothes by means of an insect that has no
    hands; and within a small seed a great treasure of mercy is preserved for us. It is self-evident that
    all of this is the effect of a most beauteous generosity, a most delicate sense of mercy.
    Then, too, the fact that, with the exception of man and certain wild animals, all things, from the
    sun, the moon and earth to the smallest of creatures, perform their functions with the utmost
    exactitude, do not overstep their bounds by an inch, and observe a universal obedience in a spirit
    of great awe - this shows that they act by the command of a Possessor of great glory and dignity.
    It is also apparent that the fashion in which all mothers, in the vegetable, animal and human
    realms, succour their weak and powerless infants with the delicate nurture of milk, in tender
    compassion, is a manifestation of God’s all-embracing mercy.
    8
    ____________________
    7. All licit nourishment is obtained not through the exercise of strength, but through the existence of need. The
    decisive proof of this is that powerless infants enjoy the finest of livelihoods, while strong wild beasts suffer from all
    kinds of deficiency, and that fish, for all their lack of intelligence, wax fat, while the cunning fox and monkey remain
    thin in their quest for livelihood. There is, therefore, an inverse relationship between sustenance on the one hand and
    strength and will power on the other. The more one relies on strength and will power the more difficult it will be to
    sustain one's livelihood.
    8. The fact that a hungry lion will prefer its offspring to itself, and give to it a piece of meat it would otherwise have
    eaten; that the cowardly rabbit will attack a lion in order to protect its young; that the fig-tree contents itself with
    mud while giving pure milk to its offspring, the fruit - this shows to anyone not blind that they act in accordance with
    the commands of a Being infinitely merciful, generous and solicitous. Again, the fact that even unconscious plants
    and beasts function in the wisest and most conscious of fashions demostrates irrefutably that One Utterly Knowing
    and All- Wise has set them to work, and that they are acting in His name.
    The Words / Tenth Word - Second Truth - p.76
    Since the master of this world has, then, such infinite generosity, mercy, splendour and glory, it
    follows that His infinite glory and splendour require the chastisement of the discourteous; that
    His infinite generosity requires infinite bounty, and His infinite mercy requires a bestowal of
    favour worthy of itself. Now in this transitory world and brief life, only a millionth part of all this, like one drop from the ocean, establishes and manifests itself. There must therefore be a
    realm of blessedness appropriate to that generosity and worthy of that mercy. One would
    otherwise have to deny the existence of the mercy that is visible to us, and this would be like
    denying the existence of the sun that fills every day with its light. For irrevocable death would
    transform compassion into disaster, love into affliction, blessing into vengeance, intellect into a
    tool of misery, and pleasure into pain, so that the very essence of God’s mercy would vanish.
    There must in addition be a realm of punishment appropriate to God’s glory and dignity. For
    generally the oppressor leaves this world while still in possession of his might, and the oppressed
    while still subjected to humiliation. These matters are therefore deferred for the attention of a
    supreme tribunal; it is not that they are neglected. It sometimes happens too that punishment is
    enacted in this world. The torments suffered by disobedient and rebellious peoples in previous
    centuries show that man is not left to his own devices, and that he is always subject to the blows
    that God’s splendour and majesty may choose to inflict on him.
    Is it at all possible that man should have the most important duty in all of creation and be
    endowed with the most important capacities; that man’s Sustainer should make Himself known to
    him with all His well-ordered works, and man should then fail to recognize Him in return by way
    of worship - or that God should make Himself beloved of men through the numerous adorned
    fruits of His mercy, and man should then fail to make himself beloved of God through worship -
    or that God should demonstrate His love and mercy to man through His variegated bounties and
    man should then fail to respect Him with thanks and with praise - is it at all possible that man
    should remain unpunished, left to his own devices, or that that powerful Possessor of splendour
    and glory should not make ready for him a realm of requital?
    Is it at all possible, on the other hand, that He should not prepare a realm of reward and eternal
    bliss for those believers who respond to the Merciful and Compassionate One’s making Himself
    known by recognizing Him in faith; to His making Himself beloved by loving Him in worship;
    and to His mercy by offering thanks and veneration?
    Yazar : Risale Forum
    Biz ise hem insancasina,Hem muslumancasina yaşamak istiyoruz.Bediuzzaman..

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    Cevap: From the Risale-i Nur Collection

    The Words / Tenth Word - Third Truth - p.77
    THIRD TRUTH
    The Gate of Wisdom and Justice,
    the Manifestation of the Names of Wise and Just
    Is it at all possible
    9
    that the Lord of Glory, Who demonstrates His dominical sovereignty in the
    wisdom and order, the justice and equilibrium that pervade all things, from the atom to the sun,
    should not bestow favour on those believers who seek refuge beneath the protective wing of His
    dominicality, who believe in His Wisdom and Justice, and whose acts are for the purpose of
    worshipping Him?
    Again, is it possible that He should not chastise those rude and discourteous men who disbelieve
    in His wisdom and justice, and rebel against Him in insolence? Now not even a thousandth part
    of that wisdom and justice is exercised with respect to man, in this transient world; it is rather
    deferred. Most of the people of misguidance leave this world unpunished, and most of the people of guidance leave it unrewarded. All things are, then, postponed for a supreme tribunal, an
    ultimate bliss.
    Yes, it is apparent that the Being Who controls this world does so in accordance with an infinite
    wisdom. Do you require a proof? It is the preservation of interest and benefit in all things. Do you
    not see that numerous wise benefits are intended in all the limbs, bones and veins of man, even in
    the cells of his brain and in every particle of his body? Do you not see that from certain limbs
    wise benefits are to be had as numerous as the fruits of a tree? All of this shows that matters are
    done in accordance with infinite wisdom. The existence of the utmost regularity in the making of
    all things is a proof of the same truth.
    The compression of the exact programme of development of a beautiful flower into a minute
    seed, the inscription on a small seed by the pen of destiny of the scroll of deeds of a tree, its lifehistory and list of equipment, show that a pen of utmost wisdom is at work.
    The existence of a high degree of fine artistry in all things proves that there exists also the
    impress of an infinitely Wise Maker. Further, the
    ____________________
    9. The sentence "is it at all possible?" is indeed repeated many times, because it expresses a most significant mystery.
    Misguidance and lack of belief generally spring from the habit of imagining things to be impossible, far removed
    from the realm of reason, and therefore denying them. Now in this discussion of resurrection it has been decisively
    demonstrated that true impossiblity, absurdity and irrationality pertain to the path of misbelief and the road of
    misguidance, whereas true possibility, facility and rationality are characteristics of the path of faith and highway of
    Islam.
    In short, the philosophers tend to unbelief on account of their regarding things as impossible, whereas the Tenth
    Word (discussion of resurrection), by means of the repeated sentence, "is it at all possible?" shows where
    impossibility lies, and thus deals them a blow in the mouth.
    The Words / Tenth Word - Fourth Truth - p.78
    inclusion within the minute body of man of an index of all being, of the keys to all the treasuries
    of mercy, and of the mirrors of all the Divine Names, demonstrates the existence of wisdom
    within that infinitely fine artistry. Now is it at all possible that the wisdom that thus permeates the
    workings of dominicality should not wish eternally to favour those who seek refuge beneath the
    wing of dominicality and who offer obedience in faith?
    Do you wish for a proof that all things are done with justice and balance? The fact that all things
    are endowed with being, given shape and put in their appropriate place in accordance with
    precise equilibrium and in appropriate measure, shows that all matters are done in accordance
    with infinite justice and balance.
    Similarly, the fact that all things are given their rights in accordance with their disposition, that
    they receive all the necessities of their being and all the requirements of life in the most fitting
    form - this too is the sign left by a hand of infinite justice.
    Again, the fact that answer is always given to every petition and request made by the tongue of disposition, and of natural need or necessity, demonstrates the existence of infinite justice and
    wisdom.
    Now is it at all possible that the justice and wisdom that hasten to relieve the pettiest need of the
    smallest of creation should fail to provide immortality, the greatest need of man, the greatest of
    creatures? That it should fail to respond to his greatest plea and cry for assistance? Or that it
    should not preserve the dignity of God’s dominicality by preserving the rights of His servants?
    Man, whose life is so brief, cannot experience the true essence of justice in this transient world; it
    is for this reason that matters are postponed for a supreme tribunal. For true justice requires that
    man, this apparently petty creature, should be rewarded and punished, not in accordance with his
    pettiness, but in accordance with the magnitude of his crime, the importance of his nature and the
    greatness of his function. Since this passing and transient world is far from manifesting such
    wisdom and justice for man, who is created for eternity, of necessity there will be an eternal Hell
    and everlasting Paradise of that Just and Awesome Possessor of Beauty, that Wise and Beauteous
    Possessor of Awe
    Yazar : Risale Forum
    Biz ise hem insancasina,Hem muslumancasina yaşamak istiyoruz.Bediuzzaman..

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