An Addendum of the Note of the Eleventh Topic

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

The âyah, لاَ اِكْرَاهَ فِى (الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ) مِنَ الْغَىِّ1 which is the complement of the âyah al-kursî2 , makes 1350; فَمَنْ يَكْفُرْ بِالطَّاغُوتِ3 makes 1929 or 1928; وَيُؤْمِنْ بِاللّٰهِ فَقَدِ اسْتَمْسَكَ4 makes 946, corresponding to the name ‘Risaletü'n-Nur’; 5 بِالْعُرْوَةِ الْوُثْقَى makes 1347,  6 (اَللّٰهُ) (وَلِىُّ الَّذ۪ينَ اٰمَنُواۙ )    لاَ انْفِصَامَ لَهَۜا وَاللّٰهُ سَم۪يعٌ عَل۪يمٌ – if counted together – makes 1012, and – if not counted together – makes 945, – one shaddah is not counted –; 7 يُخْرِجُهُمْ مِنَ (الظُّلُمَاتِ) اِلَى النُّورِ makes 1372 – without shaddah –; وَالَّذِينَ كَفَرُوا اَوْلِيَاؤُهُمُ (الطَّاغُوتُ)8 makes 1417; يُخْرِجُونَهُمْ مِنَ النُّورِ اِلَى ( الظُّلُمَاتِ )9 makes 1338 – the shaddah is not counted –; 10 اُولئِكَ اَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ makes 1295 – the shaddah is counted –.

My heart was warned about their exact tawâfuq with both the name of the Risaletü'n-Nur and the form of its jihâd and the time of its being realized, written and completed, also their exact tawâfuq with the date of the people of kufr striving to extinguish the nûr of the World of Islam with the war of 1293 and the date of the terrifying treaties that were signed in 1338 taking advantage of the First World War in order to take the World of Islam from the nûr and de facto cast into darkness, and about their giving news, with the indicative meaning (ma’nâ al-isharî), of a nûr from the nûr of Qur'an will be a point of support for the people of îmân in this ma’nawî jihad, through the comparisons of the nûr and darkness repeated within them. I was compelled and wrote. Then I saw that the relationship of its meaning with this century is so powerful that even had there been no sign of tawâfuq, it has given me a conviction that just as they look to all centuries, these âyahs were speaking with us through the indicative meaning (ma’nâ al-isharî).

Yes, firstly, the sentence 11 لاَ اِكْرَاهَ فِى الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ at the beginning, through the value of abjad and jafr, points the finger to the date 1350 and says with the indicative meaning (ma’nâ al-isharî): although at that date through the matters of religion being separated from those of this world, freedom of conscience, which is opposed to forcing and compulsion in religion and striving for religion and jihâd with arms for religion, became a fundamental law and political principle in the governments and this government became a ‘Laic republic’. But in return for this, there will be a ma’nawî jihâd for religion with the sword of tahqîqî îmân. Because, giving the news of a nûr that will emerge from the Qur'an displaying powerful proofs to a degree which will show the right way, guidance, haqq and haqiqah in the religion to the eyes and will fully explain and prove itself, it demonstrates a flash of miraculousness.

Furthermore, until the word خَالِدُونَ , its comparing repeatedly the nûr and darkness, and îmân and darkness which are the source and origin of all the comparisons in the Risale-i Nur and just like them, is a concealed sign that a great hero in the contest of the ma’nawî jihâd at that date is the Risale-i Nur, which bears the name of nûr. Its ma’nawî diamond sword, which has discovered hundreds of the enigmas present in the religion, leaves no need for material swords.

Yes, countless shukr be to Allah, for twenty years the Risale-i Nur has effectively demonstrated this news from the ghayb and flash of miraculousness. And it is due to this great mystery that Risale-i Nur students do not interfere in the politics of the world and its currents and their material struggles, nor attach importance to them, nor condescend to them; its true students say to their most fearsome enemies and their insulting aggressions:

"O, You unfortunate! I am working to save you from eternal annihilation and to raise you from the lowest and excruciating level of transitory animality to the happiness of eternal humanity. You are working for my death and execution. Your pleasures in this world are very few and very short and your penalties and torments in the âkhirah are very great and very long. And my death is a discharge. Now then be off! I do not bother with you, do whatever you like!" They feel not anger at their dhâlim enemies, but pity and compassion, saying I wish they had been saved, they work to reform them.

Secondly: 12 (وَيُؤْمِنْ بِاللّٰهِ فَقَدِ اسْتَمْسَكَ) (بِالْعُرْوَةِ الْوُثْقَى ) These two sacred sentences having a powerful ma’nawî relationship, and with the calculation of abjad and jafr the first one corresponding exactly with the name Risaletü'n-Nur, and with its meaning and according to jafr, the second one corresponding exactly with its being realized and completed and its brilliant conquests, are an indication that the Risaletü'n-Nur is a عُرْوَةِ الْوُثْقَى13 in this century at this date. That is, it is the firmest and unbreakable chain and a 14 حبل اللّٰه . They inform through their allusive meanings (Ma’nâ al-ramzî) that those who reach forth his hand and grasp it will found salvation.

Thirdly: Both with its meaning and with the calculation of jafr, the sentence 15 اَللّٰهُ وَلِىُّ الَّذِينَ آمَنُوا alludes the Risaletü'n-Nur. It is as follows...

(The veil descended in this station. Permission was not given to writing it. It has been postponed to another time.)

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

NOTE: The reason the remainder of this subtle point was not made to be written for now is that it touches to an extent on this world and politics. We are prohibited from looking at these. Yes, 16 اِنَّ اْلاِنْسَانَ لَيَطْغَى looks to this tâghût and draws attention to it...

Said Nursî