بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَ بِهِ نَسْتَعِينُ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

FRUGALITY - IQTISÂD

(For the literal meaning of frugality-iqtisâd please refer to the dictionary)

1. Wastefulness is contrary to shukr, while frugality (iqtisâd) is pure shukr:

Through the requirement of the Name Hakîm, As-Sâni’ Zuljalâl having followed the lightest form, the shortest way, the easiest manner, the most beneficial modality shows that there is no wastefulness (isrâf), futility and uselessness in the fitrah. As for wastefulness (isrâf), it is the opposite of the name Hakîm, while frugality (iqtisâd) is the necessary consequence of that Name and is its fundamental principle.

O wasteful man lacking frugality (iqtisâd)! Since you do not practice frugality (iqtisâd), which is the most essential principle of all universe, know how you act contrary to haqiqah! Understand how an essential and extensive principle the âyah كُلُوا وَ اشْرَبُوا وَ لاَ تُسْرِفُوا1 teaches.

The Thirtieth Flash-The Third Subtle Point-First Matter

 

Al-Khâliq, Who is Rahîm, wants shukr in return for the ni’mahs He bestows on mankind. As for wastefulness, it is contrary to shukr; it is a harmful contempt for the ni’mah. As for frugality, it is profitable respect towards the ni’mah. Yes, frugality is both a ma’nawî shukr, respect towards the rahmah of Allah within the ni’mahs, definitely a cause of barakah, a source of health for the body like diet, a cause of dignity that will save from the abasement of ma’nawî beggary and a powerful cause of feeling pleasure in the ni’mah and tasting pleasure in ni’mahs that are seen as tasteless. As for wastefulness, since it is opposed to the aforementioned hikmahs, it has perilous consequences.

The Nineteenth Flash-First Subtle Point

 

The measure of shukr is contentment and frugality (iqtisâd) and acceptance (ridhâ) and gratitude. The measure of lack of shukr is greed, wastefulness, disrespectfulness and eating whatever is encountered without considering whether it is halal or haram.

Yes, just as greed is the lack of shukr, so is it the cause of deprivation as well as the means of disgrace. As evidence, it may be mentioned that greed causes the blessed ant, who has a social life, to be crushed underfoot because it collects thousands of grains if it can without being content, although a few grains of wheat are sufficient for a year. It is as if the blessed honey bee flies over the heads due to its contentment; it bestows honey on man through the command of Allah because it is content; it feeds man with it. Yes, the name Rahmân, which is the greatest name after the name Allah, the greatest name of the Most Pure and Holy One (Dhât Al-Aqdas) and the sign of His essence, looks to rizq and is reached through shukr within rizq. Furthermore, the most apparent meaning of Rahmân is Razzâq.

The Twenty-Eighth Letter-The Fifth Matter which is the Fifth Risale

 

The lessons of this kind can be taken from the book of the universe. In the universe and its events are many lessons. (Please refer to The Second Subtle Point Of The Thirtieth Flash)

2. Western civilisation encourages mankind to wastefulness:

Second question: Previously, while you were visiting the nomadic tribes of the east, you used to encourage them to embrace civilisation and progress. Why did you withdraw from current civilisation for nearly forty years, calling it “Vile,” and submerge yourself in seclusion?

The Answer: Since the current Western civilisation acts contrary to the samâwî fundamental laws, its evils outweigh its good; its errors and harms outweigh its benefits. The general comfort and the happiness of worldly life, which are the true aims of civilisation, are spoilt. Since wastefulness (israf) and dissipation have taken the place of frugality (iqtisâd) and contentment, and laziness and inclination for luxury have taken the place of endeavour and service and have prevailed over them, the Western civilisation has made wretched mankind very poor and very lazy. The fundamental law of the samâwî Qur’an 2 لَيْسَ لْلاِنْسَانِ اِلاَّ مَا سَعَى ٭ كُلُوا وَ اشْرَبُوا وَ لاَ تُسْرِفُوا decrees: "The happiness of mankind is in frugality and endeavour for labour and work, and through them, the upper and lower classes can make peace with each other." Since this principle has been explained in the Risale-i Nur, I will briefly say one or two subtle points:

The First: During the nomadic period, mankind was in need of three or four things. Out of ten people, only two were unable to acquire these three or four needs. Through misuse and waste by inciting the desires of nafs, making inessential needs essential, and due to custom and addiction, the current cruel Western civilisation makes today's civilised man needy for twenty things instead of the four things he actually needs. Out of twenty people, only two can obtain those twenty needs in a completely halal way; the eighteen remain in need. It means that the current civilisation makes man very poor. In respect of those needs, it has urged mankind to dhulm and gain haram earnings. It has always urged the helpless lower class and the upper class to fight. By abandoning the Quran's sacred fundamental law of zakat being wâjib and interest (ribâ) being haram that establishes obedience of the lower class to the upper class and the compassion of the upper class for the lower class, the current civilisation has compelled the bourgeoise to tyranny and the poor to revolt. It has destroyed the peace of mankind!

Second Subtle Point: Since the wonders of the current civilisation are the ni’mah of Ar-Rabb, they require a true shukr and to be used for mankind’s benefit. However, we now see that these wonders shatter the enthusiasm for work because they encourage a significant number of people to laziness, dissipation and follow the desires of nafs amidst comfort by giving up labour and work. By way of lack of contentment and frugality, these wonders encourage dissipation, wastefulness, dhulm and haram.

For example, as “The Key of Nur”3 in the Risale-i Nur says, “Although the radio is a great ni’mah and requires a ma’nawî shukr offered by using it for the benefit of mankind, it encourages laziness and following the desires of nafs by listening to it because four out of five of it is used for the desires of nafs and unnecessary trivial things; it shatters the enthusiasm for work and abandons its true duty. Even I myself saw that although certain very beneficial and wondrous devices should be used for labour and work and the actual benefits for mankind’s needs, eight out of ten of those wondrous devices compel mankind to indulge in pleasure, amusement, desires and laziness, while only one or two out of ten are used for essential needs. Like these two minor examples, there are thousands more.

In Short: The current Western civilisation has made mankind poor by increasing their needs because it does not completely heed samâwî religions. By destroying the foundation of frugality and contentment, it has increased wastefulness, greed and envy and opened the way to dhulm and haram. By encouraging mankind to the instruments of dissipation, it has also threw mankind into extreme laziness. It shatters the enthusiasm for work and labour and makes people waste their lives fruitlessly on the desires of nafs and dissipation. It has also made sick mankind, who is needy and became lazy, and caused the spreading and transmission of hundreds of types of illnesses through misuse and wastefulness.

Furthermore, due to the three intense needs, the inclination towards dissipation, numerous sicknesses that bring death to mind at all times and the currents of irreligion being spread into this civilisation, the current Western civilisation shows death, which is in front of awakened mankind’s eyes, as an eternal execution; it threatens mankind and gives a kind of Jahannam torment to them.

Now, the awakened mankind awaits, pleads and seeks from the rahmah of Allah, and it is understood from the signs and indications of the Qur'an of Miraculous Exposition that in response to this terrifying calamity of mankind, through the awakening of four hundred million students of Al-Qur’an Al-Hakîm, the Qur'an will once again heal these three terrifying wounds of mankind with the samâwî and sacred fundamental laws of four hundred million people within the Qur'an as it did thirteen hundred years ago, and, if qiyâmah will not break out soon, the Qur'an will cause mankind to gain both the happiness of life in this world and the âkhirah and will demonstrate that death is a discharge paper for entering the ‘âlam of nûr, not an eternal execution, and show that the goodness in civilisation, which emerges from the Qur’an, will completely prevail over the evil of civilisation and it will make civilisation a servant and a helper to itself and the samâwî laws but will not give some part of the religion as a bribe in order to gain some part of this civilisation in the way it has been for now.

اَلْبَاقِى هُوَ الْبَاقِى

Said Nursî

Emirdağ Addendum (99-101)

 

In the riwâyât, it was mentioned that "the hand of Sufyan, one of the significant individuals of the âkhirzaman, will be pierced."

4 اللّٰه أعْلَم , a ta’wîl of it is as follows: due to extreme wastefulness for dissipation and trivial amusements, he cannot keep possessions in his hand; they are poured away for waste. It is said in the proverb, "so-and-so has a hole in his hand." That is, he is very wasteful.

Thus, this hadith warns that Sufyan makes people subjected to himself by encouraging wastefulness, arousing intense greed and ambition and holding those weak veins of man. It informs us that the one who wastes becomes his captive and falls into his trap.

The Fifth Ray-First Matter

3: The source of true rizq is contentment and frugality:

Since rizq is appointed and bestowed and the One Who gives it is Janâb-i Haqq; He is both Rahîm and Karîm. One, who accepts an inauspicious haram possession without barakah, in a way the Sharî’ah does not give permission, by sacrificing his honour and giving his consciences and even certain sacred matters as bribes to an extent accusing Allah’s rahmah and in a manner of insulting His munificence, should think that what a compounded lunacy this is.

Yes, ahl ad-dunyâ, especially the people of dhalâlah, do not give their money cheaply; they sell it at a high price. Sometimes, in return for a property that will help a little towards a year of worldly life, they cause one to destroy an infinite eternal life. Through that filthy greed, he draws the wrath of Allah on himself and works to gain the pleasure and acceptance of the people of dhalâlah.

Oh, my brothers! If ahl ad-dunyâ’s bootlickers and munâfiqs among the people of dhalâlah entrap you due to greed, which is a weak vein of humanity, think the above haqiqah and take this poor brother of yours as an example to follow. I assure you with all my strength that contentment and frugality maintain your life and ensure your rizq more than a salary. Especially, the haram money that is given to you will demand a price a thousand times higher from you in return. It can also be an obstacle to the Qur'anic service, an hour of which can open an eternal treasure for you, or it can cause you to lose your zeal. This is such a loss and emptiness that even if thousands of salaries were given to you every month, it cannot fill its place.

The Twenty-Ninth Letter-The Sixth Section, which is the Sixth Risale-Third Wile

 

For a year or two, due to many signs and experiences, I have formed a firm conviction that I am not permitted to receive other people's goods, especially, gifts from the rich and officials. Some of them affect my health... rather, they are made to be like that; I am not allowed to eat them. Sometimes they are turned into a form that is harmful to me. This means that, in a ma’nawî manner, it is an order not to take the goods of others and is a prohibition to take them. I also have a need for solitude; I cannot accept everyone all the time. Accepting people's gifts necessitates considering their feelings and accepting them at times I do not want to. And I do not like that either. Eating a piece of dry bread and wearing a hundred patched cloth, which save me from pretence and fawning, are more pleasing for me. Eating the best quality baklava, wearing the finest clothes of others and being obliged to consider their feelings are unpleasant for me.

The Second Letter-Fifth

 

I confess that my two situations were spoiling the complete ikhlas within the Qur'anic service and the service purely for the sake of Allah. I received a severe slap. Because in this region, I am in ghurbah and a stranger. Also, — may it not be a complaint — I suffer poverty since I do not conform to frugality and contentment, which are the most important principles of my Ustadh. Since I am compelled to mix with selfish and proud people — may Allah forgive me — I was compelled to riyâ and pretence liberally. My Ustadh warned, reminded and scolded me many times, but unfortunately, I could not save myself. Whereas jinn and men shaytans were profiting from this situation of mine which was opposed to the rûh of service to Al-Qur’an Al-Hakîm; it was also causing coldness and loss of zeal in our service.

In the face of this fault of mine, I received a severe, but, InshâAllah, a compassionate slap. We have no doubt that it came as a consequence of that fault. The slap was this: although for eight years, I was both the addressee of my Ustadh and his writer of rough drafts and final drafts, for around eight months, I was unable to benefit from the Risale-i Nur. We were astonished at this situation. Both I and my Ustadh sought the reason, wondering why it was thus. Now, we have formed a firm conviction that those haqiqahs of the Qur'an are nûr and light. They cannot combine with the darkness of pretence, bootlicking and abasement. Therefore, the meanings of the haqiqahs of those nûrs were drawing away from me, appearing foreign to me and becoming stranger. I beseech Janâb-i Haqq: May He grant me ikhlas worthy of such service and save me from riyâ and pretence towards ahl ad-dunyâ. I request of firstly my Ustadh and all my brothers that they offer du‘â for me.

Full of faults Şamlı Hâfidh Tevfik

The Tenth Flash-The Seventh

4: The difference between frugality (iqtisâd) and stinginess which outwardly resemble each other:

There is a great difference between frugality and stinginess. Just as humbleness is a praiseworthy trait that outwardly resembles one of the bad morals of abasement but is different in meaning, and staidness and being dignified is a praiseworthy trait that outwardly resembles one of the bad traits of arrogance but is different in meaning, so too, frugality, which is one of the elevated morals of the Prophet and is indeed one of the sources of the arrangement of the hikmah of Allah in the universe, has no relation with stinginess, which is a mixture of baseness, avariciousness, covetousness and greed. There is only an outward resemblance. An event corroborating this haqiqah:

Hazrat ‘Abdullah ibn ‘Umar, one of the sahabah among the famous “The seven ‘Abdullahs”, the eldest and most important son of the Khalîfah of Rasûl of Allah, Hazrat ‘Umar Faruq al-‘A'dham, and one of the most distinguished of the ‘ulamâ among the sahabah, one day while shopping in the market, for frugality and to preserve the reliability and integrity on which trade depends, such blessed personage disputed fervently for a matter worth forty cents. One sahabah saw him. Imagining the dispute of the son of Hazrat ‘Umar, the glorious Khalîfah of the face of the earth, for forty cents to be strange stinginess, he followed him in order to understand his state. He saw that Hazrat ‘Abdullah entered his blessed house. He saw a poor man at the door. He stayed there for a bit and left. Then he came out of the second door of his house; there he saw another poor man. He stayed with him for a while too and left. The sahabah, who was watching from the distance, was curious. He went and asked the poor men: “Imam stayed with you. What did he do?” Each of them replied: “He gave me a gold piece.” The sahabah said “Fasubhânallah”. He thought “He disputed for forty cents in the market, then contentedly and pleasingly gave two hundred cents in his house without letting anyone know?”, and left. He saw Hazrat ‘Abdullah ibn ‘Umar and said: “O Imam! Solve my difficulty! In the market, you did that, while in your house you did this.” As a reply to him, he said: “In the market, it was not stinginess but an attitude arising from frugality, the perfection of the mind and preserving reliability and honesty, which are the basis and spirit of commerce. And the state in my house was an attitude arising from the compassion of the heart and the perfection of the rûh. Neither was the first stinginess, nor the second wastefulness.”

As an indication of this mystery, Imam al-‘A'dham said: لاَ اِسْرَافَ فِى الْخَيْرِ كَمَا لاَ خَيْرَ فِى اْلاِسْرَافِ That is: “While there is no waste in khayr and bestowal (But to the people who has the rights), there is no khayr in waste.”

The Nineteenth Flash-Sixth Subtle Point

5: A warning about filling the stomach with foods one on top of the other for the pleasure:

The Plato of Islamic philosophers, the shaykh of physicians and the ustadh of philosophers, the famous genius Abu ‘Ali Ibn-i Sina expounded (tafsir) the âyah كُلُوا وَ اشْرَبُوا وَ لاَ تُسْرِفُوا5 just from the point of view of medicine. He said:

جَمَعْتُ الطِّبَّ فِى الْبَيْتَيْنِ جَمْعًا وَ حُسْنُ الْقَوْلِ فِى قَصْرِ الْكَلاَمِ

فَقَلِّلْ اِنْ اَكَلْتَ وَ بَعْدَ اَكْلٍ تَجَنَّبْ وَ الشِّفَاءُ فِى اْلاِنْهِضَامِ

وَ لَيْسَ عَلَى النُّفُوسِ اَشَدُّ حَالاً مِنْ اِدْخَالِ الطَّعَامِ عَلَى الطَّعَامِ

That is "I summarize the science of medicine in two lines. The beauty of the word is in its shortness. When you eat, eat little. After you eat, do not eat again for four or five hours. Healing (Shifa) is in digestion. That is to say, eat as much as you can digest easily. The heaviest and most tiring state for the stomach and nafs is to eat foods one on top of the other." {Note: That is to say, the most harmful thing for the body is to eat without having a break of four to five hours or to fill the stomach with a variety of foods one on top of the other for pleasure.} 

The Nineteenth Flash-Seventh Subtle Point

6: The Frugality of Ustadh Bediuzzaman:

Frugality is nothing other than the tafsir and explanation of the istighnâ mentioned above. As a matter of fact, to enter the palace of frugality, one must first enter through the door of istighnâ. For this reason, frugality and istighnâ necessitate one another.

The frugality of a mujahid, who takes the Prophets as his examples regarding istighnâ, becomes a natural trait to an extent which occurs automatically. And in a day, a dish of soup, a glass of water and a piece of bread are sufficient for him. For this great man, as the French poet Lamartine said: "He does not live to eat, but rather eats to live."

After completely understanding the way and outlook of Ustadh, I am reluctant to compare his frugality with simple things such as eating and drinking. For, it is necessary to measure the elevated frugality of this great man by applying it to ma’nawî areas and by using non-material criterias.

For example, Ustadh was a genius who measured the power of this elevated frugality by not wasting the ma’nawî and non-material values such as thought, mind, potential, ability, moment, time, the nafs and breath, not only by the simple things such as eating, drinking and dressing. And he also instilled in his students this careful method of inspecting and observing, which he followed throughout his life as a moral quality.

Hence making a Nur student read any random work and making him listen to every word is not easy. For the word "Careful!" written in the focal point of his heart acts as a most sensitive control mechanism.

Thus, Bediuzzaman is a rare jewel of fitrah who has actively proven himself as a powerful reformer and a most extraordinary 'pedagogue' — Murabbî — by the pristine generation he rose and has added in the history of frugality another satin page written with glittering nûr.

Biography-14

 

It is essential for an ‘âlim, who makes the tafsir of Al-Qur’an Al-Hakîm, to follow the sunnah of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, to act with his ‘ilm upon the madhab of Ahl al-Sunnah wa'l-Jamâ'ah and to possess utmost asceticism and taqwâ, utmost ikhlas and utmost steadfastness, utmost sidq, loyalty and self-sacrifice and utmost frugality and contentment in his service to religion.

The Words-Conference

According to the above principle, it can be said that Nur students, too, must possess those virtues or at least, they must accept and defend these virtues.