LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

عيسى عليه السلام  - ‘ÎSÂ (as) – JESUS


The Matter of Christian’s salvation:

An Important Letter Ustadh Bediuzzaman Wrote During World War Two

بِاسْمِهِ سُبْحَانَهُ

My excessive feeling of compassion and pity and the chilling cold of this winter season, together with the ma’nawî and severe breeze, the tragedy, misery and hunger brought on to unfortunate people by human disasters, conjured within me a profound sense of pity. Suddenly it was warned that: Within such calamities, there is great mercy and rewards to be gained, even for kâfirs, that when compared it reduces that calamity to nothing. Such samâwî calamities are a type of shahâdah for the innocent.

During the three or four months in which I received no news at all for the state of world affairs and the war, I thought of the families and children in Europe and Russia and pitied them. The distributions (of mercy) pronounced by that ma’nawî warning served as a remedy for this painful sense of compassion. It was as follows:

Those who died and suffered due to that samâwî calamity, which was the disaster arising from the killings perpetrated by the dhâlim part of mankind; if they are up to the age of fifteen, no matter what religion they follow, they are considered a shahîd. The great ma’nawî rewards they will receive like that of Muslims will reduce that disaster to nothing.

For those above the age of fifteen, if they are innocent and oppressed, their reward is great and may save them from Jahannam. Because at the âkhirzaman religion in general, and the religion of Muhammad (asm) has been covered with the veil of neglect at the degree of fatrah. And since the True Religion of Hazrat ‘Îsâ (as) will reign at the âkhirzaman and stand shoulder to shoulder with Islam, indeed, the present disasters suffered by the oppressed amongst the Christians who are followers of Hazrat ‘Îsâ (as) and who have been left in darkness like fatrah, can be considered for them a type of shahâdah.

In particular the elderly, poor and weak, who suffer calamities suppressed under the power and force of dhâlims and fearsome oppressors will indeed make that calamity as kaffarah for the sins arising from both the dissoluteness of civilisation and its ingratitude and from the dhalâlah and kufr of philosophy. I was informed by the haqiqah that for them, it is profitable a hundred times over. I offered endless shukr to the Janâb Arham’ur Rahimin and found consolation from the painful and tormenting compassion.

From among those who suffered calamities, if they are dhâlims and the callous who devised plans to devastate humanity, the selfish, abject, shaytanic people who for their own benefit light fires in al-‘âlam of humanity; it is exactly deserved and is perfect Rabbâni justice.

If those suffering that calamity are those who run to assist the oppressed and strive for the peace of humanity, protect the principles of religion, the sacredness of revelation and the rights of humanity; indeed the ma’nawî compensation and rewards of the âkhirah for those self-sacrificing people are so great, that it will transform that calamity to be the cause of honour and make them endear it.” Kastamonu Addendum ( 124 )

The first point explained in the above part is the judgement of “the children up to the age of fifteen”. In Islam, children up to the age of fifteen are considered not responsible (mukallaf) in religious duties. They are the people of Jannah in any case when they pass away.

The other point is about the fatrah conditions1 , where there is a possibility of salvation. But it is hard to tell if the person himself is relatively in the fatrah condition or not. This is the reason Ustadh outlines the necessity of being innocent and oppressed. This means, one who has been suppressed under the power and force of tyrants, and one who does not partake in this tyranny and does not like and accept it in his heart. Those who carry these conditions can still keep the essence of humanity which comes from their fitrah. Thus, the above statement about the salvation of the innocent and oppressed people means the degree of that person’s salvation is in the degree of his humanity which comes from his fitrah.

Indeed, the non-Muslim’s decline from the essential fitrah of humanity cannot be compared with a murtad Muslim’s decline.

Bediuzzaman explains this haqiqah in the following parts of the Risale-i Nur:

“He may not even be like irreligious foreigners. For if they deny the Prophet, they may recognize the other Prophets. If they don’t know the prophets, they may recognize Allah. And if they do not know Allah, they may possess some good qualities which are the means to certain perfections. But a Muslim knows both the prophets, and his Rabb, and all perfection by means of Muhammad the Arabian ‘Alayhissalâtu Wassalâm. One, who abandons his tarbiyyah and breaks out from his chain, does not recognize any other prophet (as), neither recognize Allah. And he cannot know any of the fundamentals within his rûh which will preserve perfection. For, one who abandons essential tarbiyyah and the principles of the religion of one who is the last and greatest of the prophets, and concerning miracles and religion superior to all since his religion and summons look to the whole of mankind, and who is ustadh to all mankind in all of the haqiqahs and has brilliantly been proved for fourteen centuries, and who is the cause of pride for mankind, he certainly cannot find any nûr or any perfection anywhere. He is condemned to absolute decline.” The Second Station of The Thirteenth Word

“O wretched one who claims public spirit and zeal, and fervently encourages Muslims to this world and forcibly drives them to the foreigner art and progresses! Beware! May not the bonds with which some of this nation are tied to with religion not be broken! If their bonds with religion are broken foolishly and blindly by compulsion, then those irreligious people will give harm as a fatal poison in social life. For since a murtad’s conscience is completely corrupted, he becomes a poison to the social life. Therefore, according to the Usul ad-din, "The murtad does not have the right to life. If a kâfir is a protected non-Muslim subject of a Muslim state or he makes peace, he has the right to life;" this is a principle amongst the fundamentals of the Sharî’ah. Also, according to the Hanafi madhab, the testimony of a kâfir amongst the protected non-Muslim subjects of a Muslim state is acceptable. But the testimony of a fâsiq is rejected, for he is a betrayer.” The Seventeenth Flash/7th Note

"Again, that obstinate person turned and said: "At least we live like irreligious foreigners."

I replied: "You cannot be like the irreligious foreigners, either. For even if they deny one prophet, they may believe in the others. If they do not know the prophets, they may believe in Allah. And even if they do not know Allah, some moral qualities may be found in them which are the means to perfection. But if a Muslim denies the Prophet of the âkhirzaman ‘Alayhissalâtu Wassalâm, who was the final and greatest and whose religion and summons are general, and if he breaks out from his chain, he may not accept any other prophet and even Allah. For he has known all the prophets and Allah and all perfections through him. They do not remain in his heart without him. It is for this reason that since early times people have entered Islam from all other religions. And no Muslim has become a true Jew, Magian, or Christian. Rather he becomes irreligious, his moral qualities are corrupted, and enters in a situation which is harmful to the country and nation." I proved. That obstinate person could find no further straw to clutch at, so it vanished and went to Jahannam.” The Eleventh Ray/The Third Topic

All the fadhîlahs and perfections have come to mankind through the final and perfect religion of Islam. Whoever denies Islam, will be out from the circle of Islam and cannot attain any perfection from this circle. If a murtad wants to attain any fadhîlah and perfection, they are in the fold of Islam, which has been left by him.

The samâwî religions, which were revealed before Islam, were limited with the time and the place they came from. The goodness of fadhîlah and perfection which have been brought by the former religions are partial. They were revealed for the need of their time and place by the degree of their understanding. All the goodness, fadhîlah and perfection which the former religions brought were perfected in the best form through Islam.

That is, Islam is infinitely perfect but Muslim’s perfections are in degrees…

While it is wâjib that all attributes of all Muslims should be Muslim, outwardly, it is not always thus.

And, all attributes of all kâfirs are not always kâfir and do not arise from their kufr. ” The Words-Gleams

"Amongst the ‘Ulamâ of Islam, the differences between Islam and îmân have been discussed much. One group has said: “They are the same”, while another has said: “They are not the same, but one cannot be without the other.” They have declared various ideas like these. I understood the following difference:

Islam is iltizâm; îmân is idh'ân, in other words, Islam is supporting the haqq and submission and obedience; while îmân is accepting the haqq and affirming it. In the past, I saw certain irreligious people that they were fervently displaying support for the laws of the Qur'an. It means that in one respect, due to having the iltizâm of haqq, that irreligious man possessed Islam in one aspect; he was called “An irreligious Muslim.” Then later, I saw certain mu’mins who did not display support for the laws of the Qur'an and did not have iltizâm. They were worthy of the term "A non-Muslim mu’min."

Can îmân without Islam be the means of salvation?

The Answer: Just as Islam without îmân is not the cause of salvation, so îmân without Islam cannot be the means of salvation. ” The Ninth Letter

“The meaning of the non-mu’min Muslim and the non-Muslim mu’min is this: At the early period of the Freedom2 , I saw irreligious people who penetrated among the members of the Party of Union and Progress3 ; they accepted that Islam and the Sharî’ah of Ahmad contain profitable and valuable sublime principles for the social life of mankind and particularly for the politics of the Ottoman and they were supporters of the Sharî’ah of Ahmad with all their strength. At that point, they were Muslims. That is to say, although they were supporters of haqq and had iltizâm of haqq, they were not mu’mins. It means that they deserve to be categorized as non-mu’min Muslims. But now, although he is a supporter of the European methods and the currents of bid’ah, which destroy the Sharî’ah under the name of civilization, he carries îmân in Allah, the âkhirah and the Prophet and knows himself as a mu’min. Since he does not have iltizâm and true support for the laws of the Sharî’ah of Ahmad, which are haqq and haqiqah, he becomes a non-Muslim mu’min. As Islam without îmân can not be the means of salvation, neither îmân can withstand without Islam knowingly. It can be said that it can not give salvation.” Barla Addendum (349)

In the Sharî’ah, there are four conditions for one’s accountability:

1) Irsal: Sending of the Prophets.

2) Ittila’: Being informed of the Prophets and their mission.

3) Iqtidar: The age.

4) Ikhtiyar: Power of will.

“But through the mystery of وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً4 , the people who lived in the time of fatrah5 are among the people who have reached salvation.

Unanimously, they are not reprimanded for their mistakes in secondary matters. According to Imam Shafi'i and Imam Ash'ari, even if they enter in kufr and do not believe in the fundamentals of îmân, they are still among those who reach salvation. For man's accountability through the obligations placed on him by Allah occurs through the irsal,6 and irsal too accountability is established through ittila’7 . Since ghaflah and the passage of time had concealed the religions of the former prophets, they could not be proof for the people of the fatrah time. If they obey the former religion, they will receive a reward; if they do not, they will not be punished. For since it was hidden, it could not be a proof.” The Twenty-Eighth Letter/The Eighth Matter/5th Point

“non-acceptance is one thing, while the acceptance of non-being is another. Those sort of ahl al-jazb and ahl al-uzlat8 or those who have not heard or do not know, they do not know the Prophet or they do not think of him so that they may accept him. They remain ignorant in that respect.” The Twenty-Sixth Letter/4th Topic/5th Matter

Bediuzzaman stated in this risale “at the âkhirzaman religion in general, and the religion of Muhammad (asm) has been covered with the veil of neglect at the degree of fatrah”. Partial fatrah should be understood from this phrase. By the hadiths, the fitnah of the âkhirzaman is described as unique. By using the social life and sociological effects, the international nifâq currents of the âkhirzaman produce an incomparable degree of destruction which have never occurred before. Terrifying ghaflah, ignorance, dissipation and vice invaded all the nations all over the world. The way of Islam is justice (‘adalah) and truth (haqq); the people of âkhirzaman, who live in that fitnah, will be judged with justice (‘adalah) and truth (haqq).

The following Hadith may indicate the corruption of munâfiqs which is the means of fitnah at the âkhirzaman and the people who have been thrown in it.

9 ‏ يَجِيءُ يَوْمَ الْقِيَامَةِ نَاسٌ مِنَ الْمُسْلِمِينَ بِذُنُوبٍ أَمْثَالِ الْجِبَالِ فَيَغْفِرُهَا اللَّهُ لَهُمْ وَيَضَعُهَا عَلَى الْيَهُودِ وَالنَّصَارَى

“Some people from the Muslims will come on the Day of Judgment with vices piling up like mountains, and Allah will forgive them those sins and place them upon the Jews and Christians.”

In the boundaries of the Sharî’ah laws, it is nearly impossible to negatively judge the situation of a person who lives in this fitnah unless this person outwardly denies the pillars of îmân. The positive judgement can only be general and given by the one who has authority in religion.

“The well-known Sa’d al-Din al-Taftazani, one of the greatest Imams of Ahl al-Sunnah and ‘Ilm al-Kalâm, has permitted the cursing of Yazid and Walid and pronouncement of their dalâlah. In response to this, ‘ulamâ of Ahl al-Sunnah wa’l Jamâ’ah such as Sayyid Sharif al-Jurjani, said:

“Although Yazid and Walid were dhâlim and cruel sinners, but at the sakarât, it is unknown if they passed away without îmân. And because it is not known with any certainty, since there is no definite text or incontrovertible evidence, there is a possibility that they repented (tawbah) and passed with îmân, therefore, it is not cursed to such particular persons like them. It may be permissible (jâiz) to curse with a general title like لَعْنَةُ اللّٰهِ عَلَى الظَّالِمِينَ وَ الْمُنَافِقِينَ 10 . Otherwise, it is harmful and unnecessary.” Emirdağ Addendum-1 (206)

“To compare Islam with Christianity is to compare two things that do not resemble each other, the comparison is wrong. For Europe was not civilized when it was zealous in its religion; it gave up its zeal and became civilized.

Furthermore, religion caused three hundred years of internal war amongst them. And since it was the means of crushing the common people, the poor and thinkers in the hands of despotic tyrants, majority of them vexed temporarily at religion. As for Islam -history is witness that- religion has not caused an internal war excluding one time.

Also, whenever the people of Islam have earnestly stood forth as protectors of the religion, they have progressed higher than their time. Witness to this is the greatest master of Europe, the Islamic State of Andalusia. And, whenever the Islamic community had been neglectful in religion, they have regressed through falling into wretchedness.

Furthermore, Since Islam always protects the poor and common people with thousands of compassionate propositions like zakat being wâjib and usury and interest (ribâ) being haram; and with phrases like اَفَلاَ يَعْقِلُونَ ٭ اَفَلاَ يَتَفَكَّرُونَ ٭ اَفَلاَ يَتَدَبَّرُونَ 11 , it makes the mind and knowledge witnesses and warns them, and protects people of knowledge; Islam has been the castle and place of refuge for the poor and the people of knowledge. Therefore, there is no reason to be vexed at Islam.

The mystery of the hikmah of Islam's different aspect from Christianity and other religions is this: The basis of Islam is pure Tawhîd; it does not attribute a real effect to causes and intermediaries, nor gives them value in regards to creation and position. Christianity, however, since it accepts the idea of waladiyyah12 , gives some value to causes and intermediaries; it does not break ananiyyah. It quite simply attributes a manifestation of Allah’s rubûbiyyah to its saints and great ones. They became confirmatory to the âyah: اِتَّخَذُوا اَحْبَارَهُمْ وَرُهْبَانَهُمْ اَرْبَابًا مِنْ دُونِ اللّٰهِ 13 It is because of this that, together with maintaining their pride and ananiyyah, those Christians who occupy the highest worldly ranks are zealous and religious, like the former American president, Wilson. In Islam, the religion of pure Tawhîd, those in the high worldly positions either abandon their ananiyyah and pride, or they abandon their religion to an extent. For this reason, some remain neglectful, or even become irreligious.” The Twenty-Sixth Letter/Third Topic/5th Matter

“The people of bid’ah got the following inauspicious idea from the foreigner reformists: through disapproving the Catholic Church, foremost the revolutionaries, reformists and philosophers, supported Protestantism, which was considered to be the people of bid’ah and Mu'tazilite by the Catholic Church, and through taking advantage of the French Revolution and partially destroying the Catholic Church, they proclaimed Protestantism.

Thus, those who claim public spirit and zeal here, who are accustomed to imitating blindly, say: "Since such a revolution occurred in the Christian religion, and since in the beginning, the revolutionaries were called apostates (murtad), then later they were again accepted as Christians, such a religious revolution can occur in Islam."

The Answer: The difference in this comparison is more apparent than the comparison in the First Sign. Because in the religion of ‘Îsâ ‘Alayhissalâm, only the fundamentals of religion were taken from Hazrat ‘Îsâ ‘Alayhissalâm. Most of the injunctions concerning social life and the secondary matters of the Sharî’ah were formed by the disciples and other spiritual leaders. The greater part was taken from the former sacred books. Since Hazrat ‘Îsâ ‘Alayhissalâm was not a worldly ruler and sultân, and since he was not the source of general social laws, the fundamentals of his religion were as though clothed with the garment from outside, common laws and civil rules had been taken in the name of the Christian Sharî’ah and had been given a different form. If this form is changed and the garment transformed, the fundamental religion of Hazrat ‘Îsâ ‘Alayhissalâm may remain. It does not infer denying ‘Îsâ ‘Alayhissalâm or pronouncing Îsâ ‘Alayhissalâm to be false.

However, Since Fakhr al-‘Âlam14 brings the secondary matters and other rules of the religion, even the most minor matters of âdâb, just as he himself demonstrates the fundamentals of the religion of Islam; he informs about them; he commands about them. It means that the secondary matters of Islam are not like a garment capable of change; the fundamentals of religion cannot remain if they are changed. Rather, they are a body to the fundamentals of religion or at least a skin. They have blended and united with it; they are not capable of being separated. To change them directly concludes denying the owner of the Sharî’ah and pronouncing him to be false.

As for the differences in the madhabs, these have arisen from the manner of understanding the principles of nadhariyyah shown by the Sharî’ah's owner. Principles, which are not capable of being interpreted and are called dharûriyyah of religion or muhkamât, cannot be changed in any way and cannot be the subject of ijtihad. One who changes them excludes his head from religion and is included under the rule: يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الْقَوْسِ 15

The people of bid’ah have found the following pretext for their irreligion and their ilhad. They say: “In the French Revolution, which was the cause of a sequence of events in the world of humanity, the clergy and spiritual leaders and the Catholic Church, which was their Church, was attacked and destroyed. Later it was approved by a lot of people. Also, Westerners greatly progressed after that?”

The Answer: Like in the previous analogies, the differences in this one is clear. Because for a long time amongst the French, the Christian religion and particularly the Catholic Church, had been a means of oppression and despotism in the hands of the upper and ruling classes. It was by that means that the upper class preserved its power over the ordinary people. And since it was the means of oppressing the patriots, those who were awakened among the common people and were titled vagrants, and it was the means of oppressing the thinker part of freedom-seekers, who attacked the despotism of the upper class tyrants, and since for nearly four hundred years it had been considered to be a cause of overturning the ease of social life through revolutions in Europe, the Catholic Church had been attacked, not in the name of irreligion, but by another Christian sect. And due to disgust and enmity resulting amongst the common people and philosophers, well known historical event occurred.

However, no oppressed person and no thinker have the right to complain about the religion of Muhammad (asm) and the Sharî’ah of Islam. For it does not offend them, it protects them. Islamic history is there for all to see. Apart from one or two events, no internal wars of religion have occurred amongst Muslims. Whereas the Catholic Church caused four hundred years of internal revolutions.

Furthermore, Islam has been the stronghold of the common people rather than of the upper classes. Through zakat being wâjib and usury and interest (ribâ) being haram, it has made the upper classes not despot over the common people, but servants in a way! It says سَيِّدُ الْقَوْمِ خَادِمُهُمْ ٭  النَّاسَ  16 Also, through sacred references like اَفَلاَ تَعْقِلُونَ ٭ اَفَلاَ يَتَدَبَّرُونَ ٭ اَفَلاَ يَتَفَكَّرُونَ 17 with the tongue of Al-Qur’an Al-Hakîm makes the mind (‘aql) witness and warns, it refers to the mind, it urges investigation. Through this, it gives people of ‘ilm and the people of the reason (‘aql) a rank in the name of religion; it gives them the importance. It does not dismiss the mind like the Catholic Church; it does not silence thinkers nor requires a blind imitation.

Since the fundamentals of, not true Christianity, but the present-day Christian religion and the fundamentals of Islam have parted on an important point, they go their separate ways in many respects like the above-mentioned differences. The important point is this:

Islam is the religion of true Tawhîd so that it dismisses intermediaries and causes. It breaks ananiyyah and establishes sincere ‘ubûdiyyah. It cuts every sort of false rubûbiyyah, starting from that of the nafs, and rejects them. It is because of this mystery that if a person of high position from among the upper class that is completely religious, he will have to give up ananiyyah. One who does not give up ananiyyah will abandon firmness in religion and to an extent abandon his religion.

As for the Christian religion of the present day, since it accepts the ‘aqîdah of waladiyyah’18 , it ascribes a true effect to causes and intermediaries. It does not break ananiyyah in the name of religion. Rather, saying that it is a holy deputy of Hazrat ‘Îsâ ‘Alayhissalâm, it attributes a sacredness to that ananiyyah. For this reason, members of the Christian upper classes who occupy the highest worldly positions may be completely religious. In fact, there are many like the former American President, Wilson, and the former British Prime Minister, Lloyd George, who were as religious as zealous priests. But those who rise to those positions among the Muslims rarely remain completely religious and firm in their religion, for they cannot give up pride and ananiyyah. And true taqwâ cannot be combined with pride and ananiyyah.

Yes, just as the religious zeal of the Christian upper class and slackness in the religion of the Muslim upper class demonstrates an important difference, so too, the fact that the philosophers who emerged from Christianity are negligent towards their religion or else their being opposed to it, while the great majority of those who emerged from Islam constructed their hikmah on Islamic fundamentals, demonstrates yet another important difference.

Also, the great majority of those ordinary Christians who have fallen into calamities or are sent to prison cannot expect assistance from religion. Formerly, most of them became irreligious. In fact, historical famous revolutionaries who instigated the French Revolution and were called "irreligious vagrants" were mainly the common people struck by calamity. As for Islam, the great majority of those who fall into calamities or are sent to prison await assistance from religion and they become religious. This situation too demonstrates an important difference….

…Also, history testifies that whenever the people of Islam have adhered to their religion, they have progressed higher than that time. And whenever they have abandoned firmness in their religion, they have declined. Whereas, with Christianity, it is the opposite. This too has arisen from an essential difference.

Also, Islam cannot be compared with other religions. If a Muslim abandons Islam and abandons his religion, he cannot accept any other Prophet; indeed, he cannot acknowledge Janâb-i Haqq either and does not recognize any sacred thing and no conscience remains in him that will be the means to perfection, he will be putrified.

Therefore, in the view of Islam, in war, a kâfir has the right to life. If it is outside the country and he makes peace, or if it is inside the country and pays the head-tax, his life is protected according to Islam. But a murtad does not have the right to life. For his conscience is putrified and he becomes like poison in the life of society. But an irreligious amongst Christians may still be in a beneficial situation to the life of society. He may accept some sacred matters and may believe in some of the Prophets, and may assent to Janâb-i Haqq in some respects.” The Twenty-Ninth Letter/Seventh Section/2nd Sign

“Islam says: لاَ خَالِقَ اِلاَّ هُوَ19 , and does not accept causes and intermediaries as the real producer of an effect. It looks to intermediaries with ma’nâ al-harfî. Aqîdah of Tawhîd and the duty of submission (taslîm) and tafvîdh20 demand this. Due to corruption, present-day Christianity considers causes and intermediaries as the producers of an effect and looks to them with the view of ma’nâ al-ismî. The aqîdah of waladiyyah21 and the thought of priesthood demand this and urge it. They look to their saints through the view of ma’nâ al-ismî, as the source of faydh and the mine of nûr, according to one view, like a nûr of a lamp which transformed from the sunlight. Whereas, we look to the awliyâ through ma’nâ al-harfî, as a place of reflection and manifestation that is, like a mirror to the sun which spreads its light. {The Naqshbandis' method (râbita) is based on this mystery.} It is because of this mystery, with us, ma’nawî journeying begins from humility, it passes through self-annihilation, and reaches the station of annihilation in Allah (fanâ fillâh). It begins to journey through infinite ranks. The ana and nafs al-ammarah extinguish with their arrogance and pride. However, not true Christianity, but in the Christian who has been shaken by philosophy and corruption, the ana strengthens with its equipment. If a prominent person of high rank and station with a powerful ana is a Christian, he can be firm in his religion, whereas a Muslim becomes neglectful in his religion.” The Damascus Sermon (137)


“The Islamic religion and Sharî’ah are based on rational proof, and are the sum and substance of the branches of ‘ilm that comprise the vital essence of all the basic sciences: the science of refining the rûh, riyâzah of the heart, the tarbiyyah of conscience, the science of physical training, domestic science, the politics of civilization, that of international relations, the legal sciences, the science of human relations, that of social behaviour, and so on and so forth. Moreover, the Sharî’ah explains and elucidates where is necessary or needed, and is concise where this is not necessary or minds are not ready or the times do not allow, and lays down principles that can be elaborated, deduced, and expanded through consultation and the exercise of mind.

At the present time, all these sciences or even a third of them after one thousand three hundred years - having grown through the meeting of minds and the expansion of their results - could not be found in a single person even in civilized places and among clever people. So whoever decks out his conscience with fairness will confirm that the Sharî’ah is always beyond human power, and was particularly so at that time. And he will endorse the statement فَاِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا 22

Virtue is that which is acknowledged even by enemies. For the American philosopher Carlyle quoted the famous German literary figure, Goethe, who asked after close study of the haqiqahs of the Qur'an: "Could the civilized world be further advanced within the bounds of Islam?" And he told himself: "Yes, indeed! For in one respect scholars now benefit from it." Carlyle said too that Islam appeared like a flaming light and devoured the religions of the time. And it had the right to do so, for it contained nothing of the "vain janglings" of some of the Christian sects or the "rumours ... and idle wiredrawings" of the Jews.” Signs of Miraculousness ( 188 - 189 )

“This means that it is not possible for a Muslim to embrace another religion and become like a Christian or a Jew, or especially a communist. For if a follower of ‘Îsâ ‘Alayhissalâm becomes a Muslim, he loves ‘Îsâ ‘Alayhissalâm even more. And if a follower of Mûsâ ‘Alayhissalâm becomes a Muslim, he loves Mûsâ ‘Alayhissalâm even more. But if a Muslim breaks out from the chain of Muhammed ‘Alayhissalâtu Wassalâm and gives up his religion, he can not embrace any other religion, he will become an anarchist; nothing remains in his rûh that may be the means to perfection and attainment. His conscience putrifies and he becomes a poison in the life of society.” Emirdağ Addendum-2 (244)

That is, it is impossible for the one, who is outside the highway of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and who does not follow him, to reach the true nûrs of haqiqah. The mystery of this matter is this: since Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm is the Khatam al-Anbiya23 and is the addressee of Allah in the name of all mankind, surely mankind cannot walk outside his highway; to be under his banner is a necessity.

The Twenty-Ninth Letter/ Ninth Section/7th Allusion

“Judges of the Court!

We are in no way politics. We know that for those like us who are not versed in politics, politics is a way beset with a thousand and one perils, dangers, and responsibilities. In any event, we attach no importance to fleeting externals. We only look at the good face of the world, which takes us to Ilahî pleasure. We therefore vehemently reject the charge that we pursue politics or contest the concept of the state. If there had been any such intention, there would have been some small manifestation of it in twenty-five years. Yes, we have a negative front, a side which rebukes, turned to immorality and unbelief. This arises only from îmân and our necessarily joining in the Qur'an's severe expressions and comprehensive warnings about these things. If these necessary reasons and sincerity, ikhlas and truth’s straightforward style of exposition do not convince you, sentence us to whatever sort of punishment you please. But do not forget that Hazrat ‘Îsâ (as), who today has six hundred million followers, was sentenced to death like a common thief by the authorities of his time only because his heartbeat for mankind's happiness and he bore the trust (amanah) of tablîgh.

Having spoken out freely, we shall be proud to face our conviction. With the “Hasbunallahu wa Ni’malwakil”, we open our hands to the Court of the Dispenser of Needs.


Ortaklar Bucagili Ahmed Feyzi Kul

Afyon Prison.

The Rays ( 557 )

“Although those who work and strive on the way of Haqq should think only of their own duties, they think of those that pertain to Janâb-i Haqq, and fall into error by basing their actions on them. It is written in the risale on Adabu'd-Din wa'd-Dunyâ, that one time Shaytan tempted Hazrat ‘Îsâ ‘Alayhissalâm saying: "Since the appointed hour of death and all things are specified by Ilahî Qadar, throw yourself down from this high place, and see, you will die." Hazrat ‘Îsâ ‘Alayhissalâm replied: اِنَّ لِلّٰهِ اَنْ يَخْتَبِرَ عَبْدَهُ وَلَيْسَ لِلْعَبْدِ اَنْ يَخْتَبِرَ رَبَّهُ   That is, "Janâb-i Haqq tests his ‘abd and says: If you do this I will do that. Let's see, if you are able to do it. But the ‘abd does not have the right and power to test Janâb-i Haqq and says: If I act that way, will You do this? in such a testing manner the demeanour of examination toward Janâb-i Haqq’s rubûbiyyah is bad adab and contrary to ‘ubûdiyyah." Since this is the haqiqah, man should do his own duty and not interfere in Janâb-i Haqq's duty.” The Seventeenth Flash/Thirteenth Note

Yes, since the time of Âdam (as), in mankind, two mighty currents have come by conflicting with each other. One is the people of nubuwwah, righteousness and îmân, who have been honoured with the ni’mahs and happiness in both worlds through following istiqâmah. Since they have acted in istiqâmah by conforming to the true beauty, order and perfection of the universe, they both have been honoured with the favours of the universe's Owner and happiness in this world and the âkhirah, and by being the means of mankind rising to the level of the malâikah, or higher, they have attained and caused others to attain a ma’nawî Jannah in this world and happiness in the âkhirah through the haqiqahs of îmân.

The second current, since they have transformed the mind into a tool for collecting pains and a means of torture by abandoning istiqâmah and falling into ifrât and tafrît, they have descended humanity to a most miserable degree lower than the animals. In return for their dhulm, together with receiving the slaps of calamity and the wrath of Allah in this world, they have seen the universe as extremely ugly and confused and as a place of sorrows and universal mourning and the slaughterhouse for the living creatures, which roll over in perishment, due to their dhalâlah and through the connection of mind. And, their rûh and conscience are in a ma’nawî Jahannam in this world, and they make themselves deserving of eternal torment in the âkhirah.

Thus, the âyah, اَلَّذِينَ اَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ at the end of the noble fâtiha instructs us of these two mighty currents. And this âyah is the source, basis and ustadh of all comparisons in the Risale-i Nur. Since the Nûrs make the tafsir of this âyah with hundreds of comparisons, referring its explanation to them, we suffice with this brief indication.

The Fifteenth Ray-First Station-A Brief Summary of The Noble Fâtiha


If we display the perfections of the morality of Islam and the haqiqahs of îmân with our actions, followers of other religions will certainly enter Islam in communities, rather some of the continents and states of the globe of the earth even will seek refuge in Islam.

The Damascus Sermon (24)


سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى شَمْسِ سَمَاءِ الرِّسَالَةِ وَ قَمَرِ بُرْجِ النُّبُوَّةِ وَ عَلَى آلِهِ وَ اَصْحَابِهِ نُجُومِ الْهِدَايَةِ وَ ارْحَمْنَا وَ ارْحَمِ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ آمِينَ آمِينَ آمِينَ

هَدَينَا اللّٰهُ وَ اِيَّاكُمْ اِلَى الصِّرَاطِ الْمُسْتَقِيمِ


Some âyahs from the Qur’an concerning Hazrat ‘Îsâ ‘Alayhissalâm and Christianity

(2/75-87-88-109-253), (3/45-46-47-49-50-51-55-59-60-64), (4/157-159-171-172), (5/17-66-72-73-75-82-110-112-113-114-115-116), (9/30-31), (19/16….34), (21/91), (72/19), (29/46), (43/59-61-63-64-65) (2:121) (3:110,113, 114, 115, 199) (13:36) (28:52-55) (4:90)


1 (Fatrah: The interregnum period between two Prophets. The message of true religion can not reach in an uncorrupted manner to the people who live in this period. Either for the reason of geographical isolation nor as a consequence of the fitnah of that time. Not acting accordingly to the Sharî’ah of a Prophet is being dismissed of accountability in this period.)

2 (First Period of the 2nd Constitutionalism)

3 Ittihad ve Terakki

4 (Nor would We visit with Our wrath until We had sent a Prophet [to give warning])

5 (Fatrah: The interregnum period between two Prophets. The message of true religion can not reach in an uncorrupted manner to the people who live in this period. Either for the reason of geographical isolation nor as a consequence of the fitnah of that time. Not acting accordingly to the Sharî’ah of a Prophet is being dismissed of accountability in this period.)

6 (Sending of the Prophets.)

7 (Being informed of the Prophets and their mission.)

8 (The people of recluse)

9 (Sahih, Muslim 2767)

10 (May Allah curse the dhâlims and the munâfiqs)

11 (So will they not think * So will they not reason * So will they not ponder on it)

12 (‘Îsâ ‘Alayhissalâm being the Son of Allah)

13 (They have taken their rabbis and priests to be their Lords beside Allah.)

14 (The Glory ofâlam)

15 (They will pass through Islam like an arrow passing through its target.)

16 (The master of a community is its servant."*"The best of people is the one most useful to people.)

17 (So will they not think? * So will they not tafakkur on it? * So will they not reason?)

18 (Belief of ‘Îsâ ‘Alayhissalâm being the son of Allah)

19 (There is no Khâliq but Allah)

20 Tafvîdh: Handing over the matters to Allah.

“Tawakkul in planning the preliminaries is laziness. But tafvîdh in the rising of the consequences is the tawakkul taught by the Sharî'ah.” The Words ( 759 )

21 (Belief in ‘Îsâ ‘Alayhissalâm as the son of Allah)

22 (You haven't been able to do it and you won't be able to.)

23 (The Seal of the Prophets)

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