بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

KUFR-UNBELIEF - 2

“There is no contradiction between the existence and ghastly torments of Jahannam, and infinite rahmah, true justice and hikmah with its balance and absence of waste. Indeed, rahmah, justice, and hikmah require its existence. For to punish a dhâlim who tramples the rights of a thousand innocents and to kill a savage animal who tears to pieces a hundred cowed animals, is for the oppressed a thousandfold rahmah within justice. While to pardon the dhâlim and leave the savage beast free, is a hundredfold pitilessness for hundreds of unfortunates in place of that single act of misplaced mercy.

Similarly, kâfir al-mutlaq who among those will enter Jahannam through his kufr transgresses the rights of the Ilahî Names by denial, and transgresses their rights through denying the testimony of beings to those Names, and violates their rights by denying the elevated duties of those creatures before the Ilahî Names, in a manner of tasbîh, and transgresses their rights through denying their being mirrors to the manifestation of Ilahî Rubûbiyyah and responding to the manifestation of Ilahî Rubûbiyyah with their ‘ubûdiyyah, which is the purpose of the universe's creation and a reason for its existence and continuance. His kufr is, therefore, a crime and dhulm of such vast proportions it may not be forgiven, and deserves the threat of the âyah,اِنَّ اللّهَ لاَ يَغْفِرُ اَنْ يُشْرَكَ بِهِ 1 Not to cast him into Jahannam would comprise innumerable instances of mercilessness to innumerable claimants whose rights had been transgressed, in place of a single misplaced act of mercy. Just as those claimants demand the existence of Jahannam, so do dignity of Jalâl and majesty of Kamâl most certainly demand it.

Yes, if a worthless rebel who assaults the people says to the honoured ruler of the place: "You can't put me in prison!", affronting his dignity, if there is not a prison in the town, the ruler will have one made just to throw the ill-mannered wretch into it. In just the same way, through his kufr the kâfir al-mutlaq affronts seriously the dignity of Jalâl, and through his denial offends the splendour of His Qoudrah, and through his transgression disturbs the perfection of His Rubûbiyyah. Even if there were not many things necessitating the functions of Jahannam and many reasons for and instances of hikmah in its existence, it is the mark of that dignity and Jalâl to create a Jahannam for kâfirs such as that and to cast them into it.

Moreover, even the reality of kufr makes known Jahannam. Yes, just as if the reality of îmân was to be embodied, it could with its pleasures take on the form of a private Jannah, and in this respect gives secret news of Jannah; so, as is proved with evidences in the Risale-i Nur and is also alluded to in the previous Topics, kufr, and especially kufr al-mutlaq, and nifâq, and irtidad2 , are the cause of such dark and awful pains and ma’nawî torment that if they were to be embodied, they would become a private Jahannam for the murtad, and in this way tell of the greater Jahannam in a concealed manner. The tiny haqiqahs in the seed-bed of this world produce shoots in the âkhirah. Thus, this poisonous seed indicates that particular tree of Zaqqûm3 , saying: "I am its origin. For the unfortunate who bears me in his heart, my fruit is a private sample of that Zaqqûm-tree."

Since kufr is a transgression against innumerable rights, it is certainly an infinite crime and deserves infinite punishment. Human justice considers a sentence of fifteen years imprisonment (nearly eight million minutes) to be justice for a one minute's murder, and conformable with general rights and interests. Therefore, since one instance of kufr is the equivalent of a thousand murders, to suffer torments for nearly eight thousand million minutes for one minute's kufr al-mutlaq, conforms with that law of justice. A person who passes a year of his life in kufr deserves punishment for close on two trillion eight hundred and eighty billion minutes and manifests the mystery of the âyah,  خَالِدِينَ فِيهَا اَبَدًا 4 .” However...” The Rays ( 250 )

 

“While the limits of the vastness of the Sultân of Pre-Eternity and Post-Eternity's rubûbiyyah and the tremendousness of His Ulûhiyyah stretch from, وَمَا قَدَرُوا اللّهَ حَقَّ قَدْرِهِ وَاْلاَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمٰوَاتُ مَطْوِيَّاتٌ بِيَمِينِه 5 to,  وَاعْلَمُوا اَنَّ اللّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ 6 and from,اَللّٰهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ 7 to, يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ 8 and from,  خَلَقَ السَّمٰوَاتِ وَاْلاَرْضَ 9 to,  خَلَقَكُمْ وَمَا تَعْمَلُونَ 10 and from,  مَا شَاءَ اللّٰهُ لاَ قُوَّةَ اِلاَّ بِاللّٰهِ 11  to,  وَمَا تَشَاؤُنَ اِلاَّ اَنْ يَشَاءَ اللّٰهُ 12 what is the purpose of His stern complaints and severe and awesome threats in the Qur'an against the sons of Âdam, so impotent and infinitely weak and utterly poor and endlessly needy, who possess only juz’ al-ikhtiyârî and who is equipped by a weak kasb which has no capacity to create? In what way is it conformable, and how is it appropriate? In order to be convinced of this profound and elevated haqiqah, consider the following two comparisons:

First Comparison: For example, there was a royal garden in which were innumerable fruit-bearing and flowering things. Many servants were appointed to attend to it. The duty of one of the servants was only to open the water canal so that the water could spread throughout the garden and be benefited from. But the servant was lazy and did not open the canal, so harm came to the growth of the garden, or else it dried up. All the other servants had the right to complain, not about the Khâliq’s Rabbânî art and the Sultân's royal supervision and the obedient service of the light, air, and earth, but about that foolish servant, for their duties were all made fruitless, or else harm came to them.

Second Comparison: For example, if through abandoning his minor duty on a mighty ship of the sultân, a common man causes harm to come to the results of the duties of all the others employed on the ship, and some of them even are destroyed, the ship's owner will complain bitterly about him in the name of all the others. And the one at fault cannot say: "I'm just an ordinary person. I do not deserve this severity because of my unimportant omission." For a single non-existence produce the consequence of innumerable non-existence, whereas existence yields result in accordance with itself. For although the existence of a thing is dependent on the existence of all the conditions and causes, its non-existence, its removal, occurs with the removal of a single condition and through the non-existence of a single particular its results are annihilated. It is because of this that 'destruction is much easier than repair' has become like a universally accepted principle. Since the bases of kufr and dhalâlah, and rebellion and sin are denial and rejection, they are an abandoning and non-acceptance. However positive and possessing of existence they appear superficially, in haqiqah they are removal and non-existence. In which case they are a contagious crime. Just as they cause harm to the results of the acts of other beings, so they draw a veil over the manifestation of the Jamâl of the Ilahî Names.

The Sultân of Beings, Whose right it is to make these innumerable complaints, therefore utters awesome complaints about rebellious man in the name of those beings. And to do so is perfect hikmah. Rebellious man is certainly deserving of His severe and awesome threats; without doubt, he deserves them.” The Words ( 181 )

 

“Now kufr is an absolute crime, and cannot be forgiven {Kufr denounces creation for alleged worthlessness and meaninglessness. It is an insult to all of creation, a denial of the manifestation of the Ilahî Names in the mirror of beings. It is disrespect to all the Ilahî Names, and rejection of the witness borne to the Wahdâniyyah by all beings. It is a denial of all creation. It corrupts man's potentialities in such a way that they lost the qualification for receiving goodness and khayr. Kufr is also an act of utter dhulm, a transgression against all of creation and the rights of Allah’s Names. The preservation of those rights, as well as the nafs of kâfirs incapable of khayr, make it necessary that kufr should be unpardonable. اِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ 13 expresses this meaning.}” The Words ( 95 )

 

“It is because the crimes of shirk and kufr constitute transgression against all the universe's perfections and its sacred haqiqahs and the elevated rights of beings, that the universe becomes angry at the people of shirk and kufr. The samâwât and earth become wrathful, and the elements unite to destroy them, overwhelming and submerging the people of shirk, such as Nûh Alayhissalâm's people, and the 'Ad and Thamud peoples, and the Pharaoh. In accordance with the mystery of the âyah, 14 تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ Jahannam so rages and fumes at the people of shirk and kufr that it almost bursts apart. Yes, shirk is a terrible insult to the universe and a great transgression against it. By denying the sacred duties of beings and the hikmah of their creation, it insults their honour.” The Rays ( 20 )

 

“A Question: How can incarceration in Jahannam for an infinite duration in return of kufr for a short duration be justice?

The Answer: Reckoning a year to be three hundred and sixty-five days, the law of justice requires for a one-minute murder seven million eight hundred and eighty-four thousand minutes imprisonment. So, since one minute's kufr is like a thousand murders, according to the law of human justice, someone who lives a life of twenty years in kufr and dies in that state deserves imprisonment for fifty-seven trillion, two hundred and one billion two hundred million years. It may be understood from this how conformable with Ilahî justice is the âyah,  خَالِدِينَ فِيهَا اَبَدًا 15 .

The mystery for the connection between these two numbers, so far from one another, is this: since murder and kufr are destruction and transgression, they have an effect on others. A murder which takes one minute negates on average at least fifteen years of the victim's life, so the murderer is imprisoned in their place. While since one minute of kufr denies a thousand and one Ilahî Names and denigrates their embroideries, violates the rights of the universe and denies its perfections, and gives the lie to innumerable evidences of Wahdâniyyah and rejects their testimony, the kâfir is cast down to the asfal sâfilîn for more than a thousand years, and imprisonment in خَالِدِينَ 16 ” The Flashes ( 374 )

 

“If you were to ask: The sin of kufr persists a short time but its punishment is eternal and unending; how is this conformable with Ilahî justice? And if one does accept this, how is it consistent with pre-eternal hikmah? And if one accepts this even, how does Ilahî compassion permit it?

You would be told: If one accepts that the penalty is infinite, it is established that kufr perpetrated in finite time is in six respects a crime of infinite proportions:

Firstly: The kâfir who dies in kufr will remain as such even if he lives to all eternity, for he has corrupted the very substance of his rûh. And his corrupted heart has the propensity to commit infinite crimes.

Secondly: Even if kufr occurs in finite time, it is an infinite crime and gives the lie to infinity, I mean, it denies the whole universe, which testifies to Wahdâniyyah.

Thirdly: Kufr is ingratitude for infinite ni’mahs.

Fourthly: Kufr is a crime against infinity; that is, the Ilahî essence and attributes.

Fifthly: As [indicated by] the Hadith: "The samawât and earth contain me not, yet I am contained in the heart of the mu’min," the human conscience is in regard to its mulk and outer face limited and finite, but by virtue of its haqiqah the roots of its malakût spread and extend to eternity. In this respect, therefore, it is infinite. Kufr, however, sullies it and it dwindles away.

Sixthly: Although opposites stubbornly resist each other, they are similar in many instances. Thus, on the one hand, îmân yields the fruits of the delights of Jannah, and on the other kufr produces everlasting suffering and pain.

It may be concluded therefore if one puts these six aspects together that infinite punishment fits the infinite crime and is pure justice.” Signs of Miraculousness ( 88 )

 

“With its acute expositions, the Qur'an of Miraculous Exposition rends the veil of familiarity and habit over all the beings in the universe, which are known as ordinary things but are all extraordinary and miracles of Qoudrah, and reveals those wondrous haqiqahs to conscious beings. It attracts their admonishing gazes and opens up before their minds an inexhaustible treasury of ‘ilm.

As for the hikmah of philosophy, it conceals within veils of the habit all the miracles of Qoudrah, which are extraordinary, and passes over them in an ignorant and neglectful fashion. It only puts forward to be noted freaks, which have fallen from being extraordinary and deviated from the order of creation, and sheered away from the perfections of their fitrahs; it offers them to conscious beings as hikmah with admonishing instructions. For example, it says that man's creation is ordinary, despite its being a comprehensive miracle of Qoudrah, and looks on it neglectfully. But then with cries of astonishment, it points out as an object of instruction a person who has diverged from the perfection of creation and has three legs or two heads.

And for example, it considers ordinary the regular sustenance of infants and young, bestowed from the treasury of ghayb, which is a most delicate and general miracle of rahmah and draws a veil of kufr over it. Whereas, on spotting an insect under the sea which is an exception from the general order and is alone and isolated from its fellows, being fed with green sea-weed, it wants to make the fishermen weep for it, because of the Ilahî favour and munificence manifested on it. {Just such an event occurred in America}

So, see the wealth and riches of Al-Qur'an Al-Hakîm regarding ‘ilm, hikmah and ma’rifat of Allah, and the poverty and bankruptcy of philosophy regarding ‘ilm, admonition and ma’rifat of As-Sâni’! And take a warning!” The Thirteenth Word

 

“the person who has fallen into kufr does not know the haqiqah and this causes him to waver, and this leads [firstly] to denial and then to asking disparaging questions. Moreover, فَيَقُولُونَ 17 infers that just as they are themselves in dhalâlah, so with their words, they lead others astray.” Signs of Miraculousness ( 236 )

 

“KNOW, O FRIEND, Hamd to Allah that He makes it possible to solve the greatest problems of the universe by one rule of ‘ilm al-nahw18 : “ma’nâ al-harfî and ma’nâ al-ismî.” This universe is a book; the creatures in it are its words. These words indicate other’s meanings, they are Rabbânî letters that manifest Al-Asmâ Al-Husnâ. They do not indicate their own nafs’ meanings. Compounded ignorance19 , kufr and ornamented philosophy branched from the second aspect, and ‘ilm, îmân and hikmah branched from the first aspect.” Al-Mathnawi al-Nuri (214)

 

“KNOW, O FRIEND, that following the way of kufr is like walking on ice or underground, and therefore repugnant and very difficult for one inclined to follow it. One with a careless, imitative view cannot discern this difficulty. Following the way of îmân, however, is like travelling on smooth earth under a light. It is essentially attractive, and therefore very easy for one inclined to follow it.

For example, if you want your six sides to benefit from the sun, either you expose your whole body to the sun by turning around and lying down, or have the sun come down to your level and turn around you. The first alternative illustrates the ease of Tawhîd; the second shows the difficulty associated with shirk.

QUESTION: That being the case, why do so many people follow kufr and reject îmân?

ANSWER: Almost no one deliberately follows kufr. Rather, kufr sticks to and dirties a person because of the apparent attractiveness of one’s nafs’ desires. Somebody who follows îmân deliberately and consciously has belief established in their heart.” Al-Mathnawi al-Nuri (119)

 

“KNOW, O FRIEND, that the repetition of the âyah: فَبِاَىِّ آلاَءِرَبِّكُمَا تُكَذِّبَانِ 20 in Surah ar-Rahman at the end of the revealed âyahs pointing to diverse takwînî âyahs. It indicates that humanity’s and the jinns’ disobedience, severe rebelliousness, and great kufr an-ni’mah arise mainly from their blindness to the Ilahî act of bestowing ni’mahs and their ghaflah of Al-Mun’im. Therefore, they attribute ni’mahs to causes and chance and deny Allah’s blessings. Given this, mu’mins must say “Bismillah” when they begin to use or consume a ni’mah. This means that it is from Allah and is taken in His Name and for His sake, not for the sake of means and causes. To Him belongs all shukr and gratitude.” Al-Mathnawi al-Nuri (142 -143)

 

O ungrateful one! Where did you win the right not to offer shukr in return for the degrees of existence which Janâb-i Haqq has given you and are pure ni’mah. How is it that because exalted ni’mahs which are contingencies and non-existent and which you do not deserve have not been given to you, you complain about Janâb-i Haqq with bâtil greed and commit kufr an-ni’mah? If a man rises to an exalted degree like climbing to the top of a minaret and finds a high station, and on every step receives a large ni’mah, then does not offer shukr to the one who gave him the ni’mahs and complainingly asks why he could not have risen higher than the minaret, how wrong would he be and have fallen into such a kufr an-ni’mah, what great foolishness it would be; as even a lunatic would understand.

O discontented greedy, and prodigal wasteful, and unjust complaining ghâfil man! Know certainly that contentment is profitable shukr, greed is harmful ingratitude. And frugality is beautiful and beneficial respect for ni’mahs. As for wastefulness, it is ugly and harmful contempt for ni’mahs. If you have the mind, learn contentment and work for the acceptance (ridhâ). If you cannot endure it, say: "O Sabûr!" and seek patience. Be satisfied with your lot and do not complain. Understand who is complaining about whom and be silent. If you have to complain, then complain about your nafs to Janâb-i Haqq, for the fault is its.

The Twenty-Fourth Letter/First Station/First Allusion

 

“Sometimes modesty suggests a kufr an-ni’mah; rather it becomes a kufr an-ni’mah. And sometimes it so happens that acknowledging the ni’mahs becomes pride. Both are harmful. The only solution for this is that it should neither be a kufr an-ni’mah, and neither turn into pride. It is to acknowledge the virtues and perfections, yet without claiming ownership of them, to show them as the works of bestowal of the True Mun’im. For example, Just as if someone made you wear an embroidered and decorated garb of honour and you were made to look beautiful with it and people said to you: "Mashaallah! You are beautiful How beautiful you have become.” If in modesty you said: "Hâsha! Who am I, a nothing! What is this, Where is the beauty in it? Then it would be a kufr an-ni’mah and would be disrespectful to that skilful craftsman who had made you wear that garment. If you were to say proudly: "Yes, I am very beautiful, there is no one as beautiful as me, show me anyone who can match my beauty!” Then it would be a conceited form of pride.

So then to be saved from both pride and kufr an-ni’mah one should say: "Yes, I have become beautiful, but the beauty is due to the garment and is consequently the person who has made me wear it; it is not mine.” The Letters ( 434-435 )

 

“Allah Ta‘âlâ, having called on the people to ‘ibâdah and îmân, and having indicated the aqâid and the injunctions [pertaining to action] and having mentioned their evidences summarily, resumes [the discussion] in this âyah and the three subsequent ones by setting out evidences for them and enumerating the ni’mahs that the evidences comprise. The greatest of these ni’mahs is life, indicated by this âyah. The continuance of life (al-baqâ), that is, life made perfect and complete through the ordering of the samawât and the earth, is indicated by the second âyah. Man's superiority and ennoblement over all beings are indicated by the third âyah, and his being taught ‘ilm [is stated] by the fourth.

In respect of their form, these ni’mahs are a proof of [Ilahî] ‘inâyah and purpose, so too they are proof of the ‘ibâdah. For it is wâjib to offer shukr to Al-Mun’im, while reasonably kufr an-ni’mahs is haram. In respect of haqiqah, [these ni’mahs] are a proof that things are given existence out of nothing (dalîl ikhtirâ'i) [and thus] of the first creation and the resurrection of the dead (al-mabda' wa'l-ma'âd).” Signs of Miraculousness ( 241 )

 

“Corresponding to the outer wounds and sicknesses of Hazrat Ayyûb ‘Alayhissalâm, we have inner sicknesses of the rûh and heart. If our inner being was to be turned outward, and our outer being turned inward, we would appear more wounded and diseased than Hazrat Ayyûb ‘Alayhissalâm. For each sin that we commit and each doubt that enters our mind, inflicts wounds on our heart and our rûh.

The wounds of Hazrat Ayyûb ‘Alayhissalâm threatened his brief worldly life, but our ma’nawî wounds threaten our infinitely long everlasting life. We need the munâjât of Ayyûb thousands of times more than he did himself. Just as the worms that arose from his wounds penetrated to his heart and tongue, so too the wounds that sin inflicts upon us and the waswasas and doubts that arise from those wounds will -na’ûzu Billah!21 - penetrate our inner heart, the seat of îmân, and thus wound îmân. Penetrating too the ma’nawî joy of the tongue, the interpreter of îmân, they cause it to shun in revulsion the dhikr and reduce it to silence.

Yes, sin, penetrating to the heart, will blacken and darken it until it extinguishes the nûr of îmân. Within each sin is a path leading to kufr. Unless that sin is swiftly obliterated by istighfâr, it will grow from a worm into a ma’nawî snake that gnaws on the heart.

For example, a man who secretly commits a shameful sin will fear the disgrace that results if others become aware of it. Thus the existence of malâikah and rûh beings will be hard for him to endure, and he will long to deny it, even on the strength of the slightest indication.

Also, for example, one who commits a major sin deserving of the torment of Jahannam will desire the non-existence of Jahannam wholeheartedly, and whenever he hears of the threat of Jahannam-fire, he will dare to deny it on the strength of a slight indication and doubt, unless he takes up in protection the shield of istighfâr.

Also, for example,  one who does not perform the fardh salâh and fulfil his duty of ‘ubûdiyyah will be affected by distress, just as he would be in case of the neglect of a minor duty toward some petty ruler. Thus, his laziness in fulfilling his fardh, despite the repeated commands of the Sultân of Pre-Eternity and Post-Eternity, will distress him greatly, and on account of that distress will desire and say to himself in a ma’nawî manner: "Would that there was no such duty of ‘ubûdiyyah!" In turn, there will arise from this desire a desire to deny Allah, and bear a ma’nawî enmity toward Him. If some doubt concerning the existence of Allah comes to his heart, he will be inclined to embrace it like a conclusive proof. A wide gate to destruction will be opened to him. That wretch does not know that although he is delivered by denial from the slight trouble of duty of ‘ubûdiyyah, he has made himself, by that same denial, the target for millions of ma’nawî troubles that are far more awesome. Fleeing from the bite of the gnat, he welcomes the bite of the snake.

There are many other examples, which may be understood with reference to these three so that the sense of, بَلْ رَانَ عَلَى قُلُوبِهِمْ 22 will become apparent.” The Flashes ( 22 )

 

“Through saying the calamities that have visited your special friends are the results of a slap, you consider them a reprimand for their laxity in the service of Qur'an. Whereas those that are truly inimical to you and the service of Qur'an remain safe and sound. Why are friends slapped and enemies exempt?

The Answer: According to the mystery of اَلظُّلْمُ لاَ يَدُومُ وَالْكُفْرُ يَدُومُ 23 the errors of friends become a sort of dhulm in our service and they are immediately punished. A person receives a compassionate slap, and if he has any sense, he will awake. However, the prevention and opposition of enemies toward the service of Qur'an are on account of dhalâlah. Knowingly or unknowingly, his transgression against our service is on account of zandaqa. Since kufr persists, they generally do not receive an immediate blow.

Just as the penalties of those perpetrating to small crimes are delivered locally. Their serious crimes are sent to the high courts. So too, judicially the small errors of people of îmân and special friends are punished immediately and in part in this world, in order to quickly purify them. But the crimes of the people of dhalâlah are so great that since their punishments cannot be contained in this brief worldly life, they are referred to the Supreme Court in al-‘âlam al-baqâ as required by justice, they usually do not receive punishment here.

The Hadith اَلدُّنْيَا سِجْنُ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِ 24 also indicates the mentioned haqiqah. That is to say, since the mu’min receives partial punishment for his faults in this world, it is a place of punishment for him. In relation to their happiness in the âkhirah, this world is a dungeon and Jahannam. Also, since the kâfirs do not exit Jahannam, they in part receive the rewards for their good works in this world and their great sins are postponed, this world is their Jannah in relation to their âkhirah. To the point of haqiqah, the mu’min also is far happier in this world than the kâfir in a ma’nawî manner. In fact, a mu’min's îmân becomes a ma’nawî Jannah in his rûh; while the kufr of the kâfir sets the fire of a ma’nawî Jahannam in his being.” The Tenth Flash-The Fourteenth-Question

 

“He called "some of the new laws of the State, which has carried out the reforms, 'arbitrary compulsion on account of kufr;' the Republic, 'absolute despotism;' the regime, 'absolute irtidad (apostasy) and communism;' and civilization, 'absolute dissipation.'" The Rays ( 432 )

 

“Yes, this heroic nation may withstand the two terrible currents pressing down from outside by relying on the strength of the Qur’an. Only this nation can halt kufr al-mutlaq, absolute despotism, and absolute dissipation, and the current that gains an overwhelming force by allowing the rebellious to seize the wealth of the upright; only this nation, which is fused and united with the haqiqah of Islam and in the past has won all its honour through Islam. The zealous patriots of this nation will halt that current, Inshaallah, by taking the haqiqahs of the Qur’an as a foundation and their fundamental principle in place of tarbiyyah of civilization, for they are the life-blood of this nation, which is thus fused and united.” Emirdağ Addendum (214)

 

“Thus, relying on hundreds of âyah of the Qur’an, not only myself all people of conscience are opposed to a temporary regime that has replaced the Qur’an’s sacred laws, and on account of the anarchy of corrupt civilization and behind the veil of the liberties of the republic is an absolute despotism, and may be used as a tool to tyrannize religious people. Moreover, opposition to any government can never be deemed a crime.” Emirdağ Addendum (426)

 

The Second Terrifying Condition at This Age: In former times, comparing this time, dhalâlah arising from kufr al-mutlaq and science and rebellion arising from the obstinate kufr were very few. Therefore, at those times, the instructions and proofs of the former muhaqqiqîn of Islam were completely sufficient. They were removing kufr al-mashkuk quickly. Since îmân in Allah was general, most people could have been made to give up dhalâlah and dissipation by acquainting them with Allah and reminding them of Jahannam’s torment. But now, a hundred kâfir al-mutlaq can be found in one small town in place of one in a country in former times. Those who enter dhalâlah by science and ‘ilm and oppose the haqiqahs of îmân with obstinacy and rebellion have increased a hundredfold comparing former times. Since these rebellious obstinate contend against the haqiqahs of îmân with their terrible dhalâlah and pride to the degree of being Pharaoh, surely, a sacred haqiqah like an atom bomb against them is necessary, which will smash the bases of their kufr into pieces in this world, so that it may halt their transgression and bring some of them to îmân.

Thus, infinite shukr to Janâb-i Haqq that, as a panacea for exactly the wounds of this time, the Risale-i Nur, which is a ma’nawî miracle of the Qur'an of Miraculous Exposition and its gleams, destroys with many comparisons even the most terrible obdurate rebels with the diamond sword of the Qur'an. Its proofs and arguments on wahdâniyyah of Allah and the haqiqahs of îmân to the number of the particles of the universe show for twenty-five years that it has not been defeated in the face of the severest attacks; it has prevailed and it prevails.

The introduction to the translation of the Arabic lesson called Al-Khutbah Ash-Shâmiyyah (Damascus Sermon)

 

Through the decree of وَلاَ تَرْكَنُوا اِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ 25 the noble âyah terrifyingly and severely threatens, not only those who support dhulm and are the tools of it but also those who incline slightly towards it. For, just as consenting to kufr is kufr, so too, consenting to dhulm is dhulm.

Thus, one of the people of perfection perfectly interpreted one of the many jewels of this âyah as follows:

One who assists a dhâlim in the world is the man of despicableness

That is a dog who receives pleasure from serving the unjust hunter.

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

                                                                                                                                

Just as consenting to kufr is kufr, so too, consenting to dhalâlah, fisq and dhulm is fisq, dhulm and dhalâlah

Emirdağ Addendum-2 (175)

 

“Since this is the haqiqah, we will say with all our strength: O unfortunates who sell their religion for the world and who fall into kufr al-mutlaq! Do whatever you can! Your world will be the end of you! Let our heads also be sacrificed for a sacred haqiqah for which hundreds of millions of heroic heads have been sacrificed! We are prepared to receive any punishment or execution! A life outside prison in this situation is a hundred times worse than one inside it. Since we are not free living under absolute despotism which opposes us; there is neither freedom of ‘ilm, nor of conscience, nor of religion, there is, therefore, no other solution for the people of honour, religion and those who side with freedom other than to die or enter prison. And so relying on our Rabb We say, اِنَّا لِلّٰهِ وَاِنَّا اِلَيْهِ رَاجِعُونَ   Biography ( 432 )

   

“If you consider irreligion to be a form of politics and say as some others do on this matter: "You are spoiling our civilization and our pleasure with these risales of yours..."

I would reply: It is a worldwide principle that “No nation can live without religion.” It has been proven in the Risale-i Nur’s Guide for Youth in a decisive fashion that kufr al-mutlaq in particular, delivers painful torments far greater than Jahannam while already in this world. As for that risale, it has now been officially printed. If a Muslim Al’iyazu Billah26 , renounces Islam, he will fall into kufr al-mutlaq; they will not remain in kufr al-mashkuk which is a state of life that is relatively bearable. Neither can they be like an irreligious foreigner. With respect to the pleasures of life, they will fall a hundred degrees lower than an animal who has no sense of the past or the future. For in the view of their dhalâlah, the past and future deaths and eternal separations continually rain the endless separations and pains on to his heart. If îmân came and entered the heart then suddenly all those endless friends come alive. They exclaim through their language of being: "We are not dead or annihilated," it transforms that Jahannam-like state into the pleasures of Jannah” Since this is the haqiqah, I warn you: do not quarrel with the Risale-i Nur, whose basis of support is the Qur'an. It cannot be defeated. It will be a great shame to have this country suffer for it. {The four terrible earthquakes which coincided with the four occasions of your quarrelling with it demonstrated the call of it being “a great shame”} For the Risale-i Nur will go elsewhere and still spread its Nur. If I had heads to the number of hairs on my head and if every day one of them was to be cut off; My head that is sacrificed to the haqiqahs of the Qur'an will not bow down, to zandaqa and kufr al-mutlaq, I will not and cannot give up this service of îmân and the Risale-i Nur…..

I do not care if you were to condemn me to the heaviest penalties; it has no importance. For I am seventy years old now standing before the door of the grave. It is good fortune for me to exchange one or two years of an innocent life of persecution for the rank of shahâdah. Through the thousands of evidences provided by the Risale-i Nur, I have certain îmân that death for us is a discharge from duties. Even if it was to end with the gallows, an hour of suffering for us will become the key to an eternal bliss and rahmah.

But oh you unjust souls who deceive the judiciary on behalf of zandaqa and who preoccupy the government against us for no reason. Know for certain and tremble for you are being condemned with eternal annihilation and eternal solitary confinement. We can see that our revenge is taken from you in a far more extreme manner. In fact, we pity you.

Yes the haqiqah of death which empties this city into the grave a hundred times, certainly seeks from us something more than this life. And for humanity, the solution to be saved from such an execution is a matter far greater than any other.” Biography ( 591 )

 

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ نِعْمَ الْمَوْلَى وَ نِعْمَ النَّصِيرُ اَلْحَمْدُ لِلّٰهِ رَبِّ اْلعَالَمِينَ