The Fifteenth Letter

In the riwâyât, it was mentioned that "the despotic rulers of the âkhirzaman, especially Dajjal, will have fake Jannahs and Jahannams." الْعِلْمُ عِنْدَ اللّٰهِ4 , a ta’wîl of it is this: it is an indication that the prison and the high school, which are the government offices that are situated opposite and facing each other, the high school will take the form of an ugly imitation of the houri and qilman5 and the prison will take the form of torture and a dungeon.

The Fifth Ray- Third Matter

“In the playground of the high school opposite the prison the older girls were dancing and laughing, but they seemed to me to be like the houris of Jahannam in that worldly Jannah. They suddenly appeared to me as they would be in fifty years’ time; their laughter had turned into piteous weeping. From this the following haqiqah became apparent; that is to say,  on a ma’nawî and imaginary cinema screen I saw them as they would be in fifty years’ time. I saw that fifty of those sixty laughing girls were suffering the torments of the grave and had become earth, while ten of them were ugly seventy-years-old attracting only looks of disgust. I wept too.

The reality of the fitnah at the âkhirzaman appeared to me. It seemed to me that its most fearsome and attractive aspect of that fitnah would spring from the shameless faces of women. Negating free choice, it would cast people into the flames of dissipation, like moths, and make them prefer one minute of the life of this world to years of eternal life.

Another day while watching the street, I noticed a powerful example of that fitnah. I felt great pity for the young people I saw. While thinking: “These unfortunates cannot save themselves from the fire of this attractive fitnah which attracts like magnets,” ma’nawî collective personality of apostasy has been embodied before me, which fans the flames of those temptations and that fitnah, and gives instruction to them. I said to it and to those mulhids who follow its lessons:

“O you miserable creatures who sacrifice their religion on the way of taking pleasure with the houris of Jahannam, and loving it perpetrate depravity on the way of dhalâlah, who accept ilhad and irreligiousness on the way of the pleasures and lusts of the nafs, and worship life, are terrified of death, do not want to remember the grave, and have turned their faces towards apostasy!” A Guide For Youth ( 24 )

“It is understood from the riwâyâts of certain Hadiths that what will play the most fearsome role in the fitnah at the âkhirzaman will be women and their fitnah. Yes, just as it is related in the histories that in olden times a group of soldiers composed of warrior women called ‘Amazons’ were extremely skilled in war, so in just the same way at the present time, the most fearsome of the group in the war of dhalâlah of zandaqa against Islam, the commandership of which has been given to shaytan through the scheming of the nafs al-ammarah, is half-naked women, who with their bare legs — those ghastly knives — attack and assault the people of îmân. By striving to close the road to marriage and widen the road to houses of debauchery, they take many people’s nafs captive and wound their hearts and rûhs with kabâir. Indeed, they kill some of those hearts.

As a perfect punishment for displaying them to the desirous gazes of those who are non-mahrams, those knife-like legs become the logs to fuel Jahannam and will be the first to burn. And since such women have lost their claims to trustworthiness and loyalty in this world, they are no longer able to find suitable husbands, which by their creation they want and of which they are in great need by their fitrah. Even if they do find one, it only brings them trouble. It is understood from some Hadith even that as a result of this situation, at the âkhirzaman because marriage will be neither sought after nor observed in some places, women will lose their value to the extent one man looks after forty women.6

Since the haqiqah is this; and since every beauty loves her beauty and wants to preserve it as far as she can and does not want it to be spoilt; and since beauty is a ni’mah and if shukr is offered for the ni’mahs they increase in a ma’nawî manner, while if shukr is not offered for the ni’mahs it changes and becomes ugly; for sure if such a person is sensible, she will flee with all her strength from committing sins, and making her beauty and loveliness commit sins, and making them ugly and poisonous, and through ingratitude turning that ni’mah into something that leads to punishment. And in order to make permanent her fleeting five or ten years’ beauty, she will offer shukr for the ni’mah by using it in a licit fashion. Otherwise, for the long period of her old age, she will be spurned and will weep despairingly.

If her loveliness is made beautiful with the adornment of Qur’anic âdâb and manners within the sphere of Islamic tarbiyyah, her fleeting beauty will become eternal in Jannah in a ma’nawî manner and she will be given a beauty more graceful and shining than that of the houris, as is definitely established in Hadiths. If such a beauty has even the minutest amount of sense, she will not allow this beautiful, shining, and everlasting result to slip from her hand.” A Guide For Youth ( 29 )

“According to a sahîh riwâyât, Ar-Rasûl Al-Akram Alayhissalatu Wassalâm declared:

 اِذَا مَشَوُا الْمُطَيْطَاءَ وَخَدَمَتْهُمْ بَنَاتُ فَارِسَ وَالرُّومِ، رَدَّ اللّٰهُ بَاْسَهُمْ بَيْنَهُمْ وَ سَلَّطَ شِرَارَهُمْ عَلَى خِيَارِهِمْ "When Persian and Roman girls serve you, then calamity and fitnah will be with you, and your struggles will be between yourselves, with the wicked preying on the virtuous."” The Letters ( 138 )

First Question: What is the reason for the fear and despair that arise from further earthquakes and is a ma’nawî calamity more excruciating than the material calamity of this severe earthquake, taking away most people's rest at night in most of the country and giving them terrible torment?

Again, the ma’nawî answer: it has been said that, at the time of tarawih of the noble Ramadhan, with utmost joy and cheer, the drunken songs serving the desires being made to be heard attractively by the mouth of the radio, sometimes through the voices of girls, in every corner of this blessed centre of Islam, resulted in the torment of this fear.

The Addendum to the Fourteenth Word

“An important pillar of the Risale-i Nur writes that: “The same day of the Adapazari earthquake, a few hours before it, A large public theatre had been setup for general admission which paraded four of its attractive actresses nakedly in a public display around town. More than a thousand people who were allured by this gathered around the building which housed the theatre. Just as the play was about to begin, the earth suddenly struck a blow at their shameless faces with complete fury and wrath and ruined them leaving them in complete disarray. It levelled that building to the ground.” For the last two years, I received no news about such incidents of the World, I did not look at them. Recently, however, the news given by both Husrev and hero Chelebi about the earthquake; and by the opinion of Husrev and his companions, the Risale-i Nur acting as a strong shield against the thundery earthquake of Isparta and averting its harm; and the destruction of the hail storm being limited to the crops of that hoja who was antagonistic to the Risale-i Nur, and it not harming anyone else, provide a degree of conviction that: With such an open betrayal of the shiâ’r of tasattur – an important principle of the Risale-i Nur which has spread across most provinces but not entered Adapazari – the Risale-i Nur did not run to its aid. I only looked at this event for this reason.” Kastamonu Addendum (287)

“يُذَبِّحُونَ اَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ With an event in the time of a Pharaoh, the slaughtering of the sons of the Children of Israel and the sparing of their women and daughters, it mentions the numerous massacres which the Jewish nation has suffered every age, and the role their women and girls have played in dissolute human life.” The Words ( 414 )

"On account of Ilahî rahmah the Prophet has compassion for you, he deals with you in fatherly fashion, and in the name of messengership you are like his children. But in regard to his human personality, he is not your father so that it should be inappropriate for him to take a wife from among you. And if he calls you "Son," in respect of the rulings of the Sharî’ah, you cannot be his child!..." The Letters ( 47 )

“A young hâfidh among the students of the Risale-i Nur said like many other men: “I am increasingly suffering from the problem of forgetfulness. What should I do?” So I told him “Do not look at those who are not your mahram as much as possible.” For there is a riwâyât on this. As Imam Shafi (ra) has said: “Looking at what is haram causes forgetfulness”

Yes, among the people of Islam, the rise in looking at what is haram will excite the desires of the nafs and will open the way to wastefulness (israf) through abuses of the body. He will be forced to take ghusl a few times a week as a result, will medically experience a loss in memory.

Yes, due to the immodest clothing of this age, particularly in these warmer countries, a general problem of forgetfulness has begun as a result of the abuse arising from harmful gazes. Whether minor or major everyone in general voices this complaint. Thus, the rise of this general problem shows the tip of the interpretation of the striking news given by the noble hadith in which the Prophet (asm) said: “In âkhirzaman the Qur’an will be torn away, lifted from the hearts of hâfidhes and be forgotten.” That is, this problem will intensify and for some people the memorisation of the Qur’an will be barred due to the harmful gaze; thereby demonstrating the interpretation of this hadithلاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ .” Kastamonu Addendum (148)

“If we did not consider the universal service of the Qur’an that Ustadh performed, and we assumed his only service was the interaction he had with those he met and gave lessons to and guided, even that alone would be considered a most significant and influential service. His service in this area is tremendous. Just like in Barla, where he had accepted as students the friends he considered as being brothers and sisters of the âkhirah, so too in Emirdağ and its surrounding villages, he had many students, friends and sisters of the âkhirah. The attention he gave to innocent children, in particular, was amazing.

Ustadh’s boundless ‘iffah and istiqâmah is well established and is undeniable. He would strongly hold-off from speaking to women, and avoid even looking at them. It is understood from one of his letters that even in his youth, he demonstrated the pinnacle of ‘iffah and istiqâmah and this was established through the observations of his friends and companions and the people who knew his life well.

In seeing this exemplary quality of ‘iffah and istiqâmah of Ustadh, the towns people showed him great ma’nawî affection and attachment that concerning the âkhirah. Ustadh always offered du'â to those he accepted as being his sisters in the âkhirah and the innocent children he saw as his students and ma’nawî children. He would briefly explain to them that women are the champions of compassion; that it is a requirement to act in accordance with the tarbiyyah of Islam in this age; that they are responsible for the âkhirah life of their children; and that if they were to raise them religiously they would share in their rewards of the âkhirah. He would tell them he was very ill and deprived and would request their du'â for him. He would mention that he included the elderly women and those younger women who perform salâh in his du'â and accepted them as his sisters of the âkhirah. He would already speak very little. And through the innocence of their hearts, the blessed women would know that Said Nursî was a pious ahl al-haqq and haqiqah.” Biography 489-490

“It is well known to those familiar with my life: Fifty-five years ago while I was around twenty years of age, I stayed at the residence of the late governor Omer Pasha in Bitlis. I resided there for two years due to his insistence and his being overly respectful towards ‘ilm. He had six daughters, three of them were young and the other three were older in age. Despite living in the same residence with them for two years, I could not identify and differentiate the three older ones from one another. I never paid them much attention to know them that well. In fact, an ‘âlim friend came to visit me and within two days he was able to differentiate between them. Everybody was surprised with this state of mine and asked me: “Why do you not look at them?”

I would tell them: “Protecting the dignity of ‘Ilm prevents me from looking.”

Also forty years ago during a special Kagithane festival in Istanbul, immodest dressed Greek and Armenian women had lined up around both sides of the Golden Thorn, all the way from the Bridge to the Kagithane. At that time the late member of parliament, Mullah Seyyid Taha and another member of parliament, Haji Ilyas and I were together on a boat passing by those women. I was not aware. After an hour on that boat, they confessed they had been testing me and were in turn keeping an eye on me. They said: “We are amazed at how you did not look even once.”

I told them in reply: “Since the consequences of unnecessary, passing and sinful pleasures are misery and regret. I do not want to look.” Biography ( 548 )

“Who has never given up his Islamic dress, and who told the Governor of Ankara, called Nevzat, who wanted to interfere with his dress and received a blow by killing himself: “This sariq comes off with this head,” pointing to his neck and rejecting any interference; whose sariq they could not remove in any of the courts of Isparta, or Eskişehir, or Denizli even.” Emirdağ Addendum ( 304 )

“We ask those who assumed the name of experts and put their signatures to this treacherous documents, Hâsha! is this nation irreligious? Has this nation been deprived for centuries, Hâsha! Deprived of religion or îmân? Did those forefathers who gilded the shining history of this nation spend all their lives tramping the roads of kufr and scattering dissipation and dhalâlah to the world? Is it a lie that the great conquerors whose heroism fills history and the nation to which they belonged, which opened a new age on conquering Istanbul, and with its being the flag bearer of the Qur’an, brought the nûr of hidâyah, ‘ilm and fadhîlah to East and West and instructed Europe in true civilization, and illuminated humanity with the light of Islamic civilization? A great history which is fulfilled with the heroism of them, Yıldırıms, Fâtihs, Selims, and Suleymans and a nation which they belong to is lack of knowledge of religion and the loss of their ma’nawî being through complete opposition to what is written, history says lies, it is another nation who disseminated Islam, they are the commenders in a different nation’s history; is it a lie that Turks carried the honour crown of being the flag bearers of the Qur’an as the heroes of Islam, or is it a lie that with the instruction it received from Islam this nation adorned its women and girls with Qur’anic âdâb, protecting their honour and dignity and preventing them being treated as common chattels. Could it be the case that our forefathers, our mothers, who were famous as the Turkish heroes of Islam and we know to have been at the pinnacle of perfect morals, honour, and rectitude, and whom we take pride in, on the contrary, did not follow the Qur’an’s commands or adorned themselves with the haqiqah of beauty in Qur’anic âdâb adornment inside of the sphere of Islamic tarbiyyah, but displayed themselves naked to the world?

We address the fair-minded and the present generation who take pride in their history and heroic ancestors and all day held sacred. Come and see! Express your regret and condemnation of these slanderers, who have written and signed this treacherous document which insults your history and your religion of Islam, and disparages and affronts the name of Islam, which you know to be the very life of your life, rûh of your rûh, and the Qur’an, which has lit up the universe for fourteen centuries and with its sacred, Ilahî rules, illuminated the millions of your forefathers for a thousand years and guided them to eternal happiness, and belittles your mothers, grandmothers, and sisters, who have received the nûr of its tarbiyyah and preserved their fine morals and honour, and through their dress, conduct, and lives have demonstrated the true meaning of womanhood and true beauty. Declare that you reject such a document!

And now, those slanderers have seized the work of a hero of Islam who is eighty years old, suffering severe illness due to poison, and has been subjected to torments in prison because of his services to religion- the work called A Guide for Youth, which teaches high morals, elevated sense of honour, îmân and fadhîlah to the youth in order to protect them from the immorality and promiscuousness that all the intellectuals and many educationalists and patriots are now complaining of, and makes them into useful members of the country and nation, and as the most powerful force for securing public order and security, serves this nation’s happiness. They have seized this work and so as to convict its esteemed author, they are saying this:

“Bediuzzaman supports tasattur. He depicts those women who parade the streets half-naked as troops under shaytan’s command in the war against Islam. He considers it a sin for women to participate in social life with bare legs. Bediuzzaman believes that the immodest dress of the present is an obstacle to marriage and encourages promiscuousness. According to Bediuzzaman, what beautifies women and is their true and eternal beauty is not dressing up in the social life and exhibit their bodies but the ornament of Qur’an’s âdâb in the sphere of Islamic tarbiyyah. Bediuzzaman favours religious instruction. He says that thanks to the instruction given by the Risale-i Nur, convicts in prison are reformed in a space of two weeks, as is testified to by the prisons of Denizli and Afyon and their directors, guards, and judicial authorities. It is Bediuzzaman’s opinion that youth who fall victim to alluring fitnah can be saved through religious haqiqahs and the Risale-i Nur teachings about îmân.”

They condemn him because of these ideas and say he should be convicted. And they are the professors and lecturers in law given the name of the experts’ committee who teach the young people of this country justice, haqq, and freedom.

Judges! You, as the representatives of true justice, defend public law and national honour! If it is accepted that the instruction in îmân and fine moral contained in A Guide for Youth constitutes an indictable offence, as asserted by the experts’ committee’s report, and its author is deemed guilty before the law, you have to concur with their insulting disparagement of this nation and its thousand-year history and its traditions and laws, and the sacred truths of Islam and teachings of the Qur’an, which are the cause of its pride, and of its noble forefathers, who embracing those sacred truths proclaimed Islamic civilization in all its glory to the world; and with their trampling their honour and rights. Only by condoning this serious ma’nawî crime, can the crime the so-called experts’ committee impute to A Guide for Youth be deemed a crime. Only in that way can its author be convicted and his students who published it be condemned. For the principles of legal justice and freedom of thought and of conscience would not permit their conviction and trial. Such a course of action is not conformable with the laws of the republican governments ensuring democracy, for it implements the principles of freedom of thought and of conscience in the broadest sense.” Emirdağ Addendum ( 404 )

“Then those dhâlims who occupy high places in the eyes of the world said: "Not once in twenty years have you worn our headgear; you have not uncovered your head in the presence of either the former court or the present courts; you have presented yourself in the former attire. Whereas seventeen million have taken to modern dress." So I replied: rather than wearing through a rukhsah of the Sharî’ah and under the constraint of the law, the dress, not of seventeen million or even seven million, but with their own consent and sincere acceptance of seven thousand European-smitten drunkards, I prefer to wear, in conformity with ‘azîmah of the Sharî’ah and taqwâ, the dress of seven thousand million. It may not be said of someone like me who for twenty-five years has withdrawn from social life "he obstinately opposes us." Even if it is obstinacy, since Mustafa Kemal could not break it, and two courts could not break it, and the authorities of three provinces could not smash it, who are you to struggle pointlessly to break that obstinacy to the harm of both the nation and the Government! Even if he is a political opponent since as you have confirmed, he has severed all his connections with the world these last twenty years and has been dead in a ma’nawî manner, he would not be again raised to life, meaninglessly become involved in political life causing himself considerable harm, and struggle against you; it is, therefore, lunacy to have groundless fears about his opposing you. Since it is a lunacy to even speak seriously with lunatics, I am giving up speaking with those like you. I said: "Whatever you do, I won't feel obliged to you!", which both angered them, and silenced them. My final word is:   حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ  * حَسْبِىَ اللّٰهُ لاَ اِلهَ اِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ The Rays ( 315 )

“Bediuzzaman Said Nursî was held captive in the village of Barla under constant and extreme dhulm, oppression and surveillance. They distanced him from populated cities and abandoned him in an isolated village in order to suppress the vigour of Islamic devotion in his rûh, to silence him and not give him a voice and to prevent him from writing about matters of îmân and Islam. Barla was chosen as his place of exile with the aim of keeping him idle and preventing him from striving against irreligion and serving the Qur’an.

Bediuzzaman was successful in acting completely contrary to their plans. He was never idle for even a moment. Even in an isolated place like Barla, he wrote the Risale-i Nur, which gave lessons on the haqiqahs of the Qur’an and îmân and ensured they were secretly disseminated. This success and this triumph was a victory carrying great significance. For during that period of extreme irreligion, not even a single true religious work was allowed to be written. All efforts were made to silence and do away with religious leaders. Despite this, the irreligious could not do away with Bediuzzaman, and they could not prevent his publications of îmân and Islam that awakened the hearts and minds that had been numbed. Bediuzzaman’s achievement in publishing religious works during the twenty-five year period of extreme oppression and absolute despotism is unprecedented.

Bediuzzaman was exiled to Barla in the years of 1926-1927. These years also saw the early implementation of absolute despotism in Turkey which reigned for twenty-five years. The covert irreligious committees were pushing for their agenda “to destroy the Islamic rûh by banning shaâ’er one at a time and by confiscating all copies of the Qur’an and annihilating them. Realising that this plan would fail, instead, they shaytanically devised and implemented the idea of, “implementing a plan that would make the future generations wipe out the Qur’an themselves, with their own hands thirty years later.” A reign of destruction and aggression to destroy Islam never before seen in the course of history was underway. In order to distance and deprive this nation of Islam, all ties relating to Muslim identity were being cut-off from the Turkish nation and children of this country, who for six hundred years, rather for a thousand years since the Abbasids had been the flag bearers of Al-Qur’an Al-Hakîm and challenged the whole world. This plan was gaining momentum. This was not a minor event, but a major and universal one. It was a large-scale program with such far-reaching consequences that it would have a direct role in the catastrophe befalling the îmân and belief and the world and âkhirah of millions of people – particularly the youths and the millions of innocent students. This was to have a direct consequence over the eternal lives of people in Anatolia up until the qiyâmah.

Throughout those years, terrible revolutions and destructions were being carried out against Islam, the Qur’an, and the life of heroic nation, who, as testified by it thousand-year glittering history, has held the highest of exalted positions as the flag bearer of the Qur’an. A deliberate attempt was made targeting future generations and students for them to forget their shining history of a thousand years engaged in the jihâd of religion by the most renown army of the world and their esteemed ancestors buried in the history. By cutting-off all their ties with history, the grounds were being prepared for an atheistic regime by deceptively using certain deceptive and apparently glamorised words.

The attempt by the covert communists, freemasons and atheists was to indoctrinate through a wide-scale shift in teaching and education, the dark principles from the swamps of irreligious philosophy, and the ideologies of “uncivilised” intellectuals and philosophers in place of the highest-level principles in material- ma’nawî development and civilization already present in the haqiqahs of Islam. The foremost ambitions of the enemies of Islam, in particular the British and French, was to materially and ma’nawî exploit and deteriorate the Islamic world and to distance the heroic Turkish nation from any religious ties. The plan was to bring its customs, traditions and morality down to estate completely contrary to Islam. Unfortunately, the implementation of these plans was under way.

Thus, the years during which Bediuzzaman Said Nursî commenced his fervent work of writing the Risale-i Nur as hero of Islam striving for the service of îmân and Qur’an in Anatolia, saw the beginning and establishment of an extremely terrifying period of atheism never before seen on the face of the earth. This is why it is necessary to keep in mind these terrifying times when looking upon Bediuzzaman and his service with the Risale-i Nur…..

…Yes, during that extreme time when irreligiousness was reigning, the people of religion were made to appear humiliated. In fact, the idea was to destroy the Qur'an completely and to destroy the aqîdah as it happened in Russia. But when it was put forward that this would bear the risk of a backlash by the nation of Islam, they gave up the idea and instead took the following decision: "With the new methods of education implemented in schools, we will indoctrinate the youths raised in them and they will do away with the Qur’an themselves. We will thus be cutting all ties this nation has with Islam." The originators of all of these horrifying plans of fitnah were the leaders and members of foreign irreligious currents who are the adversaries and enemies of the current progress in religion…

…Thus, in regard to being inspired and permitted by Allah to prepare the grounds for a most magnificent event in history, and with respect to his undertaking a duty with such sacred significance, Bediuzzaman could be considered the world’s happiest and the most fortunate of his time. He was never shaken even in the minutest way to give up his ideals, goals and personal attire. On the contrary, he carried the torch of hidâyah to illuminate the beliefs of the present world and dispel the darkness. He was in a great struggle because his duty and service were integral to the happiness and prosperity of all of humanity in both worlds.” Biography ( 161-174 )

“Our secret enemies have once again turned the courthouse against me during this holy month of Ramadhan. And the matter is related to a covert committee of communists.

One of them: While I was sitting alone on a hill in the countryside, a sergeant with three gendarmes armed with rifles approached me. They said: “You are not wearing the hat!” and forcefully took me to the police station. This is what I have to say to those judiciaries whose aim is to establish justice:

The person that should be indicted is the one which is committing the five unlawful acts by breaking the laws of Islam using the name of the law. It is due to their strange unlawfulness and excuses, that they have tormented my conscience for two years. They will surely be punished accordingly at the supreme tribunal in the âkhirah. Indeed, which legal system in the world would ever allow the indictment of a man, who for thirty-five years has been living a solitary life and has never walked around towns and marketplaces, and say “ You are not wearing a European hat!”

For twenty-eight years, five provinces and five courts and the police of those five different provinces have not interfered with this man’s headgear. Particularly when he has worn it at the just Court of Istanbul, in front of more than one-hundred onlooking police and had it on in all the place he walked to these last two months, with no police interfering with him. Moreover, although the Appeals Court has decided to lift the ban on wearing the beret, and there are exceptions available for women and those not wearing anything on their heads, and exemptions for all soldiers and public servants on duty from having to wear the hat, for which there is no benefit had in wearing it; you are imposing this – official attire – to a person who has no official responsibility, at the same time as exempting others from wearing it. This is a man who is a recluse and does not mingle with people, and who, to avoid busying his rûh with such unlawful and ugly matters and to avoid reminding himself of the world, does not even see his closest friends during the month of Ramadhan; who despite being extremely ill, does not take medicine to avoid busying his heart and rûh with his physical body and does not call for doctors. To force this man to wear the hat, and to enforce it upon him so that he appears like foreigner priests and to threaten him legally would fill any person with the minutest conscience with abhorrence. 

For instance, the one who was enforcing him to wear the hat said: “I’m only following orders.” How can one enforce arbitrary law in the first place so that another should claim to follow such orders? Just as there is an âyah in Al-Qur’an Al-Hakîm which foremost prohibits resembling Christians and Jews; so too the âyah يَا اَيُّهَا الَّذِينَ آمَنُوا اَطِيعُوا اللّهَ وَ اَطِيعُوا الرَّسُولَ وَ اُولِى اْلاَمْرِ مِنْكُمْ commands obedience to Uli’l-Amr7. On condition that obedience does not go against the obedience to Allah and his Prophet, one can say they are compelled to act under orders. Whereas in regards to this matter, the laws of the Islamic tradition commands for the compassionate treatment of the sick and to avoid causing them harm, to show compassion for those in isolation and to avoid causing them harm, and to avoid any harm to visit those who serve the Qur’an and the ‘ilm of îmân for the sake of Allah. It is unlawful not in ten ways, but a hundred ways to enforce such an isolated person, who has given up the world, to wear a hat worn by foreign priests, and is contemptuous of the laws of the Islamic tradition; it is to break those sacred laws on account of an arbitrary order. This is the treatment received by a man who is at the door of the grave, ailing, elderly, alone, poor, and a recluse, who has given up the world for thirty-five years just to avoid acting contrary to the Sunnah as-Saniyyah. I have no doubt that this is a conspiracy attempt against the interests of this nation, the citizens, Islam and religion under the veil of communism and for the sake of anarchy. It is furthermore a conspiracy against those who wish to serve Islam and the nation, and to those religious members of parliament and the Democrats who are working to counter the devastating destruction by foreigners. Religious parliamentarians should beware they should not abandon me in defending against this conspiracy.

NOTE: This is a man who did not rise to the Russian Commander, who deliberately passed by him three times and did not stoop to honouring him to preserve the honour of Islam and refused to be submitted by the threat of execution he responded to the occupation of the British Commander and indirectly to those granting them favourable fatwas by declaring “Spit on the faces of those shameless Dhâlims” and spread this via newspaper articles and paying no attention to the anger of Mustafa Kemal before fifty members in the parliament responded to them by saying: “One who does not perform salâh is a traitor”; and he replied to the questions posed by military courts by stating: “I am ready to sacrifice my rûh for a single matter of the Sharî’ah, without resort to flattery; an elderly guardian of Islam who isolated himself for twenty-eight years so as not to appear like kâfirs. To randomly say to the guardian of the haqiqahs of the Qur’an without any benefit or law: “We want you to look like a Jewish rabbi and a Christian priest; wear the hat as they do. We demand that you oppose the ‘ijma (consensus) of ‘ulamâ of Islam otherwise we will punish you.” Surely such a man who sacrifices everything for the haqiqahs of the Qur’an will indeed sacrifice his worldly imprisonment or punishments and tortures even if he was cut into pieces with a knife, rather, if he was put in Jahannam- as testified by his biography- even if he was given a hundred rûhs, he would certainly sacrifice all of them.

What is the hikmah in this self-sacrificing man persevering against the extreme Nimrod-like dhulm of the covert enemies of this country and religion when he has such great ma’nawî strength? Why doesn’t he use material strength and respond destructively?

I will announce this to you and all the people of fairness that in order that ninety per cent of people are not harmed due to the zindiq irreligious ten per cent, Al-Qur’an Al-Hakîm has given him the lesson to preserve with all his strength the domestic public order and security and to live a self-prohibitor in everyone’s heart through the lessons of the Nur. Otherwise, I could avenge my dhâlim enemies of twenty-eight years in one day. That is why, for the sake of protecting the rights of the innocent, on the path of preserving public order and security, he does not defend his personal rights against the insults hurled at his honour and integrity and says that: “I will sacrifice not only my worldly life but if need be, sacrifice âkhirah life too for the sake of the people of Islam.

              Said Nursî

               Biography ( 705 )

RESULT

By presenting the conditions of the present time as a pretext, there are works written that use certain rukhsah (exceptions) within the Sharî’ah in ways that lay the groundwork for a type of Wahhabism or Malamisim.8 Without extending it to the general public, it is nevertheless one of the primary responsibilities of the Risale-i Nur at all times to preserve the delicate yet important principles like the principle of walâyah, the principle of taqwâ, the principle of ‘azîmah and the principles of Sunnah as-Saniyyah which have reached us as a current from the haqiqahs of Islam. They are not to be abandoned by pressures of necessities (Dharurâh) and circumstantial fatwas

 Kastamonu Addendum (88-89)

“The careless should not be indulged with rukhsahs, but determinedly and severely warned by ‘azîmah.” The Letters ( 553 )

“On the basis of only absolute dharûrah, there is rukhsah within the Sharî’ah to prefer what is glass (such as this world and wealth) over what is clearly known as diamond (such as the âkhirah and îmân). Otherwise, to make this preference based on a minor need, a fancy or greed and slight fear, is a foolish ignorance and loss that is deserving of a slap.” Kastamonu Addendum (33)

“In this age, amongst such terrifying forces and events that ruin this life and disrupt the globe, it is necessary to undertake an endless firmness and temperateness and a boundless level of sacrifice. Indeed, the mystery of the ma’nâ al-isharî of the âyah يَسْتَحِبُّونَ الْحَيٰوةَ الدُّنْيَا عَلَى اْلآخِرَةِ points to the devastating sickness and disaster of this time, which is to happily prefer the life of this world over the âkhirah despite knowing and believing in the âkhirah, and to gladly and willingly prefer fragile glass over eternal diamonds, and, through the judgement of blind feelings which do not see consequences, to prefer an ounce of immediate poisonous pleasure over an abundance of pure pleasure in the future. Due to the mystery of this disaster, even true mu’mins can sometimes find themselves committing terrible errors such as supporting the people of dhalâlah. May Janâb-i Haqq protect the people of îmân and the students of the Risale-i Nur from the sharrs of these disasters, amin.” Kastamonu Addendum (216)

(This letter is very important)

My ‘Azîz, Siddîq brothers

In recent times, I have considered the principles of taqwâ and ‘amal as-sâlih which, in the view of Al-Qur’an Al-Hakîm is regarded as the highest principle after îmân. Taqwâ is to abstain from prohibitions and sins. ‘Amal as-sâlih is acting in accordance with the circle of command and the gain of virtue. Repelling sharr is always superior to attracting good. And in the age of such destruction, dissoluteness and alluring desires, taqwâ, which is this repulsion of evil and abstaining from kabâir is a fundamental principle and has gained significant precedence.

Since the destruction and negative current are terrifically intensified in this age, taqwâ is the greatest principle against this destruction. Those who perform the fardh and who do not commit the kabâir will be saved. In times like these when kabâirs are prevalent, the likelihood of successfully achieving ‘amal as-sâlih with ikhlas is extremely difficult. Also, under these conditions, even a minor ‘amal as-sâlih is considered as great.

Also, a form of ‘amal as-sâlih is present within taqwâ. Since abstaining from haram is wâjib; performing a single wâjib has rewards equivalent to performing many sunnahs. In these times – due to the attacks of thousands of sins- a single act of abstaining from hundreds of sins with a simple ‘amal, is equivalent to performing hundreds of wâjibs. With the intention of this significant point, under the name of taqwâ and with the purpose of avoiding sin, what is derived from this passive ‘ibâdah is important ‘amal as-sâlih.

The most important duty for the students of the Risale-i Nur in this age is to act in accordance with the principle of taqwâ against destructions and sins. Since in today’s social life, hundreds of sins are attacking people every minute. Indeed taqwâ and the intention of refraining from sins is equivalent to performing hundreds of ‘amal as-sâlih.” Kastamonu Addendum (164)

“Following each sort of Sunnah as-Saniyyah completely in practice is accomplished only for the very special khawass by Allah’s facilitation. Even if not by action, everyone can be diligent in seeking it intentionally, purposely and by supporting it to the degree of necessity (Iltizâm).” The Eleventh Flash- 8th Subtle Point

'Even if a thing is not wholly obtained, it still should not be abandoned completely,' it is not reasonable to leave aside such a matter altogether

The Flashes ( 440 )

May Janâb-i Haqq save us and you from the alluring fitnah of this time, and preserve us from them. Amen

اَللّٰهُمَّ يَا اَرْحَمَ الرَّاحِمِينَ وَ ارْحَمْ اُمَّةَ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ وَ نَوِّرْ قُلُوبَ اُمَّةِ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ بِنُورِ اْلاِيمَانِ وَ الْقُرْآنِ وَ نَوِّرْ بُرْهَانَ الْقُرْآنِ وَ عَظِّمْ شَرِيعَةَ اْلاِسْلاَمِ آمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ