Message for Sick (Translated) (Risale-i Nur Collection Book 2)

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See how many books it contains. Every fruit is a letter, and every seed is a dot. In that dot is contained the index of the whole tree in its vastness. Faith, then follows inevitably on the observation of the world, unless one is drunk on misguidance.

The Risale-i Nur Collection, THE WORDS, The Twenty-Ninth Word -1- , Page: 521-522, Said Nursi

And he has made subject for the sound the moon, both diligently pursuing their courses, and he has made subject to you the night and the day. And he gives you of all that you ask him. Absolutely compassionate, absolutely Generous Necessarily Existent one. By concluding his analysis and criticism he says: O wretched bankrupt philosophy! What have you say in the face of this mighty window?


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Can your chance interfere in this? Answering this question draws our attention to an importance issues, namely the nature of human being and his duties. These can be noticed in the following:. When man learns of the relationship between these laws and establishes their balance, he finds his perfection. The greatest things and the smallest ones are the same in relation to His power. It is as easy for Him to create the spring as to create a flower.

Yes, one so powerful that this world together with all its suns, stars, worlds, particles, and substances bear witness to his sublimity and power with endless tongues.

Does any doubt or misgiving have the right to consider bodily resurrection remote from such a power? It is plain to see that every age within this world an All-powerful one of Glory creates a new, travelling orderly universe.

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Allah says, it is He who has created you all that is on earth, and his applied hi design to the heavens, and has fashioned them into seven heavens, and all of things He has full knowledge [25]. The Question here, is that where does the value of human being come from? Why does he have such importance? He also has vast importance as is evidenced by the fact that Allah did not create him for creation, but created creation for him. It is to be concluded from this that man is superior and pre-eminent and not like the animals.

What he or she supposes to do or not to do? As both man and the universe were created by Allah, they have many things in common. Of them there are some that creep on their bellies, some that walk on two legs and some that walk on four. Along with other created beings, mankind is subjected to the laws of change and motion, laws that led prophet Ibrahim to believe in the one and only Allah. The vicegerency of man in the universe is blessing for him while other animals are not.


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From where you come from and where are you going as your last destination? What do you all do? Who controls you? Who speakes to you? However, the purposes beyond the creation of human being are diverse.

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Risale-i Nur Read&Listen Comparative English

Other beings do so, but out of force rather than their free choice. The person who abandons worship does not and cannot see this worship. Indeed, he denies it due to his ignorance [40]. Thus, Bediuzzamman makes differences between the individuals according to their natures and feelings the indeed everyone sees the world in his own mirror.

Almighty Allah God created man as a measure and scale for the universe. And from the world. He gave a particular world to each person. This world, he colours for him in accordance with his sincere beliefs. A reflective man given to solemn worship and glorification discovers and sees to a degree the certain, truly existent worship and glorification of beings, while a person who abandons worship through either neglect or denial sees beings in a manner totally contrary and opposed to the reality of their perfections thus, transgressing their right [41].

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Furthermore, since the one who gives up prayer does not own himself, he wrongs his own soul, which is a slave of its true owner [42]. What are they? Besides, the basis of any religion is faith. Faith is not merely conviction of the truth of a given principle, but it is essentially the acceptance of a principle as a basis for actions. In the Qur'an there is no clear distinction between these two terms except perhaps in , where the desert Arabs are enjoined to say "We submit" aslamna rather than "We have faith" amana , as faith had not yet entered their hearts.

Among the early traditions of the community, however, the distinction between islam and iman began to be made more sharply, often based on a tradition of the Prophet in which islam was given lowest priority, then iman, and finally ihsan [goodness] as the highest level of personal response to God. Only a few Qur'an commentators, notably Fakhr al-Din al-Razi, have argued for the essential identity of faith and submission while different in generality, he says, they are one in existence. Most agree with the giant of classical Qur'an exegetes, Abu Ja'far Muhammad al-Tabari, that on one level islam signifies the verbal submission by which one enters the community of Muslims, and on the other it is coordinate with iman, which involves the total surrender of the heart, mind and body.

As is true in the Qur'an, Sayyid Nursi generally seems to understand that the person who acts out of faith or belief is by definition a Muslim, and that Islam is that religion by affiliation with which one understands not only the scripture but the life of Prophet Muhammad as normative. Occasionally, however, like the Qur'anic reference to the desert Arabs, he presses the discussion to the point of understanding some distinction between the terms iman and islam. In the Letters, for example, he acknowledges that the relationship has been the topic of discussion among many Islamic scholars, one group arguing for their identity and another for their distinction.

To put it another way, Islam is taking the part of the truth and is submission and obedience to it, and belief is acceptance of and assent to the truth. The Risale-i Nur itself, he argues, has demonstrated "the fruits and results of the religion of Islam and Qur'anic truths in such a way that even if someone without religion does not understand them, it is not possible for him not to be sympathetic towards them…. Although he would be a non-Muslim, he would believe. Faith and the Connectedness of the Universe. As has been suggested several times in this essay, for Sayyid Nursi, faith is not simply a single act of volition but is an affirmation and a realization of the relationship of all the elements of time and the universe.

He ties together the Qur'anic testimony to God's lordship over all the worlds, and His creation of the elements of nature for the wholesome enjoyment of all believers, with a strong affirmation of the connectedness of human beings with all that exists around us as well as before and after us. Nursi's relationship with Sufism is the topic of another essay, but it is certainly fair to say, as Dale Eickelman acknowledges, that he saw Sufism as a valid avenue to religious truth, though inferior to the revelation of the Qur'an.

Some weeks before I wrote this essay, I happened to watch a public television presentation on the work being done at a planetarium in the high mountains of Peru. To my utter astonishment, as one who knows little about most branches of the natural sciences, I was shown pictures of the light of stars and other celestial fragments reflected from so many millions of years ago the numbers were far beyond my counting. As luck, or perhaps God's mercy, would have it, shortly afterwards I took up Said Nursi's Risale-i Nur to prepare for this conference.


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I opened the Fourth Letter to read these often quoted words from the Andalusian poet "I have no ability to write poetry," Nursi disclaims and mystic-theologian:. We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise. This, says Said Nursi, is what can be seen with the eyes of faith. Through the insight of belief, and as belief allows us to be connected to the Maker of the heavens and earth, Nursi understood himself and all of the faithful to be the work of art of "a craftsman who adorns the skies with stars and the earth with flowers and exquisite creatures, and demonstrates a hundred miracles in every one of his artifacts.

Jane I. She received her Ph. The four collections in the Risale-i Nur translated by??

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