Bediuzzaman explains the proofs of existence of the angels through ten points in 29. Word Treatise.

1- ‘THE TRUTH’ REQUIRES THE EXISTENCE OF THE ANGELS

Although the earth is quite small when you compare it to the sky it is filled with the counscious beings such as human and jinn. This situation of the earth which is sometimes emptied and then filled indicates clearly that of course there are beings which have life and conscious in the skies which look like adorned palaces. These beings are called “angels” and “spirituals” in the tongue of Qur’an. Those also have four tasks just the same way the human beings and jinns in earth have. Firs, to watch the palace of the universe with amazement. Second, to scrutinize and read with care the book of universe. Third, to announce the dominicality of Allah (SWT) with conscience. Fourth, to represent the tasbihat of the universe and huge beings deliberately.

2-  THE CONDITION OF THE UNIVERSE AND INSIDE OF IT PROVES THE EXISTENCE OF THE ANGELS

Everyone who has beauty and perfection wants to see and show his/her beauty and perfection. Allah (SWT), our Lord, created the universe adorned with countless artful ornaments, expressive beauties and significant decoration. Of course, these countless ornaments, beauties and decorations necessitate the existence and contemplation of admirers who think and hold in high esteem them. How the beauty requires an admirer and the food is given who is hungry. In the same way, these infinitely fine arts demand the hearts and spirits whose food and nourishment are just the beauty of the art. And these hearts and spirits are the angels.

Infinite ornaments, arts and decorations require infinite worship and contemplation. Since human beings and jinns have nafs (evil soul) and heedlessness could hardly fulfill the one in million of this infinite worship and contemplation. Thus, infinite angel kinds are needed to fulfill this infinite worship and contemplation task.

3- ‘THE WISDOM’ REQUIRES THE EXISTENCE OF THE ANGELS

Because Allah (SWT) who creates permenantly the life and conscious beings from the soil and water which are too distant from spirit and life and have less relations with them, of course, have some groups of conscious beings created from the other transparent materials such as noor and darkness, air and electricity which are more appropriate and deserved to spirit and life.

Bediuzzaman shows this truth with an example considering the necessity of “the life and consciousness”:

“ A substance without life is alone and awkward even if it is a huge mountain. Its connection is limited with only its place and the ones intervene with it. Whatever there is in the universe out of that substance is absent in terms of this substance. Since it does not have a life  and consciousness it does not have a connection with life and living beings. Now, let us look at a living but little being, for example a bee… Once the life penetrates into that bee, it gains such a connection and relation with universe, and especially it signs such ‘a trade agreement’ with the flowers and plants on earth, it can say “ the earth is my trading house”. The bee has dealings and connection and friendship with many beings on earth with its senses called as ‘saika’ (driver) and ‘şaika’ (encourager) and which are not famous plus to the senses that are common in all animals and it has a right of usage on them.

It is understood from this example that the life has a huge effect even on a little being. Especially, while the life is getting on the human life level which is the highest level of life, it gains an immense breadth and expansion. As human kind looks round his home with his consciousness and mind which are the light of the life, he/she pays a visit and travels lofty, spiritual and material worlds spiritually. And these worlds may pay a visit to ‘spiritual mirror’ of human being.

Summarily, it can be claimed that unles there is life, existence is not existence. It has no distinction than the non-existence.

Bediuzzaman who stated the importance of the life and consiousness in that way explains why there should be the angels in terms of wisdom in the following way:

“Now that, the life and consciousness is that

important and we see that there is a perfect

regularity and flawless and stable structure

in that universe. And this our wrecked and

little earth on which we live has been filled

with countless beings which have life, spirit

and intellect. After all these explanations,

that truth is grasped by mind and heart

swiftly and it takes root with a doubtless

faith: Those skies which look like alight

palaces and huge towers are not without life

and spirit and qite empty; of course they are

full. As fish lives in the water, there are

shining settlers in the fire of the sun. That

they are not seen because of the distance or

incapability of our eyes or because they hide

is not a proof for their absence. Because not

to be seen is not a proof for absence. We see

that the Eternal Divine Power creates his

countless living and spirited creatures from

the soil and water which are the most

ordinary being and abysmal and dense and

far distance from spirit and life. And he

transforms the dense and dull materials

(such as soil and water) into transparent and

pleasent materials through life with

importance. And he disperses the light of the

life on everything mostly. And he adorns

most of the things with light of the

consciousness. Of course, Allah (SWT), All-

Erudite and All-Powerful, does not neglect

and leave lifeless the other mobile

transparent and pleasent materials which are

close and appropriate  to the spirit like noor

and ether material with his flawles power

and complete wisdom. He does not leave them without life and consciousness. Of course, he creates living and conscious creatures mostly from noor, darkness, ether material, air and even from the meanings and words. Some of them are the angels and and some of them are spirituals and some are jinns.

4- RELATIONSHIP BETWEEN MATTER AND SPIRIT POINTS TO THE EXISTENCE OF ANGELS AND SPIRITUALS

While Bediuzzaman proves the existence of angels he compares the matter and spirit with each other. It is in the following way:

The matter cannot stand up on its own. It stands with a meaning. That meaning is life and spirit. The matter is not what is served but it is servant. It serves a truth to be maturated. And that truth is life. And the essence of the life is spirit. It is clearly understood that since the matter is not manager, it is not applied by the others. The perfections are not demanded from him. On the contrary, the matter is imprisoned. It obeys the basic principles. It acts according to the ways of these principles. And these basic principles are life, spirit and consciousness. The fact is that the matter is a ‘cortex’, or a ‘foam’, or an ‘appearance’ which is usually ready to crack or melt or tear or deform or scatter.”

Bediuzzaman explains this truth with such an example:

“A microscobic living being has very sharp senses. They are such sharp and accurate senses that it can hear the voice of its friend and see its livelihood. That attitude of this animal shows that the more the matter becomes smaller the more the indicators and signs and results of its life increase. The noor of the spirit is intesified.  It is as if the matter gets thinner and departs from our material world, it closes to the realm of spirit and life and consciousness and heat of the spirit and noor of the life show themselves more severely.”

Is it ever possible that on one hand there are those indicators and dribbles of life and spirit and consciousness on matter sphere and on the other hand the inner world, the world of melekut and world of spirits which are under the sphere of matter are not full of the beings which have spirit and consciousness that is angels and spirituals?

5- THAT ALL PHILOSPHICAL MOVEMENTS AND RELIGIONS AGREE ON THE MEANING OF THE ANGELS IS AN EFFICIENT EVIDENCE PROVING EXISTENCE OF THE ANGELS

It can be claimed that all philosophical schools called as rationalists and all religions which favor metaphysical knowledge about origins or ultimate causes agree on existence of the angels unanimously though they name them differently.

For example the philosephers of the school of Meshaiyyun (Aristotelianism) which favor matter over spirit and claim that we can reach the truth just through the reason and refuse the wahy (revelation), accepting the the meaning of the angels, say “there is a spiritual truth inside of a kind of being differently from its material structure.” They define the angels in this way. And again the philosophers of old school of Ishraqiyyun (the Illuminationist philosophy), being obliged to accept existence of the angels, namig them wrongly for equivalence of angels as “ten minds” and “arrangers and governers of species” which are claimed descented from each other and efficint in creation and governing of universe. Again all religions accept the existence of an assigned angel for every sort of being such as “angel assigned for the monuntains”, “angel assigned for the seas”, “angel assined for rain” with the inspiration and teaching of the wahy (revelation) and they titled them in this way. Even the materialists and naturalists who accept only what they see have been obliged to accept the truth of angels, being unable to refuse the existence of the angels, calling them as “the spreading power without barrier”

6- THE PRINCIPLES WHICH GOVERN THE UNIVERSE INDICATE THE EXISTENCE OF THE ANGELS

The principles which govern the universe and the positive sciences accept are not sufficient for emergence of the life. Because these principles which are taking place do not have existence but they have only scientific existence. Thus, they are cosidered nearly ‘non-existent’. If they are not  servants of Allah called angels who will represent these principles and hold control of everything, these principles will not come about to scene and appear. They cannot be a stable ‘truth’. However the life is a stable truth. A delusive principle cannot take over a stable truth.

For example, If we comparison the principles in universe to the laws of a state, the angels are like the government wich applies the laws. If it is not the government, the laws cannot govern a state on their own. Because the law does not have an existence. It is a scientific rule. These principles are understood, applied and appear through only a power or authority, that is a government.

The human kind is an ummah. It is carrier  and representative of  Divine Law which derives from the Kalam attribute of Allah (SWT). In the same way, the angels are also such an immense ummah that workers group of them are carriers and representatives of the laws which derive from  Will attribute of Allah and wrongly named as ‘nature’. They are a kind of worshippers of Allah who are subjugated to the Divine will and power who has real effect. Each one of the stars in the sky and celestial bodies is a mosque and sanctuary of them.

7- BEING SEEN OF ONLY AN ANGEL THROUHGOUT HUMAN HISTORY IS AN EVIDENCE PROVING THE EXISTENCE OF ANGELS GENERALLY

When we prove the existence of one of the angels we prove the existence of all the angels at the same time. Being seen of one individual of the angels, the existence of all the angels is known. Because the ones who refuse the existence of the angels refuse them totally. And if someone accepts the existence of one of them he has to accept the existence of all of them. If that is the truth, we can say that: All the members of the religions of all times from Adam  to now agree on the existence of the angels. They agree on that we can talk to the angels and see them and narrate from them as the groups of people speak to and meet with each other. Was it ever possible that that allience would continue unless anyone of the angels was seen and their existence could be felt? Is it ever possible that a groundless thought would continue without change and it would survive throughout all humane revolutions and thought changes?

8- THAT ALL PROPHETS AND AWLIYAS AGREE ON THIS MATTER PROVES ITS TRUTHNESS

The prophets and awliyas are models for morality, integrity, merit and truthfulness for human kind. That their allience on the existence of the angels and reporting from them though they came in different times and places proves the existence of the angels. Because they are expert and specialist and consultative authority in this matter. The words that are uttered by two experts of a field concerning a matter of that field are more valuable and superior than the words stated by thousands of people who are unexpert of that field. The prophets and awliyas are in the probatory position on the matter of the angels.  A probatory reduces the refusals of thousands rejectors to nonentity. Is it ever possibel that the witnessings of the Glorius Qur’an and the prophet Muhammad Peace and Belssings be upon Him, the commentator and disseminator of Qur’an, contain doubts.

9- THE WISDOM OF REPRESENTING THE REMEMBERENCE OF EACH CREATURE THROUGH SPEECH AND CONSCIOUSNESS PROVES AND SHOWS THE ANGELS

Our Lord thus speaks in the 44. verse of the Isra sura: “there is not a thing but celebrates His praise” Yes, as does a flower remembrance (tesbihat) of his creator through the tongue of the adornments on it, the huge garden of earth renders the regular and general task of remembrance (tesbihat) like an immense flower. As a tree has a remembrance (tesbihat) with its leaves, fruits and flowers the huge sky praises his Lord with its suns, stars and moons which are in the place of its words. Like these epitomes each one of all inanimate beings has duties and tasbihat like the ones who are alive and have consciousness although they are appearingly inanimate and without consciousness. The angels are representatives of these inanimate beings in the realm of malakut (alem’ul malakut) and express their tasbihat. In the same way, the inanimate beings are examplers, homes and mosques of angels in the concrete realm of witnessing (alamu’ul shahadah). Thus, all beings have a deputy angel who is appropriate fort hem and like their spirit and knows and states verbally and proclaims to the universe the divine names and sacred meanings which are expressed and proclaimed through the tongue of disposition and offers them to divine presence. That is, divine wisdom requires the worship and tasbihat which every being performs through tongue of disposition to be performed also with consciousness and verbally. This wisdom necessitates the existence of the angels and their general duties.

10- DIVINE WISDOM REQUIRES THE EXISTENCE OF SERVANTS WHO WILL SERVE DELIBERATELY FREE OF CHARGE IN THE PLACE OF UNIVERSE

There are four kinds of servants of Allah (SWT) who employ them in the palace of universe. The plants and inanimate serve free of charge uncosciously in the authority of an all knowing for important duties. The animals serve for quite general goals for a little wage unconsciously. Men and jinns serve for obeying divine purposes deliberaely obtaining a share for their soul in everything and supervising and performing leadership for the other servants in exchange for to kinds of wages; one is advance and the other is late payment. It is understood in that point that there should be another fourth kind of servants. These servants resemble to men in  respect of serving for general purpose of Allah with a conscious worship. And on the contrary to the human being they are isolated from their sensual pleasures and advanced little rewards. They work with sincerity being contented with the pleasure, bliss, perfetction stemming from loyalty to Allah (SWT), to be with view and order and complaisance and plan and name of Allah (SWT). Their rewards are inherent in their obedience and service.

AS A CONSEQUENCE

‘The Truth’ necessitates the existence of the angels. The condition and inner face of the universe proves the existence of the angels. ‘The Wisdom’ requires the existence of the angels. The relationship between matter and spirit indicates the existence of the angels and spirits. That all the phiolosphical and religious movements agree on the meaning of the angels is a strong evidence which proves the existence of the angels. The laws which are prevailing in the universe shows the existence of the angels.  That even one of the angels was seen in human history shows that they generally exist. That all prothets and awliyas agree on angels proves this fact. The wisdom that to show the tasbihat of every being which they do through tongue of disposition with verbal speech proves the existence of the angels. The Divine wisdom requires the existence of servants who will work consciously in palace of universe on unwaged.

We implore Allah that He make us read and understand the Risale-i Nur which explains and proves the truths of faith to the people of modern age absolutely and make us serve for other people belief. Amin! Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu

Tawhid (oneness of Allah) is to declare and acknowledge that Allah is one; that is, to attribute the source of everything to Him, and to demand everything from Him, to fear only Him, to make worship exclusively for Him and to see Him in everything.

If you pay attention you can see that almost all verses of the Qur’an indicate different dimensions of tawhid principle and become mirror to this truth in a way. Thus, all of the verses weave the creed of tawhid like a tapestry in the perfect way.

Surah Al-Fatiha (The opening chapter) is the abstract of the Qur’an, its verse “Thee do we serve and Thee do we beseech for help” summarizes the principle of tawhid.

It is stated in Surah Al-Baqara “and be careful (of your duty) to Me, O men of understanding!”  it is clearly understood that a creed based on tawhid requires that you need only to be afraid of Allah. In the same way, it is understood that if you are clever then the point to which your mind will take you is the fear of Allah (taqwa)  which does not allow any other feelings of fear.

In the following verse, one of the basics of the creed based on tawhid is indicated, together with its motive: “Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from God: except by way of precaution, that ye may Guard yourselves from them. But God cautions you (To remember) Himself; for the final goal is to God.” The fact that we will give account for our deeds in the presence of Allah requires that we should be afraid of only Allah.

In the following verses, Qur’an leads up the facts which feed the faith based on the tawhid. “Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And Allah has power over all things. (Al Imran, 28-29)

A man who thinks wherever and however he is, Allah (SWT) will see and guard him and He is aware of his all states and He is powerful over everything will always go further in the path of tawhid and he will reach the perfection of tawhid if that man can live by caring these facts.

In the hadith which Tirmidhi narrates from Ibn Abbas (RA) we see the clear and obvious statements about the principle of tawhid.

The Apostle of Allah (PBUH) says to Ibn Abbas who was then a little child and was seated in a pillion on a camel:

“O Young man! Let me teach you a couple of words. Obey the orders and prohibitions of Allah so that he guards you. (Yes) Obey Allah so that you find him supporting you. If you have a wish, demand it from him. If you request any help, request it from Allah and remember that if all people come together and try to help you, they can just do only what Allah wishes for you. In the same way, if all people come together to damage you, they cannot do anything other than what Allah wishes for you. The pens were stopped and the ink of the pages dried.”

The following explanations of Imam Bediuzzaman draw our attention to ways of adapting thought and belief based on tawhid as an effective spiritual remedy. Ustad says:

‘O heedless and ignorant man who claims that the works stemming from the sphere of causes are created by causes. The causes which you suppose that they own properties do not have properties. The real owner of the properties is the Eternal Power who is behind them and controls them. These causes are only charged for announcing and disseminating the real effects stemming from that power.

So the sphere of causes are like the secretariat of the government who announce the ordainments which come from the high ranks. Because ‘Izzah (Dignity) and Jalal (Glory) require camouflage. Tawhid and Jalal refuse partnership. They do not attach the effect to the cause. (Because of this, while the authentic tawhid requires the camouflage of causes in terms of preservation of ‘Izzah and Jalal, tawhid and Jalal refuses the partnership. After all, the real light of tawhid glitters in the highest degree from the combination of these two truths.)

Yes, the Eternal Sultan has officers. But they are not his performers (helpers). They cannot have share in his reign and divinity. The duty of these officers is to invite. They announce the performance of the Power. (They announce the existence and oneness of Allah and become mirror to His names and attributes.)”

When we look into the biographies of the awliya, we see that they do not get angry easily but blame their souls ceaselessly instead. This is one of the natural results of being at the summit of the consciousness of tawhid. They adopted the truth of tawhid deeply which is succinctly expressed in the following sentence; “The human being tortures but the fate treats fairly.” When they are treated with injustice they condemn their souls.

For instance, while Abu Osman al Hiri walked along the street a bucket of ash was scattered on his head.  His students were about to act to punish the ones who do this, Abu Osman stopped them and and said: “Do not touch them, if a man like me who is deserved to burn in the fire gets rid of only by ash, I should thank Allah for this.”

Let me finish with an exemplary story about Abdul Wahhab al Sha’rani who is the author of Mizan ul Kubra: When the Ottoman Sultan conquered Egypt he performed the Friday salah in the Masjid of al-Azhar. He bestowed a hundred dinars to the khatib. When the khatib was made aware of the endowment, he sought the permission of his friend, who was actually the real khatib.  The khatib, who had devolved his duty, began to grumble when he learned that his friend was bestowed this money.  Abdul Wahhab al Sha’rani who was present settled the quarrel by saying to the annoyed khatib:

“Do not worry! Allah (SWT) has not destined this for you.”

The man replied, “I got angry when this friend of mine caused me to lose my livelihood.” Abdul Wahhab responded, saying “Even if that seems to be the reason, the real reason is different. Your friend is a tool of Divine Power. Whoever uses the tool, he is the decision-maker. Otherwise, the tool is not real reason. Your situation resembles the one where a man is beaten with a stick but he gets angry with the stick instead of the one who used the stick. Didn’t you say in the khutbas of Friday prayers “Really, both the one who gives and takes away is Allah (SWT). And the one who exalts and abases is Allah (SWT). So, why do you act in the contrary to what you said?” The khatib exclaimed “O Ustad! You have convinced me with your proofs and logic”.

There were times that the bridge between generations, the bound between past and future, the relation between 20th century and 21st century had been broken out. The books in the libraries went in vain in one day. Millions of people were forced to leave the Qur’anic scripts away. The ones reading on and writing in Islamic letters were sent into jails and many suffered under the scrutiny of the then government’s so-called modernization rules, and the rest increasingly and honourably still preserve it.

After the oppressive rules of the Alphabet Revolution (1928) in Turkey, Islamic letters were in danger and millions of people became illiterate. Although they knew how to write and read in Islamic alphabet, the new Latin alphabet was utterly strange for them, however they were not allowed to use their Prophet’s scripts. People were forced to learn Latin and abandoned to teach Qur’anic script. Apart from teaching the Latin letters in those days, it was forbidden to read and write in the Islamic scripts either.

There was a group of committed people led by renowned thinker and mujaddid of this age, Imam Bediuzzaman Said Nursi. Imam al-Nursi’s starting point in his cause was to prove that the Holy Qur’an is like the sun whose light cannot be extinguished forever. Due to some tricky games on Islamic world and trials to get Muslims away from the core of Islam, Imam al-Nursi vowed: “I will show and prove to the world that the Qur’an is such an undying and inextinguishable sun!” And he devoted his life to this mission.

His sincere followers’ appreciated movement had struggled to keep preserving the Islamic manuscripts, which were banned in the Republican period. According to the teachings of Imam al-Nursi, one of the most important duties of Noor students is to preserve the Qur’anic letters writing and reading in Islamic letters.

The main idea behind was to get connected with the Qur’an which the nation has been more than a thousand years. If Muslims do not have the connection with that they are supposed to have, they will not be following Islam no more as they are supposed to do. As a matter of fact, this will decrease their power in terms of piety and unity. Imam al-Nursi ordered his students to write and read from Qur’anic letters not from Latin letters. By doing so, his aim was to attract them to the importance of Islamic letters. His outstanding behaviour against bid’as (renovations) and his significant opposition to the worst ever bid’as of time are the historic actions against the oppression in the post-Ottoman and post-Alphabet Revolution period.

Ahmed Husrev Efendi, being his senior assistant and the successor, was the one who understood him well and preserved the Islamic letters during all his life, even after his predecessor Imam al-Nursi’s decease. Like al-Nursi, he never allowed students to leave the sunnah way and was strictly opposed to those ill-intentioned scholars giving fatawa for bid’as just to get some worldly benefits.

Imam al-Nursi, in his famous book Letters (al-Maktubat) categorizes stations in the service for the Qur’an.Friend, brother and student. Studentship is the highest rank in his categorization in terms of following the faraiz (compulsory duties), the sunnah (practice of Messenger Muhammad – ASW) and strict loyalty to the principles. Student of Noor’s main aim in his life is to spread the Qur’an and its interpretation, Risale-i Nur. Brotherhood is less strict than the previous but station of friendship in the service is the least one. Yet, in order to become a friend, the first principle is not to recognize the bid’as and oppose them and preserve the Islamic letters.

Thanks to Imam al-Nursi and his successor Ahmed Husrev Efendi, there are thousands of Noor students who are honourably preserving the Islamic letters in today’s Turkey and connecting generations, past and future with the victorious history of Islam.

Islamic theology (Kalaam) tried to prove God’s existence only emphasizing on mind, and did not dwell on marifatullah (knowing Allah),.  Mysticism (Tasawwuf) by contrast, did not focus on proving the existence of God, but on marifatullah, muhabbatullah (love of Allah), and spiritual tastes (lazzat-i ruhaniya), and  moved by heart and spiritual journey Risale-i Nur, combining the mind and the heart, proved God’s existence via  the mind, as well as using heart, and focusing on muhabbatullah and marifatullah. We can say that Risale-i Nur in this context, combines theology (Kalaam) and Sufism (Tasawwuf).

Risale-i Nur, in some treatises, proves God’s existence with the issues of marifatullah and muhabbatullah. However, in some treatises, Proving god’s existence is highlighted whereas in some other treatises marifatullah and muhabbatullah is emphasized. These two issues will be covered briefly and separately.

Treatise on Nature

In the Western philosophy, the first person to ever consider whether it is possible or not to prove the existence of God is an 18th Century philosopher, Immanuel Kant. In his book “Critique of Pure Reason” he widely discussed this and came to conclusion that – even though he was a believer in God – “God’s existence or non-existence cannot be proven[1]” with this statement, Kant became a reference point for philosophers of materialistic and positivistic idea. This is why Kant has a major role in western philosophy which turned into atheist and agnostic (skeptical) structure.

In the Islamic world, materialist and positivist ideas have been seen since the 19th century. But a large-scale spread of these ideas was realized in the 20th century.
Like many scholars, Ustad Bediuzzaman fought against materialistic ideas which emerged in the last period of the Ottoman Empire. He explains the situation during the War of Independence:

“I went to Ankara in 1922. I saw that within the joy of triumph of Islamic Army over Greeks, Ahl-I Iman (Believing Muslims) were about to face a very great abominable current of atheism which tries to enter into and distort and poison. “Oh!” I said. “This monster is going to harm the fundamentals of belief!” At those times since this verse [Their messengers said: "Is there a doubt about Allah, The Creator of the heavens and the earth?”²] makes God’s existence and unity self-evidently plain, I sought assistance from it and wrote a treatise in Arabic which is powerful enough to disperse and destroy that atheistic current consisting of a proof taken from the All-Wise Qur’an. In Ankara, I had it printed in “Yeni Gun” printing press. But because of lack of people knowing Arabic and scarceness of people who gave importance, that summarized and concise strong evidence did not show any effect. Unfortunately, that atheism idea found strength and flourished. Out of necessity, I will declare those evidences in Turkish.” (The Flashes from the Risale-i Nur Collection- 23^rd Flash)

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Risale-i Nur Collection, The Work of Ustad Bediuzzaman, includes the proving of God’s existence and unity of a large amount of texts. Many treatises were allocated to this issue. The Treatise on Nature, without doubt is one of the most comprehensive and powerful of these. This treatise looms large in tawhid related treatises within Risale-i Nur Collection. Ustad explains this as follows: “numerous proofs classified in some other treatises are partially coming together in this treatise, and each of them counted as a part of this one.”

***
The Western philosophy of Kant until this day –for 200 years-generally accepted as “God’s presence is to never be  proven” The provisions against the Master Natural Treatise of the opposite opinion argues, and even very large claims for talks. “For this treatise puts naturalistic atheism to death with no chance of reanimation and totally shutters the foundation stones of unbelief.” he says.
This is philosophically a very large claim. Though it has been more than 70 years since the copyright of “Treatise on Nature” was written, that this claim hasn’t been, so far, refuted and that many people with the help of these treatises found deliverance or strengthened their belief proves that this claim is a true one.

***

Ustad Bediuzzaman Said Nursi, in this treatise, used the method ” Sabr ve Taqsim[1] ” which is used to find the main reason of a comparison (illat of the qiyas). Sabr ve Taqsim, is a method and style of proving that goes by the names “Dalil-i taqsim, Dalil-i munqasim”. This proving method includes taking into account every variable that might be the main reason (illat) behind the comparison (qiyas), deducting every possible-non-main-reasons and lastly finding out the appropriate ones to be the genuine main reason.

Ustad, in the nature treatise, discusses four probable ways for the creatures to come into existence. By refuting three opinions that cannot be the main reason, he shows the true main reason.

Three opinions that Said Nursi refutes symbolizes three philosophical systems (positivism, evolution, materialism).

In the first part, he discusses  the reasons, as the positivists claim that Allah’s existence cannot be proven, reviewing everything by a cause and effect relationship of which  they give great importance.

In the second part, “tashakkala binafsihi” idea of coming into existence by itself, is focused on. The idea of evolution is refuted here.

In the third section, focus is on nature where the dialectical materialism is refuted.

Here it should not be considered that only these three ideas are refuted. None of the entire atheist movements are in these three points. What Ustad wants to do is to refute completely all of the denial philosophies.  And indeed, this has been achieved in a spectacular way in the nature treatise.
***

Ustad Said Nursi puts forward a prior premise that no one can argue with. Says:

“O Mankind! You should be aware that there are certain phrases which are commonly used and these imply unbelief. The believers also use them, but without realizing their implications. We shall explain three of the most important of them.

The First: “Avjadathu’l-asbab – Causes create this.”

The Second: “Tashakkala binafsihi – It forms itself; it comes into existence and later ceases to exist.”

The Third: “.Iktazathu’t-tabiat – It is natural; Nature necessitates and creates it.”

• Indeed, since beings exist and this cannot be denied,
• since each being comes into existence in a wise and artistic fashion,
• since each is not outside time but is being continuously renewed,

then, O falsifier of the truth, you are bound to say either that the causes in the world create beings, for example, this animal; that is to say, it comes into existence through the coming together of causes, or that it forms itself, or that its coming into existence is a requirement and necessary effect of Nature, or that it is created through the power of One All-Powerful and All-Glorious. Since reason can find no way apart from these four, if the first three are definitely proved to be impossible, invalid and absurd, the way of Divine Unity, which is the fourth way, will necessarily and self-evidently and without doubt or suspicion, be proved true.” (23^rd Flash – Treatise on Nature [Cause or Effect])

***

In fact, all of the evidences on the nature treatise implicitly refute three different kinds of denials. It seems that Ustad Said Nursi, to fully persuade and not to let any open-doors, preferred it this way.

To sum up we can say that Ustad Said Nursi, in nature treatise, puts forward the following:

“Apparently, in the universe there is an Infinite Divinity equipped with knowledge, will and might. The proof to this statement is all of the creatures that all come into existence in a wise an arty way. Denial is not the solution. If we are to deny the existence of Allah, we need to relate this infinite divinity to either to the causes, or to the nature, or to the thing itself. All three of these statements result in absurd and nonsensical situations. However, to relate the universe to Allah who have the infinite divinity is a reasonable and sensible way, and hence we need to relate it to Allah. Ustad Said Nursi formulates this phenomenon as follows: Person denying the sun in the sky is bound to accept all of the reflections of sun on earth as suns.”

***

Here, we quote a part of nature treatise to give a general-overall idea of how abouts:

“THE SECOND WAY: is “tashakkala binafsihi”. It comes into existence by itself, it forms itself. It too involves much impossibility and is absurd and impossible in many aspects. We shall explain three examples of these impossibilities.

First Impossibility: O you obstinate denier! Your egotism has made you so stupid that somehow you decide to accept a hundred impossibilities all at once. For you yourself are a being and not some simple substance that is inanimate and unchanging. You are like an extremely well-ordered machine that is constantly being renewed and a wonderful palace that is undergoing continuous change. Particles are working unceasingly in your body. Your body has a connection and mutual relations with the universe, in particular with regard to sustenance and the perpetuation of the species, and the particles that work within it are careful neither to spoil that relationship nor to break the connection. In this cautious manner they set about their work, as though taking the whole universe into account. Seeing your relationships within it, they take up their positions accordingly. And you benefit with your external and inner senses in accordance with the wonderful positions that they take.

If you do not accept that the particles in your body are tiny officials in motion in accordance with the law of the Pre-Eternal and All-Powerful One, or that they are an army, or the nibs of the pen of Divine Determining, with each particle as the nib of a pen, or that they are points inscribed by the pen of Power with each particle being a point, then in every particle working in your eye there would have to be an eye such as could see every limb and part of your body as well as the entire universe, with which you are connected. In addition to this, you would have to ascribe to each particle an intelligence equivalent to that of a hundred geniuses, sufficient to know and recognize all your past and your future, and your forbears and descendants, the origins of all the elements of your being, and the sources of all your sustenance.

To attribute the knowledge and consciousness of a thousand Plato’s to a single particle of one such as you who does not possess even a particle’s worth of intelligence in matters of this kind is a crazy superstition a thousand times over.”

² Surah Ibrahim, 10

The old continent Europe shelters 450 million people and 27 countries inside it. One of its boundaries goes to the Scandinavian countries and another continues along the Ural Mountains.

The social values of Europe have been formed in a secular frame in accordance with Christianity and Judaism though there is a multicultural structure containing different religions and almost 35 million Muslims.

For this reason, a Muslim individual living in Europe has to pay more attention to some specialities due to the divine responsibility of leading people to the straight path. Consequently, the first speciality to pay attention to is to know the society. We live inside in all its cultural, economic and political aspects and need to bear in mind its priorities as a matter of fact that our Muslim ancestors taught us.

In the sociological perspective, surely it is not true to think that Europe met Muslims at the beginning of the 20th century. When we look at the history, it can be clearly seen that contact between them is actually very old. Seven centuries ago, there was an Islamic civilization neighbouring France which is today called Spain. That civilization was Al-Andulus. It was one of the best examples of living together in tolerance and peace. By the fact that pride comes before a fall, they collapsed owing to the decrease in following the Islamic principles of Islam in 1492.

That was the first acquaintance and experience of Europe about Islam but it is ended with an indescribable end. The second experience was seen in the Balkans through the coming Ottomans and continued along the beginning of 20th century.

After 1930, some crucial economic and social crisis arose in the middle of Europe. Those crisis triggered Nazism and World War II in Germany which is the neighbour of Spain. The results of the race based segregation and discrimination policy of Nazi Germany caused the deaths of 15 million people and massacre of 6 million Jews. In 1945, the view of the old continent we live in was not so acceptable. After the war, the consequence was poverty and suffering, millions of orphans, widows, and homeless people.

In the meantime, industrialization necessitates human resources, in that period Muslims, especially European Muslims have to pay more attention to that reality. Europe is in the third period of time with Muslims. That connection has been continued for half of a century and the Muslim population in Europe increasing year by year puts forth a social truth that there is a new society having different comprehension and belief throughout Europe.

What is that social truth?

a- Muslim population over 30 million forms almost 10% percent of general population of the Europe.

b- Migration to Europe from Islamic countries still continues.

c- The European Muslim population increases naturally.

d- There are conversions from other religions to Islam.

e- If we count the existence of Muslims in East European countries and Turkey negotiating to enter the European Union, we can say that, in 2040 the Muslim population in Europe will reach 35%. However we see that there are a lot of different perceptions and comprehensions about accepting that truth.

Shortly, these differences are:

1- Religious freedom issue in multicultural societies.

2- Dimensions of Arabic and Islamic philosophy about leading Europe to the Renaissance.

3. The integration of Islam in Europe.

4. Islam as a politic factor.

5- Typical Islam living in suburbs of Europe

6- Problems Islam facing with schools

7- Problems about the representation of Islam and the issue of official recognition of Islam

8- Islam in England, Italy, Belgium, Germany, Spain and Switzerland.

9- European media and how they perceive and project Islam.

If we look at these problems with the eye of a Christian or Jew, it is possible to see that definition of Islam and Muslim doesn’t fit in any social formation. Muslims in Europe is argued as a problem, in other words Islam has been perceived as a black cat. For this reason; Muslims have got to exert more and more effort in this old continent in order to be a part of Europe.

It is an undeniable fact that Muslims paved the way for Europe’s improvements with scientific studies in Spain and translations of old Hellenic philosophical books before conveying them to Europe and educating thousands of Europeans in the al-Andulus State. On the contrary, unfortunately, Muslims started to be perceived in the patterns of September 11 and WTC terrorist attacks prepared by radical groups not representing Islam and Muslims in any way.

As a result of this misconception and new global conjuncture, the consequences below are seen:

- Islam is exposed to inequality in democratic processes.

- After the collapse of Communism, Islam has been the target and become a negative phenomenon in the eye of Europeans.

- Muslims are subjected to discrimination even in small parts of society, which indicates the prejudices fixed on Europeans’ minds.

-  Integration problem of Muslims is brought forward but there seem no positive proposals regarding Islamic priorities. For that integration, some prohibitive rules over Islam in constitutions of European countries have been ignored and there seems no study on this issue.

Unclear thoughts of political parties about Islam complicate the integration of Muslims.

Is the title of terrorist attributed to Muslims realistic?

Where will that Islamophobia wave, which has emerged recently in Europe, lead Europe?

Does Islam belong to the Middle East? When all religions are thought universal, why has the universal character of Islam not been accepted? Or are there boundaries for cultures and religions in globalization trend?

The Edict of Nantes was issued on 1598 by Henry IV of France to grant the Calvinist Protestants of France and Concordat of 1801 by Napoleon for religious liberty for bishops and later for Jews are the arrangements for religious freedom, is that not possible to make an arrangement for Muslims?

Actually all the questions mentioned above are derived from communication failure. Moreover, we shall mention the opinions of other religions about this issue. But a dialogue starting with characterizing Islam as a problem does not help constituting an ambiance that people express themselves, that is to say: for a mechanism working properly in favour of all society, in peace and freedom, efforts should be taken by paying attention to identify commonality between sides.

Also there are some recommendations to be followed by media, the most important one is not to see or present every single Muslim as a suicide bomber, instead of this, the media can help to form a multicultural environment where immoralities and corruption are excluded and moral values and goodness are accepted.

In this context:

-Everyone should be open to change.

- Phenomenon are universal but at the same time they should be open to criticism.

- Comprehending the differences that everything has.

- Being aware of not making same mistakes again (Does history always repeat itself?)

- Thinking that decisions should not be made quickly with being biased.

- Comprehending that everything has a capacity to change.

- Everyone should be appreciated in same scales.

- Saving our culture from discrimination.

- And establishing an environment in which our priorities are human rights and social freedom.

Who is going to perform all these duties under such circumstances that getting worse whereas Muslims are financially weak?

As I said at the beginning, there is noone else but 10% of Muslim population to solve those. However, for sure the community is in need of being organized.

The Muslim community, which seems financially weak but has an unending faith, will cause an emergence of a new generation and civilisation by breaking down the prejudices by means of living Islam properly and representing it in this land, where we settled as a result of our traditional experiences and with the guide of our destiny .

In the mentioned studies related to organization, there are two ways to be followed in order to assure clarity of this sensitive matter. One of these ways is related to individuals and the other one is related to institutionalization.

Our aim for institutionalization is as follows:

1- Educational institutions
2- Our mosques and madrasas
3- Our universities
4- Our civil rights
5- Our relationship with other Muslim institutions
6- Our dialogue and relations with the believers of other religions and our partnership in mutual studies.

Since it is humans who will achieve institutionalization and our subject in this matter is Islam, the peculiarities of Muslim individuals have great importance in terms of this social structure.

In this perspective, Muslim communities must educate Muslims in order to achieve institutionalization.

Therefore, Muslim communities should follow some priorities in social and cultural activities. These priorities should be:

1- Qualified religious education.
2- Studying the science of the Qur’an
3- Organizing weekend courses
4- Organizing helping courses for homework.
5- Attaching importance to foreign language that is the first condition of conveying the Divine message and providing circumstances with education in order to prepare staff that will be able to lecture in seminars in 3-5 years.
6- Making higher education possible for our children.
7- At the same time we have to learn the professions of the Information Age. If we cannot catch the Information Age, Islam will be only the religion of the lower class.
8- As Sayyidina Imam Ali (R.A) said: “Train your children not in accordance with your age but in accordance with the age they will live “In the light of this saying, we must bring up our generations in moral, science and action. As a result, God willing, they will become good Muslims and beneficial for all mankind.

One of the important services we can do for the society we live in is to teach Islam and practice it not to hide it and make Muslims as model citizens.

Europe and the West experienced every kind of prejudice and discrimination. They were in unjust times and atrocities. They suffered and subjected those by their own people, it wasn’t by outer powers. Ecclesiastic structure of Middle Age (related to the Church) caused these factors. When they found out about those obstacles against progress coming from the religious principles, they abolished them and their progress began. This progress was achieved by separating religion and government from each other in the Age of Enlightenment. Therefore, Europeans have been prejudiced against every religion. Actually it is far more different than Christianity that we know that Muslims used to contribute the best ever to science when they were following the religion of Islam. Whenever they leave the teachings of the Quran and become ignorant, they suffer and become weak.

Our duty is to change the Europeans’ opinion showing and proving that Islam is neither a danger nor an obstacle before progress. It is the source of progress and prosperity. History proves it.

I congratulate those brothers and sisters performing these services practicing Islam and telling others. May Allah give us sincerity in our deeds and make us sincere in our sacred duties. May Allah grant us to know the truth and the false, and give us the ability to differentiate them and obey His rules and leave the falsehood. Let me finish my words with a quotation from Imam Bediuzzaman:

“If you want pleasures of life, make your life alive with faith, make it adorned through prayers and make it preserved by avoiding sins.”

This old story is of the brothers and sisters. A very story which has been repeated since Habil and Qabil, the sons of prophet Adam (AS). The evil inclinations of human have their roles in this story as well as Shaytan (satan) himself. This is something which if it is obtained in a straightforward way it will be the building blocks of solidarity and cooperation in the society. Otherwise; it will trigger chaos and clash and turn the life into a hell.

This is brotherhood.

The fellowship and fraternity is installed among Muslims by the Qur’an with the following verse: “The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that you may receive Mercy.” (Al Hujurat, 10) However the case is not as plain as it may be supposed. Human’s evil commanding nafs (self) produces plots against human himself. Many times jealousy and hatred damage relations among Muslims. Then, undesirable and unfortunate events occur and sometimes people may have to confront the situations which they never guess.

Taking into consideration these possible dangers in relations among Muslims our beloved Prophet (PBUH) has defined the limits of brotherhood for Muslims. In the following hadith which is taken from Muslim, a famous hadith source, we can see a complete definition of brotherhood:

“Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim.

He neither oppresses him nor humiliates him nor looks down upon him. Piety is here – and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour.”

Although we are aware of the divine sanctions on brotherhood we sometimes cannot help indulging to the seditions of our nafs and we perpetrate some evil actions against our Muslim brothers or sisters. So, how can we run a strategy to get on well with our brothers, to keep our relations with them smoothly?

We are likely to have quarrels with our friends due to any reasons. Suppose we have such kind of an experience with a friend. So, what will we do? How should be our reaction? What kind of a strategy should we use to minimize the damage which we and our friend are given? Imam Bediuzzaman Said Nursi, a prominent Muslim scholar who lived in Turkey between1873 and 1960, gives us very important clues to avoid breakups in our relations with Muslim brothers or to repair them if we have any.

First of all we have to realize that in any dispute with a friend, the other party cannot be responsible for the dissent a hundred per cent. So, as Muslims we should take the role of the destiny into account. When we accept this fact and realize that it is inevitable to live such kind of an unhappy event in terms of fate, we will reduce our frustration and feel relieved at once. Secondly, we should reckon the effect of the Shaytan (Satan) and evil commanding nafs in this dispute. Most probably our poor brother is intrigued by devil and he bowed desperately to him. In that case what we should do is not to get angry or take revenge from that brother. All what we have to do is to have mercy for this brother and to help him because he is deceived by Shaytan and he is not aware of his situation. In the third step, we should inspect our responsibility in this bothering dissent, too. Of course, we also have a share in such kind of a disagreement and to realize our share will provide us to take a step back and assess the incident with sobriety. Finally, there will be a little share as the fault of our friend but sheltering under the name of Allah al-Ghafur (SWT) (who forgives all sins), we should forgive our friend and keep our good relations with all brothers.

All Muslims are like the parts of a huge body which is indeed the Muslim ummah. As different parts of this huge body we should fulfil our duty responsibly and unselfishly. In order for a body to do his functioning without stopping all parts of it have to work cooperatively. If the parts compete with each other, instead of cooperation, then the result will be chaos. Imam Nursi explains this point delicately in his following words: “For just as one of man’s hands cannot compete with the other, neither can one of his eyes criticize the other, nor his tongue object to his ear, nor his heart see his spirit’s faults. Each of his members completes the deficiencies of the others, veils their faults, assists their needs, and helps them out in their duties. Otherwise man’s life would be extinguished, his spirit flee, and his body be dispersed.”

Hatred, anger, jealousy, hostility and grudge are the hazardous feelings which have the ability to destroy our relations with friends and public peace. How can a Muslim bear grudge and jealousy to his Muslim brother? In theoretical level it seems impossible for a Muslim to have these negative feelings. Let me explain it. Why is a man jealous of the other man? It is because of worldly property, rank, fame and popularity. How should a Muslim think in such kind of a situation? Well, actually that’s the matter of fate. If Allah (SWT) predestined in the book of fate for that man all these properties so what could the other man do? What he should do is only to consent and be respectful to the predestination of Allah for that Muslim brother. Otherwise, it would be damaging both himself and his brother.

Bediuzzaman Said Nursi portrays the situation of the owners of these feeling in the following way: “Those who cherish rancour and enmity transgress against their own souls, their brother believer, and Divine mercy. For such a person condemns his soul to painful torment with his rancour and enmity. He imposes torment on his soul whenever his enemy receives some bounty, and pain from fear of him. If his enmity arises from envy, then it is the most severe form of torment. For envy in the first place consumes and destroys the envier and its harm for the one envied is either slight or nonexistent.”

So, what is the solution for those who are smitten with these negative feelings towards their Muslim brothers? Indeed, the solution is very concise but if it is applied well it is very effective to heal all these feelings stemming from grudge and jealousy. Let us hear from Imam Bediuzzaman Said Nursi: “The cure for envy: Let the envious reflect on the ultimate fate of those things that arouse his enmity. Then he will understand that the beauty, strength, rank, and wealth possessed by his rival are transient and temporary. Their benefit is slight, and the anxiety they cause is great. If it is a question of advantages enjoyed with respect to the Hereafter, they cannot be an object of envy. But if one does envy another on account of them, then he is either himself a hypocrite, wishing to destroy the goods of the Hereafter while yet in this world, or he imagines the one whom he envies to be a hypocrite, thus being unjust towards him.”

As Muslims we live in a hard time and harsh geography. There are many opponents of Muslims who will be blissful when they see us in clash. We do not have the luxury to indulge our selfish low desires at the expense of brotherhood among Muslims. So, let us stick to the following verse for our salvation: “And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves.” (Al-’Imran, 10)

*Quotations are extracted from 21. Flash and 22. Letter of Bediuzzaman Said Nursi.

Mustafa Kabakçı, the MP of  Konya, Necmi Sadıkoglu, the Secretary General of the Union of NGOs of the Islamic World (UNIW),  Lawyer Ali Kurt, the Member of Board of Directors of Hayrat Foundation and Turkey Representative and Deputy Secretary General of UNIW, Lawyer Necati Ceylan, the President of Foundation of Volunteer Organizations of Turkey, Ahmad Azam Abdurrahman, the Malaysia Representative of the UNIW, Prof. Dr. Wahba Zuhayli, the scholar of Damascus University, Hasan Abdullah Hasan Ali Shaykh, Yemen Deputy Minister of Foundations, Prof. Dr. Safsafi Ahmed al-Qaturi, the scholar of Ayn Shams University, School of Literature, Muhammad Farid Hussain, the President of the Union of Muslim Scholars of Cambodia, Assistant Prof. Tariq Muhammed Nur, the scholar of Khartum University School of Literature Islamic sciences, Ali Abdullah Abu Huleyka, the Chairman of Constitutional Committee of Yemen and the President of Inter-Parliamentary Friendship Group participated in the symposium which lasted two days in five vivid sessions. The symposium, which began with the Qur’an recitation of Ishak Daniş, the Imam of Istanbul Piyale Pasha Mosque, continued with opening speeches of participants. In the first session in which the importance of Bediuzzaman Said Nursi and the Risale-i Nur was stressed, the speakers stated that they appreciate the works of Hayrat Foundation for the unity of Muslim world. Lawyer Ali Kurt, the Member of Board of Directors of Hayrat Foundation and Deputy Secretary General of the UNIW delivered the opening speech and said that Bediuzzaman Said Nursi devoted his life to rescue the imaan of people and unification of Muslim societies, and he sacrificed all his life for this cause. Konya MP, Mustafa Kabakçı said that the deceiving European so-called-paradise like lifestyle degenerates the children and the youth of Muslims, stressing that the endeavours for Islam will not be without reward. Mr. Kabakçı said that Bediuzzaman tried to save youth and children from the deceiving life style by and spreading these Islamic truths.

In the day one, at the very first session, the belief in Allah was covered. The moderator Cihangir Isbilir, the General Coordinator of the UNIW and the Editor of The Pen Magazine said that the Western irreligious ideas and the bad-intentioned tried to damage the essentials of Islam in the last century and it brought out its grudge towards Islam which had been accumulating for a thousand years. Mr. Isbilir added that the Muslim ummah is in a great danger quoting the following words of Bediuzzaman Said Nursi: “The shaky foundations of kufr (irreligion) cannot bear the fortress of belief.”

In the second day of the symposium, the pillars of Islamic belief such as the belief in destiny, belief in angels, belief in the hereafter and belief in scriptures were covered.

The second day is commenced with the speech of Bulent Guner, the member of Board of Trustees of Hayrat Foundation. Mr. Guner said that Muslim world acts with reason and proof and he added: “The Muslims do not have the class of clergies and do not obey clergies like followers of the other religions but they they follow reason and proof. The belief system which Islam presents is not something which cannot be explained by reason.”

Said Yavuz, representative of Hayrat Foundation for Ankara declared the Final Statement in the closing session of the Third International Bediuzzaman and Risale-i Nur symposium wich was organized by Hayrat Foundation. The sympsium ended with Qur’an recitation of Nevi Yaşar, the imam of Bahçelievler Hafiz Ali Mosque.

Not long born; still in the first part of life, not old; juvenile, having little experience; inexperienced; unpracticed; weak… The literary meaning of “young”…

I can hear the voices “No, not inexperienced. No not weak!” And you are not wrong actually. Some exceptions don’t make any difference. Young is young. It is true that young people have less experience in contrast with the older ones in life. But isn’t there a saying “Wisdom has nothing to do with the age; it has something to do with the head and what you care most about.” This means even if you are old enough, if you care more about the physical than the spiritual, this doesn’t mean that you have wisdom. But nowadays, some of the youth tend to prove the reverse of this saying above. Especially those who tend to take morality for granted. For some sad people the front is more attractive than what is behind it. People like to wear masks on their faces. All of them wear headphones, no hear. You may need help, you may even die, still no help as if they don’t hear. As if they are numb and have no feelings or senses. Most of them just look at you blankly as if someone had taken their senses out of them.

And Rock music… it is the only kind of music that youth, nowadays, wants to be seen enjoying. Especially, When they are eighteen it is very important that they are noticed listening to rock music. Anyone can know that most of what they claim as important is just a front, a mask, a persona they wear even in front of the mirror. Hardly any teenager or young adult can be taken at face value except from those who decide reasonably and who care for the spiritual as well as the physical or who care about the spiritual more than the physical at the highest.

Islam gives Youth a big importance. Islam places great importance on the education of the youth. As the major principle in Islam is belief, it requires a proper and pure Islamic Education of youth along with scientific education. If there is a wish of cultivation and civilization of the societies, a pure Islamic and scientific education is required this has been proven by many researches. It must conserve, convince and satisfy the soul, heart and mind at the same time. Enlightening the mind, it must also ease the heart and content the soul. It is the true Islamic Education which can provide this, and Risala-i Nur makes this possible by melting Islamic education and scientific education in the same pot, for Allah declares: “You had better know that hearts become content only through the remembrance of Allah. (surah Ra’d: 28)” So, the best and proper education must make the heart, soul and the mind content by reminding Allah, while enlightening the mind with the scientific education.

Youth is important… One comes face to face with lots of problems in youth… The crisis of finding your personality… The silent cries of this pain stemming from pursuit of personality, thus happiness… It is in our hands to work on ourselves and control our emotions reasonably. Sometimes we get sad and we grieve… But no matter what, we must learn how to deal with the later stages of grief… The grief that follows a great loss can seem unbearable, but as we travel the emotional path – it is a journey – you will grow as a person. Learning about grief is probably the most painful part of “growing up”! But it is, of course, on condition that you learn from it. Grieving hopelessly is one thing and learning from your mistakes is another different one… Qur’an teaches us to work on the latter one.

The problem and the illness is clear: “Youth heeds the emotions rather than reason, and emotions and desires are blind; they do not consider the consequences. They prefer one ounce of immediate pleasure to tons of future pleasure. They kill for the one minute pleasure of revenge, and then suffer for eighty thousand hours the pain of prison. And one hour’s dissolute pleasure in questions of honour may result in life’s enjoyment being utterly destroyed due to distress at the fear of both prison and enemies. There are many other examples, many pitfalls for the unfortunate young because of which they transform their sweet lives into the most bitter and pitiable lives. Consider a vast state to the north; it has gained possession of the passions of its young people and is shaking this century with its storms.” (from the book A Guide for Youth)

Designating the problem Said Nursi also gives the cure and the solution in Risala-i Nur:

“It is therefore most necessary in this century for all Muslim youths to act heroically, and to respond to this two-pronged attack with keen swords like the “Fruits of Belief” and the “Guide for Youth” from the Risala-i Nur. Otherwise those unfortunate youths will destroy utterly both their futures in this world, and their agreeable lives, and their happiness in the hereafter, and their eternal lives, and transform them into torment and suffering. And through their abuses and dissoluteness, they will end up in hospitals, and through their excesses in life, in prisons. In their old age, they will weep copiously with a thousand regrets. If, on the other hand, they protect themselves with Qur’anic training and with the truths of the Risala-i Nur, they will become truly heroic youths, perfect human beings, successful Muslims, and in some ways rulers over animate beings and the rest of the animal kingdom.” (A Guide for Youth)

“Dwell on the Hadith, the meaning of which is: “The best of the youths among you are those who imitate those of mature years, while the worst of your elderly are those who imitate the young^.” That is to say, “The best of your youths are those who resemble the elderly in self-restraint and abstaining from vice, while the worst of your elderly are those who resemble the young in plunging themselves into dissipation and heedlessness.” (The Flashes – 26th Flash [A treatise for the elderly])

Youth is crucial… satan bothers the youth most … One reason why satan bothers the youth is because of their potential to learn and develop themselves in any branch… Youth has the hope and power. They have the potential either to follow the right path or the wrong one… Therefore, satan wants to direct them to the wrong path… Some, unfortunately, get lost by these deceptions. You are as young as your faith… In order not to fall in despair one needs to keep his Iman (belief) alive by renewing it, by gaining Ilm (knowledge) of Allah and practicing it in all his or her life.

The eminent scholar of this age Badiuzzaman Said Nursi warns the youth of the misgivings of satan and gives the cure for the illness: “Your youth will definitely leave you, and if you do not remain within the bounds of the licit, it will be lost, and rather than its pleasures, it will bring you calamities and suffering in this world, in the grave, and in the hereafter. But if, through Islamic training (tarbiya), you spend the bounty of your youth as thanks honorably, in uprightness and obedience, it will in effect remain perpetually and will be the cause of gaining eternal youth.” (A Guide for Youth) According to Said Nursi in order to gain eternal youth one must be upright and obedient and honorable. Therefore, gaining true knowledge is one condition and practicing with this knowledge is the other condition of gaining eternal youth. Death is so close no matter how far it seems to be…

Youth is essential… It is an advantage of worship, chance to gain experience, chance to learn, chance to practice what you learn in your life, it has the potential to go up so high. As Badiuzzaman Said Nursi declares: “If such a youth demonstrates through moderation and obedience, his gratitude for the pleasing, delightful bounty of youth, it will both increase it, and make it eternal, and make it a pleasure. Otherwise it will be both calamitous, and become painful, grievous, and a nightmare, and then it will depart. It will cause him to become like a vagrant, harmful for both his relatives, and his country, and his nation.” (A Guide for Youth)

O youth! Find the despair and kill it no matter what happens. Find your mission and run in the way of it as long as Allah allows, for Allah bestowed you this “being young” as a blessing. So evaluate your it by adorning it with the most virtuous manners and development of mind and soul. As your soul gets deeper into the good deeds and manners, you will get filled with happiness. Trust the One who created you in the first place and sent you in this world. And never despair for despair kills the delicate senses.

O Allah! Forgive us, conceal our mistakes and honor us with the best manner you consent.

Yazar Notu: İtalik ve bold yazılmış kısımların baskıda da italic ve bold olmasına özen gösterilmesini ehemmiyetle istirham ediyorum. Lütfen dikkat ediniz.