Protection and Preservation and the Hereafter

Risale-i Nur Proves the Resurrection and the Hereafter*

SEVENTH TRUTH

[The Gate of Protection and Preservation,

The Manifestation of the Names of Preserver (Hafiz) and Guardian (Raqib)]

Is it at all possible that Allah’s attribute of Preserver (Hafiz), which protects all things with the utmost order and balance, – things in the heavens and on the earth, on dry land and in the ocean, dry and wet, large and small, commonplace and exalted- and as it were, sifts their results by way of accounting – is it at all possible that this attribute should permit the deeds and acts of man, man who has been given the lofty disposition of humanity, the rank of Allah’s supreme vicegerency, and the duty of bearing the Supreme Trust, not to be recorded, not to be passed through the sieve of accounting, not to be weighed in the balance of justice, not to be punished or rewarded fittingly, even though his acts and deeds closely pertain to Allah’s universal Rububiyyah (Lordship)? No, it is not in any way possible!

Yes, the Being that administers this cosmos preserves all things in order and balance. Order and balance are the manifestation of knowledge and wisdom, of will and power. For we see that the substance of every created object is fashioned in well-ordered and symmetrical fashion. Not only is each of the forms it changes throughout its life well-ordered, but the totality of these forms is also marked by the same orderliness. We see, too, that the Glorious Preserver (Hafiz)  preserves many forms of all things the life of which comes to an end when they have performed their function and which depart from the manifest world, in the memories of men, that are like a kind of preserved tablet (al-lawh al-mahfuz), or in a form of archetypal mirror. He also writes and inscribes a brief history of their life in a seed that is like the result and outcome of the whole. Thus, He causes all things to be preserved in mirrors pertaining to both the outer and inner worlds. The memory of man, the fruit of the tree, the kernel of the fruit, the seed of the flower – all of these demonstrate the universality and comprehensiveness of the law of preservation.

Do you not see that all the flowers and fruits of the vast spring, the records of their deeds in appropriate form, the laws of their formation, and the images of their forms, are all inscribed into the finite space of a minute seed and are there preserved? The following spring, their record of deeds is set forth, in a form of accounting appropriate to them, and another vast world of spring is brought forth, with the utmost order and wisdom. This demonstrates with what powerful comprehensiveness Allah’s attribute of Preserver (Hafiz) exercises itself. Considering that the results of such transient, commonplace, impermanent and insignificant things are preserved, is it at all possible that men’s deeds, that yield important fruit in the world of the unseen, the world of the hereafter, and the world of spirits, from the point of view of universal Rububiyyah (ruling), is it at all possible that they should not be guarded and preserved, should not be recorded as a matter of importance? No, by no means!

Yes, from this manifestation of Allah’s attribute of Preserver (Hafiz) it can be deduced that the Master of all creation devotes great care to the orderliness of all things that come to pass in His realm. He pays great attention to the function of sovereignty, and lavishes extreme care on the Rububiyyah (ruling) of kingship. Thus, He records, or causes to be recorded, the pettiest of happenings, the smallest of services, and preserves in numerous things the form of everything that happens in His realm. This attribute of Preserver (Hafiz) indicates that an important register of deeds will be subjected to a precise examination and weighing: the records of men’s deeds will stand revealed.

Now, is it at all possible that man should be ennobled with the vicegerency of Allah (SWT) and His Trust, that, as a witness to the universality of Rububiyyah (ruling), he should proclaim Allah’s Unity in the realm of multiplicity, and thus act as a controller and witness by having some share in the glorification of Allah and worship of most beings – is it at all possible that he should do all of this and then go to his grave and sleep peacefully without ever being awakened? Without ever being asked concerning his deeds, small and great? That he should not go to the plain of resurrection and be tried at the Supreme Tribunal? No, by no means!

Or is it possible for man to flee and hide himself in annihilation, for him to enter the earth and conceal himself from that Powerful and Glorious One to Whose Power over all contingencies in the future, the occurrences of past time – each a miracle of His power – bear witness, and Who visibly creates winter and spring, that, taken together, resemble resurrection? Since man is not called to account and judged in fitting fashion while in this world, it follows that he must proceed to a Supreme Tribunal and a final felicity.

EIGHTH TRUTH

[The Gate of Promise and Threat,

The Manifestation of the Names of Beautiful (Jamil) and Glorious (Jalil).]

Is it at all possible that the Maker of this world, the Possessor of Absolute Knowledge and Absolute Power, should not fulfil the oft-repeated promise and threat that has been proclaimed unanimously by all the Prophets and been witnessed in unison by all the veracious and the saints, and thus display weakness and ignorance? Allah forbids! All that is implied by His promise and threat is not at all difficult for His power to fulfil; it is extremely simple and easy. It is as easy for Him as bringing back next spring the countless beings of last spring, in part identically, and in part in simile. It is our need, the need of everything, His own need and the need of His Dominical sovereignty, that He should fulfil His promise. For Him to break His promise would be contrary to the dignity of His power, and it would contradict the comprehensiveness of His knowledge. For the breaking of a promise can arise only from ignorance or weakness.

O denier! Do you know how foolish a crime you are committing with your unbelief and denial? Paying heed to your own lying fancy, your delirious intellect, your deceptive soul, you reject as a liar One Who in no way can be compelled to the breaking of His promise, Whose Glory and Stature can in no way admit the breaking of His word, and Whose truthfulness and veracity are attested by all visible matters and objects! Despite your infinite pettiness, you are committing a crime of infinitely great proportions. Without doubt you deserve great and eternal punishment. According to certain narrations, the fact that the teeth of some of the people of Hell will be as big as a mountain will serve as an indication of the magnitude of their crime. O denier, you are like a traveller who closes his eyes to the sunlight and looks instead at the fantasy in his own mind. His imagination wishes to illumine the awesome path in front of him with the light proceeding from his mind’s lamp that in reality is no stronger than a glow-worm. Whatever has been promised by Allah (SWT), Whose veracious words are these beings we see and Whose truthful, eloquent signs are the processes of nature, He will of a surety fulfil. He will establish a Supreme Tribunal, and bestow an ultimate bliss.

NINTH TRUTH

[The Gate of Allah’s bestowal of life and death,

the Manifestation of the Names of Eternally Living and Self-Subsistent (Hayy’ul Qayyum), and Giver of Life (Muhyi) and Giver of Death (Mumit).]

Is it at all possible that the One Who gives life to this vast dead and dry earth; Who in so doing demonstrates His power by deploying more than three hundred thousand different forms of creation, each of them as remarkable as man; Who further demonstrates in this deployment His all-embracing knowledge by the infinite distinctions and differentiations He makes in the complex intermingling of all of those forms; Who directs the gaze of all His slaves to everlasting bliss by promising them resurrection in all of His heavenly decrees; Who demonstrates the splendour of His Rububiyyah (ruling) by causing all of His creation to collaborate with one another, to revolve within the circle of His command and His will, to aid one another and be submitted to Him; Who shows the importance He has given to man by creating him as the most comprehensive, the most precious and delicate, the most valued and valuable fruit on the tree of creation by addressing him without intermediary and subjugating all things to him; – is it at all possible that so Compassionate and Powerful a One, so Wise and All-Knowing a One, should not bring about resurrection; should not gather His creatures together or be unable to do so; should not restore man to life, or be unable to do so; should not be able to inaugurate His Supreme Court; should not be able to create Heaven and Hell? Nay, indeed, by no means is any of this possible.

Indeed, the Almighty Disposer of this world’s affairs creates in every century, every year and every day, on the narrow and transient face of the globe, numerous signs, examples and indications of the Supreme Gathering and the Plain of Resurrection.

Thus in the gathering that takes place every spring we see that in the course of five or six days more than three hundred thousand different kinds of animal and plant are first gathered together and then dispersed. The roots of all the trees and plants, as well as some animals, are revived and restored exactly as they were. The other animals are recreated in a form so similar as to be almost identical. The seeds which appear, in their outward form, to be so close to each other, nonetheless, in the course of six days or six weeks, become distinct and differentiated from each other, and then with extreme speed, ease and facility, are brought to life in the utmost order and equilibrium. Is it at all possible that for the One Who does all of this anything should be difficult; that He should be unable to create the heavens and the earth in six days; that He should be unable to resurrect men with a single blast? No, by no means is it possible!

Let us suppose there were to be some gifted writer who could write out in a single hour the confused and obliterated letters of three hundred thousand books on a single sheet without any error, omission or defect, complete and in the best form. If someone were then to say to you that that writer could write out again from memory a book written by him that had fallen into the water and become obliterated, would you then say that he is unable, and would you not believe in his ability? Or think of some talented king who, in order to demonstrate his power or for the sake of providing a warning example, removes whole mountains with a single command, turns his realm upside down, and transforms the sea into dry land. Then you see that a great rock rolls down into a valley, so that the path is blocked for guests travelling to attend the king’s reception and they are unable to pass. If someone should say to you: “that exalted one will remove or dissolve the stone, however great it may be, with a single command; he will not leave his guests stranded,” would you then say that he will not remove the stone, or be unable to do so? Or if someone one day should gather together a great army, and you are then informed that he will summon its battalions together with a blast of the trumpet after they had dispersed to rest, and the battalions will form up in disciplined shape, would you respond by saying, “I don’t believe it?” Were you to say any of these things your behaviour would truly be madness.

If you have understood these three parables, now look further and see how the Pre-Eternal Designer turns over in front of our eyes the white page of winter and opens the green pages of spring and summer. Then He inscribes on the page of the earth’s surface, with the pen of Power and Destiny, in the most beautiful form, more than three hundred thousand species of creation. Not one encroaches upon another. He writes them all together, but none blocks the path of another. In their formation and shape, each is kept separate from the other without any confusion. There is no error in the writing. That Wise and Preserving One, Who preserves and inserts the spirit of a great tree in the smallest seed, no bigger than a dot – is it permissible even to ask how He preserves the spirits of those who die? That Powerful One Who causes the globe to revolve like a pebble in a sling – is it permissible even to ask how He will remove this globe from the path of His guests who are travelling to meet Him in the Hereafter?

Again, the One of Glorious Essence Who from non-being recruits anew and inscribes into His battalions, with the command of “Be, and behold it is,” and with utmost discipline, the troops of all living things, the very particles of all of their bodies, and thus creates highly disciplined armies – is it permissible even to ask how He can make bodies submit to His discipline like a battalion, how He can gather together their mutually acquainted fundamental particles, and their component members?

You can, moreover, behold with your own eyes, the numerous designs made by Allah (SWT) as signs, similes and indications of resurrection, designs placed by Him in every age and epoch of the world, in the alternation of day and night, even in the appearance and disappearance of clouds in the sky. If you imagine yourself to have been living a thousand years ago, and then compare with each other the two wings of time that are the past and the future, then you will behold similes of the gathering and indications of resurrection as numerous as the centuries and days. If, then, after witnessing so many similes and indications, you regard corporeal resurrection as improbable and rationally unacceptable, know your behaviour to be pure lunacy.

See what the Supreme Decree says concerning the truth we are discussing:

“Look, then, at the imprints of Allah’s Mercy – how He revives the dead earth after its death: certainly then it is He Who will revive the dead (in a similar way). He has full power over everything.” (Rum, 30:50)

In short: There is nothing that makes impossible the gathering of resurrection, and much that necessitates it. The glorious and eternal Rububiyyah (ruling), the almighty and all-embracing Sovereignty of the One Who gives life and death to this vast and wondrous earth as if it were a mere animal; Who has made of this earth a pleasing cradle, a fine ship, for man and the animals; Who has made of the sun a lamp furnishing light and heat to the hostelry of the world; Who has made of the planets vehicles for the conveyance of His angels – the Rububiyyah (ruling) and Sovereignty of such a One cannot rest upon and be restricted to the transitory, impermanent, unstable, insignificant, changeable, unlasting, deficient and imperfect affairs of this world. He must, therefore, have another realm, one worthy of Him, permanent, stable, immutable and glorious. Indeed, He does have another kingdom, and it is for the sake of this that He causes us to labour, and to this that He summons us. All those of illumined spirit who have penetrated from outer appearances to truth, and have been ennobled with proximity to the Divine Presence, all the spiritual poles endowed with luminous hearts, all the possessors of lucent intelligence, all bear witness that He will transfer us to that other kingdom. They inform us unanimously that He has prepared for us there reward and requital, and relate that He is repeatedly giving us firm promises and stern warnings.

As for the breaking of a promise, it is baseless and utter humiliation. It cannot in any way be reconciled with the Glory of His Sanctity. Similarly, failure to fulfil a threat arises either from forgiveness or powerlessness. Now unbelief is extreme crime, and cannot be forgiven. The Absolutely Omnipotent One is exempt of and exalted above all powerlessness. Those who bring us their testimony and report, despite all the differences in their methods, temperaments and paths, are totally unanimous and agreed on this basic matter. By their number, they have the authority of unanimity. By their quality, they have the authority of learned consensus. By their rank, each one is a guiding star of mankind, the cherished eye of a people, and the object of a nation’s veneration. By their importance, each one is an expert and an authority in the matter. In any art or science, two experts are preferred to thousands of non-experts, and two positive affirmers are preferred to thousands of negators in the transmission of a report. For example, the testimony of two men affirming the sighting of the crescent moon at the beginning of Ramadan totally nullifies the negation of thousands of deniers.

In short: In the whole world there is no truer report, no firmer claim, no more apparent truth than this. The world is without doubt a field, and the resurrection a threshing-floor, a harvest. Paradise and Hell are each storehouses for the grain.

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*This article is excerpted from Imam Bediuzzaman Said Nursi’s the Tenth Word work which is included in The Words

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