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Risale i Nur 33. word-1 sözler söz Koran Bediuzzaman Said Nursi |
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Written by omer yavuz
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Wednesday, 20 January 2010 10:01 |
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Risale i Nur 33. word-1 sözler söz Koran Bediuzzaman Said Nursi the thirty three word
this word consists of
thirty-three windows
while being the thirty-third letter,
this is also the thirty-third word.
in the name of god, the merciful, the compassionate.
we shall show them our signs in the furthest horizons and in themselves, so that it will become clear to them that this [koran] is indeed the truth. is it not enough that your sustained witnesses all things? 1
question: we would like a concise explanation of the ways man and the universe, that is, the microcosm and the macrocosm, point to the necessary existence and unity of god and his religious attributes and functions, which the two parts of the above verse denote. for the unbelievers have gone too far, they are saying: “for how long shall we say: ‘and he is powerful over all things,’ and have to raise our hands?”
answer: the thirty-three words that have been written form thirty-three drops from the ocean of this verse and from the seas of truth which flow from it. if you look at them, you will find your answer. what we say now is only a sort of hint to the sprinkling of a single drop from the ocean.
for example, if a wonder-worker wants to build a splendid palace, he first of all sets the foundations in a wise and regular fashion, and plans them in a way suitable to their future purpose and results. then he skilfully divides them into sections and apartments. next, he orders and arranges the apartments, and decorates them with tapestries, then illuminates them with electric lights. then, in order to renew his ingenious works and favours in that magnificent and adorned palace, he makes fresh creations and new changes and transformations in every level of it. and then he installs a telephone in every apartment connected to his own abode, and opens up a window from each, so that his may be seen.
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1. koran, 41:53. |
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Risale i Nur 32. word-2 sözler söz Koran Bediuzzaman Said Nursi |
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Written by omer yavuz
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Tuesday, 19 January 2010 10:11 |
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Risale i Nur 32. word-2 sözler söz Koran Bediuzzaman Said Nursi
we shall answer the second part of the representative’s question with five signs.
the first sign: in his question, he said: “if something has no opposite, how can it be perfection?”
the answer: the questioner does not know what true perfection is. what he has in mind is only relative perfection. for merits, virtues, and qualities that look to something and are acquired relatively to something else are not real, they are relative and weak. if what they look to disappears, then they too will disappear.
for example, the relative pleasure and merits of heat occur through the effect of cold, and the relative pleasure of food, through the effect of the pain of hunger. if the cold and hunger disappear, then the pleasure diminishes. whereas true pleasure, love, perfection, and virtue are such that they are not constructed on imagining something else. they are present of themselves. they are essential, inherent truths.
qualities such as the following are like this: the pleasures of existence, life, love, knowledge, mercy, and compassion; and the beauty of light, sight, speech, noble-heartedness, fine character, and form; the perfection of essence and of attribute and perfection in actions. whether or not there is something else, these qualities will not change. thus, all the perfections of the glorious fashioner, the beauteous maker, the perfect creator are true perfections; they are essential and what is other than him cannot affect him. they can only be recipients.
the second sign: sayyid sharif al-jurjani wrote in sharh al-mawaqif: “the cause of love is either pleasure, benefit, resemblance (that is, inclination towards creatures of same kind), or perfection. for perfection is loved for itself.” that is to say, if you love something, you love it either because of the pleasure it affords, or the benefits it brings, or because it is similar in kind, like the inclination towards children, or because it possesses some perfection. if it is for perfection, no other cause or purpose is necessary; it is loved purely for itself. for example, in the olden days everybody loved people who possessed perfection; even if they had no connection with them they would still love them admiringly.
thus, since all god almighty’s perfections and qualities and all the degrees in his beautiful names are true perfections, they are loved for themselves. the glorious one, who is the true beloved, loves his perfections, which are true perfections, and the beauties of his attributes and names in a manner appropriate to himself. and he loves the good qualities of his art and creatures, which are mirrors reflecting those perfections.
he loves his prophets and saints, especially the most noble beloved, who is the lord of the prophets and prince of the saints. that is, with his love for his own beauty, he loves his beloved one, who is the mirror to that beauty. with his love for his own names, he loves his beloved one and his brothers who are comprehensive and aware loci of those names’ manifestations.
with his love for his art, he loves his beloved one and those like him who are heralds and exhibitors of that art. with his love for his artefacts, he loves his beloved one and those who follow him who appreciate and admire those artefacts and respond to them saying: “what wonders god has willed! how beautifully they have been made.” and with his love for the good qualities of his creatures, he loves his most noble beloved one and his followers and brothers in whom are united the finest of moral qualities.
the third sign: all the perfections in all the universe are signs and indications of a glorious being’s perfection and beauty. indeed, all the goodness, perfection, and beauty in the universe is but a pale shadow in relation to his true perfection. we shall indicate briefly five proofs of this truth.
first proof: a perfect and splendidly adorned and decorated palace plainly points to perfect skill and craftsmanship. and that craftsmanship and art, which is a perfect act, plainly points to a perfect author, master, and craftsman together with his titles and names like fashioner and adorner. and those perfect names doubtlessly point to the master’s perfect and skilful attributes. and that perfect skill and those attributes self-evidently point to his perfect ability and faculty. and that perfect ability and faculty necessarily point to the perfection of his essence and the exalted of his nature.
in exactly the same way, this palace of the universe, this perfect and adorned work of art, self-evidently points to actions of the utmost perfection. for perfections in works of art result from perfection of action and they demonstrate it. and perfection of actions point to a perfect author and the perfect names of that author. that is, in relation to the works of art, they point to the perfection of names like, planner, fashioner, all-wise, all-compassionate, and adorner.
moreover, the perfection of the names and titles, without any doubt, point to the author’s perfect attributes. for if the attributes were not perfect, the names and titles which originate from the attributes would not be perfect. and the perfection of the attributes self-evidently points to the perfection of his functioning essence, because it is from the functioning essence that the attributes proceed. and the perfection of essential functions point at the degree of ‘knowledge of certainty’ to the perfection of the functioning essence. they point to a perfection so worthy that although the light of the perfection passes through the veils of functions, attributes, names, actions, and works of art, it still demonstrates the goodness, beauty, and perfection to be seen to this great extent in the universe,
thus, after the existence of this degree of true, essential perfection has been established with cogent proofs what importance remains for relative perfections, which look to other things and which exist only in so far as they gain superiority over their likes and opposites? you may understand, then, just how paltry they become.
second proof: when the universe is studied as something from which lessons are to be taken, the conscience and heart may conjecture and perceive the following: the one who has so beautified and adorned the universe with all manner of fine things, himself possesses an infinite degree of beauty and perfection so that he might make it thus.
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Risale i Nur 32. word-1 sözler söz Koran Bediuzzaman Said Nursi |
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Written by omer yavuz
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Tuesday, 19 January 2010 10:08 |
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the thirty second word
[this word consists of three stopping-places. it is an addition explaining the eighth flash of the twenty-second word, and is also a commentary on the first of the fifty-five tongues with which all the beings in the universe testify to divine unity. these tongues have been alluded to in my treatise called katre (a droplet). it is one truth, which has been clothed in the garment of comparison, of many truths pertaining to the verse: had there been in heaven or on earth any deities other than god, there surely would have been confusion in both. 1]
first stopping-place
in the name of god, the merciful, the compassionate.
had there been in heaven or on earth any deities other than god, there surely would have been confusion in both.
there is no god but god, he is one, he has no partner; his is the dominion and his is the praise; he grants life and deals death, and is living and dies not; all good is in his hand; he is powerful over all things; and with him all things have their end.
one night in ramadan, i said that the above sentence affirming divine unity consists of eleven phrases, and that in each of them is a degree expressing that unity and some good news. but of those degrees i only discussed the meaning and significance of he has no partner, and that was in the manner of an allegorical conversation and imaginary debate that would be accessible to ordinary people. i am now writing down that conversation at the request and desire of my much-valued brothers who assist me and my friends from the mosque. it is as follows.
let us suppose one person represents all those things set up as partners to god that all the different varieties of idolators imagine to exist. These idolators are the people of unbelief and wrong guidance, who worship nature and causes, for example, and assign partners to god. the fictitious person wants to have mastery over one of the beings in the universe, and so claims to be its true owner.
firstly, that maker of false claims encountered a particle, which is the smallest of those beings, and he spoke to it in the language of naturalism and philosophy saying that he was to be its master and true owner. but the particle replied to him with the tongue of truth and religious wisdom, saying: “i perform innumerable duties. entering many creatures which are all different i do my work in them. and there are, from among countless particles like me, those that move from place to place 2 and work with me. if you have the knowledge and power to employ me in all those duties, and the authority and ability to employ and have at your command all those others as well, and if you are able to be the true owner of and to have total control over the beings of which i become a part in complete order, for example, over red blood-corpuscles, then you can claim to be master over me and ascribe me to something other than god almighty. but if you cannot do all these things, be silent!
“and in the same way that you cannot have mastery over me, you cannot interfere in any way. for there is such complete orderliness in our duties and motion that one who does not have infinite wisdom and all-encompassing knowledge cannot meddle with us. if he did, it would cause chaos. however, a person like you who is thick, impotent, and unseeing, and is in the clutches of blind chance and nature, could not even begin to stretch out a finger to interfere.”
so, just like the materialists, the one making these claims said: “in that case, own yourself. why do you say you are working on someone else’s account?” to which the particle replied:
“if i had a brain like the sun, and all-embracing knowledge like its light, and all-encompassing power like its heat, and comprehensive senses like the seven colours in its light, and if i had a face that looked to all the places in which i travel and all the beings in which i work, and an eye that looked to them and words that carried authority with them, then perhaps i would
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1. indeed, every object which is in motion, from minute particles to the planets, displays on itlelf the stamp of eternal beseech to God for everything and unity. also, by reason of its movement, each of them takes possession of all the places in which it travels in the name of unity, thus including them in the property of its own owner. as for those creatures that are not in motion, they are each of them, from plants to the fixed stars, like a seal of unity showing the place in which it is situated to be the missive of its own maker. that is to say, each flower and fruit is a stamp and seal of unity which demonstrates, in the name of unity, that its habitat and native place is the missive of its maker. in short, each thing takes possession of all things through its motion in the name of unity. that is, one who does not have all the stars within his grasp cannot have mastery over a single particle. |
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Risale i Nur 31. word-2 sözler söz Koran Bediuzzaman Said Nursi |
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Written by omer yavuz
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Sunday, 17 January 2010 21:25 |
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Risale i Nur 31. word-2 sözler söz Koran Bediuzzaman Said Nursi third principle
what was the wisdom and purpose of the ascension?
the answer: the wisdom of the ascension is so exalted that human thought cannot comprehend it. it is so profound that human thought cannot reach it, and so subtle and fine that the intellect cannot see it by itself. but even if the reality of the instances of wisdom in the ascension cannot be comprehended, their existence may be made known through certain indications. for example, as follows:
in order to demonstrate the light of his unity and the manifestation of his oneness in these levels of multiplicity, the creator of the universe chose an eminent individual to represent all creatures, and took him by means of an ascension that was like a link from the furthest levels of multiplicity to the source of unity. there, addressing him as representing all conscious beings, he explained to him the divine purposes and made them known through him, and observed through his gaze the beauty of his art and perfection of his religiosity in the mirrors of his creatures, and caused him to observe them.
moreover, according to the testimony of his works, the maker of the world possesses infinite beauty and perfection. the two of them, both beauty and perfection, are loved for themselves. since this is so, the possessor of that beauty and perfection has an infinite love for them, and his infinite love is manifested in many different ways in his works of art. he loves his works of art because he sees his beauty and perfection within them.
the most lovable and elevated among the works of art are animate beings. the most lovable and elevated among animate beings are conscious beings. and by reason of their comprehensiveness, the most lovable among conscious beings are to be found among human beings. the most lovable individual among human beings is the one who has most fully developed his potentiality and displayed the samples within it of the perfections manifested in all creatures and spread among them.
thus, in order to see at one point and in one mirror all the varieties of his love spread through all creatures and to display, through the mystery of his oneness, all the varieties of his beauty, the maker of beings will take a person who is at the degree of being a luminous fruit of the tree of creation and whose heart is like a seed containing the essential truths of that tree, and will demonstrate the beloved of that individual, who represents the universe, through an ascension that is like a thread linking the seed, which is the origin, with the fruit, which is the end. he will draw him to his presence and honour him with the beauty of the vision of himself. and, in order to cause him to spread that sacred state to others, he will favour him with his word and entrust him with his decree.
in order to look at this exalted wisdom, we shall observe it through the telescope of two comparisons.
first comparison: as is explained in detail in the story-comparison in the eleventh word, there was an illustrious king who had vast treasuries and in those treasuries many varieties of jewels were to be found. he had much skill in strange crafts, comprehensive knowledge of innumerable curious arts, and erudition and learning in numberless wondrous sciences. in accordance with the mystery that every possessor of beauty and perfection wants both to see and display his beauty and perfection, of course that skilful king wished to open an exhibition and to set up displays within it in order to reveal to the people the splendour of his sovereignty so they might gaze on it, and to manifest both the glitter of his wealth and the wonders of his art and the marvels of his knowledge. in this way he might observe his own transcendent beauty and perfection in two respects. the first was so that he himself might see with his own eyes, which were cognizant of reality, while the other was so that he might look through the gaze of others. |
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