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  • Adem Nur Akdað
    Conclusion The person who gave up atheistic Naturalism and came to believe said: “All praise be to God, I no longer have any doubts, but there are still a
    Message 1 of 1 , Dec 3, 2006
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      The person who gave up atheistic Naturalism and came to believe said: �All praise be to God, I no longer have any doubts, but there are still a few questions about which I am curious.�
      �We hear many lazy people and those who neglect the five daily prayers ask: �What need has God Almighty of our worship that in the Qur�an He severely and insistently reproves those who give up worship and threatens them with such a fearsome punishment as Hell? How is it in keeping with the style of the Qur�an, which is moderate, mild and fair, to demonstrate the ultimate severity towards an insignificant, minor fault?�
      T h e A n s w e r : God Almighty has no need of your worship, nor indeed of anything else. Rather, it is you who needs to worship, for in truth you are sick. And as we have proved in many parts of the Risale-i Nur, worship is a sort of remedy for your spiritual wounds. If someone who is ill responds to a compassionate doctor who insists on his taking medicines that are beneficial for his condition by saying: �What need do you have of it that you are insisting in this way?�, you can understand how absurd it would be.
      As for the severe threats and fearsome punishments in the Qur�an concerning the giving up of worship, they may be likened to a king, who, in order to protect his subject� rights, inflicts a severe punishment on an ordinary man in accordance with the degree that his crime infringes those rights.
      In the same way, the man who gives up worship and ritual prayer is violating in a significant manner the rights of beings, who are like the subjects of the Monarch of Pre-Eternity and Post-Eternity, and is in fact acting unjustly towards them. For the perfections of beings are manifested through the glorification and worship performed by that aspect of them which is directed towards their Maker. The one who abandons worship does not and cannot see this worship. Indeed, he denies it. Furthermore, beings occupy an exalted position by reason of their worship and glorification, and each is a missive of the Eternally Besought One, and a mirror to the Names of its Sustainer. Since he reduces them from their high positions and considers them to be unimportant, lifeless, aimless, and without duties, he is insulting them, and denying and transgressing their perfections.
      Indeed, everyone sees the world in his own mirror. God Almighty created man as a measure and scale for the universe. And from the world He gave a particular world to each person. This world He colours for him in accordance with his sincere beliefs. For example, a despairing, lamenting, weeping person sees beings as weeping and in despair, while a cheerful, optimistic, merry person sees the universe as joyful and smiling. A reflective man given to solemn worship and glorification discovers and sees to a degree the certain, truly existent worship and glorification of beings, while a person who abandons worship through either neglect or denial sees beings in a manner totally contrary and opposed to the reality of their perfections, thus transgressing their rights.
      Furthermore, since the one who gives up prayer does not own himself, he wrongs his own soul, which is a slave of its True Owner. His Owner delivers awesome threats in order to protect His slave�s rights from his evil-commanding soul. Also, since he has given up worship, which is the result of his creation and the aim of his nature, it is like an act of aggression against Divine wisdom and dominical will, and he therefore receives punishment.
      I n S h o r t : The abandoner of worship both wrongs his own soul, which is the slave and totally owned property of Almighty God, and wrongs and transgresses the rights of the perfections of the universe. Certainly, just as unbelief is an insult to beings, so is the abandonment of worship a denial of the universe�s perfections. And since it is an act of aggression against Divine wisdom, it is deserving of awesome threats, and severe punishment.
      Thus, it is to express this deservedness and the above facts that the Qur�an of Miraculous Exposition chooses in a miraculous way that severe style, which, in complete conformity with the principles of eloquence, corresponds to the requirements of the situation.
      The person who had given up Naturalism and come to believe next asked:
      �It is indeed a vast truth that each being is dependent on Divine will and dominical power in every aspect; in all of its functions, qualities and actions. And by reason of this vastness, our narrow minds cannot comprehend it. However, the infinite abundance that we see around us, and the boundless ease in the creation and formation of things, and the infinite ease and facility in the way of unity, which was established through your proofs above, and the infinite ease that verses of the Qur�an like the following clearly demonstrate and expound,
      Your creation and resurrection is as a single soul,
      The matter of the Hour shall be but as the twinkling of the eye, or even closer
      show this mighty truth to be a matter that is most acceptable and rational. What is the wisdom and secret of this ease?�
      T h e A n s w e r : This matter was elucidated in a most clear, decisive and convincing fashion in the explanation of,
      And He is powerful over all things,
      which forms the Tenth Phrase of the Twentieth Letter. In particular, it was demonstrated even more clearly in the Addendum to that Letter that when attributed to the Single Maker, all beings become as easy as a single being. If they are not attributed to that Single One of Unity, the creation of a single creature becomes as difficult as that of all beings, and a seed as problematical as a tree. When they are ascribed to their True Maker, the universe becomes as easy and trouble-free as a tree, a tree as easy as a seed, Paradise as easy as the spring, and the spring as easy as a flower. We shall now point out briefly one or two evidences that have been explained in detail in other parts of the Risale-i Nur out of the hundreds which explain the underlying reasons for and instances of wisdom in the conspicuous, boundless abundance and profusion of beings, the ease of the great number of individuals in each species, and the fact that well-ordered, artistically fashioned and
      valuable beings come into existence with immense speed and ease.
      For example, if the command of a hundred soldiers is given to one officer, it is a hundred times easier than if the command of one soldier is given to a hundred officers. And if to equip an army it is assigned to one headquarters, one law, one factory and the command of one king, it quite simply becomes as easy as equipping a single soldier. In the same way, if to equip one soldier it is referred to numerous headquarters, numerous factories and numerous commanders, it becomes as difficult as equipping an army. Because in order to equip a single soldier, it would require as many factories as are necessary for a whole army.
      Again, since by reason of the mystery of unity, the vital necessities of a tree are provided through one root, one centre and according to one law, it produces thousands of fruits as easily as a single fruit. This is plain to see. If unity changes to multiplicity, and all the necessities vital for each fruit are provided from different places, to produce each fruit becomes as difficult as to produce the tree. And to produce a single seed, even, which is a sample and index of the tree, becomes as difficult as the tree. Because all the necessities vital for the tree�s life are necessary for the seed.
      Thus, there are hundreds of examples like these which show that it is easier for thousands of beings to come into existence through unity than for a single being to come into existence through multiplicity and ascribing partners to God. Since this truth has been proved with absolute certainty in other parts of the Risale-i Nur, we refer you to those and here only explain a most important reason for this ease and facility from the point of view of Divine knowledge, Divine Determining, and dominical power. It is as follows:
      You are a being. If you attribute yourself to the Pre-Eternal All-Powerful One, He creates you at a command through His infinite power out of nothing in an instant, like striking a match. If you do not do this and rather attribute yourself to physical causes and nature, then since you are a well-ordered summary, fruit, and miniature index and list of the universe, in order to make you, it would be necessary to sift with a fine sieve the universe and its elements, and to gather in precise measure from all the corners of the universe the substances of which your body is composed. For physical causes only gather and join together. It is confirmed by people of reason that they cannot create out of nothing what is not present in them. Since this is the case, they would be compelled to collect together the body of a tiny animate being from every corner of the cosmos.
      Now understand what ease there is in unity, Divine Unity, and what difficulties lie in misguidance and attributing partners to God!
      Secondly, there is an infinite ease also with regard to Divine knowledge. It is thus: Divine Determining is an aspect of Divine knowledge; it determines a measure for each being, which is like its particular and immaterial mould. And that determined measure is like a plan or model for the existence of each thing. When Divine power creates, it does so with extreme ease on that determined measure. If the thing is not attributed to the All-Powerful One of Glory, Who possesses all-embracing, infinite and pre-eternal knowledge, as was described above, not only thousands of difficulties appear, but hundreds of impossibilities. For if it was not for the determined measure which exists in Divine knowledge, thousands of material moulds with external existences would have to be employed in the body of even a tiny animate being.
      So, understand one reason for the infinite ease in unity and the endless difficulties in misguidance and ascribing partners to God. And realize what a veracious, correct, and exalted truth is stated by the verse,
      The matter of the Hour shall be but as the twinkling of the eye, or even closer.
      The former enemy and now rightly-guided friend then asked: �Philosophers, who have made many advances these days, claim that nothing is created out of nothing, and nothing is annihilated and goes to nothing; there is only compostion and decomposition, and this makes the factory of the universe run. Is this correct?�
      T h e A n s w e r : Since the most advanced philosophers who did not consider beings in the light of the Qur�an saw the formation and existence of beings by means of Nature and causes�in the manner proved above�to be so difficult as to be impossible, they diverged into two groups.
      One group became Sophists; abdicating reason, which is exclusive to human beings, and falling lower than mindless beasts, they found it easier to deny the universe�s existence, and even their own existence, than to follow the way of misguidance, which claims that causes and Nature have the power to create. They therefore denied both themselves and the universe and descended into absolute ignorance.
      The second group saw that in misguidance, according to which causes and Nature are creator, the creation of a fly or a seed, even, entails innumerable difficulties and requires a power unacceptable to reason. They were therefore compelled to deny the act of creation and to say: �Nothing can exist out of nothing.� And seeing total annihiliation also to be impossible, they declared: �What exists cannot go to nothing.� They fancied an imaginary situation in which combining and decomposition, gathering and dispersion, occur through the motion of particles and the winds of chance.
      Now, see! Those who consider themselves to be the most intelligent are the most profoundly ignorant and stupid. And understand just how ludicrous, debased, and ignorant misguidance makes man, and take a lesson!
      Indeed, a Pre-Eternal Power created the heavens and the earth in six days, every year creates four hundred thousand species simultaneously on the face of the earth, and in six weeks every spring constructs a living world more full of art and wisdom than the world itself. Thus, it is more foolish and ignorant than the Sophists, the first group above, to deny the act of creation and deem it unlikely that, like a chemical that when applied shows up invisible writing, Pre-Eternal Power should give external existence to beings, which, though externally non-existent, exist as knowledge, and whose plans and measures are determined in the realm of a Pre-Eternal Knowledge.
      These unfortunates are absolutely impotent and have nothing at their disposal apart from the faculty of will. And although they are inflated like Pharaohs, they can neither annihilate anything nor create anything from nothing, even a minute particle. And so, although nothing comes into existence out of nothing at the hand of causes and Nature on which they rely, out of their stupidity they say: �Nothing comes from non-being, and nothing goes to non-being.� And they even extend this absurd and erroneous principle to the Absolutely All-Powerful One.
      Indeed, the All-Powerful One of Glory has two ways of creating:
      The First is through origination and invention. That is, He brings a being into existence out of nothing, out of non-existence, and creates everything necessary for it, also out of nothing, and places those necessities in its hand.
      The Second is through composition, through art. That is, He forms certain beings out of the elements of the universe in order to demonstrate subtle instances of wisdom, like displaying the perfections of His wisdom and the manifestations of many of His Names. Through the law of Providing, he sends particles and matter, which are dependent on His command, to these beings and employs the particles in them.
      Yes, the Absolutely All-Powerful One creates in two ways: He both originates, and He composes. To annihilate what exists and to make exist what does not exist is most simple and easy for Him. It is one of His constant and universal laws. The man, therefore, who says: �He cannot give existence to what does not exist� in the face of a power that in one spring makes exist out of nothing the forms and attributes of three hundred thousand animate creatures, and, besides their particles, all their conditions and states, such a man should himself be obliterated!

      The person who gave up Nature and embraced the truth said: �Praise and thanks be to God Almighty to the number of particles in existence for I have attained to complete belief. I have been saved from delusion and misguidance. Not one of my doubts remains.
      All glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.
      * * *

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