And just as the All-Merciful provides suitable sustenance to all trees in a very wonderful way, so too, to the feelings, minds, hearts, and souls of human beings who seek a kind of material and spiritual sustenance, a very broad table of provisions is bestowed. As if the universe, like the leaves of a rose and the sheaths of a corn ear, are wrapped within one another, forming hundreds of thousands of different and varied tables. And according to the number of these tables and the amount of their foods and blessings, with tongues and separate, complete and partial languages, a Most Merciful Provider, a Most Gracious and Generous One, shows everything to the one who is not blind.
If someone were to say: "The calamities, ugliness, and evils in this world contradict and cloud that all-encompassing mercy."
The answer would be: In the Nur writings, such as the Risale-i Kader, this terrible question has been fully answered. A brief indication referring to them is as follows: Each element, each species, and each being has multiple comprehensive and partial duties, and each of these duties has many results and fruits. And the vast majority of these results are benefits, good, blessings, and mercy. Only a small part of them occur for those who are incapable, for those who wrongly interact, or for those who deserve punishment or education, or for those who become the cause of giving many blessings. In these cases, a superficial, partial evil appears, and seems to be a cruelty. If, in order to prevent that partial evil, the mercy were to prevent that element and the comprehensive being from fulfilling its duty, then all the good and other results would not come into existence. Because of the absence of that good, the absence of a beauty, and the corruption and ugliness of that good, according to the number of these results, evils, ugliness, and cruelties would occur. Therefore, in order to prevent only one evil, a hundred evils and cruelties are accepted, which entirely contradict wisdom, benefit, and the mercy in lordship.
Şualar
·On Besinci Sua
·machine translation (qwen3-32b-sre)
· · ·
On the Eighth Point
A piece written in Eskişehir Prison
Brothers! I have defended the disciples of the Risale-i Nur many times in the manner they deserve. By God, I will shout in the court: I will make the value of the Risale-i Nur and its disciples known to the world. But I warn you: "The condition for preserving the value of this defense is not to turn away from the Risale-i Nur because of the bitterness of this incident, not to lose faith in the master, not to hate the brothers because of excuses born of hardship, and not to find faults with each other and not to accuse each other." If you do not do this, we have proven in the Risale-i Qadar that: "In incidents of oppression, there are two aspects and two rulings: one is human, the other is divine destiny. In the same incident, man oppresses, but destiny is just and acts with justice. In this matter, we should consider the justice and the secret of divine wisdom rather than the oppression of man."
Yes, destiny has called the students of the Risale-i Nur to this assembly. And the wisdom of the spiritual struggle has led them to this medrese-i Yusufiye, which is indeed a very difficult place. The oppression and excuses of man have become a means. Therefore, beware: do not say to each other, "If I had not done this, I would not have been arrested."
Said Nursi
This piece is part of the court defense, somehow it has come here, has not been removed, and has remained.
I demand an important right from the head and members of the court. Namely:
In this matter, it is not only my person that is involved, so that you think the issue is resolved by accusing me and considering the matter settled with the truth of the case.
Lem'alar
·Yirmi Sekizinci Lema
·machine translation (qwen3-32b-sre)
· · ·
All the proofs and countless observations that confirm the existence of the bodies and the duties of the angels, therefore point to the corporeality of the world of spirits, the world of the unseen, the world of the hereafter, and the world of happiness and paradise and hell, which will be celebrated in the future by jinn and humans. Because angels can see and enter these worlds with the permission of God. And the angels, such as Jibril, who communicate with humans, unanimously report that they see the bodies of these worlds and walk in them. Just as we know the body of the American continent, which we have not seen, through the reports of those who have come from there, we must believe with the same certainty in the corporeality of the world of the hereafter, the world of paradise and hell, through the reports of the numerous angels. And we do believe so.
Also, all the proofs that confirm the pillar of belief in predestination in the Twenty-Sixth Word, the Risale-i Kader, therefore point to the resurrection and the unfolding of the scrolls and the weighing of deeds on the great scale. Because recording the predestined decrees of all things in the tablets of order and measure before our eyes, writing the life performances of every living being in their powers of memory and essences and other symbolic forms, and fixing and transferring the deeds of every sentient being, especially humans, in the preserved tablets, is surely such a comprehensive decree and wise determination, such a meticulous record and faithful writing, which can only be the result of a universal judgment in the great court for an eternal reward and punishment.
Şualar
·Dokuzuncu Sua
·machine translation (qwen3-32b-sre)
· · ·
On the Eighth Point
A piece written in Eskişehir Prison
Brothers! I have defended the disciples of the Risale-i Nur many times in the manner they deserve. By God, I will shout in the court: I will make the value of the Risale-i Nur and its disciples known to the world. But I warn you: "The condition for preserving the value of this defense is not to turn away from the Risale-i Nur because of the bitterness of this incident, not to lose faith in the master, not to hate the brothers because of excuses born of hardship, and not to find faults with each other and not to accuse one another." But if you do so, we have proven in the Risale-i Kader that: "In incidents of oppression, there are two aspects and two rulings: one is human, the other is divine destiny. In the same incident, man oppresses, but destiny is just and acts with justice. In this matter, we should consider the justice of destiny and the secret of divine wisdom rather than the oppression of man."
Yes, destiny summoned the students of the Risale-i Nur to this assembly. And the wisdom behind the spiritual struggle developing is that it led them to this medrese-i Yusufiye, which is indeed a very difficult school. The oppression and excuses of man became an occasion. Therefore, beware; do not say to each other: "If I had not acted in such a way, I would not have been arrested."
Said Nursi
This piece is part of the court defense, somehow it has come here, was not removed, and remained.
I request an important right from the head and members of the court. Namely:
In this matter, it is not only my person that is involved, so that you think the issue is resolved by condemning me and considering the matter settled with the truth of the case.
Lem'alar
·Yirmi Sekizinci Lema
·machine translation (qwen3-32b-sre)
· · ·
All the mizans (balances) and muvazanat (balanced accounts) in the Risale-i Nur declare that faith bears fruits for the happiness of this world and the hereafter. And these comprehensive and great fruits, by the happiness and pleasures of life they display in this world, inform us that every believer's faith will bring him eternal happiness, perhaps even the emblem of it, and in this way it will develop. And five of these comprehensive and numerous fruits, as fruits of Mirac, have been written as examples at the end of the Thirty-First Word and in the Fifth Branch of the Twenty-Fourth Word.
Each of the pillars of faith has many, perhaps countless, fruits of its own, and as we said at the beginning, one of the fruits of the whole is the great Garden, another is eternal happiness, and perhaps the sweetest of all is the vision of the Divine. And in the balanced account at the end of the Thirty-Second Word, some of the fruits of faith for worldly happiness have been beautifully explained.
A proof that the precious fruits of the pillar of belief in destiny exist in this world is the common saying: "Man aamana bil qadar amina min al kadhar," meaning "He who believes in destiny is safe from anxiety." In the end of the Risale-i Kader, with a beautiful metaphor, the entry of two men into the garden of a magnificent palace is described, illustrating one of the comprehensive fruits. Indeed, I myself have seen and known through thousands of experiences that without belief in destiny, the happiness of worldly life is ruined. In times of great misfortunes, whenever I looked to the aspect of belief in destiny, I saw the misfortune become very light. And I would wonder, "How can one live without belief in destiny?"
Şualar
·On Birinci Sua
·machine translation (qwen3-32b-sre)