Because patience is of three types: The first is to refrain from sin and to be patient. This patience is piety; indeed, Allah reveals the secret of "Indeed, Allah is with the pious."
The second is patience in the face of calamities, which is trust and submission.
Allah loves those who trust in Him, and Allah loves the patient. Patience without patience is to accuse Allah, to criticize His actions, to blame His mercy, and to disapprove of His wisdom.
Yes, when a weak and helpless person is struck by calamity, they certainly weep. But their sorrow should be for Him, not from Him. It should be like the words of Prophet Ya'qub (peace be upon him): "Indeed, I only complain of my sorrow and grief to Allah." That is, one should complain of the calamity to Allah, not to others. Otherwise, it is harmful and meaningless to say, "Alas! Oh!" and "What did I do to deserve this?" in order to provoke the pity of weak people.
The third type of patience is patience in worship. This patience elevates one to the station of belovedness and leads one toward the highest station, the complete servitude.
YOUR FIFTH QUESTION: The age of accountability is considered to be fifteen years. How did the Prophet (peace and blessings be upon him) worship before receiving prophethood?
Answer: Perhaps he worshipped in the manner of Prophet Ibrahim (peace be upon him), following the remnants of religion that existed in Arabia under many veils. But not as an obligation or duty, but perhaps voluntarily and as a representative. This truth is long; let it be short for now.
Mektubat
·Yirmi Ucuncu Mektup
·machine translation (qwen3-32b-sre)
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The Eighth Letter
2 And indeed, nothing exists but it glorifies Him with His praise, in His name.
3 The names of Ar-Rahmân Ar-Raheem, and 4 in the name of Allah Ar-Rahmân Ar-Raheem, have great wisdom in their being mentioned at the beginning of every blessed thing. Their explanation is deferred to another time, but for now, I will express my own feeling.
Brother, I see the names of Ar-Rahmân Ar-Raheem as a great light that encompasses the entire universe and satisfies every eternal need of every soul and protects them from countless enemies; they appear luminous and powerful. The most important means I have found to reach these two great names of light is poverty and gratitude, helplessness and compassion; that is, servitude and dependence.
Regarding this matter, I say, recalling and according to the truth, even opposing my teacher, the Imam ar-Rabbâni:
The intense and brilliant feeling of Prophet Yâkub (peace be upon him) towards Prophet Yûsuf (peace be upon him) is not love or affection, but perhaps compassion. Because compassion is far more intense, brilliant, lofty, and refined than love and affection, and it is worthy of the station of prophethood. However, if love and affection are intensely directed towards created beings, they do not deserve that exalted station of prophethood.
Mektubat
·Sekizinci Mektup
·machine translation (qwen3-32b-sre)
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He opened a curtain and said from the hidden word of Truth,
He spoke of that fire, and from both the fire and the greeting.
"O fire, my friend and noble Abraham,
Cast away your custom, do not burn him today, you are unjust!"
A hidden address came again from the Truth,
A noble servant was also saved from the sword.
That light protected Jonah from the whale,
With that light, it destroyed the people of Lut.
That beauty and grace made the worlds astonished,
Where did Joseph of Canaan find such a form?
What is wisdom, Job endured all those sorrows,
And what is the secret, Jacob wept for Joseph.
Why did he not feel any emotion when dying and rising again?
That arrowed prophet, the noble martyr, is the honor of Cherub.
Why did Adam and Eve weep with longing?
Who was the cause of this long, great lawsuit?
Ah, why was the Garden of Eden abandoned?
Why did a place of rest become the world of hardship?
On the luminous city of Tour, that day was the honor of Moses,
All the secrets of the word were revealed and discovered.
If the honor of David recited a part of the Psalms,
It would seem as if the great gathering of the hereafter had begun.
I do not know why, the wind and waters always listen to him,
I do not know why, always sighing with the sound of "Ah".
Sikke-i Tasdik-i Gaybi
·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar
·machine translation (qwen3-32b-sre)
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In other words, the Yâkubiye feeling, which the Kur'ân-i Hakîm has shown in a brilliant manner and which serves as a means to the attribute of Rahîm, is a high degree of compassion. The love that serves as a means to the attribute of Vedûda is the case of Züleyhâ's love for Yûsuf (peace be upon him). Thus, the Kur'ân-i Mu'cizü'l-Beyan has shown the feeling of Hazret-i Yâkup (peace be upon him) to be as high above Züleyhâ's feeling, so compassion appears to be that much higher than love.
My master, the Imam-i Rabbânî, said: "Because metaphorical love is not suitable for the station of prophethood, the love of Yûsuf is of the category of spiritual virtues, and therefore, to call it metaphorical love would be a defect."1
And I say: O Master, that is a circumlocution. The truth must be that it is not love, but perhaps a degree of compassion that is ten times brighter, broader, and higher than love.
Indeed, compassion in all its aspects is delicate and refined. Love and affection, on the other hand, descend into many forms.
Moreover, compassion is very broad. A being, out of compassion for one child, extends that compassion to all children, even to the lower creatures, and thus acts as a kind of guardian to the scope of the name Rahîm. Whereas love, by focusing solely on the beloved, sacrifices everything for the beloved. Or, in order to praise and flatter the beloved, it devalues and belittles others, even trampling on their respect. For example, someone said: "The sun is ashamed to see the beauty of my beloved; it draws a cloud curtain over its head to avoid looking." O master lover! What right do you have to shame the sun, which is one of the eight great names and is a luminous page?
Furthermore, compassion is pure and does not seek reciprocity; it is selfless and without expectation. Even the selfless compassion that animals show to their young at the most basic level is proof of this.
Mektubat
·Sekizinci Mektup
·machine translation (qwen3-32b-sre)
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Love demands a price and expects reciprocity. The weeping of love is a kind of demand, a request for a price.
Thus, the compassion of Hazrat Yâkub (a.s.), the brightest light of the Surah Yusuf, the most brilliant of the Surahs of the Qur'an, demonstrates the name of the Most Merciful and Merciful, and indicates that the path of compassion is the path of mercy. And as a remedy for that sorrow of compassion, he says: "Indeed, Allah is the best guardian, and He is the Most Merciful of the merciful."
2. The Everlasting is the Everlasting.
Said Nursî
Mektubat
·Sekizinci Mektup
·machine translation (qwen3-32b-sre)
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The Eighth Letter
2 And indeed, nothing exists but it glorifies Him with His praise, in His name.
3 The names of Ar-Rahmân Ar-Raheem, and 4 in the name of Allah Ar-Rahmân Ar-Raheem, have great wisdom in their being mentioned at the beginning of every blessed thing. Their explanation is deferred to another time, but for now, I will express my own feeling.
Brother, I see the names of Ar-Rahmân Ar-Raheem as a great light that encompasses the entire universe and satisfies every eternal need of every soul and protects them from countless enemies; they appear luminous and powerful. The most important means I have found to reach these two great names of light is poverty and gratitude, helplessness and compassion; that is, servitude and dependence.
Regarding this matter, I say, recalling and according to the truth, even opposing my teacher, the Imam ar-Rabbâni:
The intense and brilliant feeling of Prophet Yâqub (peace be upon him) towards Prophet Yûsuf (peace be upon him) is not love or affection, but perhaps compassion. Because compassion is far more intense, brilliant, lofty, and refined than love and affection, and it is worthy of the rank of prophethood. However, if love and affection are intensely directed towards created beings, they do not deserve that exalted rank of prophethood.
Mektubat
·Sekizinci Mektup
·machine translation (qwen3-32b-sre)
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7. The noble verse 3 "I will bring it to you before your gaze turns back" refers to the fact that Prophet Yusuf (a.s.) immediately withdrew from Zuleyha upon seeing the image of his father in Canaan, and that Prophet Yakub said "I smell the scent of Yusuf" when the caravan returned from Egypt. These and the noble verse 2 "Indeed, I smell the scent of Yusuf" and the noble verse 3 "I will bring it to you before your gaze turns back," which refers to an ifrit saying to Prophet Solomon, "I will bring Belqis's throne before you open your eyes and blink," are examples and models of phenomena such as sound, image, and other things being drawn from very distant places, which humans have discovered or will discover in the future.
8. The noble verse 4 "We taught the language of birds" implies that we taught the tongue of birds to Prophet Solomon. This is a model and example for humans to discover and use devices like radios, parrots, and pigeons, as well as animals, for communication and important tasks. Similarly, there are many miracles that humans have not yet discovered, and in the future, they will gradually succeed in discovering them. In the composition of this verse, there are also three aspects similar to examples.
● First aspect: Its connection with the previous verse. For example:
1. In the previous verse, a general, easily understandable, and convincing answer was given to the complaints of the angels about the nature of humans. In this verse, a detailed answer is given that convinces both the common people and the scholars.
2. In the previous verse, the issue of human vicegerency was introduced. In this verse, the miracle shown by humans before the angels is presented as proof of the claim of vicegerency.
3. In the previous verse, it was indicated that humans would be subjected to the angels. In this verse, the cause of this submission is indicated.
4. The previous verse points to the fact that humans will be granted the supreme vicegerency on earth.
İşaratü'l-İ'caz
·Bakara Suresi
·machine translation (qwen3-32b-sre)
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Second Rank
It is not merely a few Jews who caused the event and stirred up corruption, so that by discovering them the corruption could be stopped. Because, with the entry of many different nations into Islam, many opposing and conflicting currents and opinions mixed. Especially, some of them had their national pride severely wounded by the blows of the Prophet Omar (r.a.), and thus they were waiting for an opportunity for revenge. Because their old religion had been abolished and their former government and empire, which were the sources of their honor, had been destroyed. Consequently, taking revenge, knowingly or unknowingly, had become a common sentiment taken from the Islamic rule. Therefore, it is said that some cunning and clever hypocrites, like the Jews, took advantage of that social condition. Thus, preventing such events could only be achieved by reforming the social life and the various opinions of that time. Otherwise, it could not be achieved by merely discovering one or two corrupt individuals.
If someone were to say:
"Although the Prophet Omar (r.a.) from the pulpit told his commander Sariya, who was a month's distance away, 'Yasariya al-Jabal al-Jabal,' and by conveying this to Sariya, he gave him a miraculous command that led to victory, showing how sharp his vision was, why did he not see with that sharp vision of wilayah the killer Firuz who was by his side?"
The answer: We answer with the answer given by Prophet Jacob (peace be upon him).
Footnote
Mektubat
·On Besinci Mektup
·machine translation (qwen3-32b-sre)
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And the people of truth, relying on discovery and delight, have expressed that spiritual knowledge in another aspect. However, the miraculous way of the Qur'an, the truths and sacred knowledge it reveals, is a strength and height beyond the knowledge and excellence of many scholars and saints.
Indeed, the Risale-i Nur interprets this comprehensive, universal, and lofty path of knowledge, and in the name of the Qur'an and faith, it opposes and defends against the comprehensive currents of destruction that have been active for a thousand years against the Qur'an, Islam, humanity, and the human world. Certainly, there is an infinite need for resistance so that the infinite enemies can be confronted and the light of the Qur'an can help preserve the faith of the people of faith.
There is a noble hadith that says: "If a man comes to faith through your efforts, it is better for you than having a whole desert full of red sheep."1 "Sometimes a moment of reflection is better than a year of worship."2 Even the great importance that the Nakshbandi Sufis give to remembrance is for the purpose of achieving this kind of reflection. We send greetings and prayers to all our brothers one by one.
3 The Everlasting is the Everlasting
Your brother
Said Nursî
Sikke-i Tasdik-i Gaybi
·Risale I Nurdan Parlak Fikralar Ve Bir Kisim Guzel Mektuplar
·machine translation (qwen3-32b-sre)
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So, it was asked of Hazrat Yakub, "Why did you smell the scent of the shirt that came from Egypt and yet did not see Yusuf in the Well of Canaan who was right by you?" He answered, "Our condition is like that of lightning; sometimes it is visible, sometimes it is hidden. There are times when we sit in the highest position and see all around us, and there are times when we cannot even see the soles of our feet."
In short, although man is a free agent, yet according to the secret of the verse, "But you do not will except as Allah wills," divine will is the source, and destiny is supreme. Divine will returns human will, and when destiny comes, vision becomes blind. When destiny speaks, human power cannot speak, and individual choice is silent.
MEANING OF YOUR SECOND QUESTION: What is the nature of the wars that began in the time of Hazrat Ali (r.a.)? What name can we give to the warring parties and those who killed and were killed in that war?
The answer is: The battle between Hazrat Ali and Hazrat Talha and Hazrat Zubair and Ayesha Siddiqa (may Allah be pleased with them all), known as the Battle of Jamal, is a struggle between absolute justice and relative justice. Here's how:
Hazrat Ali, adhering to the principle of absolute justice, made an ijtihad (independent reasoning) to proceed on that basis, just as in the time of the Prophet. His opponents, however, in the time of the Prophet, the pure Islamic justice was suitable for absolute justice; but as time passed, different groups with weakened Islam entered Islamic social life, making the application of absolute justice very difficult. Therefore, they made an ijtihad based on the principle of relative justice, known as "preferring the lesser evil." Since the ijtihad debate entered politics, the battle was triggered.
Mektubat
·On Besinci Mektup
·machine translation (qwen3-32b-sre)