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On Yedinci Lem'a/en: Revizyonlar arasındaki fark
"Now come back in the spring, the arena of the annual resurrection, and look! Note carefully the time in the spring when the Israfil-like angel of thunder calls out to the rain as though sounding his trumpet, giving the good news of the breath of life being breathed into the seeds buried beneath the ground; you will see that under the manifestation of the divine name of Preserver, those seeds that resemble each other and are all mixed up and confused, co..." içeriğiyle yeni sayfa oluşturdu
("As with the saying “All that is coming is close,”(*<ref>*Ibn Maja, Muqaddima, 7; Darimi, Muqaddima, 23. </ref>)I see now that soon I will have donned my shroud, mounted the bier, bade farewell to my friends. Approaching my grave I call out to the court of Your mercy through the mute tongue of my corpse and the articulate tongue of my spirit: “Mercy! Mercy! Most Kind, Most Clement! Deliver me from the shame of my sins!”" içeriğiyle yeni sayfa oluşturdu) |
("Now come back in the spring, the arena of the annual resurrection, and look! Note carefully the time in the spring when the Israfil-like angel of thunder calls out to the rain as though sounding his trumpet, giving the good news of the breath of life being breathed into the seeds buried beneath the ground; you will see that under the manifestation of the divine name of Preserver, those seeds that resemble each other and are all mixed up and confused, co..." içeriğiyle yeni sayfa oluşturdu) |
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| (Aynı kullanıcının aradaki diğer 34 değişikliği gösterilmiyor) | |||
| 278. satır: | 278. satır: | ||
As with the saying “All that is coming is close,”(*<ref>*Ibn Maja, Muqaddima, 7; Darimi, Muqaddima, 23. </ref>)I see now that soon I will have donned my shroud, mounted the bier, bade farewell to my friends. Approaching my grave I call out to the court of Your mercy through the mute tongue of my corpse and the articulate tongue of my spirit: “Mercy! Mercy! Most Kind, Most Clement! Deliver me from the shame of my sins!” | As with the saying “All that is coming is close,”(*<ref>*Ibn Maja, Muqaddima, 7; Darimi, Muqaddima, 23. </ref>)I see now that soon I will have donned my shroud, mounted the bier, bade farewell to my friends. Approaching my grave I call out to the court of Your mercy through the mute tongue of my corpse and the articulate tongue of my spirit: “Mercy! Mercy! Most Kind, Most Clement! Deliver me from the shame of my sins!” | ||
Now I have reached the brink of my grave. I am standing at the head of my corpse stretched out beside it. Raising my head to the court of Your mercy, I cry out beseechingly with all my strength: “Mercy! Mercy! Most Clement! Most Kind! Deliver me from the heavy burden of my sins!” | |||
Now I have entered my grave, I am wrapped in my shroud. Those who came to send me on my way have left me alone and departed. I await Your forgiveness and mercy. I see clearly that other than You there is no place of refuge or succour. I cry out with all my strength at the ugly face of sin, the savage form of rebellion against God, at the narrowness of the place: | |||
“Mercy! Mercy! Most Merciful One! Most Clement! Most Kind! Just Judge! Deliver me from the companionship of my ugly sins! Broaden my place! My God! Your mercy is my recourse. Your Beloved, the Mercy to All the Worlds, the means to Your mercy. I complain, not about You, but about my soul and my state. | |||
“O my Munificent Creator and Compassionate Sustainer! | |||
Your creature and servant called Said is both rebellious, and impotent, and heedless, and ignorant, and sick, and base, and a sinner, and aged, and a wrong-doer, and like a runaway slave; but forty years late he has repented and wants to return to Your court. He seeks refuge in Your mercy. He confesses his countless sins and errors. Suffering from doubts and every sort of affliction, he beseeches and entreats You. | |||
If out of Your perfect mercy You accept him, if You forgive and have mercy on him, that befits you. For You are the Most Merciful of the Merciful. If You do not accept me, whose door can I approach? What other door is there? Other than You there is no sustainer to whose court recourse may be made. Other than You there is nothing fit to be worshipped with whom refuge may be sought.” | |||
There is no god but You, You are One, You have no partner; the last word in this world and the first word in the hereafter, and in the grave, is: I testify that there is no god but God and I testify that Muhammad is His Messenger, may God Almighty grant him blessings and peace! | |||
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== | ==Thirteenth Note== | ||
This consists of five matters that have been the cause of confusion. | |||
'''The First Matter''' | |||
''' | Although those who strive on the way of Truth should think only of their own duties, they think of those that pertain to Almighty God, base their actions on them, and fall into error. | ||
It is written in the work Adab al-Din wa’l- Dunya, that one time Satan tempted Jesus (Upon whom be peace) saying: “The appointed hour of death and all things are specified by divine determining, so throw yourself down from this high place, and see, you’ll die.” | |||
Jesus (Upon whom be peace) replied: | |||
< | “God tries his servants, but His servants may not try their Sustainer.”(*<ref>*Mawardi, Adab al-Dunya wa’l-Din, 12; Ma’mar ibn Rashid, al-Jami‘, xi, 113; Abu Nu’aym,Hilya al-Awliya’, iv, 12; Ibn al-Jawzi, Talbis Iblis, i, 344; Ibn Hajar, al-Isaba, iv, 764.</ref>) | ||
</ | |||
That is, “Almight y God tests his servant, saying to him: If you do that I shall do this. Let’s see, are you able to do it? But the servant does not have the right and power to test Almighty God and say: If I do that, will You do this? To assume such a stance, as though subjecting Almighty God’s dominicality to test and examination, is bad conduct and contrary to worship and man’s being God’s slave.” | |||
Since this is the case, man should do his own duty and not interfere in Almighty God’s business. | |||
It is well-known that when one of the heroes of Islam who many times defeated Jenghis Khan’s army, Jalaluddin Khwarazmshah, was going to the war, his ministers and followers told him: “You will be victorious; Almighty God will make you victor.” He replied: “I am charged by God’s command to act on the way of jihad, I do not interfere in God’s concerns. To make us victor or vanquished is His business.” Because he thus understood the mystery of submission, he was wondrously victorious on numerous occasions. | |||
In his voluntary actions man should not think of the results which pertain to Almighty God. For example, for some of our brothers, when people join the Risale-i Nur it fires their enthusiasm and makes them increase their efforts. Then when others do not listen, the weak ones among them become demoralized and their enthusiasm wanes somewhat. Whereas God’s Noble Messenger (Upon whom be blessings and peace), who was the Absolute Master, Universal Leader, and Perfect Guide, took as his absolute guide the divine decree,No more is the Messenger bound to do than deliver the message,(5:99) | |||
and when people held back and did not listen, conveyed the message with greater effort, endeavour, and earnestness. For in accordance with the verse,It is true you will not be able to guide everyone whom you love; but God guides those whom He will,(28:56) he understood that making people listen and guiding them was Almighty God’s concern. And he did not interfere in God’s concerns. | |||
And so, my brothers! You shouldn’t be officious either by basing your actions on what is not your business, or take up a position testing your Creator! | |||
'''The Second Matter''' | |||
''' | Worship and servitude of God look to the divine command and divine pleasure. The reason for worship is the divine command and its result is divine pleasure. Its fruits and benefits look to the hereafter. But so long as they are not the ultimate reason and not intentionally sought, benefits looking to this world and fruits which come about themselves and are given are not contrary to worship. They are rather to encourage the weak and make them incline to worship. If those fruits and benefits are made the reason for the invocation or recitation, or a part of the reason, it in part invalidates the worship. Indeed, it renders the meritorious invocation fruitless, and produces no results. | ||
Thus, those who do not understand this mystery, recite for example the Awrad Qudsiya Shah Naqshband, which yields a hundred benefits and merits, or Jawshan al- Kabir, which yields a thousand, making some of those benefits their prime intention. Then they do not receive the benefits, and shall not receive them, and do not deserve to receive them. For the benefits may not be the reason for the invocation and may not themselves be intended and sought. For they are obtained when unsought, in consequence of the sincere invocation, as a favour. If they are intended, it damages the sincerity to an extent. Indeed, it ceases being worship and loses all value. | |||
But there is one matter, which is that weak people need something to encourage them to recite meritorious invocations. If they think of the benefits and eagerly recite them purely for God’s sake and for the hereafter, it causes no harm and is acceptable even. | |||
But because this instance of wisdom has not been understood, many of them come to doubt or even to deny the benefits narrated from the spiritual poles and righteous ones of former generations when they do not receive them. | |||
'''The Third Matter''' | |||
''' | “Happy is the man who knows his limits and does not exceed them.”(*<ref>*Bukhari, al-Tarikh al-Kabir, iii, 338; Tabarani, al-Mu‘jam al-Kabir, v, 71; Bayhaqi, al-Sunan al-Kubra, iv, 182.</ref>) | ||
</ | |||
The sun has manifestations from a fragment of glass and a droplet of water to a pool, the ocean, the moon, and the planets. Each contains the sun’s reflection and image in accordance with its capacity, and knows its limits. In accordance with its capacity, a drop of water says: “There is a reflection of the sun on me.” But it cannot say: “I am a mirror like the ocean.” | |||
In just the same way, the ranks of the saints have degrees, in accordance with the variety of the divine names’ manifestations. Each of the divine names has manifestations like a sun, from the heart to the divine throne. The heart too is a throne, but it cannot say: “I am like the divine throne.” | |||
Thus, those who proceed reluctantly and with pride instead of knowing their impotence, poverty, faults, and defects, and prostrating entreatingly before the divine court, which form the basis of worship, hold their miniscule hearts equal to the divine throne. They confuse their droplet-like stations with the ocean-like stations of the saints. They stoop to artificiality, false display, and meaningless self-advertisement in order to make themselves fitting for those high ranks, and cause themselves many difficulties. | |||
'''In Short:''' There is a Hadith which says: “All will perish save those who know, and those who know will perish save those who act, and those who act will perish save the sincere, and the sincere are in grave danger.”(*<ref>*See, al-‘Ajluni, Kashf al-Khafa’, ii, 415; al-Ghazali, Ihya ‘Ulum al-Din, iii, 414; iv, 179, 362.</ref>) | |||
''' | |||
</ | |||
< | That is to say, the only means of salvation and deliverance is sincerity. It is of the greatest importance to gain sincerity. The tiniest act performed with sincerity is preferable to tons performed without sincerity.(*<ref>*al-Hakim, al-Mustadrak, iv, 341; Abu Nu’aym, al-Hilya al-Awliya’, i, 244.</ref>) A person should understand that what gains sincerity for his actions is his doing them purely because they are a divine command and that their result is divine pleasure, and he should not interfere in God’s business. | ||
</ | |||
There is sincerity in everything. A jot of love, even, with sincerity is superior to tons of official love for which return is wanted. Someone described this sincere love as follows: | |||
وَ مَا اَنَا بِال۟بَاغٖى عَلَى ال۟حُبِّ رِش۟وَةً ضَعٖيفٌ هَوًى يُب۟غٰى عَلَي۟هِ ثَوَابٌ | وَ مَا اَنَا بِال۟بَاغٖى عَلَى ال۟حُبِّ رِش۟وَةً ضَعٖيفٌ هَوًى يُب۟غٰى عَلَي۟هِ ثَوَابٌ | ||
< | “I do not want a bribe, recompense, return or reward for love, for love which seeks recompense is weak and short-lived.”(*<ref>*See, Ibn Qays, Qura al-Dayf, i, 95, 207; al-Dhahabi, Tarikh al-Islam, 103.</ref>) | ||
</ | |||
The compassion of mothers manifests this sincere love in its true meaning. Evidence that through the mystery of this compassion mothers do not want or seek a reward or bribe for their love of their children, is their readiness to sacrifice their lives and even their eternal happiness for them. All a hen’s capital is its life, and one hen sacrificed its head in order to save its chick’s head from the jaws of a dog – as Hüsrev witnessed. | |||
'''The Fourth Matter''' | |||
''' | One should not accept bounties which arrive at the hands of apparent causes on account of the causes. If a cause like an animal or a tree does not possess will, it gives the bounty directly on account of Almighty God. It says: “In the Name of God” through the tongue of disposition and gives it to you. So you too should say: “In the Name of God,” and take it for God’s sake. If the cause possesses will, he should say: “In the Name of God,” and you may accept it, otherwise you should refuse it. Apart from its explicit meaning, the verse, Eat not of [meats] on which God’s name has not been pronounced,(6:121) has an implicit meaning: Do not partake of bounties that do not recall the True | ||
Bestower of Bounties and are not given in His name. | |||
Since this is so, both the one who gives and the one who receives should say “In the name of God.” If the giver does not say it and you are in need, you say, “In the Name of God,” and seeing the hand of divine mercy upon him, kiss it in thanks, and take the bounty from him. That is to say, look from the bounty to the bestowal, and from the bestowal think of the True Bestower. To reflect in this way is a sort of thanks. Then if you wish, offer a prayer for the apparent means, since it was by his hand that the bounty was sent to you. | |||
What deceives those who worship apparent causes is the two things coming together or being together, which is called ‘association;’ they suppose the two things cause one another. Also, since the non-existence of one thing is the cause of a bounty’s non-existence, they suppose that the thing’s existence is also the cause of the bounty’s existence. They offer their thanks and gratitude to the thing and fall into error. For a bounty’s existence results from all the bounty’s conditions and preliminaries. Whereas the bounty’s non-existence occurs through the non-existence of only a single condition. | |||
For example, someone who does not open the canal to water the garden is the reason and cause of the garden drying up and the non-existence of bounties. But the existence of the garden’s bounties is dependent on hundreds of conditions besides the man’s duty and the bounties come into being through dominical will and power, which are the true cause. So understand just how clear is the error of this sophistry and how mistaken are those who worship causes! | |||
Yes, ‘association’ is one thing and the cause is another. You receive a bounty, but the intention of a person to bestow it on you was the ‘associate’ of the bounty, not the cause. The cause was divine mercy. If the man had not intended to give you the bounty, you would not have received it and it would have been the cause of the bounty’s non-existence. But in consequence of the above rule, the desire to bestow cannot be the cause of the bounty; it can only be one out of hundreds of conditions. | |||
For example, some of the Risale-i Nur students (like Hüsrev and Re’fet) who have received Almighty God’s bounties have confused the ‘association’ and the cause, and have been over-grateful to their Master. However, Almighty God put together the bounty of benefiting from the Qur’anic instruction which He bestowed on them, and the bounty of instructing which He had bestowed on their Master; He | |||
‘associated’ the two. They say: | |||
“If our Master had not come here, we would not have received this instruction, so his instruction is the cause of our benefiting.” | |||
However, I say: “Brothers! The bounties Almighty God bestowed on you and on me arrived together. The cause of both bounties is divine mercy. Like you, I at one time confused the association with the cause, and felt much gratitude towards the hundreds of Risale-i Nur students with diamond pens like yourselves. I would say: ‘If it had not been for them, how could have a semi-literate unfortunate like myself have performed this service?’ Then I understood that after bestowing on you the sacred bounty by means of the pen, He bestowed on me success in this service. He associated the two; they were not the cause of each other. I do not thank you, but congratulate you. You too pray for me and congratulate me, rather than being grateful to me.” | |||
It may be understood from this Fourth Matter just how many degrees there are in heedlessness. | |||
'''The Fifth Matter''' | |||
''' | Just as if the property of a community is given to one man, it is wrong; or if one man lays hands on charitable foundations which belong to the community, he does wrong; so too to ascribe to the leader or master of a community the results of that community’s labours or the honour and merits resulting from its good works, is wrong both for the communit y and for the leader or master. Because to do so flatters his egotism and encourages pride. While being the door-keeper, he supposes himself to be the king. He also does wrong to himself. Indeed, he opens the way to a sort of concealed association of partners with God. | ||
Yes, the colonel cannot claim for himself the booty, victory, and glory belonging to a regiment which conquers a citadel. The master and spiritual guide should not be considered to be the source and origin, but known to be the place of reflection and manifestation. | |||
For example, heat and light reach you by means of a mirror. It would be crazy if you forget the sun, and considering the mirror to be the source, are grateful to it instead of being grateful to the sun. The mirror should be preserved because it is the place of manifestation. Thus, the guide’s spirit and heart are a mirror; they are the place for reflecting the effulgence emanating from Almighty God. He is the means of its being reflected to his followers. He should not be ascribed a station higher with regard to the effulgence than that of being the means. | |||
It sometimes even happens that a master considered to be the source is neither the place of manifestation nor the source. The follower supposes the effulgences he receives due to the purity of his sincerity, or his strength of attachment, or his concentration on his master, or in other ways, to have come from the mirror of his master’s spirit. | |||
Like by means of mesmerism, some people open up a window onto the World of Similitudes by gazing attentively at a mirror, and observe strange and wonderful things in the mirror. But they are not in the mirror; by focussing their attention on the mirror, a window opens up in their imaginations outside the mirror and they see those things. It is for this reason that sometimes the sincere student may be more advanced than a deficient shaykh. He returns, guides his shaykh and becomes the shaykh’s shaykh. | |||
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== | ==Fourteenth Note== | ||
This consists of four short signs alluding to divine unity. | |||
'''First Sign''' | |||
''' | O worshipper of causes! You see a wondrous palace fashioned of rare jewels which is being made. Some of the jewels used in its construction are found only in China; others in Andalusia; others in Yemen; while others are found nowhere but Siberia. If you see that as it is being made, the precious stones are summoned that same day from north, south, east, and west, would you have any doubt that the master builder making the palace was a miracle-worker who ruled the whole earth? | ||
Thus, every animal is a divine palace, and man is the finest and most wondrous of the palaces. Some of the jewels in the palace called man come from the World of Spirits, others from the World of Similitudes and the Preserved Tablet, and others from the world of the air, the world of light, and the world of the elements. He is also a wondrous palace whose needs stretch to eternity, whose hopes have spread to all the regions of the heavens and the earth, and who has relations and ties with all the epochs of this world and the hereafter. | |||
O you who considers yourself to be a true man! Since your true nature is thus, you can only be made by One for whom this world and the hereafter are each a dwelling, the earth and the skies each a page, and who has disposal over pre-eternit y and post-eternity as though they were yesterday and tomorrow. In which case, the only being fit to be worshipped by man, and his place of recourse and saviour, can be one who rules the earth and the heavens, and holds the reins of this world and the next. | |||
'''Second Sign''' | |||
''' | There are certain foolish people who because they do not recognize the sun, if they see it in a mirror, start to love the mirror. With intense emotion they try to preserve the mirror so that the sun within it will not be lost. Whenever the foolish person realizes that the sun does not die on the mirror’s dying and is not lost on its being broken, he turns all his love to the sun in the sky. He understands then that the sun appearing in the mirror is not dependent on the mirror, and its continued existence does not depend on it. It is rather the sun that holds the mirror and supplies its shining light. The sun’s continuance is not dependent on the mirror; the continuance of the mirror’s living brilliance is dependent on the sun’s manifestation. | ||
O man! Your heart, identity, and nature are a mirror. The intense love of immortality in your nature and heart should be not for the mirror, nor for your heart and nature, but for the manifestation of the Enduring One of Glory whose manifestation is reflected in the mirror according to the mirror’s capacity. However, out of stupidity that love of yours is directed to other places. Since it is thus, say: “O Enduring One! You alone are Enduring!” That is, “Since You exist and are enduring, whatever transience and non-existence want to inflict on us, let them, it is of no importance!” | |||
'''Third Sign''' | |||
''' | O man! The strangest state the All-Wise Creator has included in your nature is your inability to settle in the whole world; like someone suffocating in prison, you gasp for somewhere wider than the world. Yet you enter the minutest matter, a memory, a moment, and settle in it. Your heart and mind which cannot settle in the vast world settle in that jot. You wander about with your intensest emotions in that brief moment, that tiny memory. | ||
And He lodged in your nature such immaterial powers and subtle faculties that if some of them devoured the world, they would not be satisfied; and some of them cannot sustain even a minute particle within themselves. Like the eye cannot bear a hair although the head can bear heavy stones,those faculties cannot bear the weight of even a hair, that is, some insignificant state arising from heedlessness and misguidance. They are sometimes extinguished and die even. | |||
Since it is thus, be careful, tread with caution, be frightened of sinking! Do not drown in a mouthful, a word, a seed, a flash, a sign, a kiss! Do not plunge your extensive faculties, which can swallow the world, in such a thing. For there are things which are very small that can in one respect swallow things which are very large. The sky together with its stars can enter a small fragment of glass and be drowned. And most of the pages of your actions and leaves of your life enter your faculty of memory, tiny as a mustard-seed. So too there are tiny things that swallow things thus large, and contain them. | |||
'''Fourth Sign''' | |||
''' | O world-worshipping man! You conceive of your world as very broad, yet it resembles a narrow grave. But since the walls of that narrow grave-like dwelling are of glass, they are reflected one within the other and stretch as far as the eye can see. While being narrow as the grave, your world appears to be as large as a town. For despite both the right wall, which is the past, and the left wall, which is the future, being non-existent, they are reflected one within the other, unfolding the wings of present time, which is extremely brief and narrow. Reality mixes with imagination, and you suppose a non-existent world to be existent. | ||
On being spun round at speed, a line appears to be broad like a surface, despite in reality being a fine line. Your world too is in reality narrow, but due to your heedlessness, delusions, and imagination, its walls have drawn far apart. If driven by a calamity you stir in that narrow world, you will hit your head on the wall, which you supposed to be distant. It will dispel the illusions in your head and banish your sleep. Then you will see that that broad world of yours is narrower than the grave, finer than the Bridge of Sirat. Your life passes faster than lightning, it pours away more swiftly than tea. | |||
Since worldly life and the life of the flesh and animal life are thus, shake free of animality, leave behind corporealit y, enter the level of life of the heart and spirit! You will find a sphere of life, a world of light, far broader than the world you imagined was broad. The key to that world is to make the heart utter the sacred words “There is no god but God,” which express the mysteries of divine unity and knowledge of God, and to make the spirit work them. | |||
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== | ==Fifteenth Note== | ||
< | This consists of three matters.(*<ref>*The second and third matters of the Fifteenth Note are parts of the Twenty-Fourth Flash. The second is included in the Twenty-Fourth Flash, and the third in Barla Lahikası.</ref>) | ||
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'''The First Matter''' This is the verse And whoever has done an atom’s weight of good shall see it, * And whoever has done an atom’s weight of evil, shall see it.(99:7-8) which indicates the fullest manifestation of the name of Preserver. If you want proof of this truth of the All-Wise Qur’an, look at the pages of the book of the universe, which is written on the pattern of the Clear Book; you will see the maximum manifestation of the divine name of Preserver and many things similar in many ways to the supreme truth of this verse. | |||
''' | |||
For instance, take a handful of seeds of various trees, flowers, and plants, which are like the small coffers and are themselves all different and various, then bury them in the darkness of simple and lifeless earth. Then water them with simple water, which lacks balance, cannot distinguish things, and runs wherever you pour it. | |||
Now come back in the spring, the arena of the annual resurrection, and look! Note carefully the time in the spring when the Israfil-like angel of thunder calls out to the rain as though sounding his trumpet, giving the good news of the breath of life being breathed into the seeds buried beneath the ground; you will see that under the manifestation of the divine name of Preserver, those seeds that resemble each other and are all mixed up and confused, conform perfectly and without error to the creative commands proceeding from the All-Wise Creator. They conform so exactly that in their growth a brilliant consciousness, insight, purpose, will, knowledge, perfection, and wisdom are apparent. For you see that those seeds which all resemble each other separate out and are distinguished from one another. | |||
For example, this tiny seed has become a fig-tree, it has started to spread the All- Wise Creator’s bounties over our heads. It distributes them, stretching them out to us with its hands. And these two seeds which are superficially the same have produced the flowers called sun-flowers and pansies. They have adorned themselves for us. They smile in our faces, making us love them. And this sort of seed has produced fine fruits; they became shoots, then trees. Whetting our appetites with their delectable tastes, scents, and forms, they invite us to themselves. They sacrifice themselves for their customers so that they may rise from the level of vegetable life to that of animal life. And so on. You can make further examples in the same way. | |||
The seeds developed in such a way that the single handful became a garden filled with multifarious trees and flowers. There was no fault, no error among them. They demonstrated the meaning of the verse, So turn your vision again; do you see any flaw?(67:3) Through the manifestation and bestowal of the name of Preserver, each of the seeds preserves and shows without confusion or defect the legacy inherited from its parent and origins. | |||
This is a certain indication that the Preserver who carries out this wondrous work will demonstrate the supreme manifestation of His preservation at the resurrection of the dead and Last Judgement. | |||
Yes, the manifestation of preservation that is thus faultless and without defect in insignificant, fleeting, transient states is a decisive proof that the actions, works, words, and good deeds and bad deeds of man, the holder of the Supreme Trust and vicegerent of the earth – deeds which have an eternal effect and supreme importance– are precisely preserved and will be subject to account. | |||
Does man suppose he will be left to his own devices? God forbid! He is destined for eternity, and for everlasting happiness and perpetual misery. He will be called to account for all his actions, small and great, many and few. He will receive either reward or punishment. | |||
Witnesses to the maximum manifestation of preservation and to the truth of the first-mentioned verse are beyond count or calculation. Those we have shown in this Matter are a mere drop from the ocean, an atom from a mountain. | |||
Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32) | |||
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<center> [[On Altıncı Lem'a]] ⇐ [[Lem'alar]] | ⇒ [[On Sekizinci Lem'a]] </center> | <center> [[On Altıncı Lem'a/en|The Sixteenth Flash]] ⇐ | [[Lem'alar/en|The Flashes]] | ⇒ [[On Sekizinci Lem'a/en|The Eighteenth Flash]] </center> | ||
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