Dördüncü Şuâ/en: Revizyonlar arasındaki fark

    Risale-i Nur Tercümeleri sitesinden
    ("For us God suffices, and He is the Best Disposer of Affairs.(*<ref>*Qur’an, 3:173.</ref>)" içeriğiyle yeni sayfa oluşturdu)
    ("Likewise, sufficient for me is the One Who made me a comprehensive place of the manifestations of His Names, and in accordance with the meaning of the Hadith: “The heavens and the earth contained me not; I was contained in the heart of my believing servant,”(*<ref>*See, al-‘Ajluni, Kashf al-Khafa’, ii, 195.</ref>)bestowed on me a bounty which the universe could not contain; that is, man’s essential nature is a comprehensive place of manifesta..." içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 108 değişikliği gösterilmiyor)
    4. satır: 4. satır:
    For us God suffices, and He is the Best Disposer of Affairs.(*<ref>*Qur’an, 3:173.</ref>)
    For us God suffices, and He is the Best Disposer of Affairs.(*<ref>*Qur’an, 3:173.</ref>)


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    [While being the Fifth Flash in meaning and degree, in form and ‘station’ this forms the valuable Fourth Ray of the Thirty-First Letter’s Thirty-First Flash and is an important and subtle point concerning the verse, For us God suffices.]
    '''Manen ve rütbeten Beşinci Lem’a ve sureten ve makamen Otuz Birinci Mektup’un Otuz Birinci Lem’a’sının kıymettar Dördüncü Şuâ’ı ve Âyet-i Hasbiye’nin mühim bir nüktesidir.'''
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    NOTE: Unlike other works, the Risale-i Nur starts off in veiled manner and gradually unfolds. Especially the First Degree of this treatise, in addition to being a most valuable truth, it is extremely subtle and profound. Peculiar to myself, it took the form of a significant discussion governed by the feelings, an animated conversation about belief, a secret discourse of the heart; it was healing for my various deep ills. Those who are completely in harmony and agreement with me may understand it. Otherwise it will not be entirely appreciated.
    '''İhtar:''' Risale-i Nur, sair kitaplara muhalif olarak başta perdeli gidiyor; gittikçe inkişaf eder. Hususan bu risalede “Birinci Mertebe” çok kıymettar bir hakikat olmakla beraber çok ince ve derindir. Hem bu birinci mertebe, bana mahsus gayet ehemmiyetli bir muhakeme-i hissî ve gayet ruhlu bir muamele-i imanî ve gayet gizli bir mükâleme-i kalbî suretinde mütenevvi ve derin dertlerime şifa olarak tebarüz etmiş. Bana tam tevafuk eden tam hissedebilir, yoksa tam zevk edemez.
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    One time when I had been isolated from everything by ‘the worldly’, I was afflicted with five  kinds of exile. I suffered too at that time of old age from five illnesses arising in part from my sorrows.
    Bir zaman ehl-i dünya beni her şeyden tecrit ettiklerinden beş çeşit gurbetlere düşmüştüm. Ve ihtiyarlık zamanımda kısmen teessürattan gelen beş nevi hastalıklara giriftar olmuştum.
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    Due to the heedlessness resulting from the distress, I looked not to the lights of the Risale-i Nur, which would have consoled and assisted me, but straight to my heart, and I sought my spirit.
    Sıkıntıdan gelen bir gafletle, Risale-i Nur’un teselli verici ve meded edici envarına bakmayarak, doğrudan doğruya kalbime baktım ve ruhumu aradım.
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    I saw that dominant in me were an overpowering desire for immortality, an intense love of existence, a great yearning for life, together with an infinite impotence and endless want. But an awesome transience was extinguishing the immortality. Suffering that state of mind, I exclaimed like the sorrowing poet:(*<ref>*This refers to Niyazi al-Misri (1218-1294 AD), a sufi poet who was born in the province of Malatya in Turkey. He studied in al-Azhar, hence the name ‘al-Misri,’ wrote a diwan of poetry and other works, and taught in the religious schools of Istanbul for many years. [Tr.]</ref>)
    Gördüm ki gayet kuvvetli bir aşk-ı beka ve şedit bir muhabbet-i vücud ve büyük bir iştiyak-ı hayat ve hadsiz bir acz ve nihayetsiz bir fakr, bende hükmediyorlar. Halbuki müthiş bir fena, o bekayı söndürüyor. O haletimde, yanık bir şairin dediği gibi dedim:
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    While my heart desires its immortality, Reality wants the passing of my body;
    Dil bekası, Hak fenası istedi mülk-ü tenim
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    I am afflicted with an incurable ill which not even Luqman could cure!
    Bir devasız derde düştüm, âh ki Lokman bîhaber.
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    I bowed my head in despair. Suddenly the verse, For us God suffices, and He is the Best Disposer of Affairs came to my assistance, summoning me to read it with attention. So I recited it five hundred times every day. Writing briefly a part of the valuable lights which were unfolded to me in the form of ‘the vision of certainty’, and only nine lights and degrees, I refer readers to the Risale-i Nur for the details, known with ‘absolute certainty’ rather than the former ‘vision of certainty.
    Meyusane başımı eğdim; birden حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ âyeti imdadıma geldi, dedi: “Beni dikkatle oku.” Ben günde beş yüz defa okudum. Benim için aynelyakîn suretinde inkişaf eden çok kıymettar envarından bir kısmını ve yalnız dokuz nurunu ve mertebesini icmalen yazıp eskiden aynelyakîn ile değil belki ilmelyakîn ile bilinen tafsilatını Risale-i Nur’a havale ediyorum.
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    <span id="BİRİNCİ_MERTEBE-İ_NURİYE-İ_HASBİYE"></span>
    == BİRİNCİ MERTEBE-İ NURİYE-İ HASBİYE ==
    ==The First Degree of the Luminous Verse ‘For us God suffices’==
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    Because of a shadow in my essential being of a manifestation of one of the Names of the One of Glory and Perfection, Who, possessing absolute perfection, is of Himself and for no other reason worthy of love, I had an innate desire for immortality, directed not to my own immortality, but to the existence, perfection, and immortality of that Absolutely Perfect One. However, due to heedlessness, that innate love had lost its way, become attached to the  shadow and enamoured of the mirror of immortality. Then the verse, For us God suffices, and He is the Best Disposer of Affairs raised the veil.
    Bendeki aşk-ı beka, bendeki bekaya değil belki sebepsiz ve bizzat mahbub olan kemal-i mutlak sahibi, Zat-ı Zülkemal’in ve Zülcemal’in bir isminin bir cilvesinin mahiyetimde bir gölgesi bulunduğundan, fıtratımda o Kâmil-i Mutlak’ın varlığına ve kemaline ve bekasına müteveccih olan muhabbet-i fıtriye, gaflet yüzünden yolunu şaşırmış, gölgeye yapışmış, âyinenin bekasına âşık olmuştu. حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ geldi, perdeyi kaldırdı.
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    I saw and felt and experienced at the degree of ‘absolute certainty’ that  the pleasure and happiness of my immortality lay exactly and in more perfect form in the immortality of the Enduring One of Perfection, in affirming my Sustainer and God, in believing in Him and submitting to Him. For an undying truth was realized through His immortality. The insight of belief established that “my essential being is the shadow of a Divine Name which is both enduring and eternal.
    Gördüm ve hissettim ve hakkalyakîn zevk ettim ki bekamın lezzet ve saadeti, aynen ve daha mükemmel bir tarzda Bâki-i Zülkemal’in bekasına ve benim Rabb’im ve İlah’ım olduğuna imanımda ve iz’anımda ve îkanımda vardır. Çünkü onun bekasıyla benim için lâyemut bir hakikat tahakkuk eder. Zira benim mahiyetim hem bâki hem sermedî bir ismin gölgesi olur, daha ölmez diye şuur-u imaniyle takarrur eder.
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    Also, through the insight of belief, one knows the existence of the Absolutely Perfect One, the One Who is absolutely beloved, and the innate, intense love for His Essence is satisfied. And through perceiving through the insight of belief the Eternally Enduring One’s eternal existence, the perfections of the universe and of mankind are known and exist, and  one’s natural infatuation with perfection is saved from endless pains and becomes the means to pleasure and enjoyment.
    Hem o şuur-u imanla mahbub-u mutlak olan kemal-i mutlakın varlığı bilinmekle, şedit ve fıtrî olan muhabbet-i zatî tatmin edilir. Hem Bâki-i Sermedî’nin bekasına ve varlığına ait o şuur-u imaniyle kâinatın ve nev-i insanın kemalâtı bilinir ve bulunur ve kemalâta karşı fıtrî meftuniyet, hadsiz elemlerden kurtulup zevk ve lezzetini alır.
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    Also, through the insight of belief a connection is  formed with the Eternally Enduring One, and through belief in that connection a relation comes into being with all His dominions. And due to that connection and relation —with the eye of belief— one looks on infinite dominions as though they were in a way one’s own possessions, and benefits from them.
    Hem o şuur-u imaniyle o Bâki-i Sermedî’ye bir intisap ve o intisab-ı imanî ile umum mülküne bir münasebet peyda olur ve o münasebet-i intisabî ile hadsiz bir mülke bir nevi mâlikiyet gibi iman gözüyle bakar, manen istifade eder.
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    Also, through the insight of belief and that  connection and relation, a bond is formed with all beings, a sort of union is attained with them. In this way, apart from one’s personal  existence in second  place, through  the insight of belief and that connection, relation, bond and union, a boundless existence comes into being which is as though one’s own; and one’s innate passionate love of existence is quietened.
    Hem o şuur-u imaniyle ve intisap ve münasebet ile umum mevcudata bir alâka, bir nevi ittisal peyda olur. Ve o halde, ikinci derecede vücud-u şahsîsinden başka hadsiz bir vücud, o şuur-u imanî ve intisap ve münasebet ve alâka ve ittisal cihetinde güya onun bir nevi varlığıdır gibi var olur; varlığa karşı fıtrî aşk teskin edilir.
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    Also, through that insight of belief, and the connection, relation, and bond, a brotherhood is formed with all the people of perfection. Thus, through knowing that due to the eternal existence of the Eternally Enduring One those innumerable people of perfection have not gone to nothingness and are not lost, the immortality and continued existence of those  innumerable friends’ perfections, whom such a person with the insight of belief loves, admires, and appreciates and to whom he is attached, yields an elevated pleasure for him.
    Hem o şuur-u imanî ve intisap ve münasebet ve alâkadarlığı cihetiyle bütün ehl-i kemalâta karşı bir uhuvvet peyda olur. O halde Bâki-i Sermedî’nin varlığıyla ve bekasıyla o hadsiz ehl-i kemal mahvolmayıp zayi olmadıklarını bilmekle, takdir ve tahsin ile merbut ve dost olduğu hadsiz dostlarının bekaları ve devam-ı kemalâtı, o şuur-u imanî sahibine ulvi bir zevk verir.
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    Also, through that insight of belief, connection, relation, bond, and brotherhood, I felt and experienced in myself an infinite happiness at the happiness of all my friends —for whose happiness I would willingly sacrifice my life and immortality.
    Hem o şuur-u imanî ve intisap ve münasebet ve alâkadarlık ve uhuvvet vasıtasıyla bütün dostlarımın –ki hayatımı ve bekamı maalmemnuniye onların saadetleri için feda ediyorum– onların mesudiyetleri ile hadsiz bir saadet kendimde hissedebilir gördüm.
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    For one kind friend is happy and pleased at the happiness of his sincere friend. I therefore felt and perceived through the insight of belief that through the eternal existence of the Enduring One of Perfection, foremost the Noble Messenger (Peace and blessings be upon him) and his Family and Companions, and all my masters and those I love, the prophets, saints, and purified scholars, and all my other innumerable friends, had been saved from eternal extinction and would experience eternal happiness. I understood through the mystery of relations, bonds, brotherhood, and friendship that their happiness was reflected in me and made me happy.
    Çünkü bir samimi dostun saadetiyle, şefkatli dostu dahi saadetlenir ve lezzetlenir. Şu halde Bâki-i Zülkemal’in bekası ve varlığıyla, başta Resul-i Ekrem aleyhissalâtü vesselâm ve âl ü ashabı olarak umum sâdatım ve ahbabım olan enbiya ve evliya ve asfiya ve bütün sair hadsiz dostlarım idam-ı ebedîden kurtulduğunu ve bir saadet-i sermediyeye mazhariyetlerini o şuur-u imanî ile hissettim. Ve münasebet, alâka, uhuvvet, dostluk sırrıyla saadetleri bana in’ikas edip saadetlendirdiğini zevk ettim.
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    Also, through the insight of belief, I was saved from endless sorrows arising from love of my fellow men and love for relatives, and felt a boundless spiritual pleasure. For I felt and perceived through the insight of belief that foremost my parents and all my blood relatives and relatives of the spirit, for whom by nature I desired to sacrifice my life and immortality,  and would proudly do so, were saved through the eternal existence of the Truly Enduring One from  annihilation, non-existence, eternal annihilation, and  endless pains, and  would  receive  His  infinite  mercy. I felt and perceived that an infinite mercy was protecting and  supervising them in place of my insignificant, ineffective compassion, which produces sorrow and pain. Like a mother takes pleasure at the ease, comfort, and enjoyment of her child, I felt pleasure and joy at the salvation and ease of all those persons for whom I had compassion under the protection of that mercy, and I offered profound thanks.
    Hem o şuur-u imaniyle rikkat-i cinsiye ve şefkat-i akraba yüzünden gelen hadsiz teellümattan kurtulup hadsiz bir zevk-i ruhanî duydum. Çünkü hayatımı ve bekamı maaliftihar onların tehlikelerden kurtulmaları için feda etmeyi fıtrî arzu ettiğim başta pederlerim ve validelerim ve bütün neslî ve nesebî ve manevî akrabalarım, Bâki-i Hakiki’nin bekası ve varlığıyla mahvdan ve ademden ve idam-ı ebedîden ve hadsiz elemlerden kurtulup o hadsiz rahmetine mazhariyetlerini şuur-u imaniyle hissettim. Ve medar-ı gam ve elem olan cüz’î ve tesirsiz şefkatime bedel, nihayetsiz bir rahmet, onlara nezaret ve himayet ettiğini duydum, hissettim. Bir valide veledinin lezzetiyle, zevkiyle, rahatıyla zevklenmesi gibi; ben de o bütün şefkat ettiğim zatların, o rahmetin himayeti altındaki necatlarıyla ve istirahatleriyle zevklendim ve ferahlandım ve çok derin şükrettim.
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    Also, through the insight of belief, and through its connection, I knew and felt that the  Risale-i Nur, which was the result of my life, means of my happiness, and my natural duty, was saved from being lost and without benefit and from annihilation and losing its meaning, and that it was fruitful and enduring; I had the conviction that this was so and I experienced a pleasure of the spirit far exceeding the pleasure at my own immortality.
    Hem o şuur-u imaniyle netice-i hayatım ve sebeb-i saadetim ve vazife-i fıtratım olan Resailü’n-Nur dahi ziya’dan, mahvdan, faydasız kalmasından ve manen kurumasından kurtulmalarını ve meyvedar bâki kalmalarını o intisab-ı imanî ile bildim, hissettim, kanaat getirdim. Kendi bekamın lezzetinden çok ziyade bir manevî lezzet duydum, tam hissettim.
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    For I believed  that  through the Enduring  One of Perfection’s eternal existence, the Risale-i Nur was not only  inscribed  in the hearts  and memories of people, but was studied by innumerable sentient  creatures and spirit beings, and in addition,  receiving God’s pleasure, was inscribed on  the  Preserved Tablet, and guarded records, and adorned with fruits of reward. I knew that in particular its being connected with the Qur’an, and its acceptance by the Prophet (PBUH), and —God willing— being the object of Divine pleasure, one moment of its existence and being under the dominical view was far more valuable than the appreciation of all the people of this world.
    Çünkü iman ettim ki Bâki-i Zülkemal’in bekası ve varlığıyla Resailü’n-Nur, yalnız insanların hâfızalarında ve kalplerinde nakşolmuyor; belki hadsiz zîşuur mahlukatın ve ruhanîlerin bir mütalaagâhları olmakla beraber rıza-i İlahîye mazhar ise Levh-i Mahfuz’da ve elvah-ı mahfuzada irtisam ederek sevap meyveleriyle tezeyyün eder. Ve bilhassa Kur’an’a mensubiyeti ve kabul-ü Nebevî ve inşâallah marzî-i İlahî cihetiyle bir anda vücudu ve nazar-ı Rabbaniyeye mazhariyeti, umum ehl-i dünyanın takdirinden daha ziyade kıymettardır, bildim.
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    Thus, I realized that I am ever-ready to sacrifice my life and immortality for the immortality, continuance, statement, and acceptance of each of those treatises, which prove the truths of belief, and that my happiness lies in their serving the Qur’an. In this way I understood  through the connection of belief that through Divine immortality, they are the object of  appreciation a hundred times greater than the appreciation of men. I exclaimed  with all my  strength:  “For us God suffices,  and He  is the Best Disposer of Affairs!”
    İşte hayatımı ve bekamı o resailin hakaik-i imaniyeyi ispat eden her bir risalesinin bekasına, devamına, ifadesine, makbuliyetine feda etmeye her vakit hazır olduğumu ve saadetimi, onların Kur’an’a hizmet etmelerinde bildim. Ve o halde beka-i İlahî ile yüz derece insanların tahsinlerinden daha ziyade bir takdire mazhariyetlerini o intisab-ı imanî ile anladım. Bütün kuvvetimle حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ dedim.
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    Also, through the insight of belief I knew that belief in the eternal existence of the Enduring One of Glory, Who bestows everlasting immortality and perpetual life, and the results of belief like good works, are the everlasting fruits of this fleeting life and the means to unending immortality. I persuaded my soul to leave aside the shell of this worldly immortality in order to yield those enduring fruits, like a seed leaves aside its casing in order to be  transformed into a fruit-bearing tree. Together with my soul I said: “For us God suffices, and He is the Best Disposer of Affairs! For us His eternal existence is sufficient!”
    Hem o şuur-u imanî ile ebedî bir beka ve daimî bir hayat veren Bâki-i Zülcelal’in bekasına ve vücuduna iman ve imanın a’mal-i saliha gibi neticeleri, bu fâni hayatın bâki meyveleri ve ebedî bir bekanın vesileleri olduğunu bildim. Meyvedar bir ağaca inkılab etmek için kabuğunu terk eden bir çekirdek gibi ben de o bâki meyveleri vermek için bu beka-i dünyevînin kabuğunu bırakmaya nefsimi kandırdım. Nefsimle beraber حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ onun bekası bize yeter, dedim.
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    Also, through  the insight of belief and relation of worship I knew with ‘the knowledge of certainty’ that what lies beyond the screen of the earth was lit up and that  the  heavy layer of earth was lifted from the dead, and that under the ground, which was entered  by the door of the grave, was not dark and stained with non- existence. With all my strength I exclaimed:“For us God suffices, and He is the Best Disposer of Affairs!”
    Hem şuur-u imanî ve intisab-ı ubudiyet ile toprak perdesinin arkası ışıklanmasını ve ağır tabaka-i türabiye dahi ölülerin üstünden kalktığını ve kabir kapısıyla girilen yer altı dahi adem-âlûd karanlıklar olmadığını ilmelyakîn ile bildim. Bütün kuvvetimle حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ dedim.
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    I had the firm conviction and through the insight of belief knew with ‘absolute certainty’ that while the intense desire for immortality looked in two respects to the  eternal existence of the Enduring One of Perfection, I had become someone stunned and bewildered who had lost his beloved on his ego veiling him and begun to worship the mirror itself. That very deep, powerful desire for immortality governed in my essential being by means  of the shadow of one of the Names of the Absolute Perfection, Who is loved and worshipped for Himself and no other reason, and Whom it  is man’s nature  to  love. He had  given the desire for immortality, and while the perfection of His  Essence,  which  apart from  Himself requires no other  reason or motive for love, was sufficient  as the cause of worship, as we explained above, by bestowing  the above-mentioned  enduring  fruits  —each  one of which is worthy of having sacrificed for it not one life and immortality, but if possible  thousands of worldly lives and immortalities— He had made that innate desire even more intense; this I perceived and felt. If it had been within my power I would have declared with all the particles  of my being: “For  us  God  suffices, and  He  is the Best Disposer of Affairs!”, and I did declare it with that intention.
    Hem gayet kat’î bir surette hissettim ve o şuur-u imanî ile hakkalyakîn bildim ki: Fıtratımda çok şiddetli olan aşk-ı beka Bâki-i Zülkemal’in bekasına, varlığına iki cihetle bakarken enaniyetin perde çekmesiyle, mahbubunu kaçırmış, âyinesine perestiş etmiş bir serseme dönmüş gördüm. Ve o çok derin ve kuvvetli aşk-ı beka, bizzat ve sebepsiz, fıtraten sevilen ve perestiş edilen kemal-i mutlak bir isminin gölgesi vasıtasıyla mahiyetimde hükmedip o aşk-ı bekayı vermiş ve muhabbet için hiçbir illet ve hiçbir garazı ve zatından başka hiçbir sebep iktiza etmeyen kemal-i zatı perestişe kâfi ve vâfi iken; sâbıkan beyan ettiğimiz ve her birisine bir hayat ve bir beka değil belki elden gelse binler hayat-ı dünyeviye ve beka feda edilmeye lâyık olan mezkûr bâki meyveleri dahi ihsan etmekle, o fıtrî aşkı şiddetlendirmiş, hissettim. Elimden gelse idi bütün zerrat-ı vücudumla حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ diyecektim ve o niyetle dedim.
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    Also, the insight of belief, which seeks its immortality and the eternal existence of God —some of the fruits of which I have indicated above in the paragraphs starting “Also... Also... Also... ” — afforded me such pleasure and joy that I exclaimed with all my spirit, all my strength, from the depths of my heart, together with my soul:
    Ve bekasını arayan ve beka-yı İlahîyi bulan o şuur-u imanî –ki bir kısım meyvelerine sâbıkan “Hem… Hem… Hem…”ler ile işaret ettim– bana öyle bir zevk ve şevk verdi ki bütün ruhumla, bütün kuvvetimle, en derin kalbimde, nefsimle beraber dedim:
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    “For us God suffices, and He is the Best Disposer of Affairs!”
    حَس۟بٖى مِنَ ال۟بَقَاءِ لَذَّةً وَ سَعَادَةً اٖيمَانٖى وَ شُعُورٖى وَ اِذ۟عَانٖى بِاَنَّهُ هُوَ اِلٰهِىَ ال۟بَاقٖى حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ
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    <span id="İKİNCİ_MERTEBE-İ_NURİYE-İ_HASBİYE"></span>
    == İKİNCİ MERTEBE-İ NURİYE-İ HASBİYE ==
    ==The Second Degree of the Luminous Verse ‘For us God suffices’==
    </div>


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    One time when afflicted with old age, exile, loneliness, and isolation in addition to my innate and infinite impotence, ‘the worldly’ were attacking me with their spies and stratagems, and I declared: “Armies are attacking a single sick, weak  man whose hands are tied. Is there nothing that unfortunate (that is, me) can find to support him?” I had recourse to  the verse For us God suffices, and He is the Best Disposer of Affairs!
    Fıtratımdaki hadsiz aczimle beraber, ihtiyarlık ve gurbet ve kimsesizlik ve tecridim içinde; ehl-i dünya desiseleriyle, casuslarıyla bana hücum ettikleri hengâmda kalbimde dedim: “Elleri bağlı, zayıf ve hasta bir tek adama ordular taarruz ediyor. O bîçarenin (yani benim için) bir nokta-i istinad yok mu?” diye حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ âyetine müracaat ettim.
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    It told me: through the relation resulting from belief you may rely on a monarch so absolutely powerful that together with every spring equipping with perfect order all the armies of the plants and animals on the face of the earth, which comprise four hundred thousand nations, he renews the uniforms of the two regular armies of the trees and flying creatures, clothing them in fresh apparel and changing the skirts and top garments of the hens and birds. He changes too the dress of the mountains and the veil of the plains.
    Bana bildirdi ki intisab-ı imanî tezkeresiyle, Kadîr-i Mutlak öyle bir sultana istinad edersin ki zemin yüzünde her baharda dört yüz bin milletten mürekkeb nebatat ve hayvanat ordularının bütün cihazatlarını kemal-i intizam ile vermekle beraber, her sene eşcar ve tuyûr denilen o iki muazzam ordusunun elbiselerini tazelendirerek yeni libaslar giydirir, urbalarını ve formalarını değiştirir. Ve tavuğun ve kuşun fistanlarını ve çarşaflarını tazelendirdiği gibi dağın libasını ve sahranın yüz örtüsünü değiştirir.
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    Furthermore, this Monarch places all the rations of the vast army of foremost man and all the animals in the merciful ‘extracts’ known as seeds and grains, which are far more wondrous than the ‘food extracts’
    Ve başta insan olarak hayvanatın muazzam ordusunun bütün erzaklarını, değil medeni insanların son zamanda keşfettikleri et ve şeker ve sair taamların hülâsaları gibi belki yüz derece o medeni hülâsalardan daha mükemmel ve bütün taamların her nevinden tohum ve çekirdek denilen Rahmanî hülâsalara koyup ve o hülâsaları dahi onların pişirmelerine ve inbisatlarına dair kaderî tarifeleri içine sarıp muhafaza için küçücük sandukçalara koyup tevdi eder. O sandıkçıkların icadı “kâf-nun” fabrikasından o kadar çabuk ve kolay ve çoklukladır ki Kur’an der: “Bir emir ile yapılır.
    like the meat, sugar and other extracts the ‘civilized’ have discovered in recent times. He rolls up inside these the instructions for their cooking and growth in accordance with Divine Determining, depositing them in minute casings for their protection. The creation of these containers is with such speed, ease and abundance from the factory of “‘Be!’ and it is”(*<ref>*Qur’an, 36:82, etc.</ref>)that the Qur’an says it is carried out at a mere command.
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    Although all those extracts resemble each other and are of the same matter and would not fill a town, the Munificent Provider could fill all the towns on the earth with the exceedingly various and delicious foods He cooks from them in the summer.
    Hem o umum hülâsalar bir şehri doldurmadığı ve birbirine benzedikleri ve aynı madde oldukları halde, Rezzak-ı Kerîm onlardan bir yaz mevsiminde pişirdiği gayet mütenevvi ve leziz taamlar, zeminin bütün şehirlerini bir cihette doldurabilir.
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    Thus, you may find a point of support such as this through the relation of belief, and rely on an infinite power and strength.
    İşte sen, intisab-ı imanî tezkeresiyle böyle bir nokta-i istinad bulabildiğinden hadsiz bir kuvvete ve kudrete dayanabilirsin.
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    On receiving this lesson from the verse, I acquired  such moral strength and firmness of belief that I could have challenged not only my present enemies, but the whole world. I declared: “For us God suffices, and He is the Best Disposer of Affairs!” Seeking a source of help for my infinite poverty and need, I again had recourse to the verse.
    Ben de âyetten bu dersimi aldıkça öyle bir kuvve-i maneviyeyi buldum ki değil şimdiki düşmanlarıma belki dünyaya meydan okutturabilir bir iktidar-ı imanî hissederek bütün ruhum ile حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ dedim. Ve hadsiz fakrım ve ihtiyacım cihetinde dahi bir nokta-i istimdad için yine o âyete müracaat ettim.
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    It said to me: through the relation of worship and servanthood you become connected to and are recorded in the wages book of a Munificent Master Who every spring  and  summer  sets  out  and  removes  a  hundred  times  over  tables  bearing  a multiplicity of foods, producing them out of nothing from unexpected places and the dry earth. It is as though the  years and the days are all receptacles for the fruits of bounty and foods of mercy that appear  in unending succession. They are exhibitions for the degrees of bestowal, universal and  particular, of a Compassionate Provider. You are the servant of a Possessor of Absolute Riches Who is thus. If you are aware of  your  servanthood,  your  grievous  poverty  will  be  transformed  into  pleasurable appetite.
    Bana dedi ki: “Sen memlûkiyet ve ubudiyet intisabıyla öyle bir Mâlik-i Kerîm’e mensup ve iaşe defterinde mukayyedsin ki her bahar ve yazda gaybdan ve hiçten umulmadığı yerden ve kuru bir topraktan kaldırır, indirir tarzında yüz defa zemin sofrasını ayrı ayrı yemekleriyle tezyin eder, serer. Güya zamanın seneleri ve her senenin günleri, birbiri arkasından gelen ihsan meyvelerine ve rahmet taamlarına birer kap ve bir Rezzak-ı Rahîm’in küllî ve cüz’î ihsanat mertebelerine birer meşherdirler. İşte sen böyle bir Ganiyy-i Mutlak’ın abdisin. Abdiyetine şuurun varsa senin elîm fakrın leziz bir iştiha olur.
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    This lesson I absorbed, and placing my trust in God, declared together with my soul: “Yes, yes! That is right! For us God suffices, and He is the Best Disposer of Affairs!
    Ben de o dersimi aldım. Nefsimle beraber “Evet, evet, doğrudur.deyip mütevekkilane حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ dedim.
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    <span id="ÜÇÜNCÜ_MERTEBE-İ_NURİYE-İ_HASBİYE"></span>
    == ÜÇÜNCÜ MERTEBE-İ NURİYE-İ HASBİYE ==
    ==The Third Degree of the Luminous Verse ‘For us God suffices’==
    </div>


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    At a time I found my attachment to the world broken due to the pressures of my exile and sickness, and the wrongs I suffered, and belief was informing me that I was destined for an eternal world, an everlasting land, and perpetual happiness, I gave up sighing “ah! ah!” and said “oh! oh!” But this goal of the imagination, aim of the spirit, and result of creation could only be achieved through  the infinite power of One Absolutely Omnipotent Who knows the motion, rest, acts and states of all creatures, and records them, and takes insignificant and absolutely impotent man as his friend and addressee, giving him a rank over all creatures. Thinking of this and His attaching  infinite importance to man and bestowing infinite grace on him, that is, pondering over the activity of such a power and man’s importance despite his apparent insignificance, I wanted an explanation that would increase my belief and satisfy my mind.
    Ben o gurbetler ve hastalıklar ve mazlumiyetlerin tazyikiyle dünyadan alâkamı kesilmiş bularak, ebedî bir dünyada ve bâki bir memlekette daimî bir saadete namzet olduğumu iman telkin ettiği hengâmda “Of, of!”tan vazgeçtim “Oh, oh!” dedim. Fakat bu gaye-i hayal ve hedef-i ruh ve netice-i fıtratın tahakkuku ancak ve ancak bütün mahlukatın bütün harekât ve sekenatlarını ve ahval ve a’mallerini, kavlen ve fiilen bilen ve kaydeden ve bu küçücük ve âciz-i mutlak olan insanı kendine dost ve muhatap eden ve bütün mahlukat üstünde bir makam veren bir Kadîr-i Mutlak’ın hadsiz kudretiyle ve insana nihayetsiz inayet ve ehemmiyet vermesiyle olabilir diye düşünüp bu iki noktada; yani böyle bir kudretin faaliyeti ve zâhiren bu ehemmiyetsiz insanın hakikatli ehemmiyeti hakkında imanın inkişafını ve kalbin itminanını veren bir izah istedim.
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    I again had recourse to  the verse. It commanded me: “Note carefully the ‘us’ of For us God suffices and see who is saying this together with you verbally and through the tongue of disposition.
    Yine o âyete müracaat ettim, dedi ki: “ حَس۟بُنَا daki نَا ya dikkat edip senin ile beraber lisan-ı hal ve lisan-ı kāl ile kimler حَس۟بُنَا yı söylüyorlar, dinle!emretti.
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    So I looked and I at once saw that innumerable birds and miniature birds and flying  creatures, and countless animals and small living creatures, and uncountable plants and growing things, and infinite numbers of trees and bushes, like me, were reciting through the tongue of disposition the meaning of For us God suffices, and He is the Best Disposer of  Affairs!, and were calling it to mind. For the One Who has disposal over them and  guarantees  all the necessities of their lives is such that He creates before our eyes and particularly in the spring in great abundance and with great ease and speed and extensiveness, without  error, defect, or confusion, from eggs, droplets of fluid, seeds and grains which resemble each other and whose matter is the same, the  adorned, balanced, and  regular  hundred thousand species of birds, the hundred thousand sorts of animals, the hundred  thousand varieties of plants, and the hundred thousand kinds of trees, which, all with their distinguishing characteristics, are different to each other. With all this intermingling, resemblance, and closeness, He demonstrates to us His unity and oneness within the  immensity and majesty of His power. I understood then that it was not possible for there to be any interference or partnership in that act of dominicality and disposal of creative power, which displayed such innumerable miracles.
    Birden baktım ki hadsiz kuşlar ve kuşçuklar ve sinekler ve hesapsız hayvanlar ve hayvancıklar ve nihayetsiz nebatlar, yeşilcikler ve gayetsiz ağaçlar ve ağaççıklar dahi benim gibi lisan-ı hal ile حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ in manasını yâd ediyorlar ve yâda getiriyorlar ki bütün şerait-i hayatiyelerini tekeffül eden öyle bir vekilleri var ki birbirine benzeyen ve maddeleri bir olan yumurtalar ve birbirinin misli gibi katreler ve birbirinin aynı gibi habbeler ve birbirine müşabih çekirdeklerden kuşların yüz bin çeşitlerini ve hayvanların yüz bin tarzlarını, nebatatın yüz bin nevini, ağaçların yüz bin sınıfını yanlışsız, noksansız, iltibassız, süslü, mizanlı, intizamlı, birbirinden ayrı, farikalı bir surette, gözümüz önünde, hususan her baharda gayet çabuk, gayet kolay, gayet geniş bir dairede gayet çoklukla halk eder, yapar. Kudretinin azamet ve haşmeti içinde, beraberlik ve benzeyişlik ve birbiri içinde ve bir tarzda yapılmaları, vahdetini ve ehadiyetini bize gösterir. Ve böyle hadsiz mu’cizatı ibraz eden bir fiil-i rububiyete ve bir tasarruf-u hallakıyete müdahale ve iştirak mümkün olmadığını bildirir, diye bildim.
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    I noted next the ‘I’ in the For us God suffices, that is, I considered myself, and I saw that among the animals, He had created me miraculously from my origin, a drop of fluid, had opened my ear, attached my eye, and had placed in my head a brain, and in my breast a  heart, and in my mouth a tongue containing hundreds of scales and measures with which I  might weigh up and know all the gifts of that Most Merciful One stored up in the treasuries  of mercy. He had inscribed on these, thousands of instruments for unlocking and understanding the treasures of the infinite manifestations of His Most Beautiful Names, and given instructions to the number of smells, tastes, and colours for the assistance of those instruments.
    Sonra حَس۟بُنَا daki نَا da bulunan “ene”ye yani nefsime baktım, gördüm ki: Hayvanat içinde beni dahi menşeim olan bir katre sudan yaratan yaratmış, mu’cizane yapmış, kulağımı açıp gözümü takmış, kafama öyle bir dimağ, sineme öyle bir kalp, ağzıma öyle bir dil koymuş ki o dimağ ve kalp ve dilde rahmetin umum hazinelerinde iddihar edilen bütün Rahmanî hediyeleri, atiyyeleri tartacak, bilecek yüzer mizancıkları, ölçücükleri ve esma-i hüsnanın nihayetsiz cilvelerinin definelerini açacak, anlayacak binler âletleri yaratmış, yapmış, yazmış; kokuların, tatların, renklerin adedince tarifeleri o âletlere yardımcı vermiş.
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    He had moreover included with perfect order in this body the numerous sensitive feelings and senses, and subtle, non-physical faculties and inner senses. He had created with perfect art all the systems and members and faculties necessary for human life so that He might allow me to experience and understand all the varieties of His bounties, and make known to me the countless different manifestations of His Names.
    Hem kemal-i intizam ile bu kadar hassas duyguları ve hissiyatları ve gayet muntazam bu manevî latîfeleri ve bâtınî hâsseleri bu cismimde dercetmekle beraber, gayet sanatlı bu cihazatı ve cevarihi ve hayat-ı insaniyece gayet lüzumlu ve mükemmel bu kadar aza ve âletleri bu vücudumda kemal-i hikmetle yaratmış. Tâ ki nimetlerinin bütün nevilerini ve umum çeşitlerini bana tattırsın ve ihsas etsin ve hadsiz tecelliyat-ı esmasının ayrı ayrı zuhurlarını o duygular ve hissiyatla ve hassasiyetle bana bildirsin, zevk ettirsin.
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    Like the bodies of all believers, He had made this  poor body of mine, which appears so insignificant, a fine calendar and diary of the universe; an illuminated summary of the macrocosm; a miniature sample of the  world; a clear  miracle of His handicraft; a desirous seeker after every sort of His bounty, and the means of enjoying them; and a list and index, like a model  garden, of the gifts and flowers of mercy; and the understanding recipient of His Divine pronouncements. He also had given me life, to expand and increase in my existence, which is the greatest bounty.
    Ve bu ehemmiyetsiz görünen hakir ve fakir vücudumu –her mü’minin vücudu gibi– kâinata bir güzel takvim ve rûzname ve âlem-i ekbere muhtasar bir nüsha-i enver ve şu dünyaya bir misal-i musağğar ve masnuatına bir mu’cize-i azhar ve nimetlerinin her nevine talip bir müşteri ve medar ve rububiyetinin kanunlarına ve icraat tellerine santral gibi bir mazhar ve hikmet ve rahmet atiyyelerine ve çiçeklerine numune bahçesi gibi bir liste, bir fihriste ve hitabat-ı Sübhaniyesine anlayışlı bir muhatap yaratmış olmakla beraber, en büyük bir nimet olan vücudu, bu vücudumda büyütmek ve çoğaltmak için hayatı verdi. Ve o hayat ile o nimet-i vücudum âlem-i şehadet kadar inbisat edebiliyor.
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    For through life, the bounty of my existence may expand to the extent of the Manifest World. He had also bestowed humanity on me, through which the bounty of existence may unfold in the physical and spiritual realms, opening up the way to benefiting — through the senses particular to man— from those broad spreads of bounties.
    Hem insaniyeti verdi. O insaniyet ile o nimet-i vücud, manevî ve maddî âlemlerde inkişaf ederek insana mahsus duygularla o geniş sofralardan istifade yolunu açtı.
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    He had also bestowed Islam on me, through which the bounty of existence may expand to the extent of the Manifest World and World of the Unseen.
    Hem İslâmiyet’i bana ihsan etti. O İslâmiyet ile o nimet-i vücud, âlem-i gayb ve şehadet kadar genişlendi.
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    He had also given me certain, verified belief, through  which the bounty of existence may encompass this world and the hereafter.
    Hem iman-ı tahkikîyi in’am etti. O iman ile o nimet-i vücud, dünya ve âhireti içine aldı.
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    He had also given me the knowledge and love of God within belief. Through this He bestowed a rank through the bounty of existence at which one may stretch out the hands to reap benefits, through praise and laudation, at all the levels from the sphere of contingency to the Necessary World and realm of the Divine Names.
    Hem o imanda marifet ve muhabbetini verdi. O marifet ve muhabbetle o nimet-i vücud içinde daire-i mümkinattan âlem-i vücuba ve daire-i esma-i İlahiyeye kadar hamd ü sena ile istifade için ellerini uzatabilir bir mertebe ihsan etti.
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    He had also given me in particular knowledge of the Qur’an and the wisdom of belief, through which bounty He had bestowed on me a superiority over  many creatures. He had also given me comprehensive abilities like the above-mentioned whereby I might be a complete mirror to His oneness and Eternal Besoughtedness, and respond with universal worship to His universal, sacred dominicality.
    Hem hususi olarak bir ilm-i Kur’anî ve hikmet-i imaniye verdi. Ve o ihsanı ile çok mahlukat üstüne bir tefevvuk verdi ve sâbık noktalar gibi çok cihetlerle öyle bir câmiiyet vermiş ki ehadiyetine ve samediyetine tam bir âyine ve küllî ve kudsî rububiyetine geniş ve küllî bir ubudiyet ile mukabele edebilen bir istidat vermiş.
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    And as unanimously confirmed by all the holy  scriptures and books He had revealed to men by means of the prophets, and attested by all the prophets, saints, and purified ones, He buys from me my existence, life, and self —as stated by verses of the Qur’an— which are gifts and in trust to me, so that they will not  be lost and go for nothing. He has repeatedly and categorically promised that He will preserve them in order to return them, and that as the price He will give eternal happiness  and Paradise. This I understood with ‘the knowledge of certainty’ and believed with utter conviction.
    Ve enbiyalarla insanlara gönderdiği bütün mukaddes kitapların ve suhufların ve fermanların icmaıyla ve bütün enbiya ve evliya ve asfiyanın ittifakıyla, bu bendeki bulunan emaneti ve hediyesi ve atiyyesi olan vücudumu ve hayatımı ve nefsimi –âyet-i Kur’aniyenin nassı ile– benden satın alıyor. Tâ ki elimde faydasız zayi olmasın ve iade etmek üzere muhafaza edip satmak pahasına saadet-i ebediyeyi ve cenneti vereceğini kat’î bir surette çok tekrar ile vaad ve ahdettiğini ilmelyakîn ve tam iman ile anladım.
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    Thus, I was taught  by the verse For us God suffices  that my Sustainer, the Glorious and Munificent One, ‘opens up’ through His Name of Opener the forms of the hundreds of thousands of varieties of animals and plants from limited, similar droplets and seeds, with the uttermost  ease, speed, and perfection, and as  we mentioned before, gives man this astonishing importance, making him the chief pivot of the works of His dominicality; so too He will create the resurrection of the dead and Paradise and will bestow eternal happiness as easily and definitely as He will create next spring. Had it had been possible, I would have declared through the tongues of all creatures, but since it was not possible, I declared by intention and  through thought and imagination: For us God suffices, and He is the Best Disposer of Affairs!  And so I want to repeat it through all eternity.
    Ve böyle hadsiz hayvanat ve nebatatın yüz binler nevilerinin ve çeşitlerinin suretlerini “Fettah” ismiyle mahdud ve müteşabih katrelerden ve habbelerden gayet kolay ve çabuk ve mükemmel açan ve insana sâbıkan beyan ettiğimiz gibi hayret verici bu kadar ehemmiyet veren ve rububiyetin ehemmiyetli işlerine medar yapan bir Zat-ı Zülcelali ve’l-ikram olan Rabb’im var olduğunu ve gelecek baharın icadı gibi kolay ve kat’î ve muhakkak bir surette haşri icad ve cenneti ihsan ve saadet-i ebediyeyi halk edeceğini bu Âyet-i Hasbiye’den ders aldım. Elimden gelseydi bilfiil ve gelmediği için bi’n-niyet, bi’t-tasavvur, bi’l-hayal bütün mahlukat dilleriyle حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ dedim ve ebedü’l-âbidîn daima tekrar etmek istiyorum.
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    <span id="DÖRDÜNCÜ_MERTEBE-İ_NURİYE-İ_HASBİYE"></span>
    == DÖRDÜNCÜ MERTEBE-İ NURİYE-İ HASBİYE ==
    ==The Fourth Degree of the Luminous Verse ‘For us God suffices’==
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    One time, when a period of heedlessness coincided  with my being shaken by various  indispositions like old age, exile, illness, and defeat, I was overcome by a grievous anxiety  that  my very existence, to which I was intensely attached and by which I was captivated,  would cease to be, as would the existences of all creatures. Again I had recourse to the verse For us God suffices. It told me: “Study my meaning and look through the telescope of belief!”
    Bir vakit ihtiyarlık, gurbet, hastalık, mağlubiyet gibi vücudumu sarsan arızalar bir gaflet zamanıma rast gelip –şiddetli alâkadar ve meftun olduğum vücudum, belki mahlukatın vücudları ademe gidiyor diye– elîm bir endişe verirken yine Âyet-i Hasbiye’ye müracaat ettim. Dedi: “Manama dikkat et ve iman dürbünüyle bak!”
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    I looked and I saw through the eyes of belief that my miniscule being was the mirror to  an infinite existence, and through an infinite expansion was the means of gaining  innumerable  existences;  it  was  a  word of wisdom yielding the fruits of numerous  everlasting existences far surpassing itself in value. I understood with ‘the knowledge of certainty’ that due to its relation with that infinite existence, to live for an instant  was as  valuable  as existing  eternally.
    Ben de baktım ve iman gözüyle gördüm ki: Bu zerrecik vücudum, hadsiz bir vücudun âyinesi ve nihayetsiz bir inbisat ile hadsiz vücudları kazanmasına bir vesile ve kendinden daha kıymettar bâki, müteaddid vücudları meyve veren bir kelime-i hikmet hükmünde bulunduğunu ve mensubiyet cihetiyle bir an yaşaması ebedî bir vücud kadar kıymettar olduğunu ilmelyakîn ile bildim.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For by understanding  through the insight  of  belief  that  my  being  is  the  work, artefact  and  manifestation  of  the Necessarily Existent, I was saved from the endless darkness of desolate fears and the pains of innumerable separations. I knew  that within a temporary separation was a permanent union with the beings I loved, with which, through bonds of brotherhood to the  number  of Divine  Names  manifested  in  the  acts  related  to  living  creatures in particular, I had gained a relation.
    Çünkü şuur-u iman ile bu vücudum, Vâcibü’l-vücud’un eseri ve sanatı ve cilvesi olduğunu anlamakla, vahşi evhamın hadsiz karanlıklarından ve hadsiz müfarakat ve firakların elemlerinden kurtulup mevcudata, hususan zîhayatlara taalluk eden ef’alde, esma-i İlahiye adedince uhuvvet rabıtalarıyla münasebet peyda ettiğim bütün sevdiğim mevcudata muvakkat bir firak içinde daimî bir visal var olduğunu bildim.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is clear that those who share the same village, town or country, or the same regiment,  commander, or master will feel a close brotherhood and warm friendship. While those  deprived  of such bonds feel a constant painful torment surrounded by darkness. The fruits of a tree, too, if they had intelligence, would feel that they were brothers, companions, and observers of each other. If the tree ceased to exist or they were plucked from it, they would experience separations to the number of fruits.
    Malûmdur ki karyeleri ve şehirleri ve memleketleri veya taburları ve kumandanları ve üstadları gibi rabıtaları bir olan adamlar sevimli bir uhuvvet ve dostane bir arkadaşlık hissederler. Ve bu gibi rabıtalardan mahrum olanlar daimî, elîm karanlıklar içinde azap çekiyorlar. Hem bir ağacın meyveleri, şuurları olsa birbirinin kardeşi ve birbirinin bedeli ve musahibi ve nâzırı olduklarını hissederler. Eğer ağaç olmazsa veya ondan koparılsa her biri o meyveler adedince firakları hissedecek.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, through belief and the relation that results from it, my existence —like that of all believers— gains the lights of myriad existences untouched by separation. Even if it departs itself, it is content, for they remain behind as though it had itself remained.
    İşte iman ile ve imandaki intisap ile her mü’min gibi bu vücudum dahi hadsiz vücudların firaksız envarını kazanır, kendisi gitse de onlar arkada kaldığından kendisi kalmış gibi memnun olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, as is demonstrated in detail in the Twenty-Fourth Letter, the existences of all living creatures and particularly those with spirits, are like words. They are spoken and written down, then  disappear. But in place of their own existences, they leave behind numerous existences which may be counted as second degree existences, like their meanings, their similitudes and forms, and their results, and if they are blessed, their rewards and their realities. Only then do they pass beneath the veil.
    Bununla beraber –Yirmi Dördüncü Mektup’ta tafsilen kat’î ispat edildiği gibi– her zîhayatın, hususan zîruhun vücudu bir kelime gibidir. Söylenir ve yazılır, sonra kaybolur. Fakat kendi vücuduna bedel ikinci derecede vücudları sayılan hem manası hem hüviyet-i misaliyesi ve sureti hem neticeleri hem mübarek ise sevabı hem hakikati gibi çok vücudlarını bırakır, sonra perde altına girdiği gibi…
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In just the same way, when they depart from external existence, my existence and the existences of all living creatures, leave behind them their spirits, if they possess them, and  their meanings, and realities, and similitudes, and the worldly results and fruits of the hereafter produced by them individually; they leave their forms and their identities behind in memories and on the Preserved Tablet, and in the films displaying eternal vistas,  and in  the  exhibitions of pre-eternal knowledge; and they leave the Divine glorifications offered by their  essential beings, which represent them and give them permanence, in the notebooks of their  deeds; and their innate responses to the manifestations of the Divine Names and what the Names necessitate, and their being existent mirrors to them, they leave in the sphere of the Names. They leave behind in their places numerous non-physical existences  like these, more  valuable  than their external existences, then they depart. This I knew with ‘the knowledge of certainty.
    Aynen öyle de bu vücudum ve her zîhayatın vücudu, zâhirî vücuddan gitse; zîruh ise hem ruhunu hem manasını hem hakikatini hem misalini hem mahiyet-i şahsiyesinin dünyevî neticelerini ve uhrevî semerelerini hem hüviyet ve suretini hâfızalarda ve elvah-ı mahfuzada ve sermedî manzaraların film şeritlerinde ve ilm-i ezelînin meşherlerinde ve kendini temsil eden ve beka veren fıtrî tesbihatını defter-i a’malinde ve esma-i İlahiyenin cilvelerine ve mukteziyatlarına fıtrî mukabelelerini ve vücudî âyinedarlıklarını daire-i esmada ve daha bunlar gibi zâhirî vücudundan daha kıymettar müteaddid manevî vücudlarını kendi yerinde bırakır, sonra gider; ilmelyakîn suretinde bildim.
    </div>


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    Thus, through belief and the insight and relationship resulting from belief, one may lay claim to the above-mentioned everlasting, immaterial existences. In the absence of belief, besides being deprived of all those other existences, even one’s own existence goes for nothing, for oneself, and is lost in non-existence.
    İşte iman ve imandaki şuur ve intisap ile bu mezkûr bâki, manevî vücudlara sahip olunabilir. İman olmazsa bütün o vücudlardan mahrum olmakla beraber zâhirî vücudu dahi onun hakkında ademe ve hiçliğe gider gibi zayi olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    At one time, I felt great sorrow at the speedy destruction of the spring flowers; I even pitied those delicate creatures. But the above-mentioned truth arising  from belief shows  that  such flowers become flowers in the world of meaning.  Each like a fruit-producing tree or a shoot, —in respect of the lights of existence— all those existences apart from spirit produce a hundredfold profit. Their external existences do not go to non-existence, they are hidden. They are also the new forms of the permanent reality of a species. For the beings of last spring such as the leaves, flowers, and fruits, are the same as those of this spring; the difference is only apparent. I realized that the apparent difference,  even, was to allow those words of wisdom,  phrases  of  mercy, and  letters  of  power  to  acquire  numerous  different meanings. Instead of lamenting, I exclaimed: “What wonders God  has willed! How great are His blessings!”
    Bir zaman bahar çiçeklerinin çabuk mahvolmalarına çok yazığım geliyordu, hattâ o nâzeninlere acıyordum. Burada beyan edilen hakikat-i imaniye gösterdi ki o çiçekler âlem-i manada çekirdeklerdir. Sâbıkan beyan ettiğimiz ruhtan başka bütün o vücudları meyve veren birer ağaç, birer sümbül hükmünde nur-u vücud noktasında kazançları bire yüzdür. Zâhirî vücudları mahvolmaz, saklanır. Hem bâki olan hakikat-i neviyesinin tazelenen suretleridir. Geçen baharda yaprak, çiçek, meyve gibi mevcudatı, bu bahardakinin mislidirler. Fark yalnız itibarîdir. O itibarî fark dahi bu hikmet kelimelerine ve rahmet sözlerine ve kudret harflerine ayrı ayrı, müteaddid manaları verdirmek içindir bildim. Yazıklar yerinde “Mâşâallah, bârekellah” dedim.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, through the insight of belief and by being connected through belief to the Maker  of  the heavens and earth, I perceived from afar what a source of pride and honour it is to be the work of art of a craftsman who adorns the skies with stars and the earth with flowers and exquisite creatures, and demonstrates a hundred miracles in every one of his artefacts—how precious and unique it was to have been made by such a wondrous artist. The verse taught me in particular that since that wonder-working Artist had inscribed in the tiny copy of man the mighty book of the vast heavens and earth, even making  him a choice and perfect  summary  of the book, what a great honour and achievement and way of acquiring value it was for man, and that through the relation and insight of belief, he could receive and lay claim to that honour. Conceiving of all beings in my mind, I formed the intention and declared through the tongues of all of them: “For us God suffices; and He is the Best Disposer of Affairs!”
    İşte imanın şuuruyla ve iman rabıtasıyla, arz ve semavat sanatkârına intisap noktasında gökleri yıldızlarla, zemini çiçekler ve güzel mahluklarla yapan, süslendiren ve böyle her bir sanatta yüzer mu’cize gösteren bir sanatkârın eser-i sanatı ve böyle hadsiz hârikalı bir ustanın yapılışı olmak, ne kadar antika ve kıymettar ve şuuru varsa ne kadar iftihar eder ve şereflenir diye uzaktan hissettim. Hususan o nihayetsiz mu’cizekâr usta, koca semavat ve arzın büyük kitabını insan gibi küçük bir nüshada yazsa belki insanı, o kitaba müntehab ve mükemmel bir hülâsa yapsa; o insan ne kadar büyük bir şeref, bir kemal, bir kıymete medar ve iman ile mazhar ve şuur ve intisap ile o şerefe sahip olacağını bu âyetten ders aldığımdan, niyet ve tasavvur cihetinde bütün mevcudatın dilleriyle حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ dedim.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="BEŞİNCİ_MERTEBE-İ_NURİYE-İ_HASBİYE"></span>
    == BEŞİNCİ MERTEBE-İ NURİYE-İ HASBİYE ==
    ==The Fifth Degree of the Luminous Verse ‘For us God suffices’==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Another time when my life was being shaken by severe conditions, it turned my attention towards life and I saw that mine was swiftly passing. I was approaching the end of my life; it  had begun to  be dimmed with the oppression I suffered. But  I thought sorrowfully of how, because of its important duties and virtues and valuable benefits, which are explained in the  treatise on the Divine Name of Ever-Living, life deserved to be very lengthy, not to be swiftly extinguished in that way. I once again had recourse to my master, the verse For us God suffices, and He is the Best Disposer of Affairs!, and it told me: “Consider life from the point  of view of the Ever-Living and Self-Subsistent One, Who gives you life!”
    Yine bir vakit hayatım çok ağır şerait ile sarsıldı. Nazar-ı dikkatimi ömre ve hayata çevirdi, gördüm: Ömrüm koşarak gidiyor, âhire yakınlaşmış hayatım dahi tazyikat altında sönmeye yüz tutmuş. Halbuki “Hay” ismine dair risalede izah edilen hayatın mühim vazifeleri ve büyük meziyetleri ve kıymettar faydaları, böyle çabuk sönmeye değil belki pek uzun yaşamaya lâyıktır diye müteellimane düşündüm. Yine üstadım olan حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ âyetine müracaat ettim. Dedi: “Sana hayatı veren Zat-ı Hayy-ı Kayyum’a göre hayata bak!”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    So I considered it and I understood that if one aspect of life looks to me, one hundred aspects look to the Ever-Living Granter of Life. If one of its results concern me, a thousand of its results pertain to my Creator. In that respect it did not require great length, in fact it needed no time at all;to live for an instant was sufficient. This truth is elucidated together with proofs in various parts of the Risale-i Nur, so here it will be explained in four ‘Matters,’ in brief and summary form.
    Ben de baktım, gördüm ki: Hayatımın bana bakması bir ise Zat-ı Hay ve Muhyî’ye bakması yüzdür. Bana ait neticesi bir ise Hâlık’ıma ait bindir. O cihet uzun zaman, belki zaman istemez; bir an yaşaması yeter. Bu hakikat, Risale-i Nur’un risalelerinde bürhanlar ile izah edildiğinden burada dört mesele içinde kısa bir hülâsası beyan edilecek.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="BİRİNCİ_MESELE"></span>
    === BİRİNCİ MESELE ===
    ===First Matter:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I looked in the manner the essence and reality of life look to the Ever-Living and Self-Subsistent One, and I saw that in reality my life was a collection of keys with which to open the treasuries of the Divine Names, and a small map of their  inscriptions, an index of their manifestations, a sensitive balance and measure of the vast truths of the universe, and a word of wisdom written to know and make known, and to  understand and make understood, the meaningful Names of the Ever-Living and Self-Subsistent One. When life’s reality is this, its value increases a thousandfold and one hour of it gains the significance of a lifetime. In respect of its relation to the Pre-Eternal One, Who has no time, life may not be considered with regard to its length or brevity.
    Hayatın mahiyeti ve hakikati Hayy-ı Kayyum’a baktığı cihetle baktım, gördüm ki: Mahiyet-i hayatım esma-i İlahiyenin definelerini açan anahtarların mahzeni ve nakışlarının bir küçük haritası ve cilvelerinin bir fihristesi ve kâinatın büyük hakikatlerine ince bir mikyas ve mizan ve Hayy-ı Kayyum’un manidar ve kıymettar isimlerini bilen, bildiren, fehmedip tefhim eden yazılmış bir kelime-i hikmettir, anladım. Ve hayatın bu tarzdaki hakikati bin derece kıymet kazanıyor ve bir saat devamı bir ömür kadar ehemmiyet alır. Zamanı olmayan Zat-ı Ezeliye’ye münasebeti cihetinde uzun ve kısalığına bakılmaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İKİNCİ_MESELE"></span>
    === İKİNCİ MESELE ===
    ===Second Matter:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I considered the true rights of life, and I understood that my life is a dominical missive; it invites my brothers, other intelligent creatures, to read itself;  it is a place of study making known its Creator.
    Hayatın hakiki hukukuna baktım, gördüm ki: Hayatım Rabbanî bir mektuptur; kardeşlerim olan zîşuur mahlukata kendini okutturur, yaratanı bildirir bir mütalaagâhtır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is also a manifesto proclaiming my Creator’s perfections.
    Hem Hâlık’ımın kemalâtını teşhir eden bir ilannameliktir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Knowingly adorning itself in the priceless gifts and  decorations bestowed on it by life’s Creator, it  displays them consciously, gratefully, and  believingly to the Peerless Monarch in the daily  parade.
    Hem hayatı yaratanın hayat ile ihsan ettiği kıymettar hediyeler ve nişanlar ile bilerek süslenip her gün tekerrür eden resm-i küşadda mü’minane, şuurdarane, şâkirane, minnettarane Padişah-ı Bîmisal’inin nazarına arz etmektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It comprehends, observes,  and proclaims the thankful benedictions and glorifications of the Creator of innumerable living  beings.
    Hem hadsiz zîhayatların hâlıklarına vasıfane tahiyyatlarını ve şâkirane tesbihat hediyelerini anlamak, müşahede etmek ve şehadetle ilan etmektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And it makes known verbally and through the tongues  of disposition  and worship, the  beauties of the Ever-Living  and Self- Subsistent One’s dominicality.
    Hem lisan-ı hal ve lisan-ı kāl ve lisan-ı ubudiyet ile Hayy-ı Kayyum’un mehasin-i rububiyetini izhar etmektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I understood with ‘the knowledge of certainty’ that the elevated rights of life like these did not require lengthy time, and that they elevate life a thousandfold and are a hundred times more valuable than the worldly rights of life. I exclaimed: Glory be to God! Belief is so valuable and living that it infuses with life everything it enters! It transforms the fleeting glimmer of transitory life into  eternal life, dispelling the transience in it.
    İşte bunlar gibi hayatın yüksek hukukları uzun zaman istemediği gibi hayatı bin derece i’lâ eder ve dünyevî olan hukuk-u hayatiyeden yüz derece daha kıymettardır, diye ilmelyakîn ile bildim ve dedim: Sübhanallah! İman ne kadar kıymettar ve hayattardır ki hangi şeye girse canlandırır ve bir şulesi böyle fâni hayatı, bâkiyane hayatlandırır, üstündeki fenayı siler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="ÜÇÜNCÜ_MESELE"></span>
    === ÜÇÜNCÜ MESELE ===
    ===Third Matter:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I considered the innate duties of my life and its non- material benefits which look to my Creator, and I saw that it acts as a mirror to the Creator of life in three ways:
    Hayatımın Hâlık’ıma bakan fıtrî vazifelerine ve manevî faydalarına baktım, gördüm ki: Hayatım, hayatın Hâlık’ına üç cihetle âyinedarlık ediyor:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The First Way:''' Through its impotence, weakness, poverty, and need, my life acts as a mirror to the power, strength, wealth, and mercy of the Creator of life.
    '''Birinci Vecih:''' Hayatım, acz ve zaafıyla ve fakr ve ihtiyacıyla Hâlık-ı Hayat’ın kudret ve kuvvetine ve gına ve rahmetine âyinedarlık eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, just as the  pleasure  of food is known in proportion to the degree of hunger, and the degrees of light through the degrees of darkness, and the degrees of heat through the degrees of cold; in the same way, through the boundless impotence and poverty in my life, I under stood the infinite power and mercy of my Creator, who answers my needs and wards off my  innumerable enemies. I understood my duties of  entreaty, supplication, worship, abasement, and seeking refuge with God, and I undertook these duties.
    Evet, nasıl ki açlık derecesiyle yemeğin lezzet dereceleri ve karanlığın mertebeleriyle ışık mertebeleri ve soğuğun mikyasıyla hararetin mizan dereceleri bilinir. Öyle de hayatımdaki hadsiz acz ve fakr ile beraber hadsiz ihtiyaçlarımı izale ve hadsiz düşmanlarımı def’etmek noktasında Hâlık’ımın hadsiz kudret ve rahmetini bildim; sual ve dua ve iltica ve tezellül ve ubudiyet vazifesini anladım ve aldım.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Second Way''' is acting as a mirror to the  universal and comprehensive attributes and acts of my Creator through such meanings in my own life as partial knowledge, will, hearing and sight.
    '''İkinci Vecih:''' Hayatımdaki cüz’î ilim ve irade ve sem’ ve basar gibi manalarıyla, Hâlık’ımın küllî ve ihatalı sıfatlarına ve şuunatına âyinedarlıktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, I understood through the many meanings in my own  life and my conscious acts  like  knowing, hearing,  seeing, speaking, and wanting  —like my size  relative to the universe but in far greater  degree—  my Creator’s all-encompassing  attributes such as knowledge, will, hearing, sight, power, and life, and His qualities such as love, anger and compassion. Believing, I assented to them, and admitting this, I found another way leading to knowledge of God.
    Evet, ben kendi hayatımda ve şuurlu fiillerimde bilmek, işitmek, görmek, söylemek, istemek gibi çok manalarıyla bildim ki bu kâinatın şahsımdan büyüklüğü derecesinde daha büyük bir mikyasta Hâlık’ımın muhit ilmini, iradesini, sem’ ve basar ve kudret ve hayat gibi evsafını ve muhabbet ve gazap ve şefkat gibi şuunatını anladım; iman ederek tasdik ettim ve itiraf ederek bir marifet yolunu daha buldum.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Third Way''' is acting as a mirror to the  Divine Names, inscriptions and manifestations of which are present in my life.
    '''Üçüncü Vecih:''' Hayatımda nakışları ve cilveleri bulunan esma-i İlahiyeye âyinedarlıktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, as I beheld my own life and body, I saw  hundreds  of sorts of miraculous  works, inscriptions, and arts, and observed moreover that I was being  most  compassionately nurtured. I understood therefore through the light of belief, how extraordinarily generous, merciful, skilful and gracious was the One Who created me and gave me life; how wondrously powerful and, if one may say so, ingenious, provident, and efficient. I understood too what the innate duties and  aims of creation and results of life consisted of, such  as glorification, sanctification, praise, thanks,  exaltation,  affirming  God’s unity, and declaring  His greatness and His praises. And I understood with ‘the knowledge of certainty’ the reason life is the  most  valuable  creature  in the universe and why everything  is subjugated  to it, and  the  wisdom in everyone  having  an innate  passion  for  life; I understood that belief is the very life of life.
    Evet, ben kendi hayatıma ve cismime baktıkça yüzer tarzda mu’cizane eserler, nakışlar, sanatlar görmekle beraber çok şefkatkârane beslendiğimi müşahede ettiğimden beni yaratan ve yaşatan zat, ne kadar fevkalâde sehavetli, merhametli, sanatkâr, lütufkâr, ne derece hârika iktidarlı –tabirde hata olmasın– maharetli, hüşyar, işgüzar olduğunu iman nuruyla bildim, tesbih ve takdis ve hamd ve şükür ve tekbir ve tazim ve tevhid ve tehlil gibi fıtrat vazifeleri ve hilkat gayeleri ve hayat neticeleri ne olduğunu bildim. Ve kâinatta en kıymettar mahluk hayat olduğunun sebebini ve her şey hayata musahhar olmasının sırrını ve hayata karşı herkeste fıtrî bir iştiyak bulunduğunun hikmetini ve hayatın hayatı iman olduğunu ilmelyakîn ile anladım.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="DÖRDÜNCÜ_MESELE"></span>
    === DÖRDÜNCÜ MESELE ===
    ===Fourth Matter:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In order to learn what the true pleasure and happiness of life consist of in this world, I again pondered over the verse For us God suffices, and He is the Best Disposer of Affairs!
    Dünyadaki bu hayatımın hakiki lezzeti ve saadeti nedir diye yine bu حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ âyetine baktım, gördüm ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I saw that the purest pleasure and most untarnished happiness in this life of mine lay in belief. That is to say, my certain belief that I was the creature,  artefact, and totally owned slave  of a Compassionate  Sustainer  Who created me and gave me life, and was in His view and was being nurtured by him, that I was all the time in need of Him, and that He was both my Sustainer and my God and was most  kind and compassionate to me, was  such a perfect, permanent, painfree pleasure and happiness that it is indescribable.
    Bu hayatımın en saf lezzeti ve en hâlis saadeti imandadır. Yani, beni yaratan ve yaşatan bir Rabb-i Rahîm’in mahluku ve masnuu ve memlûkü ve terbiye-gerdesi ve nazarı altında olmasına ve ona her vakit muhtaç bulunmasına ve o ise hem Rabb’im hem İlah’ım hem bana karşı gayet merhametli ve şefkatli bulunduğuna kat’î imanım öyle kâfi ve vâfi ve elemsiz ve daimî bir lezzet ve saadettir ki tarif edilmez. Ve اَل۟حَم۟دُ لِلّٰهِ عَلٰى نِع۟مَةِ ال۟اٖيمَانِ ne kadar yerindedir diye âyetten fehmettim.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I understood from the verse just how appropriate is the saying:
    İşte hayatın hakikatine ve hukukuna ve vazifelerine ve manevî lezzetine ait olan bu dört mesele gösterdiler ki:
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    All praise be to God for the bounty of belief!Thus, these four matters, that is, the reality, rights, duties, and pleasure of life, show that the more life looks to the Eternally Ever-Living and Self-Subsistent One and the more belief becomes the life and spirit of life, the more enduring it becomes and the more enduring fruits it produces. Moreover, it becomes so elevated, it receives the manifestation of eternity; it no  longer looks to the length and brevity of life. This I learnt from the verse. And in the name  of all lives and living beings, and with that intention and idea, I declared: For us God suffices,  and He is the Best Disposer of Affairs!
    Hayat, Zat-ı Bâki-i Hayy-ı Kayyum’a baktıkça ve iman dahi hayata hayat ve ruh oldukça hem beka bulur hem bâki meyveler verir. Hem öyle yükseklenir ki sermediyet cilvesini alır, daha ömrün kısa ve uzunluğuna bakmaz, diye bu âyetten dersimi aldım ve niyet ve tasavvur ve hayalce bütün hayatların ve zîhayatların namına حَس۟بُنَا اللّٰهُ وَنِع۟مَ ال۟وَكٖيلُ dedim.
    </div>


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    <span id="ALTINCI_MERTEBE-İ_NURİYE-İ_HASBİYE"></span>
    == ALTINCI MERTEBE-İ NURİYE-İ HASBİYE ==
    ==The Sixth Degree of the Luminous Verse ‘For us God suffices’==
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    At a time my old age was warning me of my own departure amid the events of the end of time, which in turn give warning of the end of the world and departure of all beings, my innate passionate love of beauty and fascination by perfection developed to an extraordinary degree, and I observed with extreme clarity and sorrow that death, transience, and non-existence were continuously causing the destruction of beings and their separation, and  were  pounding this beautiful world and its creatures, breaking them up and spoiling their  beauty.
    Müfarakat-ı umumiye hengâmı olan harab-ı dünyadan haber veren âhir zaman hâdisatı içinde müfarakat-ı hususiyemi ihtar eden ihtiyarlık ve âhir ömrümde bir hassasiyet-i fevkalâde ile fıtratımdaki cemal-perestlik ve güzellik sevdası ve kemalâta meftuniyet hisleri inkişaf ettikleri bir zamanda daimî ve tahribatçı olan zeval ve fena ve mütemadî ve tefrik edici olan mevt ve adem, dehşetli bir surette bu güzel dünyayı ve bu güzel mahlukatı hırpaladığını, parça parça edip güzelliklerini bozduğunu fevkalâde bir şuur ve teessürle gördüm.
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    Seeking consolation as that ‘metaphorical’ love in my nature rebelled violently against this situation, I again had recourse to the verse. It told me: “Recite me, and study my meaning carefully!” So I entered the observatory of the Light Verse in Sura al-Nur and trained the telescope of belief on the farthermost levels of the verse For us God suffices, and turned the microscope of the insight of belief at its most obscure mysteries.
    Fıtratımdaki aşk-ı mecazî bu hale karşı şiddetli galeyan ve isyan ettiği zamanda bir medar-ı teselli bulmak için yine bu Âyet-i Hasbiye’ye müracaat ettim. Dedi: “Beni oku ve dikkatle manama bak!” Ben de Sure-i Nur’daki Âyet-i Nur’un rasathanesine girip imanın dürbünüyle Âyet-i Hasbiye’nin en uzak tabakalarına ve şuur-u imanî hurdebîni ile en ince esrarına baktım, gördüm:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I saw that just  as  mirrors, shining  objects, fragments  of  glass, and  even bubbles,  reveal the various sorts of concealed beauty in the sunlight; and with their different capacities and their change and renewal, renew its beauties; and by reflecting and refracting the light, make known the hidden beauties of the sun  and the seven colours in its light;
    Nasıl ki âyineler, şişeler, şeffaf şeyler, hattâ kabarcıklar güneş ziyasının gizli ve çeşit çeşit cemalini ve o ziyanın elvan-ı seb’a denilen yedi renginin mütenevvi güzelliklerini gösteriyorlar ve teceddüd ve taharrükleriyle ve ayrı ayrı kabiliyetleriyle ve inkisaratlarıyla o cemali ve o güzellikleri tazelendiriyorlar ve inkisaratlarıyla güneşin ve ziyasının ve elvan-ı seb’asının gizli güzelliklerini izhar ediyorlar.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    so, without cease, in order to act as mirrors to the sacred beauty of the All-Beauteous One of Glory,  the Sun of Pre-Eternity and Post-Eternity, and to the everlasting beauties of His infinitely lovely Most Beautiful Names, and to renew their manifestation, these fine creatures, these lovely beings, these exquisite artefacts, come, then depart. As is explained in detail in the Risale-i Nur supported by powerful proofs, all the shades of beauty that are to be observed on them are not theirs, but are the hints, signs, flashes, and manifestations of an eternal, sacred and transcendent beauty which desires to be  perpetually manifested and visible.  Here, three of those proofs shall be alluded to briefly.
    Aynen öyle de Şems-i ezel ve ebed olan Cemil-i Zülcelal’in cemal-i kudsîsine ve nihayetsiz güzel olan esma-i hüsnasının sermedî güzelliklerine âyinedarlık edip cilvelerini tazelendirmek için bu güzel masnular, bu tatlı mahluklar ve bu cemalli mevcudat hiç durmayarak gelip gidiyorlar. Kendilerinde görünen güzellikler ve cemaller, kendilerinin malı olmadığını, belki tezahür etmek isteyen sermedî ve mukaddes bir cemalin ve daimî tecelli eden ve görünmek isteyen mücerred ve münezzeh bir hüsnün işaretleri ve alâmetleri ve lem’aları ve cilveleri olduğu, pek çok kuvvetli delilleri ile Risale-i Nur’da tafsilen izah edilmiş. Burada o bürhanlardan üç tanesine kısaca işaret edilecek:
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    '''First Proof:'''
    '''BİRİNCİ BÜRHAN'''
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The beauty of a finely worked object points to the beauty of the craftsmanship. The beauty of the craftsmanship points to the beauty of the name which was the source of the craftsmanship. The beauty of the name of the craftsman’s art points to the beauty of the craftsman’s attributes manifested in that art. The beauty of his attributes  points  to  the beauty of his talent and abilities. And the beauty of his abilities points self-evidently to the beauty of his essential self and his reality.
    Nasıl ki işlenmiş bir eserin güzelliği, işlemesinin güzelliğine ve işlemek güzelliği, ustalığın o sanattan gelen unvanının güzelliğine ve ustadaki sanatkârlık unvanının güzelliği, o sanatkârın o sanata ait sıfatının güzelliğine ve sıfatının güzelliği, kabiliyet ve istidadının güzelliğine ve kabiliyetinin güzelliği, zatının ve hakikatinin güzelliğine derece-i bedahette gayet kat’î bir surette delâlet ettiği gibi…
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    In exactly the same way, the beauty in all the fine creatures which fill the universe, all exquisitely made, testifies decisively to the beauty of the acts of the All-Glorious Craftsman. And the beauty of the acts points indubitably to the beauty of the titles, that is, Names, that look to those acts. And the beauty of the Names testifies certainly to the beauty of the sacred attributes that are the source of the Names. And the beauty of the attributes testifies to the beauty of the essential qualities and abilities that are the source of the attributes. And the beauty of the essential qualities and abilities testifies self-evidently to the beauty and sacred perfection of the Essence which is the source of the acts and is qualified by the Names and  attributes, and to the holy beauty of His reality.
    Aynen öyle de bu kâinatın baştan başa bütün güzel mahluklarında ve yapılışları güzel umum masnularındaki hüsün ve cemal dahi Sanatkâr-ı Zülcelal’deki fiillerinin hüsün ve cemaline kat’î şehadet ve ef’alindeki hüsün ve cemal ise o fiillere bakan unvanların, yani isimlerin hüsün ve cemaline şüphesiz delâlet ve isimlerin hüsün ve cemali ise isimlerin menşei olan kudsî sıfatların hüsün ve cemaline kat’î şehadet ve sıfatların hüsün ve cemali ise sıfatların mebdei olan şuunat-ı zatiyenin hüsün ve cemaline kat’î şehadet ve şuunat-ı zatiyenin hüsün ve cemali ise fâil ve müsemma ve mevsuf olan zatının hüsün ve cemaline ve mahiyetinin kudsî kemaline ve hakikatinin mukaddes güzelliğine bedahet derecede kat’î bir surette şehadet eder.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, the All-Beauteous Maker possesses an  infinite beauty and loveliness which are fitting for His Most Sacred Essence, one shadow of which has beautified all beings from top to bottom; He possesses a transcendent, sacred beauty a single manifestation of which has endowed with beauty the whole universe, and has adorned and illuminated with its flashes the entire sphere of contingency.
    Demek, Sâni’-i Zülcemal’in kendi Zat-ı Akdes’ine lâyık öyle hadsiz bir hüsün ve cemali var ki bir gölgesi bütün mevcudatı baştan başa güzelleştirmiş ve öyle münezzeh ve mukaddes bir güzelliği var ki bir cilvesi, kâinatı serbeser güzelleştirmiş ve bütün daire-i mümkinatı hüsün ve cemal lem’alarıyla tezyin edip ışıklandırmış.
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    Yes, just as a crafted work cannot have come into existence without an act, so an act cannot occur without the performer of the act. And just as it is impossible for there to be names without the one they signify, so attributes cannot be without the one they qualify. Since the  existence of a work of art self-evidently points to the act which crafted it, and the existence of the act points to the existence of the worker of the act and his title, and to the existence of the attribute and name which gave rise to the work; the perfection and beauty of the work of art  point  also to the  beauty and perfection particular to the act which crafted it, and they point to the beauty particular to and fitting for the name of the performer of the act, and, with ‘knowledge of certainty,’ to the beauty and perfection of his essence and reality, which are fitting and appropriate to them.
    Evet, işlenmiş bir eser fiilsiz olmadığı gibi fiil dahi fâilsiz olamaz. Ve isimler müsemmasız olması muhal olduğu gibi sıfatlar dahi mevsufsuz mümkün değildir. Madem bir sanatın ve eserin vücudu, bedahetle o eseri işleyenin fiiline delâlet ve o fiilin vücudu, fâilinin ve unvanının ve eseri intac eden sıfatın ve isminin vücudlarına delâlet eder. Elbette bir eserin kemali ve cemali dahi fiilin kendine mahsus, kemal ve cemaline, o da ismin kendine münasip muvafık güzelliğine, o dahi zatın ve hakikatin –fakat zata ve hakikate lâyık ve muvafık– kemaline ve cemaline ilmelyakîn ile ve bedahetle delâlet eder.
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    In just the same way, since it is impossible for the constant activity under the veil of the works of art in the universe to be without the causer of the activity, and the names whose manifestations and inscriptions are
    Aynen öyle de bu eserler perdesi altındaki faaliyet-i daime, fâilsiz olması muhal olduğu gibi bu masnuat üstünde cilveleri ve nakışları göz ile görünen isimler dahi müsemmasız hiçbir cihetle mümkün olmadığı ve müşahede derecesinde hissedilen kudret, irade gibi sıfatlar dahi mevsufsuz olması muhal olduğundan, şu kâinatta bütün eserler, mahluklar, masnular hadsiz vücudlarıyla, hâlık ve sâni’ ve fâillerinin vücud-u ef’aline ve esmasının vücuduna ve evsafının vücuduna ve şuunat-ı zatiyesinin vücuduna ve Zat-ı Akdes’inin vücub-u vücuduna kat’î bir surette delâlet ettikleri gibi o masnuatın umumunda görünen muhtelif kemalât ve ayrı ayrı cemaller ve çeşit çeşit güzellikler, Sâni’-i Zülcelal’de olan fiillerin ve isimlerin ve sıfatların ve şe’nlerin ve zatının kendilerine mahsus münasip ve lâyık ve vâcibiyetine ve kudsiyetine muvafık olarak hadsiz kemalâtlarına ve nihayetsiz cemallerine ve ayrı ayrı ve umum kâinatın fevkinde güzelliklerine gayet sarîh şehadet ve gayet kat’î delâlet ederler.
    visible on creatures to be without the one they signify, and the attributes like power and will which are almost visible to be without the one they qualify; with their limitless existences, all the works of art, creatures and artefacts in the universe point decisively to the existence of their Creator, Maker, and Doer, and to the existence of His Names, and to the existence of His attributes, and to the existence of his essential qualities, and to the necessary existence of His Most Pure and Holy Essence. Similarly, all the different varieties of beauty, perfection, and loveliness to be seen in creatures testify with complete clarity —but in a way particular to and fitting for their sacredness and necessity— to the infinite, unlimited, multifarious beauties and perfections of the acts, names, attributes, qualities, and Essence of the All-Glorious Maker; they point  most  decisively to their beauties, which far surpass those of all beings.
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    '''The Second Proof''' contains five Points:
    '''İKİNCİ BÜRHAN’'''ın beş noktası var:
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    '''First Point:''' Relying on their illuminations and unveilings, the chiefs of the people of  reality  have believed and stated  unanimously —despite their paths and methods differing greatly from one another— that the instances of beauty in all beings are the shadows, flashes  and manifestations of the sacred, hidden beauty of the Necessarily Existent One.
    '''Birinci Nokta:''' Meşreplerinde, mesleklerinde birbirinden ayrı ve uzak olan bütün ehl-i hakikatin reisleri, zevk ve keşfe istinad ederek icma ile ittifak ile iman edip hükmediyorlar ki bütün mevcudattaki hüsün ve cemal, bir Zat-ı Vâcibü’l-vücud’da bulunan mukaddes hüsün ve cemalin gölgesi ve lemaatı ve perdelerin arkasında cilvesidir.
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    '''Second Point:''' All  beautiful  creatures  appear  caravan  after  caravan, and not stopping, disappear; they come one after the other in succession, then depart. Yet an elevated and unchanging beauty  displays itself in the mirrors of those creatures, demonstrating certainly through the continuity of its manifestation that the beauty does not belong to the beautiful creatures, to those mirrors. Rather, like the beauty of the sun’s rays is to be seen on the bubbles floating on the surface of running water, they are the lights of an eternal beauty.
    '''İkinci Nokta:''' Bütün güzel mahluklar, kafile kafile arkasında durmayarak gelip gidiyorlar, fenaya girip kayboluyorlar. Fakat o âyineler üstünde kendini gösteren ve cilvelenen yüksek ve tebeddül etmez bir güzellik, tecellisinde devam ettiğinden kat’î bir surette gösterir ki o güzellikler, o güzellerin malı ve o âyinelerin cemali değildir. Belki güneşin cemal-i şuâatı, cereyan eden suyun üzerindeki kabarcıklarda göründüğü gibi sermedî bir cemalin ışıklarıdırlar.
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    '''Third Point:''' It is clear that just as light comes from something luminous, the giving of existence from something existent, bounty from riches, munificence from wealth, and instruction from knowledge, so the  giving of excellence is from the excellent and the bestowal of beauty is from the beautiful;
    '''Üçüncü Nokta:''' Nurun gelmesi elbette nuraniden ve vücud vermesi herhalde mevcuddan ve ihsan ise gınadan ve sehavet ise servetten ve talim ilimden gelmesi bedihî olduğu gibi hüsün vermek dahi hasenden ve güzelleştirmek güzelden ve cemal vermek cemilden olabilir, başka olamaz.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    it could not be in any other way. It is as a  consequence of this truth that we believe that all the beauty in the universe comes from the  beauty of the beauteous one the constantly changing and renewed universe describes and  defines through all its creatures and the tongues of their mirror-like beings.
    İşte bu hakikate binaen iman ederiz ki: Bu kâinattaki görünen bütün güzellikler öyle bir güzelden geliyor ki bu mütemadiyen değişen ve tazelenen kâinat, bütün mevcudatıyla âyinedarlık dilleriyle, o güzelin cemalini tavsif ve tarif eder.
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    '''Fourth Point:''' Just as the body relies on the spirit and subsists through it and is animated  by it, and a word looks to the meaning and is illuminated by it, and form relies on reality and acquires value through it;
    '''Dördüncü Nokta:''' Nasıl ki ceset ruha dayanır, ayakta durur, hayatlanır ve lafız manaya bakar, ona göre nurlanır ve suret hakikate istinad eder, ondan kıymet alır.
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    so this corporeal and material manifest world is a body, a word, a form which rests on the Divine Names behind the veil of the Unseen, receiving life and vitality  from them; it looks to them, and is beautified. All the instances of physical beauty proceed from the non-physical beauties of their own realities and meanings; and as for their realities, they receive effulgence from the Divine Names and are shadows of them of a sort. This truth is proved decisively in the Risale-i Nur.
    Aynen öyle de bu maddî ve cismanî olan âlem-i şehadet dahi bir cesettir, bir lafızdır, bir surettir; âlem-i gaybın perdesi arkasındaki esma-i İlahiyeye dayanır, hayatlanır, istinad eder, can alır, ona bakar, güzelleşir. Bütün maddî güzellikler, kendi hakikatlerinin ve manalarının manevî güzelliklerinden ileri geliyor. Ve hakikatleri ise esma-i İlahiyeden feyz alırlar ve onların bir nevi gölgeleridir. Ve bu hakikat, Risale-i Nur’da kat’î ispat edilmiştir.
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    This means that all the varieties and sorts of beauty in the universe are the signs, marks, and manifestations —by means of names— of a faultless, transcendent Beauty which is manifested from beyond the veil of the Unseen. However, since the Necessary Existent’s Most  Pure and Holy Essence resembles absolutely nothing at all and His attributes are  infinitely superior to the attributes of contingent  beings, His sacred beauty also does not resemble the beauties of creatures and contingent beings, and is infinitely more exalted.
    Demek, bu kâinatta bulunan bütün güzelliklerin envaı ve çeşitleri, âlem-i gayb arkasında tecelli eden ve kusurdan mukaddes, maddeden mücerred bir cemalin esma vasıtasıyla cilveleri ve işaretleri ve emaratlarıdır. Fakat nasıl ki Vâcibü’l-vücud’un Zat-ı Akdes’i, başkalara hiçbir cihette benzemez ve sıfatları mümkinatın sıfatlarından hadsiz derece yüksektir. Öyle de onun kudsî cemali, mümkinatın ve mahlukatın hüsünlerine benzemez, hadsiz derecede daha âlîdir.
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    Certainly, an everlasting beauty one manifestation of which is vast Paradise together with all its exquisiteness and beauty, and one hour’s vision of which makes the inhabitants of Paradise oblivious to it cannot be finite, nor have any like, equal or peer.
    Evet, koca cennet bütün hüsün ve cemaliyle bir cilvesi bulunan ve bir saat müşahedesi ehl-i cennete, cenneti unutturan bir cemal-i sermedî, elbette nihayeti ve şebihi ve naziri ve misli olamaz.
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    It is clear that the beauties of a thing are in accordance with itself; and there are thousands of sorts of beauties which  all differ according to the different sorts of beings. For example, beauty  perceived by the eye is not the same as something beautiful heard with the ears, and an abstract beauty comprehended by the mind is not the same as the beauty of food relished by the tongue; so too, the beauties appreciated and perceived as  beautiful by the external and inner senses and the spirit are all different.
    Malûmdur ki her şeyin hüsnü, kendine göredir hem binler tarzda bulunur ve nevilerin ihtilafı gibi güzellikleri de ayrı ayrıdır. Mesela göz ile hissedilen bir güzellik, kulak ile hissedilen bir hüsün bir olmaması ve akıl ile fehmedilen bir hüsn-ü aklî, ağız ile zevk edilen bir hüsn-ü taam bir olmadığı gibi; kalp, ruh vesair zâhirî ve bâtınî duyguların istihsan ettikleri ve güzel hissettikleri güzellikler, onların ihtilafı gibi muhteliftir.
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    For example, the beauty of belief, the beauty of reality, the beauty of light, the beauty of a flower, the beauty of spirit, and the  beauties of form, compassion, justice, kindness, and wisdom. Similarly, since the utter and  infinite beauties of the Most Beautiful Names of the All-Beauteous One of Glory are all different, the beauties in beings also differ.
    Mesela, imanın güzelliği ve hakikatin güzelliği ve nurun hüsnü ve çiçeğin hüsnü ve ruhun cemali ve suretin cemali ve şefkatin güzelliği ve adaletin güzelliği ve merhametin hüsnü ve hikmetin hüsnü ayrı ayrı oldukları gibi Cemil-i Zülcelal’in nihayet derecede güzel olan esma-i hüsnasının güzellikleri dahi ayrı ayrı olduğundan, mevcudatta bulunan hüsünler ayrı ayrı düşmüş.
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    If you want to observe one manifestation of the beauties of the All-Beauteous One’s  Names  in the  mirrors of beings, take a sweeping look with the eye of the imagination at the face of the earth supposing it to be a small garden; you will see that terms  like  mercifulness, compassionateness, wisdom, and justice allude to  both the names, and acts, and attributes, and qualities of Almighty God.
    Eğer Cemil-i Zülcelal’in esmasındaki hüsünlerin mevcudat âyinelerinde bir cilvesini müşahede etmek istersen, zeminin yüzünü bir küçük bahçe gibi temaşa edecek bir geniş, hayalî göz ile bak ve hem bil ki rahmaniyet, rahîmiyet, hakîmiyet, âdiliyet gibi tabirler, Cenab-ı Hakk’ın hem isim hem fiil hem sıfat hem şe’nlerine işaret ederler.
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    Observe the sustenance of foremost man and of all living creatures, which arrives regularly from behind the veil of the  Unseen, and see the beauty of  Divine mercifulness.
    İşte başta insan olarak bütün hayvanatın muntazaman bir perde-i gaybdan gelen erzaklarına bak, rahmaniyet-i İlahiyenin cemalini gör.
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    Then consider the miraculous sustenance of all young, and the two pumps of milk hanging over their heads on the breasts of their mothers,as sweet and pure as the water of Kawthar, and see the captivating beauty of Divine compassion.
    Hem bütün yavruların mu’cizane iaşelerine ve başları üstünde ve annelerinin sinelerinde asılmış tatlı, safi, âb-ı kevser gibi iki tulumbacık süte temaşa eyle, rahîmiyet-i Rabbaniyenin cazibedar cemalini gör.
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    Then observe the peerless beauty of Divine  wisdom, which makes the whole universe  into a mighty book of wisdom every letter of which contains a hundred words, and every  word of which contains a hundred lines, and every line of which contains a thousand  chapters, and every chapter of which contains hundreds of small books.
    Hem bütün kâinatı envaıyla beraber bir kitab-ı kebir-i hikmet ve öyle bir kitap ki her harfi yüz kelime, her kelimesi yüzer satır, her satırı bin bab, her babı binler küçük kitap hükmüne getiren hakîmiyet-i İlahiyenin cemal-i bîmisaline bak, gör.
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    Then see the imperious beauty of a justice which holds the whole universe and all its beings in equilibrium; and maintains the balance of all the heavenly bodies, lofty and lowly; and supplies symmetry and proportion, the most important elements of beauty; and causes everything to acquire the optimum state; and gives the right to life to living beings, and ensures that their rights are preserved; and halts and punishes aggressors.
    Hem kâinatı bütün mevcudatıyla mizanı altına alan ve bütün ecram-ı ulviye ve süfliyenin muvazenelerini idame ettiren ve güzelliğin en mühim bir esası olan tenasübü veren ve her şeye en güzel vaziyeti verdiren ve her zîhayata hakk-ı hayatı verip ihkak-ı hak eden ve mütecavizleri durduran ve cezalandıran bir âdiliyetin haşmetli güzelliğine bak gör.
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    Then consider the inscription of man’s life story in his memory, as tiny as a grain of wheat, and the programmes of the second lives of all plants and trees in their seeds; and the members and faculties necessary for the defence of living beings, for instance bees’ wings and their poisonous stings, and the small bayonets of thorned plants, and the hard shells  of seeds; and see the subtle beauty of dominical  preservation and protection.
    Hem insanın geçmiş tarihçe-i hayatını, buğday tanesi küçüklüğündeki kuvve-i hâfızasında ve her nebat ve ağacın gelecek tarihçe-i hayat-ı sâniyesini çekirdeğinde yazmasına ve her zîhayatın muhafazasına lüzumu bulunan âlât ve cihazata, mesela arının kanatçıklarına ve zehirli iğnesine ve dikenli çiçeklerin süngücüklerine ve çekirdeklerin sert kabuklarına bak ve hafîziyet ve hâfıziyet-i Rabbaniyenin letafetli cemalini gör.
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    Then consider the guests at the table of the earth of the Most Merciful and Compassionate  One, Who is  absolutely Munificent, and the pleasant  smells of the numberless different foods prepared by mercy, and their beautiful and various colours, and  their  delicious  and differing  tastes, and the organs  and members  of all living creatures which assist their pleasure and enjoyment; and see the exceedingly pleasant, sweet beauty of dominical bestowal and munificence.
    Hem zemin sofrasında Kerîm-i Mutlak olan Rahman-ı Rahîm’in misafirlerine, rahmet tarafından ihzar edilen hadsiz taamların ayrı ayrı ve güzel kokularına ve muhtelif, süslü renklerine ve mütenevvi, hoş tatlarına ve her zîhayatın zevk u safasına yardım eden cihazlara bak, ikram ve kerîmiyet-i Rabbaniyenin gayet şirin cemalini ve gayet tatlı güzelliğini gör.
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    Then consider the meaningful forms of foremost man and of all living creatures, which are opened up from droplets of fluid through the manifestation of the Names of Opener and Giver of Form, and the attractive faces of the flowers of spring opened up from seeds and tiny nuclei; and see the miraculous beauty of Divine ‘opening’ and giving of form.
    Hem Fettah ve Musavvir isimlerinin tecellileriyle başta insan olarak bütün hayvanatın su katrelerinden açılan pek çok manidar suretlerine ve bahar çiçeklerinin habbe ve zerreciklerinden açtırılan çok cazibedar simalarına bak, fettahiyet ve musavviriyet-i İlahiyenin mu’cizatlı cemalini gör.
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    Thus, by analogy with these examples, each of the Divine Names has a sacred beauty particular to it a single manifestation of which makes beautiful the vast world and innumerable species of beings. You may see the manifestation of a Name’s beauty in a single flower; the spring is also a flower; Paradise is a flower yet unseen. If you can visualize the  whole of spring and see Paradise with the eye of belief, you may understand the utter majesty of everlasting Beauty.
    İşte bu mezkûr misallere kıyasen esma-i hüsnanın her birisinin kendine mahsus öyle kudsî bir cemali var ki bir tek cilvesi, koca bir âlemi ve hadsiz bir nev’i güzelleştiriyor. Bir tek çiçekte bir ismin cilve-i cemalini gördüğün gibi bahar dahi bir çiçektir ve cennet dahi görülmedik bir çiçektir. Baharın tamamına bakabilirsen ve cenneti iman gözüyle görebilirsen bak, gör. Cemal-i Sermedî’nin derece-i haşmetini anla.
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    If you respond to that Beauty with the beauty of belief and worship, you will be a most beautiful creature.
    O güzelliğe karşı iman güzelliğiyle ve ubudiyet cemali ile mukabele etsen çok güzel bir mahluk olursun.
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    While if you meet it with the boundless ugliness of misguidance and loathsomeness of rebellion, you will be both a most ugly creature and will in effect be loathed by all beautiful creatures.
    Eğer dalaletin hadsiz çirkinliğiyle ve isyanın menfur kubhuyla mukabele edip karşılasan en çirkin bir mahluk olmakla beraber, bütün güzel mevcudatın manen menfurları olursun.
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    '''Fifth Point:''' In accordance with the law that  all fine arts and crafts and accomplishments want  to  display themselves and have themselves  appreciated, a master of hundreds of arts and crafts who possessed endless perfections and beauties made a wondrous  palace in order to describe and reveal all his arts, crafts  and accomplishments, and his hidden beauties. Anyone seeing the miraculous palace would immediately  think of the virtues, arts and perfections of its  master and  maker. Believing in them and affirming them as though seeing them, he would declare: “One who was not beautiful and skilled in every way could not be the source, creator and originator of a work so  beautiful. It is as though his immaterial beauties and perfections are embodied in this palace.”
    '''Beşinci Nokta:''' Nasıl ki yüzer hüner ve sanat ve kemal ve cemalleri bulunan bir zat; her bir hüner kendini teşhir etmek ve her bir güzel sanat kendini takdir ettirmek ve her bir kemal kendini izhar etmek ve her bir cemal kendini göstermek istemesi kaidesince o zat dahi bütün hünerlerini ve sanatlarını ve kemalâtını ve gizli güzelliklerini tarif edecek, teşhir edecek, gösterecek olan bir hârika sarayı yapmış. Her kim o mu’cizeli sarayı temaşa etse birden ustasının ve sahibinin hünerlerine ve mehasinine ve kemalâtına intikal eder ve gözüyle görür gibi inanır, tasdik eder ve der ki: “Her cihetle güzel ve hünerli olmayan bir zat, böyle her cihetle güzel bir eserin masdarı, mûcidi ve taklitsiz muhterii olamaz. Belki onun manevî hüsünleri ve kemalleri bu saray ile tecessüm etmiş gibidir.” hükmeder.
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    In exactly the same way, so long as his mind and heart are not corrupted, one who sees the exhibition of wonders and beauties of the magnificent palace of this world, that is, the universe, will realize that the palace is a mirror, decorated the way it is in order to show the  beauties and perfections of another. Yes, since there is nothing similar to the palace of the world from which its beauties could have been imitated and copied, certainly, its Maker possesses the necessary beauties in himself and in his Names. It is from these that the universe is derived and according to them that it was made. It was written like a book in order to express His beauties and Names.
    Aynen öyle de bu kâinat denilen meşher-i acayip ve saray-ı muhteşemin hüsünlerini gören ve aklı çürük ve kalbi bozuk olmayan elbette intikal edecek ki bu saray bir âyinedir, başkasının cemalini ve kemalini göstermek için böyle süslenmiş. Evet, madem bu saray-ı âlemin başka emsali yok ki güzellikleri ondan iktibas edip taklit edilsin. Elbette ve herhalde bunun ustası kendi zatında ve esmasında kendine lâyık güzellikleri var ki kâinat ondan iktibas ediyor ve ona göre yapılmış ve onları ifade etmek için bir kitap gibi yazılmış.
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    '''The Third Proof''' consists of three Points:
    '''ÜÇÜNCÜ BÜRHAN’'''ın üç nüktesi var:
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    '''First Point:''' This is a truth explained in detail with powerful proofs in the Third Stopping-Place of the Thirty-Second Word. Referring detailed discussion of it to that Word, here we shall consider it only with a brief allusion.
    '''Birinci Nükte:''' Otuz İkinci Söz’ün Üçüncü Mevkıf’ında gayet güzel bir tafsil ve kuvvetli hüccetlerle beyan edilen bir hakikattir. Tafsilini ona havale ederek burada kısa bir işaretle ona bakacağız, şöyle ki:
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    We look at creatures, and especially animals and plants, and we see that governing them are  a constant adorning, which points to intention and will and makes known knowledge and wisdom, and an ordering and beautifying it is impossible to attribute to chance.
    Bu masnuata, hususan hayvanat ve nebatata bakıyoruz, görüyoruz ki: Kasd ve iradeyi gösteren ve ilim ve hikmeti bildiren daimî bir tezyin, bir süslemek ve tesadüfe hamli imkânsız bir tanzim, bir güzelleştirmek hükmediyor.
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    There is in everthing an art so delicate, a wisdom so fine, an adornment so elevated, an organization so  compassionate, and situation so sweet that it is clearly understood that behind the veil of the Unseen is a craftsman who wants to make his art appreciated, attract the gazes of the attentive, and please his artefacts and observers; who wants to make  himself  known and acquainted and loved through displaying numerous skills and perfections in each work of his art, and to  make himself praised and applauded.
    Hem kendi sanatını beğendirmek ve nazar-ı dikkati celbetmek ve masnuunu ve seyircilerini memnun etmek için her şeyde öyle bir nazik sanat ve ince hikmet ve âlî ziynet ve şefkatli bir tertip ve tatlı vaziyet görünüyor. Bedahet derecesinde anlaşılır ki kendini zîşuurlara bildirmek ve tanıttırmak isteyen perde-i gayb arkasında öyle bir sanatkâr var ki her bir sanatıyla çok hünerlerini ve kemalâtını teşhir ile kendini sevdirmek ve medh ü senasını ettirmek ister.
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    He bestows on conscious creatures in order to please  them and make them happy and friends of himself, every sort of delicious bounty from unexpected places in a way it is impossible to attribute to chance.
    Hem zîşuur mahlukları minnettar ve mesrur ve kendine dost etmek için tesadüfe havalesi imkân haricinde ve umulmadığı yerden leziz nimetlerin her çeşidini onlara ihsan ediyor.
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    Also to be observed are a generous treatment, a mutual acquaintance and friendly dialogue with the tongue of disposition, and a compassionate response to supplication which make perceived a profound compassion and elevated mercy.
    Hem derin bir şefkati ve yüksek bir merhameti ihsas eden manevî ve kerîmane bir muamele, bir muarefe ve lisan-ı hal ile ve dostane bir mükâleme ve dualarına rahîmane bir mukabele görünüyor.
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    That is to say, the bestowal of  bounty and giving  of pleasure  which are observed behind the making known and loved, which are as clear as the sun, arise from a genuine wish to  be compassionate and powerful desire to be merciful.
    Demek, bu güneş gibi zâhir olan tanıttırmak ve sevdirmek keyfiyeti arkasında müşahede edilen lezzetlendirmek ve nimetlendirmek ikramı ise gayet esaslı bir irade-i şefkat ve gayet kuvvetli bir arzu-yu merhametten ileri geliyor.
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    And this powerful desire in One Absolutely Self-Sufficient Who has no need of anything demonstrates  certainly an utterly perfect pre-eternal, everlasting, peerless Beauty the nature and reality of which necessitate its wanting to be manifested and to see itself in mirrors. In order to display and see itself in various mirrors, this Beauty has taken on the form of compassion and mercy; then in the mirrors of conscious beings has assumed the state of bestowal and munificence; then has taken the form of making itself known and loved; and  then bestowed the light of adorning creatures and making them beautiful.
    Ve böyle kuvvetli bir irade-i şefkat ve rahmet ise hiçbir cihette ihtiyacı olmayan bir Müstağni-i Mutlak’ta bulunması elbette ve herhalde kendini âyinelerde görmek ve göstermek isteyen ve tezahür etmek, mahiyetinin muktezası ve tebarüz etmek, hakikatinin şe’ni bulunan nihayet kemalde bir cemal-i bîmisal ve ezelî bir hüsn-ü lâyezalî ve sermedî bir güzellik vardır ki o cemal; kendini muhtelif âyinelerde görmek ve göstermek için merhamet ve şefkat suretine girmiş, sonra zîşuur âyinelerinde in’am ve ihsan vaziyetini almış, sonra tahabbüb ve taarrüf –yani kendini tanıttırmak ve bildirmek– keyfiyetini takmış, sonra masnuatı ziynetlendirmek, güzelleştirmek ışığını vermiş.
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    '''Second Point:''' Mankind’s genuine, intense, and  powerful love of God, and especially that of its elevated classes and of innumerable persons whose paths are all different, points self-evidently to a peerless beauty; indeed it testifies to it.
    '''İkinci Nükte:''' Nev-i insanda, hususan yüksek tabakasında, meslekleri ayrı ayrı hadsiz zatlarda, gayet esaslı bir surette bulunan şedit bir aşk-ı lahutî ve kuvvetli bir muhabbet-i Rabbaniye, bilbedahe misilsiz bir cemale işaret, belki şehadet eder.
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    Yes, such a love looks only to such a beauty and  necessitates  it; such passion demands such loveliness. Indeed, all the praise offered by beings verbally and through the tongue of disposition looks to that pre-eternal Beauty and goes to it. In the view of lovers like Shams-i Tabrizi, all the attraction, captivation, ecstasy, and drawing  truths in the universe are  signs of a pre-eternal and post-eternal  truth of attraction. While  the ecstatic motion and rotations which cause the heavenly bodies and all beings to dance and spin like moths and Mevlevi dervishes are the passionate and dutiful responses to the imperious displays of the sacred beauty of that captivating truth.
    Evet böyle bir aşk, öyle bir cemale bakar, iktiza eder. Ve öyle bir muhabbet, böyle bir hüsün ister. Belki bütün mevcudatta lisan-ı hal ve lisan-ı kāl ile edilen umum hamd ü senalar, o ezelî hüsne bakıyor, gidiyor. Belki Şems-i Tebrizî gibi bir kısım âşıkların nazarında bütün kâinatta bulunan umum incizablar, cezbeler, cazibeler, cazibedar hakikatler; ezelî ve ebedî bir hakikat-i cazibedara işaretlerdir. Ve ecramı ve mevcudatı mevlevî-misal pervane gibi raks u semâa kaldıran cezbedarane harekât ve deveran, o hakikat-i cazibedarın cemal-i kudsîsinin hükümdarane tezahüratı karşısında âşıkane ve vazifedarane bir mukabeledir.
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    '''Third Point:''' All the scholars who have researched into reality have agreed that existence is pure good and light, while non-existence is pure evil and darkness. The chiefs of the people of reason and the people of the heart have agreed that in the final analysis all instances of good, beauty, and pleasure arise from existence, and that all evils and bad, calamities, suffering, and even sins are attributable to non-existence.
    '''Üçüncü Nükte:''' Bütün ehl-i tahkikin icmaıyla vücud hayr-ı mahzdır, nurdur; adem şerr-i mahzdır, zulmettir. Bütün hayırlar, iyilikler, güzellikler, lezzetler –tahlil neticesinde– vücuddan neş’et ettiklerini ve bütün fenalıklar, şerler, musibetler, elemler hattâ masiyetler ademe râci olduğunu ehl-i akıl ve ehl-i kalbin büyükleri ittifak etmişler.
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    '''If you say:''' The source of all beauties is existence, yet also in existence are disbelief and the egotism of the soul?
    '''Eğer desen:''' Madem bütün güzelliklerin menbaı vücuddur, vücudda küfür ve enaniyet-i nefsiye dahi var?
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    '''The Answer:''' Disbelief is non-existence because it is denial of the truths of belief. The existence of egotism, however, is a form of non-existence which has acquired the colour and form of existence due to a wrongful claim to ownership, not knowing the nature of  man’s mirror-like  being and assuming  the imaginary to be actual.
    '''Elcevap:''' Küfür ise hakaik-i imaniyeyi inkâr ve nefiy olduğundan ademdir. Enaniyetin vücudu ise haksız temellük ve âyinedarlığını bilmemek ve mevhumu muhakkak bilmekten ileri geldiğinden, vücud rengini ve suretini almış bir ademdir.
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    Since the source of all beauties is existence and the source of all evils is non-existence, a Necessary Existence and Pre-Eternal, Everlasting Being, which is the firmest and most elevated and shining existence and the one most distant from non-existence, will demand the beauty which is the most powerful, and the most elevated and shining  and free of any blemish; it  will  rather express such a beauty; indeed, it will be such a beauty. Like all-encompassing light is necessitated by the sun, so the Necessary Existent necessitates an eternal beauty; he gives light through it.
    Madem bütün güzelliklerin menbaı vücuddur ve bütün çirkinliklerin madeni ademdir. Elbette vücudun en kuvvetlisi ve en yükseği ve en parlağı ve ademden en uzağı, vâcib bir vücud ve ezelî ve ebedî bir varlık, en kuvvetli ve en yüksek ve en parlak ve kusurdan en uzak bir cemal ister, belki öyle bir cemali ifade eder, belki öyle bir cemal olur. Güneşe ihatalı bir ziyanın lüzumu gibi Vâcibü’l-vücud dahi sermedî bir cemal istilzam eder, onun ile ışık verir.
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    All praise be to God for the bounty of belief Our Sustainer!
    اَل۟حَم۟دُ لِلّٰهِ عَلٰى نِع۟مَةِ ال۟اٖيمَانِ
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    Do not call us to task if we forget or do wrong.(*<ref>*Qur’an, 2:286.</ref>)
    رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا
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    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*<ref>*Qur’an, 2:32.</ref>)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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    NOTE: Nine degrees of the luminous verse “For us God suffices” were going to be written, but due to certain  circumstances, three  degrees  have been postponed.
    '''İhtar:''' Âyet-i Hasbiye-i Nuriye’nin meratibinden dokuz mertebesi yazılacaktı fakat bazı esbaba binaen şimdilik üç mertebe tehir edildi.
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    REMINDER: Since the Risale-i Nur belongs to the  Qur’an  and is a commentary based on proofs proceeding  from  it, it contains necessary, purposeful, indeed, essential and beneficial repetitions, the same as the Qur’an contains subtle, wise, and necessary repetitions  which cause no boredom. Also, since the  Risale-i Nur consists of proofs of the profession of Divine unity, which does not cause tedium but is repeated with pleasure and zeal, its essential repetitions are not  a fault, and do not and should not cause boredom.
    '''Tenbih:''' Risale-i Nur, Kur’an’ın ve Kur’an’dan çıkan bürhanî bir tefsir olduğundan Kur’an’ın nükteli, hikmetli, lüzumlu, usandırmayan tekraratı gibi onun da lüzumlu, hikmetli, belki zarurî ve maslahatlı tekraratı vardır. Hem Risale-i Nur, zevk ve şevk ile dillerde usandırmayan, daima tekrar edilen kelime-i tevhidin delilleri olmasından zarurî tekraratı kusur değil; usandırmaz ve usandırmamalı.
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    <span id="اَل۟بَابُ_ال۟خَامِسُ"></span>
    == اَل۟بَابُ ال۟خَامِسُ ==
    ==The Fifth Chapter==
    </div>
    (of the Twenty-Ninth Flash)(*<ref>*The original of the Twenty-Ninth Flash is in Arabic. [Tr.]</ref>)


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    On the degrees of For us God suffices, and He is the Best Disposer of Affairs! It consists of five ‘Points’.
    فٖى مَرَاتِبِ ( حَس۟بُنَا اللّٰهُ وَ نِع۟مَ ال۟وَكٖيلُ ) وَ هُوَ خَم۟سُ نُكَتٍ
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    <span id="اَلنُّك۟تَةُ_ال۟اُولٰى:"></span>
    === اَلنُّك۟تَةُ ال۟اُولٰى: ===
    ===FIRST POINT===
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    This phrase is a well-tried remedy for the sickness of human impotence and poverty: For us God suffices, and He is the Best Disposer of Affairs!
    فَهٰذَا ال۟كَلَامُ دَوَاءٌ مُجَرَّبٌ لِمَرَضِ ال۟عَج۟زِ ال۟بَشَرِىِّ وَ سَقَمِ ال۟فَق۟رِ ال۟اِن۟سَانِىِّ ٠
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    The Giver of Existence is Eternally Existent, there is no harm therefore in the passing of beings, for  the things that are loved continue to exist through  the continuance of the One Who gave them existence, the Necessary Existent.He is the Enduring Maker and Creator; the passing of creatures causes no sorrow, then, for the means of love for them, their Maker, is Enduring. He is the Eternal King and Lord, so there are no regrets on the passing of His dominions, on their departing and being renewed. He is the Eternal All-Knowing Witness; no grief is felt therefore  at the
    حَس۟بُنَا اللّٰهُ وَ نِع۟مَ ال۟وَكٖيلُ اِذ۟ هُوَ ال۟مُوجِدُ ال۟مَو۟جُودُ ال۟بَاقٖى فَلَا بَا۟سَ بِزَوَالِ ال۟مَو۟جُودَاتِ لِدَوَامِ ال۟وُجُودِ ال۟مَح۟بُوبِ بِبَقَاءِ مُوجِدِهِ ال۟وَاجِبِ ال۟وُجُودِ وَ هُوَ الصَّانِعُ ال۟فَاطِرُ ال۟بَاقٖى فَلَا حُز۟نَ عَلٰى زَوَالِ ال۟مَص۟نُوعِ لِبَقَاءِ مَدَارِ ال۟مَحَبَّةِ فٖى صَانِعِهٖ وَ هُوَ ال۟مَلِكُ ال۟مَالِكُ ال۟بَاقٖى ٠ فَلَا تَاَسُّفَ عَلٰى زَوَالِ ال۟مُل۟كِ ال۟مُتَجَدِّدِ فٖى زَوَالٍ وَ ذَهَابٍ ٠ وَ هُوَ الشَّاهِدُ ال۟عَالِمُ ال۟بَاقٖى فَلَا تَحَسُّرَ عَلٰى غَي۟بُوبَةِ ال۟مَح۟بُوبَاتِ مِنَ الدُّن۟يَا لِبَقَائِهَا فٖى دَائِرَةِ عِل۟مِ شَاهِدِهَا وَ فٖى نَظَرِهٖ ٠ وَ هُوَ الصَّاحِبُ ال۟فَاطِرُ ال۟بَاقٖى فَلَا كَدَرَ عَلٰى زَوَالِ ال۟مُس۟تَح۟سَنَاتِ لِدَوَامِ مَن۟شَاءِ مَحَاسِنِهَا فٖى اَس۟مَاءِ فَاطِرِهَا ٠ وَ هُوَ ال۟وَارِثُ ال۟بَاعِثُ ال۟بَاقٖى فَلَا تَلَهُّفَ عَلٰى فِرَاقِ ال۟اَح۟بَابِ لِبَقَاءِ مَن۟ يَرِثُهُم۟ وَ يَب۟عَثُهُم۟ وَ هُوَ ال۟جَمٖيلُ ال۟جَلٖيلُ ال۟بَاقٖى فَلَا تَحَزُّنَ عَلٰى زَوَالِ ال۟جَمٖيلَاتِ الَّتٖى هِىَ مَرَايَا لِل۟اَس۟مَاءِ ال۟جَمٖيلَاتِ لِبَقَاءِ ال۟اَس۟مَاءِ بِجَمَالِهَا بَع۟دَ زَوَالِ ال۟مَرَايَا ٠ وَ هُوَ ال۟مَع۟بُودُ ال۟مَح۟بُوبُ ال۟بَاقٖى فَلَا تَاَلُّمَ مِن۟ زَوَالِ ال۟مَح۟بُوبَاتِ ال۟مَجَازِيَّةِ لِبَقَاءِ ال۟مَح۟بُوبِ ال۟حَقٖيقِىِّ ٠ وَ هُوَ الرَّح۟مٰنُ الرَّحٖيمُ ال۟وَدُودُ الرَّؤُفُ ال۟بَاقٖى فَلَا غَمَّ وَ لَا مَا۟يُوسِيَّةَ وَ لَا اَهَمِّيَّةَ مِن۟ زَوَالِ ال۟مُن۟عِمٖينَ ال۟مُش۟فِقٖينَ الظَّاهِرٖينَ لِبَقَاءِ مَن۟ وَسِعَت۟ رَح۟مَتُهُ وَ شَف۟قَتُهُ كُلَّ شَى۟ءٍ ٠ وَ هُوَ ال۟جَمٖيلُ اللَّطٖيفُ ال۟عَطُوفُ ال۟بَاقٖى فَلَا حِر۟قَةَ وَ لَا عِب۟رَةَ بِزَوَالِ اللَّطٖيفَاتِ ال۟مُش۟فِقَاتِ لِبَقَاءِ مَن۟ يَقُومُ مَقَامَ كُلِّهَا وَ لَا يَقُومُ ال۟كُلُّ مَقَامَ تَجَلٍّ وَاحِدٍ مِن۟ تَجَلِّيَاتِهٖ فَبَقَائُهُ بِهٰذِهِ ال۟اَو۟صَافِ يَقُومُ مَقَامَ كُلِّ مَا فَنٰى وَ زَالَ مِن۟ اَن۟وَاعِ مَح۟بُوبَاتِ كُلِّ اَحَدٍ مِنَ الدُّن۟يَا حَس۟بُنَا اللّٰهُ وَ نِع۟مَ ال۟وَكٖيلُ نَعَم۟ حَس۟بٖى مِن۟ بَقَاءِ الدُّن۟يَا وَ مَا فٖيهَا بَقَاءُ مَالِكِهَا وَ صَانِعِهَا وَ فَاطِرِهَا
    disappearance from this world of things  that are  loved, for they  have  perpetual existence in the knowledge of that Pre-Eternal Witness, and in His view.
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    He is the Enduring Owner and Creator; there is no pain therefore at the passing of beautiful things, for the source of their beauty, their Creator’s Names, are enduring. He is the Enduring Inheritor and Raiser to Life; there should be no lamenting on being parted from beloveds, for the One Who will resurrect them and return them to Himself is Enduring. He is Eternally All-Beauteous and Glorious; there should be no distress therefore at the  disappearance of beautiful things, for those beautiful things are the mirrors of the Beautiful Names, which endure together with their beauties after the disappearance of the mirrors.
    He is the Eternal True Object of Love and Worship; so no sorrow should be felt on the passing of ‘metaphorical’ beloveds, for the True Beloved is Eternal. He is Eternally Merciful, Compassionate, Loving, and Clement; so the passing of the apparent bestowers of bounties and compassion has no importance,  it should not cause sorrow or despair, for the One Whose mercy and compassion encompass all things is Enduring. He is Eternally Beauteous, Gracious, and Kind; the disappearance of gracious and sympathetic beings, therefore, should neither cause pain, nor should importance be given it, for the One Who takes the place of all of them and a single of Whose manifestations they all together cannot replace, is Enduring.Since He is Enduring and possesses these attributes, He takes the place of every sort of transient, ephemeral beloved in this world. For us God suffices, and He is the Best Disposer of Affairs!
    Yes, enough for the immortality of this world and all it contains is the enduring existence of its Owner, Maker, and Creator.


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    === اَلنُّك۟تَةُ الثَّانِيَةُ: ===
    ===SECOND POINT===
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    Sufficient for my immortality is God, for He is my Eternal God and my Eternal Creator, the Eternal Giver of my existence, my Eternal Maker, my Eternal Owner, my Eternal Witness, the Eternal True Object of my Worship, my Eternal Resurrector. There is therefore no  harm  in the disappearance  of my being; there should  be no sorrow, regret, or grief. For the Giver of my existence is Enduring, and His creation through His Names is also Enduring. The attributes of my person are nothing but the rays of one of His Names. They exist permanently in their Creator’s knowledge and within His view, and do not therefore cease to exist on their passing and disappearance.Likewise, sufficient for me in respect of immortality and the pleasure of it, are my knowledge, understanding, consciousness, and belief that the rays in my being of an Enduring Name of my God are Enduring, and that the reality of my being is nothing other than a  shadow of that Name, and that through the mystery of its reflection or image in the mirror of my being, my reality is not itself lovable, but lovable on account of the immortality of the various enduring things reflected in it.
    حَس۟بٖى مِنَ ال۟بَقَاءِ اَنَّ اللّٰهَ هُوَ اِلٰهِىَ ال۟بَاقٖى وَ خَالِقِىَ ال۟بَاقٖى وَ مُوجِدِىَ ال۟بَاقٖى وَ فَاطِرِىَ ال۟بَاقٖى وَ مَالِكِىَ ال۟بَاقٖى وَ شَاهِدِىَ ال۟بَاقٖى وَ مَع۟بُودِىَ ال۟بَاقٖى وَ بَاعِثِىَ ال۟بَاقٖى فَلَا بَا۟سَ وَ لَا حُز۟نَ وَ لَا تَأَسُّفَ وَ لَا تَحَسُّرَ عَلٰى زَوَالِ وُجُودٖى لِبَقَاءِ مُوجِدٖى وَ اٖيجَادِهٖ بِاَس۟مَائِهٖ وَ مَا فٖى شَخ۟صٖى مِن۟ صِفَةٍ اِلَّا وَ هِىَ مِن۟ شُعَاعِ اِس۟مٍ مِن۟ اَس۟مَائِهِ ال۟بَاقِيَةِ فَزَوَالُ تِل۟كَ الصِّفَةِ وَ فَنَائُهَا لَي۟سَ اِع۟دَامًا لَهَا لِاَنَّهَا مَو۟جُودَةٌ فٖى دَائِرَةِ ال۟عِل۟مِ وَ بَاقِيَةٌ وَ مَش۟هُودَةٌ لِخَالِقِهَا ٠ وَ كَذَا حَس۟بٖى مِنَ ال۟بَقَاءِ وَ لَذَّتِهٖ عِل۟مٖى وَ اِذ۟عَانٖى وَ شُعُورٖى وَ اٖيمَانٖى بِاَنَّهُ اِلٰهِىَ ال۟بَاقِى ال۟مُتَمَثِّلُ شُعَاعُ اِس۟مِهِ ال۟بَاقٖى فٖى مِر۟اٰةِ مَاهِيَّتٖى وَ مَا حَقٖيقَةُ مَاهِيَّتٖى اِلَّا ظِلٌّ لِذٰلِكَ ال۟اِس۟مِ فَبِسِرِّ تَمَثُّلِهٖ فٖى مِر۟اٰةِ حَقٖيقَتٖى صَارَت۟ نَف۟سُ حَقٖيقَتٖى مَح۟بُوبَةً لَا لِذَاتِهَا بَل۟ بِسِرِّ مَا فٖيهَا وَ بَقَاءُ مَا تَمَثَّلَ فٖيهَا اَن۟وَاعُ بَقَاءٍ لَهَا
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    === اَلنُّك۟تَةُ الثَّالِثَةُ: ===
    ===THIRD POINT===
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    For us God suffices, and He is the Best Disposer of  Affairs! For He is the Necessary Existent, and these transitory beings are nothing other than places reflecting the  renewal of the manifestations of His existence and giving of existence. Through Him and through being connected to Him and through knowledge of Him, are endless lights of existence; while without Him, there are the endless darkness of non-existence and the limitless pains of separation.These transitory beings are mere mirrors, and with the changing of their relative determinations, they are renewed in six aspects in their transience, disappearance, and permanence:
    حَس۟بُنَا اللّٰهُ وَ نِع۟مَ ال۟وَكٖيلُ : اِذ۟ هُوَ ال۟وَاجِبُ ال۟وُجُودِ الَّذٖى مَا هٰذِهِ ال۟مَو۟جُودَاتُ السَّيَّالَةُ اِلَّا مَظَاهِرَ لِتَجَدُّدِ تَجَلِّيَاتِ اٖيجَادِهٖ وَ وُجُودِهٖ بِهٖ وَ بِال۟اِن۟تِسَابِ اِلَي۟هِ وَ بِمَع۟رِفَتِهٖ اَن۟وَارُ ال۟وُجُودِ بِلَا حَدٍّ وَ بِدُونِهٖ ظُلُمَاتُ ال۟عَدَمَاتِ وَ اٰلَامُ ال۟فِرَاقَاتِ ال۟غَي۟رِ ال۟مَح۟دُودَاتِ وَ مَا هٰذِهِ ال۟مَو۟جُودَاتُ السَّيَّالَةُ اِلَّا وَ هِىَ مَرَايَا وَ هِىَ مُتَجَدِّدَةٌ بِتَبَدُّلِ التَّعَيُّنَاتِ ال۟اِع۟تِبَارِيَّةِ فٖى فَنَائِهَا وَ زَوَالِهَا وَ بَقَائِهَا بِسِتَّةِ وُجُوهٍ.
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    The First: The permanent existence of their beautiful meanings and identities in the World of Similitudes.
    اَل۟اَوَّلُ : بَقَاءُ مَعَانٖيهَا ال۟جَمٖيلَةِ وَ هُوِيَّاتِهَا ال۟مِثَالِيَّةِ.
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    The Second: The permanent existence of their forms in the tablets of the World of Similitudes.
    وَ الثَّانٖى : بَقَاءُ صُوَرِهَا فِى ال۟اَل۟وَاحِ ال۟مِثَالِيَّةِ.
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    The Third: The permanent existence of their results and fruits which look to the hereafter.
    وَالثَّالِثُ : بَقَاءُ ثَمَرَاتِهَا ال۟اُخ۟رَوِيَّةِ.
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    The Fourth: The permanent existence of their  dominical glorifications, represented [in the Preserved Tablet], which is a sort of existence.
    وَ الرَّابِعُ : بَقَاءُ تَس۟بٖيحَاتِهَا الرَّبَّانِيَّةِ ال۟مُتَمَثِّلَةِ لَهَا الَّتٖى هِىَ نَو۟عُ وُجُودٍ لَهَا.
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    The Fifth: The permanent existence in the exhibitions of knowledge and eternal vistas.
    وَ ال۟خَامِسُ : بَقَائُهَا فِى ال۟مَشَاهِدِ ال۟عِل۟مِيَّةِ وَ ال۟مَنَاظِرِ السَّر۟مَدِيَّةِ.
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    The Sixth: The permanent existence of their spirits, if they have them.
    وَ السَّادِسُ : بَقَاءُ اَر۟وَاحِهَا اِن۟ كَانَت۟ مِن۟ ذَوِى ال۟اَر۟وَاحِ ٠
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    For their various functions and states in their death, transience, disappearance, annihilation, and their appearance and extinction, is nothing other than what is demanded by the Divine Names. It is due to the mystery of this that beings flow like a rushing torrent on the waves of life and  death, existence and non-existence. And from this function arises perpetual activity and continuous creation. I, and everyone, therefore, are compelled to say: For us God suffices, and He is the Best Disposer of Affairs! That is, as regards existence, it is sufficient  for me that  I  am the work of the Necessary Existent; to receive this illumined existence for a passing instant is preferable to millions of years of apparent, fruitless existence.Yes, through the mystery of being related to God through belief, a minute of this existence  is the equivalent  of thousands of years without the relation of belief; the degrees of existence of that minute, even, are more complete and extensive than those thousands of years.
    وَ مَا وَظٖيفَتُهَا فٖى كَي۟فِيَّاتِهَا ال۟مُتَخَالِفَةِ فٖى مَو۟تِهَا وَ فَنَائِهَا وَ زَوَالِهَا وَ عَدَمِهَا وَ ظُهُورِهَا وَ اِن۟طِفَائِهَا اِلَّا اِظ۟هَارُ ال۟مُق۟تَضِيَاتِ لِاَس۟مَاءٍ اِلٰهِيَّةٍ فَمِن۟ سِرِّ هٰذِهِ ال۟وَظٖيفَةِ صَارَتِ ال۟مَو۟جُودَاتُ كَسَي۟لٍ فٖى غَايَةِ السُّر۟عَةِ تَتَمَوَّجُ مَو۟تًا وَ حَيَاةً وَ وُجُودًا وَ عَدَمًا ٠ وَ مِن۟ هٰذِهِ ال۟وَظٖيفَةِ تَتَظَاهَرُ ال۟فَعَّالِيَّةُ الدَّائِمَةُ وَ ال۟خَلَّاقِيَّةُ ال۟مُس۟تَمِرَّةُ فَلَا بُدَّ لٖى وَ لِكُلِّ اَحَدٍ اَن۟ يَقُولَ : (حَس۟بُنَا اللّٰهُ وَ نِع۟مَ ال۟وَكٖيلُ) يَع۟نٖى حَس۟بٖى مِنَ ال۟وُجُودِ اَنّٖى اَثَرٌ مِن۟ اٰثَارِ وَاجِبِ ال۟وُجُودِ كَفَانٖى اٰنٌ سَيَّالٌ مِن۟ هٰذَا ال۟وُجُودِ ال۟مُنَوَّرِ ال۟مَظ۟هَرِ مِن۟ مَلَايٖينَ سَنَةٍ مِنَ ال۟وُجُودِ ال۟مُزَوَّرِ ال۟اَب۟تَرِ ٠ نَعَم۟ بِسِرِّ ال۟اِن۟تِسَابِ ال۟اٖيمَانِىِّ يَقُومُ دَقٖيقَةٌ مِنَ ال۟وُجُودِ مَقَامَ اُلُوفِ سَنَةٍ بِلَا اِن۟تِسَابٍ اٖيمَانِىٍّ بَل۟ تِل۟كَ الدَّقٖيقَةُ اَتَمُّ وَ اَو۟سَعُ بِمَرَاتِبَ مِن۟ تِل۟كَ ال۟اٰلَافِ سَنَةٍ.
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    Likewise, sufficient for me for existence and the value of existence is my being the art of the One Whose grandeur is in the heavens and signs are on the earth, and Who created the heavens and earth in six days.
    وَ كَذَا حَس۟بٖى مِنَ ال۟وُجُودِ وَ قِي۟مَتِهٖ اَنّٖى صَن۟عَةُ مَن۟ هُوَ فِى السَّمَٓاءِ عَظَمَتُهُ وَ فِى ال۟اَر۟ضِ اٰيَاتُهُ وَ خَلَقَ السَّمٰوَاتِ وَ ال۟اَر۟ضَ فٖى سِتَّةِ اَيَّامٍ .
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    Likewise, sufficient for me for existence and its perfection is my being the artefact of the One Who adorned and lit up the heavens with lamps, and made dazzling the earth with flowers.
    وَ كَذَا حَس۟بٖى مِنَ ال۟وُجُودِ وَ كَمَالِهٖ اَنّٖى مَص۟نُوعُ مَن۟ زَيَّنَ وَ نَوَّرَ السَّمَٓاءَ بِمَصَابٖيحَ وَ زَيَّنَ وَ بَهَّرَ ال۟اَر۟ضَ بِاَزَاهٖيرَ .
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    Likewise, sufficient  for me for pride and honour is my being the creature and totally-owned slave and servant of the One in relation to Whose perfection and beauty all the beauties and perfections of the universe are merely dim shadows, and signs of His perfection and indications of His beauty.
    وَ كَذَا حَس۟بٖى مِنَ ال۟فَخ۟رِ وَ الشَّرَفِ اَنّٖى مَخ۟لُوقٌ وَ مَم۟لُوكٌ وَ عَب۟دٌ لِمَن۟ هٰذِهِ ال۟كَائِنَاتُ بِجَمٖيعِ كَمَالَاتِهَا وَ مَحَاسِنِهَا ظِلٌّ ضَعٖيفٌ بِالنِّس۟بَةِ اِلٰى كَمَالِهٖ وَ جَمَالِهٖ وَ مِن۟ اٰيَاتِ كَمَالِهٖ وَ اِشَارَاتِ جَمَالِهٖ .
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    Likewise, sufficient for me for everything is He Who stores up in tiny containers between the kaf and the nun(*<ref>*That is, the creative command “Be! (Kun!).” See, Qur’an, 36:82, etc. [Tr.]</ref>) incalculable numbers of bounties, and preserves through His power tons in a single handful of the subtle containers called seeds and grains.
    وَ كَذَا حَس۟بٖى مِن۟ كُلِّ شَى۟ءٍ مَن۟ يَدَّخِرُ مَا لَا يُعَدُّ وَ لَا يُح۟صٰى مِن۟ نِعَمِهٖ فٖى صُنَي۟دِقَاتٍ لَطٖيفَةٍ هِىَ بَي۟نَ ال۟كَافِ وَ النُّونِ فَيَدَّخِرُ بِقُد۟رَتِهٖ مَلَايٖينَ قِن۟طَارٍ فٖى قَب۟ضَةٍ وَاحِدَةٍ فٖيهَا صُنَي۟دِقَاتٌ لَطٖيفَةٌ تُسَمّٰى بُذُورًا وَ نَوَاةً .
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    Likewise, sufficient for me in place of all possessors of beauty and beneficence is the All-Beauteous and Compassionate One. For all these beautiful creatures are merely ephemeral  mirrors for the renewal of the lights of His beauty in the course of the seasons, the  centuries, and the ages. And all these recurring bounties and successive fruits of the spring  and  summer are places of manifestation for the renewal of His continuous bestowal in the passage of creatures, days, and years.
    وَ كَذَا حَس۟بٖى مِن۟ كُلِّ ذٖى جَمَالٍ وَ ذٖى اِح۟سَانٍ اَل۟جَمٖيلُ الرَّحٖيمُ الَّذٖى مَا هٰذِهِ ال۟مَص۟نُوعَاتُ ال۟جَمٖيلَاتُ اِلَّا مَرَايَا مُتَفَانِيَةٌ لِتَجَدُّدِ اَن۟وَارِ جَمَالِهٖ بِمَرِّ ال۟فُصُولِ وَ ال۟عُصُورِ وَ الدُّهُورِ وَ هٰذِهِ النِّعَمُ ال۟مُتَوَاتِرَةُ وَ ال۟اَث۟مَارُ ال۟مُتَعَاقِبَةُ فِى الرَّبٖيعِ وَ الصَّي۟فِ مَظَاهِرُ لِتَجَدُّدِ مَرَاتِبِ اِن۟عَامِهِ الدَّائِمِ عَلٰى مَرِّ ال۟اَنَامِ وَ ال۟اَيَّامِ وَ ال۟اَع۟وَامِ .
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    Likewise, sufficient for me for life and its true nature is my being a map, index, summary, balance, and measure of the manifestations of the Names of the Creator of life and death.
    وَ كَذَا حَس۟بٖى مِنَ ال۟حَيَاةِ وَ مَاهِيَّتِهَا اَنّٖى خَرٖيطَةٌ وَ فِه۟رِس۟تَةٌ وَ فَذ۟لَكَةٌ وَ مٖيزَانٌ وَ مِق۟يَاسٌ لِجَلَوَاتِ اَس۟مَاءِ خَالِقِ ال۟مَو۟تِ وَ ال۟حَيَاةِ .
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    Likewise, sufficient for me for life and its functions is my being a word inscribed with  the  pen  of  power,  pointing  to  and  making  understood  the  Names  of  the Absolutely Powerful One, the Ever-Living and Self-Subsistent; by my life receiving the manifestations of my Creator’s essential attributes,  and His are the Most  Beautiful Names.
    وَ كَذَا حَس۟بٖى مِنَ ال۟حَيَاةِ وَ وَظٖيفَتِهَا كَو۟نٖى كَـكَلِمَةٍ مَك۟تُوبَةٍ بِقَلَمِ ال۟قُد۟رَةِ وَ مُف۟هِمَةٍ دَالَّةٍ عَلٰى اَس۟مَاءِ ال۟قَدٖيرِ ال۟مُط۟لَقِ ال۟حَىِّ ال۟قَيُّومِ بِمَظ۟هَرِيَّةِ حَيَاتٖى لِلشُّؤُنِ الذَّاتِيَّةِ لِفَاطِرِىَ الَّذٖى لَهُ ال۟اَس۟مَٓاءُ ال۟حُس۟نٰى .
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    Likewise, sufficient  for me for life and its rights is my displaying it among my brother creatures and proclaiming it to them, and exhibiting in the view of the Creator of the universe  my being decked out in the manifestations of My Creator’s Names, Who has adorned me with the bejewelled dress of my being, the gown of my inborn nature, and the necklace of my well-ordered life, which is ornamented with the gifts of His mercy.
    وَ كَذَا حَس۟بٖى مِنَ ال۟حَيَاةِ وَ حُقُوقِهَا اِع۟لَانٖى وَ تَش۟هٖيرٖى بَي۟نَ اِخ۟وَانِىَ ال۟مَخ۟لُوقَاتِ وَ اِع۟لَانٖى وَ اِظ۟هَارٖى لِنَظَرِ شُهُودِ خَالِقِ ال۟كَائِنَاتِ بِتَزَيُّنٖى بِجَلَوَاتِ اَس۟مَاءِ خَالِقِىَ الَّذٖى زَيَّنَنٖى بِمُرَصَّعَاتِ حُلَّةِ وُجُودٖى وَ خِل۟عَةِ فِط۟رَتٖى وَ قِلَادَةِ حَيَاتِىَ ال۟مُن۟تَظَمَةِ فٖيهَا مُزَيَّنَاتُ هَدَايَا رَح۟مَتِهٖ .
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    Likewise, sufficient for me for the rights of my life are my understanding the salutations of living creatures to the Granter of Life and my observation of them, and my testifying to them.
    وَ كَذَا مِن۟ حُقُوقِ حَيَاتٖى فَه۟مٖى لِتَحِيَّاتِ ذَوِى ال۟حَيَاةِ لِوَاهِبِ ال۟حَيَاةِ وَ شُهُودٖى لَهَا وَ شَهَادَاتٖى عَلَي۟هَا .
    </div>


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    Likewise, sufficient for me for the rights of my life is my being adorned and made beautiful with the  embossed jewels of His bounties, to present them consciously, because of my belief to the view of the Pre-Eternal Monarch.
    وَ كَذَا حَس۟بٖى مِن۟ حُقُوقِ حَيَاتٖى تَبَرُّجٖى وَ تَزَيُّنٖى بِمُرَصَّعَاتِ جَوَاهِرِ اِح۟سَانِهٖ بِشُعُورٍ اٖيمَانِىٍّ لِل۟عَر۟ضِ لِنَظَرِ شُهُودِ سُل۟طَانِىَ ال۟اَزَلِىِّ .
    </div>


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    Likewise, sufficient for me for life and its pleasures is my knowledge, realization, awareness, and belief that I am His slave, artefact, and creature, needy and wanting for Him; and He is my Creator, Compassionate to me, Who nurtures and raises me munificently, graciously, through His bestowal, as befits His wisdom and mercy.
    وَ كَذَا حَس۟بٖى مِنَ ال۟حَيَاةِ وَ لَذَّاتِهَا عِل۟مٖى وَ اِذ۟عَانٖى وَ شُعُورٖى وَ اٖيمَانٖى بِاَنّٖى عَب۟دُهُ وَ مَص۟نُوعُهُ وَ مَخ۟لُوقُهُ وَ فَقٖيرُهُ وَ مُح۟تَاجٌ اِلَي۟هِ وَ هُوَ خَالِقٖى رَحٖيمٌ بٖى كَرٖيمٌ لَطٖيفٌ مُن۟عِمٌ عَلَىَّ يُرَبّٖينٖى كَمَا يَلٖيقُ بِحِك۟مَتِهٖ وَ رَح۟مَتِهٖ .
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    Likewise, sufficient for me for life and its value is my being a measure through my absolute impotence, poverty, and weakness to the degrees of the power of the Absolutely Powerful One, the degrees of mercy of the Absolutely Compassionate One, and the levels of strength of the Possessor of Absolute Strength.
    وَ كَذَا حَس۟بٖى مِنَ ال۟حَيَاةِ وَ قِي۟مَتِهَا مِق۟يَاسِيَّتٖى بِاَم۟ثَالِ عَج۟زِىَ ال۟مُط۟لَقِ وَ فَق۟رِىَ ال۟مُط۟لَقِ وَ ضَع۟فِىَ ال۟مُط۟لَقِ لِمَرَاتِبِ قُد۟رَةِ ال۟قَدٖيرِ ال۟مُط۟لَقِ وَ دَرَجَاتِ رَح۟مَةِ الرَّحٖيمِ ال۟مُط۟لَقِ وَ طَبَقَاتِ قُوَّةِ ال۟قَوِىِّ ال۟مُط۟لَقِ .
    </div>


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    Likewise, sufficient for me for perfection is my  knowledge that my God is Absolutely Perfect, and whatever things there are in the universe which are perfect, they are signs of His perfection and indications of it.
    وَ كَذَا بِمَع۟كَسِيَّتٖى بِجُز۟ئِيَّاتِ صِفَاتٖى مِنَ ال۟عِل۟مِ وَ ال۟اِرَادَةِ وَ ال۟قُد۟رَةِ ال۟جُز۟ئِيَّةِ لِفَه۟مِ الصِّفَاتِ ال۟مُحٖيطَةِ لِخَالِقٖى فَاَف۟هَمُ عِل۟مَهُ ال۟مُحٖيطَ بِمٖيزَانِ عِل۟مِىَ ال۟جُز۟ئِىِّ .
    </div>


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    Likewise, sufficient for me for perfection in myself is belief in God, because for man, belief is the source of all perfections.
    وَ هٰكَذَا حَس۟بٖى مِنَ ال۟كَمَالِ عِل۟مٖى بِاَنَّ اِلٰهٖى هُوَ ال۟كَامِلُ ال۟مُط۟لَقُ فَكُلُّ مَا فِى ال۟كَو۟نِ مِنَ ال۟كَمَالِ مِن۟ اٰيَاتِ كَمَالِهٖ وَ اِشَارَاتٌ اِلٰى كَمَالِهٖ .
    </div>


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    Likewise, sufficient  for me for all my needs sought through the tongues of my various faculties, is my God, Sustainer, and Creator, the Giver of my form;
    وَ كَذَا حَس۟بٖى مِنَ ال۟كَمَالِ فٖى نَف۟سِى اَل۟اٖيمَانُ بِاللّٰهِ اِذِ ال۟اٖيمَانُ لِل۟بَشَرِ مَن۟بَعٌ لِكُلِّ كَمَالَاتِهٖ .
    </div>


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    His are the Most Beautiful Names; He feeds me and  gives me to drink; He nurtures, raises, administers,  and perfects me; He is limitless in glory, and His favours are comprehensive.
    وَ كَذَا حَس۟بٖى مِن۟ كُلِّ شَى۟ءٍ لِاَن۟وَاعِ حَاجَاتِىَ ال۟مَط۟لُوبَةِ بِاَن۟وَاعِ اَل۟سِنَةِ جِهَازَاتِىَ ال۟مُخ۟تَلِفَةِ اِلٰهٖى وَ رَبّٖى وَ خَالِقٖى وَ مُصَوِّرِىَ الَّذٖى لَهُ ال۟اَس۟مَٓاءُ ال۟حُس۟نَى الَّذٖى هُوَ يُط۟عِمُنٖى وَ يَس۟قٖينٖى وَ يُرَبّٖينٖى وَ يُدَبِّرُنٖى وَ يُكَلِّمُنٖى جَلَّ جَلَالُهُ وَ عَمَّ نَوَالُهُ .
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    <span id="اَلنُّك۟تَةُ_الرَّابِعَةُ:"></span>
    === اَلنُّك۟تَةُ الرَّابِعَةُ: ===
    ===FOURTH POINT===
    </div>


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    Sufficient for me for all my wishes is He Who opened up from a fluid through His subtle art, subtle power, wisdom, and His subtle dominicality, my form and that of all my fellow living creatures.
    حَس۟بٖى لِكُلِّ مَطَالِبٖى مَن۟ فَتَحَ صُورَتٖى وَ صُورَةَ اَم۟ثَالٖى مِن۟ ذَوِى ال۟حَيَاةِ فِى ال۟مَاءِ بِلَطٖيفِ صُن۟عِهٖ وَ لَطٖيفِ قُد۟رَتِهٖ وَ حِك۟مَتِهٖ وَ لَطٖيفِ رُبُوبِيَّتِهٖ .
    </div>


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    Likewise, sufficient for me for all my aims is He Who made me, opened my ears and eyes, included in my body my tongue and my heart, and placed in them and in my other faculties innumerable precise scales to weigh up the contents of the treasuries of His mercy.
    وَ كَذَا حَس۟بٖى لِكُلِّ مَقَاصِدٖى مَن۟ اَن۟شَأَنٖى وَ شَقَّ سَم۟عٖى وَ بَصَرٖى وَ اَد۟رَجَ فٖى جِس۟مٖى لِسَانًا وَ جَنَانًا وَ اَو۟دَعَ فٖيهَا وَ فٖى جِهَازَاتٖى مَوَازٖينَ حَسَّاسَةً لَا تُعَدُّ لِوَز۟نِ مُدَّخَرَاتِ اَن۟وَاعِ خَزَائِنِ رَح۟مَتِهٖ .
    </div>


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    Similarly, He placed in my tongue, heart, and nature, countless sensitive instruments to gauge the varieties of the treasures of His Names.
    وَ كَذَا اَد۟رَجَ فٖى لِسَانٖى وَ جَنَانٖى وَ فِط۟رَتٖى اٰلَاتٍ حَسَّاسَةً لَا تُح۟صٰى لِفَه۟مِ اَن۟وَاعِ كُنُوزِ اَس۟مَائِهٖ .
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    Likewise, sufficient for me is He Who, through His glorious Godhead, beautiful mercy, grand dominicality, munificent clemency, vast power, and subtle wisdom, included in my insignificant, lowly person and weak  and wanting being, all these members and faculties,  limbs and systems, senses and feelings, inner  faculties and spiritual powers, to allow me to know all the varieties of His bounties and comprehend most of the manifestations of His Names.
    وَ كَذَا حَس۟بٖى مَن۟ اَد۟رَجَ فٖى شَخ۟صِىَ الصَّغٖيرِ ال۟حَقٖيرِ وَ اَد۟رَجَ فٖى وُجُودِىَ الضَّعٖيفِ ال۟فَقٖيرِ هٰذِهِ ال۟اَع۟ضَاءَ وَ ال۟اٰلَاتِ وَ هٰذِهِ ال۟جَوَارِحَ وَ ال۟جِهَازَاتِ وَ هٰذِهِ ال۟حَوَاسَّ وَ ال۟حِسِّيَّاتِ وَ هٰذِهِ اللَّطَائِفَ وَ ال۟مَع۟نَوِيَّاتِ لِاِح۟سَاسِ جَمٖيعِ اَن۟وَاعِ نِعَمِهٖ وَ لِاِذَاقَةِ اَك۟ثَرِ تَجَلِّيَاتِ اَس۟مَائِهٖ بِجَلٖيلِ اُلُوهِيَّتِهٖ وَ جَمٖيلِ رَح۟مَتِهٖ وَ بِكَبٖيرِ رُبُوبِيَّتِهٖ وَ كَرٖيمِ رَا۟فَتِهٖ وَ بِعَظٖيمِ قُد۟رَتِهٖ وَ لَطٖيفِ حِك۟مَتِهٖ .
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    <span id="اَلنُّك۟تَةُ_ال۟خَامِسَةُ:"></span>
    === اَلنُّك۟تَةُ ال۟خَامِسَةُ: ===
    ===FIFTH POINT===
    </div>


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    I and all men should declare thankfully and proudly:
    لَا بُدَّ لٖى وَ لِكُلِّ اَحَدٍ اَن۟ يَقُولَ حَالًا وَ قَالًا وَ مُتَشَكِّرًا وَ مُف۟تَخِرًا : حَس۟بٖى مَن۟ خَلَقَنٖى وَ اَخ۟رَجَنٖى مِن۟ ظُل۟مَةِ ال۟عَدَمِ وَ اَن۟عَمَ عَلَىَّ بِنُورِ ال۟وُجُودِ .
    Sufficient for me is the One Who created me and took me out of the darkness of non-existence, bestowing on me light of being.
    </div>


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    Likewise, sufficient for me is the One Who bestowed on me the bounty of life, which gives all things to those who possess it and stretches out its hands to all things.
    وَ كَذَا حَس۟بٖى مَن۟ جَعَلَنٖى حَيًّا فَاَن۟عَمَ عَلَىَّ نِع۟مَةَ ال۟حَيَاةِ الَّتٖى تُع۟طٖى لِصَاحِبِهَا كُلَّ شَى۟ءٍ وَ تُمِدُّ يَدَ صَاحِبِهَا اِلٰى كُلِّ شَى۟ءٍ .
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    Likewise, sufficient for me is the One Who made me a human being and bestowed on me the bounty of humanity, which makes man the microcosm, greater in meaning than the macrocosm.
    وَ كَذَا حَس۟بٖى مَن۟ جَعَلَنٖى اِن۟سَانًا فَاَن۟عَمَ عَلَىَّ بِنِع۟مَةِ ال۟اِن۟سَانِيَّةِ الَّتٖى صَيَّرَتِ ال۟اِن۟سَانَ عَالَمًا صَغٖيرًا اَك۟بَرَ مَع۟نًى مِنَ ال۟عَالَمِ ال۟كَبٖيرِ .
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    Likewise, sufficient for me is the One Who made me a believer and bestowed on me the bounty of belief, which makes this world and the hereafter two tables laden with bounties, and offers them to the believer with the hand of belief.
    وَ كَذَا حَس۟بٖى مَن۟ جَعَلَنٖى مُؤ۟مِنًا فَاَن۟عَمَ عَلَىَّ نِع۟مَةَ ال۟اٖيمَانِ الَّذٖى يُصَيِّرُ الدُّن۟يَا وَ ال۟اٰخِرَةَ كَسُف۟رَتَي۟نِ مَم۟لُوئَتَي۟نِ مِنَ النِّعَمِ يُقَدِّمُهَا اِلَى ال۟مُؤ۟مِنِ بِيَدِ ال۟اٖيمَانِ .
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    Likewise, sufficient for me is the One Who made me a member of the community of His Beloved, Muhammad (Peace and blessings be upon him) and bestowed on me love of  God and being loved by Him, which are found in belief and are the highest degrees of human perfection; and through this love springing from belief, expanded the extent  to  which  believers  could  benefit,  to  the infinite  contents  of the spheres of contingency and necessity.
    وَ كَذَا حَس۟بٖى مَن۟ جَعَلَنٖى مِن۟ اُمَّةِ حَبٖيبِهٖ مُحَمَّدٍ عَلَي۟هِ الصَّلَاةُ وَ السَّلَامُ فَاَن۟عَمَ عَلَىَّ بِمَا فِى ال۟اٖيمَانِ مِنَ ال۟مَحَبَّةِ وَ ال۟مَح۟بُوبِيَّةِ ال۟اِلٰهِيَّةِ الَّتٖى هِىَ مِن۟ اَع۟لٰى مَرَاتِبِ ال۟كَمَالَاتِ ال۟بَشَرِيَّةِ وَ بِتِل۟كَ ال۟مَحَبَّةِ ال۟اٖيمَانِيَّةِ تَم۟تَدُّ اَيَادٖى اِس۟تِفَادَةِ ال۟مُؤ۟مِنِ اِلٰى مَا لَايَتَنَاهٰى مِن۟ مُش۟تَمِلَاتِ دَائِرَةِ ال۟اِم۟كَانِ وَ ال۟وُجُوبِ .
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    Likewise, sufficient for me is the One Who, not making me inanimate, or an animal, or leaving me in misguidance, gave me  preference with regard to  nature, species, religion, and belief, over the majority of creatures; praise and thanks are therefore due to Him alone.
    وَ كَذَا حَس۟بٖى مَن۟ فَضَّلَنٖى جِن۟سًا وَ نَو۟عًا وَ دٖينًا وَ اٖيمَانًا عَلٰى كَثٖيرٍ مِن۟ مَخ۟لُوقَاتِهٖ فَلَم۟ يَج۟عَل۟نٖى جَامِدًا وَ لَا حَيَوَانًا وَ لَا ضَالًّا فَلَهُ ال۟حَم۟دُ وَ لَهُ الشُّك۟رُ .
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    Likewise, sufficient for me is the One Who made me a comprehensive place of the manifestations of His Names, and in accordance with the meaning of the Hadith: “The heavens and the earth contained me not; I was contained in the heart of my believing servant,”(*<ref>*See, al-‘Ajluni, Kashf al-Khafa’, ii, 195.</ref>)bestowed on me a bounty which the universe could not contain; that is, man’s essential nature is a comprehensive  place  of manifestation of all the Divine Names manifested in the universe.
    وَ كَذَا حَس۟بٖى مَن۟ جَعَلَنٖى مَظ۟هَرًا جَامِعًا لِتَجَلِّيَاتِ اَس۟مَائِهٖ وَ اَن۟عَمَ عَلَىَّ بِنِع۟مَةٍ لَا تَسَعُهَا ال۟كَائِنَاتُ بِسِرِّ حَدٖيثِ (لَا يَسَعُنٖى اَر۟ضٖى وَ لَا سَمَائِ وَ يَسَعُنٖى قَل۟بُ عَب۟دِىَ ال۟مُؤ۟مِنِ) يَع۟نٖى اَنَّ ال۟مَاهِيَّةَ ال۟اِن۟سَانِيَّةَ مَظ۟هَرٌ جَامِعٌ لِجَمٖيعِ تَجَلِّيَاتِ ال۟اَس۟مَاءِ ال۟مُتَجَلِّيَةِ فٖى جَمٖيعِ ال۟كَائِنَاتِ .
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    Likewise, sufficient for me is He Who bought from me the property of His I had in order  to preserve it and later return it to me, and give me Paradise as the price. Praise and thanks be to Him to the number of particles of my being multiplied by the number of atoms in existence.
    وَ كَذَا حَس۟بٖى مَنِ اش۟تَرٰى مُل۟كَهُ الَّذٖى عِن۟دٖى مِنّٖى لِيَح۟فَظَهُ لٖى ثُمَّ يُعٖيدَهُ اِلَىَّ وَ اَع۟طَانَا ثَمَنَهُ ال۟جَنَّةَ فَلَهُ الشُّك۟رُ وَ لَهُ ال۟حَم۟دُ بِعَدَدِ ضَر۟بِ ذَرَّاتِ وُجُودٖى فٖى ذَرَّاتِ ال۟كَائِنَاتِ .
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    Sufficient for me is my Sustainer; May God be exalted!
    حَس۟بٖى رَبّٖى جَلَّ اللّٰه ُ۝ نُور۟ مُحَمَّد۟ صَلَّى اللّٰهُ ۝ لَٓا اِلٰهَ اِلَّا اللّٰهُ
    And the Light of Muhammad; God’s blessings be upon him! There is no god but God!
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    Sufficient for me is my Sustainer; May God be exalted! My heart’s inner life is the remembrance of God;
    حَس۟بٖى رَبّٖى جَلَّ اللّٰهُ ۝ سِرُّ قَل۟بٖى ذِك۟رُ اللّٰهِ
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    The remembrance of Ahmad; God’s blessings be upon him!
    ذِك۟رُ اَح۟مَد۟ صَلَّى اللّٰهُ
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    There is no god but God!
    لَٓا اِلٰهَ اِلَّا اللّٰهُ
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    <center> [[Üçüncü Şuâ]] ⇐ | [[Şualar]] | ⇒ [[Altıncı Şuâ]] </center>
    <center> [[Üçüncü Şuâ/en|The Third Ray]] ⇐ | [[Şualar/en|The Rays]] | ⇒ [[Altıncı Şuâ/en|The Sixth Ray]] </center>
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    11.33, 30 Eylül 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    In the Name of God, the Merciful, the Compassionate.

    For us God suffices, and He is the Best Disposer of Affairs.(*[1])

    [While being the Fifth Flash in meaning and degree, in form and ‘station’ this forms the valuable Fourth Ray of the Thirty-First Letter’s Thirty-First Flash and is an important and subtle point concerning the verse, For us God suffices.]

    NOTE: Unlike other works, the Risale-i Nur starts off in veiled manner and gradually unfolds. Especially the First Degree of this treatise, in addition to being a most valuable truth, it is extremely subtle and profound. Peculiar to myself, it took the form of a significant discussion governed by the feelings, an animated conversation about belief, a secret discourse of the heart; it was healing for my various deep ills. Those who are completely in harmony and agreement with me may understand it. Otherwise it will not be entirely appreciated.

    One time when I had been isolated from everything by ‘the worldly’, I was afflicted with five kinds of exile. I suffered too at that time of old age from five illnesses arising in part from my sorrows.

    Due to the heedlessness resulting from the distress, I looked not to the lights of the Risale-i Nur, which would have consoled and assisted me, but straight to my heart, and I sought my spirit.

    I saw that dominant in me were an overpowering desire for immortality, an intense love of existence, a great yearning for life, together with an infinite impotence and endless want. But an awesome transience was extinguishing the immortality. Suffering that state of mind, I exclaimed like the sorrowing poet:(*[2])

    While my heart desires its immortality, Reality wants the passing of my body;

    I am afflicted with an incurable ill which not even Luqman could cure!

    I bowed my head in despair. Suddenly the verse, For us God suffices, and He is the Best Disposer of Affairs came to my assistance, summoning me to read it with attention. So I recited it five hundred times every day. Writing briefly a part of the valuable lights which were unfolded to me in the form of ‘the vision of certainty’, and only nine lights and degrees, I refer readers to the Risale-i Nur for the details, known with ‘absolute certainty’ rather than the former ‘vision of certainty.’

    The First Degree of the Luminous Verse ‘For us God suffices’

    Because of a shadow in my essential being of a manifestation of one of the Names of the One of Glory and Perfection, Who, possessing absolute perfection, is of Himself and for no other reason worthy of love, I had an innate desire for immortality, directed not to my own immortality, but to the existence, perfection, and immortality of that Absolutely Perfect One. However, due to heedlessness, that innate love had lost its way, become attached to the shadow and enamoured of the mirror of immortality. Then the verse, For us God suffices, and He is the Best Disposer of Affairs raised the veil.

    I saw and felt and experienced at the degree of ‘absolute certainty’ that the pleasure and happiness of my immortality lay exactly and in more perfect form in the immortality of the Enduring One of Perfection, in affirming my Sustainer and God, in believing in Him and submitting to Him. For an undying truth was realized through His immortality. The insight of belief established that “my essential being is the shadow of a Divine Name which is both enduring and eternal.”

    Also, through the insight of belief, one knows the existence of the Absolutely Perfect One, the One Who is absolutely beloved, and the innate, intense love for His Essence is satisfied. And through perceiving through the insight of belief the Eternally Enduring One’s eternal existence, the perfections of the universe and of mankind are known and exist, and one’s natural infatuation with perfection is saved from endless pains and becomes the means to pleasure and enjoyment.

    Also, through the insight of belief a connection is formed with the Eternally Enduring One, and through belief in that connection a relation comes into being with all His dominions. And due to that connection and relation —with the eye of belief— one looks on infinite dominions as though they were in a way one’s own possessions, and benefits from them.

    Also, through the insight of belief and that connection and relation, a bond is formed with all beings, a sort of union is attained with them. In this way, apart from one’s personal existence in second place, through the insight of belief and that connection, relation, bond and union, a boundless existence comes into being which is as though one’s own; and one’s innate passionate love of existence is quietened.

    Also, through that insight of belief, and the connection, relation, and bond, a brotherhood is formed with all the people of perfection. Thus, through knowing that due to the eternal existence of the Eternally Enduring One those innumerable people of perfection have not gone to nothingness and are not lost, the immortality and continued existence of those innumerable friends’ perfections, whom such a person with the insight of belief loves, admires, and appreciates and to whom he is attached, yields an elevated pleasure for him.

    Also, through that insight of belief, connection, relation, bond, and brotherhood, I felt and experienced in myself an infinite happiness at the happiness of all my friends —for whose happiness I would willingly sacrifice my life and immortality.

    For one kind friend is happy and pleased at the happiness of his sincere friend. I therefore felt and perceived through the insight of belief that through the eternal existence of the Enduring One of Perfection, foremost the Noble Messenger (Peace and blessings be upon him) and his Family and Companions, and all my masters and those I love, the prophets, saints, and purified scholars, and all my other innumerable friends, had been saved from eternal extinction and would experience eternal happiness. I understood through the mystery of relations, bonds, brotherhood, and friendship that their happiness was reflected in me and made me happy.

    Also, through the insight of belief, I was saved from endless sorrows arising from love of my fellow men and love for relatives, and felt a boundless spiritual pleasure. For I felt and perceived through the insight of belief that foremost my parents and all my blood relatives and relatives of the spirit, for whom by nature I desired to sacrifice my life and immortality, and would proudly do so, were saved through the eternal existence of the Truly Enduring One from annihilation, non-existence, eternal annihilation, and endless pains, and would receive His infinite mercy. I felt and perceived that an infinite mercy was protecting and supervising them in place of my insignificant, ineffective compassion, which produces sorrow and pain. Like a mother takes pleasure at the ease, comfort, and enjoyment of her child, I felt pleasure and joy at the salvation and ease of all those persons for whom I had compassion under the protection of that mercy, and I offered profound thanks.

    Also, through the insight of belief, and through its connection, I knew and felt that the Risale-i Nur, which was the result of my life, means of my happiness, and my natural duty, was saved from being lost and without benefit and from annihilation and losing its meaning, and that it was fruitful and enduring; I had the conviction that this was so and I experienced a pleasure of the spirit far exceeding the pleasure at my own immortality.

    For I believed that through the Enduring One of Perfection’s eternal existence, the Risale-i Nur was not only inscribed in the hearts and memories of people, but was studied by innumerable sentient creatures and spirit beings, and in addition, receiving God’s pleasure, was inscribed on the Preserved Tablet, and guarded records, and adorned with fruits of reward. I knew that in particular its being connected with the Qur’an, and its acceptance by the Prophet (PBUH), and —God willing— being the object of Divine pleasure, one moment of its existence and being under the dominical view was far more valuable than the appreciation of all the people of this world.

    Thus, I realized that I am ever-ready to sacrifice my life and immortality for the immortality, continuance, statement, and acceptance of each of those treatises, which prove the truths of belief, and that my happiness lies in their serving the Qur’an. In this way I understood through the connection of belief that through Divine immortality, they are the object of appreciation a hundred times greater than the appreciation of men. I exclaimed with all my strength: “For us God suffices, and He is the Best Disposer of Affairs!”

    Also, through the insight of belief I knew that belief in the eternal existence of the Enduring One of Glory, Who bestows everlasting immortality and perpetual life, and the results of belief like good works, are the everlasting fruits of this fleeting life and the means to unending immortality. I persuaded my soul to leave aside the shell of this worldly immortality in order to yield those enduring fruits, like a seed leaves aside its casing in order to be transformed into a fruit-bearing tree. Together with my soul I said: “For us God suffices, and He is the Best Disposer of Affairs! For us His eternal existence is sufficient!”

    Also, through the insight of belief and relation of worship I knew with ‘the knowledge of certainty’ that what lies beyond the screen of the earth was lit up and that the heavy layer of earth was lifted from the dead, and that under the ground, which was entered by the door of the grave, was not dark and stained with non- existence. With all my strength I exclaimed:“For us God suffices, and He is the Best Disposer of Affairs!”

    I had the firm conviction and through the insight of belief knew with ‘absolute certainty’ that while the intense desire for immortality looked in two respects to the eternal existence of the Enduring One of Perfection, I had become someone stunned and bewildered who had lost his beloved on his ego veiling him and begun to worship the mirror itself. That very deep, powerful desire for immortality governed in my essential being by means of the shadow of one of the Names of the Absolute Perfection, Who is loved and worshipped for Himself and no other reason, and Whom it is man’s nature to love. He had given the desire for immortality, and while the perfection of His Essence, which apart from Himself requires no other reason or motive for love, was sufficient as the cause of worship, as we explained above, by bestowing the above-mentioned enduring fruits —each one of which is worthy of having sacrificed for it not one life and immortality, but if possible thousands of worldly lives and immortalities— He had made that innate desire even more intense; this I perceived and felt. If it had been within my power I would have declared with all the particles of my being: “For us God suffices, and He is the Best Disposer of Affairs!”, and I did declare it with that intention.

    Also, the insight of belief, which seeks its immortality and the eternal existence of God —some of the fruits of which I have indicated above in the paragraphs starting “Also... Also... Also... ” — afforded me such pleasure and joy that I exclaimed with all my spirit, all my strength, from the depths of my heart, together with my soul:

    “For us God suffices, and He is the Best Disposer of Affairs!”

    The Second Degree of the Luminous Verse ‘For us God suffices’

    One time when afflicted with old age, exile, loneliness, and isolation in addition to my innate and infinite impotence, ‘the worldly’ were attacking me with their spies and stratagems, and I declared: “Armies are attacking a single sick, weak man whose hands are tied. Is there nothing that unfortunate (that is, me) can find to support him?” I had recourse to the verse For us God suffices, and He is the Best Disposer of Affairs!

    It told me: through the relation resulting from belief you may rely on a monarch so absolutely powerful that together with every spring equipping with perfect order all the armies of the plants and animals on the face of the earth, which comprise four hundred thousand nations, he renews the uniforms of the two regular armies of the trees and flying creatures, clothing them in fresh apparel and changing the skirts and top garments of the hens and birds. He changes too the dress of the mountains and the veil of the plains.

    Furthermore, this Monarch places all the rations of the vast army of foremost man and all the animals in the merciful ‘extracts’ known as seeds and grains, which are far more wondrous than the ‘food extracts’ like the meat, sugar and other extracts the ‘civilized’ have discovered in recent times. He rolls up inside these the instructions for their cooking and growth in accordance with Divine Determining, depositing them in minute casings for their protection. The creation of these containers is with such speed, ease and abundance from the factory of “‘Be!’ and it is”(*[3])that the Qur’an says it is carried out at a mere command.

    Although all those extracts resemble each other and are of the same matter and would not fill a town, the Munificent Provider could fill all the towns on the earth with the exceedingly various and delicious foods He cooks from them in the summer.

    Thus, you may find a point of support such as this through the relation of belief, and rely on an infinite power and strength.

    On receiving this lesson from the verse, I acquired such moral strength and firmness of belief that I could have challenged not only my present enemies, but the whole world. I declared: “For us God suffices, and He is the Best Disposer of Affairs!” Seeking a source of help for my infinite poverty and need, I again had recourse to the verse.

    It said to me: through the relation of worship and servanthood you become connected to and are recorded in the wages book of a Munificent Master Who every spring and summer sets out and removes a hundred times over tables bearing a multiplicity of foods, producing them out of nothing from unexpected places and the dry earth. It is as though the years and the days are all receptacles for the fruits of bounty and foods of mercy that appear in unending succession. They are exhibitions for the degrees of bestowal, universal and particular, of a Compassionate Provider. You are the servant of a Possessor of Absolute Riches Who is thus. If you are aware of your servanthood, your grievous poverty will be transformed into pleasurable appetite.

    This lesson I absorbed, and placing my trust in God, declared together with my soul: “Yes, yes! That is right! For us God suffices, and He is the Best Disposer of Affairs!”

    The Third Degree of the Luminous Verse ‘For us God suffices’

    At a time I found my attachment to the world broken due to the pressures of my exile and sickness, and the wrongs I suffered, and belief was informing me that I was destined for an eternal world, an everlasting land, and perpetual happiness, I gave up sighing “ah! ah!” and said “oh! oh!” But this goal of the imagination, aim of the spirit, and result of creation could only be achieved through the infinite power of One Absolutely Omnipotent Who knows the motion, rest, acts and states of all creatures, and records them, and takes insignificant and absolutely impotent man as his friend and addressee, giving him a rank over all creatures. Thinking of this and His attaching infinite importance to man and bestowing infinite grace on him, that is, pondering over the activity of such a power and man’s importance despite his apparent insignificance, I wanted an explanation that would increase my belief and satisfy my mind.

    I again had recourse to the verse. It commanded me: “Note carefully the ‘us’ of For us God suffices and see who is saying this together with you verbally and through the tongue of disposition.”

    So I looked and I at once saw that innumerable birds and miniature birds and flying creatures, and countless animals and small living creatures, and uncountable plants and growing things, and infinite numbers of trees and bushes, like me, were reciting through the tongue of disposition the meaning of For us God suffices, and He is the Best Disposer of Affairs!, and were calling it to mind. For the One Who has disposal over them and guarantees all the necessities of their lives is such that He creates before our eyes and particularly in the spring in great abundance and with great ease and speed and extensiveness, without error, defect, or confusion, from eggs, droplets of fluid, seeds and grains which resemble each other and whose matter is the same, the adorned, balanced, and regular hundred thousand species of birds, the hundred thousand sorts of animals, the hundred thousand varieties of plants, and the hundred thousand kinds of trees, which, all with their distinguishing characteristics, are different to each other. With all this intermingling, resemblance, and closeness, He demonstrates to us His unity and oneness within the immensity and majesty of His power. I understood then that it was not possible for there to be any interference or partnership in that act of dominicality and disposal of creative power, which displayed such innumerable miracles.

    I noted next the ‘I’ in the For us God suffices, that is, I considered myself, and I saw that among the animals, He had created me miraculously from my origin, a drop of fluid, had opened my ear, attached my eye, and had placed in my head a brain, and in my breast a heart, and in my mouth a tongue containing hundreds of scales and measures with which I might weigh up and know all the gifts of that Most Merciful One stored up in the treasuries of mercy. He had inscribed on these, thousands of instruments for unlocking and understanding the treasures of the infinite manifestations of His Most Beautiful Names, and given instructions to the number of smells, tastes, and colours for the assistance of those instruments.

    He had moreover included with perfect order in this body the numerous sensitive feelings and senses, and subtle, non-physical faculties and inner senses. He had created with perfect art all the systems and members and faculties necessary for human life so that He might allow me to experience and understand all the varieties of His bounties, and make known to me the countless different manifestations of His Names.

    Like the bodies of all believers, He had made this poor body of mine, which appears so insignificant, a fine calendar and diary of the universe; an illuminated summary of the macrocosm; a miniature sample of the world; a clear miracle of His handicraft; a desirous seeker after every sort of His bounty, and the means of enjoying them; and a list and index, like a model garden, of the gifts and flowers of mercy; and the understanding recipient of His Divine pronouncements. He also had given me life, to expand and increase in my existence, which is the greatest bounty.

    For through life, the bounty of my existence may expand to the extent of the Manifest World. He had also bestowed humanity on me, through which the bounty of existence may unfold in the physical and spiritual realms, opening up the way to benefiting — through the senses particular to man— from those broad spreads of bounties.

    He had also bestowed Islam on me, through which the bounty of existence may expand to the extent of the Manifest World and World of the Unseen.

    He had also given me certain, verified belief, through which the bounty of existence may encompass this world and the hereafter.

    He had also given me the knowledge and love of God within belief. Through this He bestowed a rank through the bounty of existence at which one may stretch out the hands to reap benefits, through praise and laudation, at all the levels from the sphere of contingency to the Necessary World and realm of the Divine Names.

    He had also given me in particular knowledge of the Qur’an and the wisdom of belief, through which bounty He had bestowed on me a superiority over many creatures. He had also given me comprehensive abilities like the above-mentioned whereby I might be a complete mirror to His oneness and Eternal Besoughtedness, and respond with universal worship to His universal, sacred dominicality.

    And as unanimously confirmed by all the holy scriptures and books He had revealed to men by means of the prophets, and attested by all the prophets, saints, and purified ones, He buys from me my existence, life, and self —as stated by verses of the Qur’an— which are gifts and in trust to me, so that they will not be lost and go for nothing. He has repeatedly and categorically promised that He will preserve them in order to return them, and that as the price He will give eternal happiness and Paradise. This I understood with ‘the knowledge of certainty’ and believed with utter conviction.

    Thus, I was taught by the verse For us God suffices that my Sustainer, the Glorious and Munificent One, ‘opens up’ through His Name of Opener the forms of the hundreds of thousands of varieties of animals and plants from limited, similar droplets and seeds, with the uttermost ease, speed, and perfection, and as we mentioned before, gives man this astonishing importance, making him the chief pivot of the works of His dominicality; so too He will create the resurrection of the dead and Paradise and will bestow eternal happiness as easily and definitely as He will create next spring. Had it had been possible, I would have declared through the tongues of all creatures, but since it was not possible, I declared by intention and through thought and imagination: For us God suffices, and He is the Best Disposer of Affairs! And so I want to repeat it through all eternity.

    The Fourth Degree of the Luminous Verse ‘For us God suffices’

    One time, when a period of heedlessness coincided with my being shaken by various indispositions like old age, exile, illness, and defeat, I was overcome by a grievous anxiety that my very existence, to which I was intensely attached and by which I was captivated, would cease to be, as would the existences of all creatures. Again I had recourse to the verse For us God suffices. It told me: “Study my meaning and look through the telescope of belief!”

    I looked and I saw through the eyes of belief that my miniscule being was the mirror to an infinite existence, and through an infinite expansion was the means of gaining innumerable existences; it was a word of wisdom yielding the fruits of numerous everlasting existences far surpassing itself in value. I understood with ‘the knowledge of certainty’ that due to its relation with that infinite existence, to live for an instant was as valuable as existing eternally.

    For by understanding through the insight of belief that my being is the work, artefact and manifestation of the Necessarily Existent, I was saved from the endless darkness of desolate fears and the pains of innumerable separations. I knew that within a temporary separation was a permanent union with the beings I loved, with which, through bonds of brotherhood to the number of Divine Names manifested in the acts related to living creatures in particular, I had gained a relation.

    It is clear that those who share the same village, town or country, or the same regiment, commander, or master will feel a close brotherhood and warm friendship. While those deprived of such bonds feel a constant painful torment surrounded by darkness. The fruits of a tree, too, if they had intelligence, would feel that they were brothers, companions, and observers of each other. If the tree ceased to exist or they were plucked from it, they would experience separations to the number of fruits.

    Thus, through belief and the relation that results from it, my existence —like that of all believers— gains the lights of myriad existences untouched by separation. Even if it departs itself, it is content, for they remain behind as though it had itself remained.

    Moreover, as is demonstrated in detail in the Twenty-Fourth Letter, the existences of all living creatures and particularly those with spirits, are like words. They are spoken and written down, then disappear. But in place of their own existences, they leave behind numerous existences which may be counted as second degree existences, like their meanings, their similitudes and forms, and their results, and if they are blessed, their rewards and their realities. Only then do they pass beneath the veil.

    In just the same way, when they depart from external existence, my existence and the existences of all living creatures, leave behind them their spirits, if they possess them, and their meanings, and realities, and similitudes, and the worldly results and fruits of the hereafter produced by them individually; they leave their forms and their identities behind in memories and on the Preserved Tablet, and in the films displaying eternal vistas, and in the exhibitions of pre-eternal knowledge; and they leave the Divine glorifications offered by their essential beings, which represent them and give them permanence, in the notebooks of their deeds; and their innate responses to the manifestations of the Divine Names and what the Names necessitate, and their being existent mirrors to them, they leave in the sphere of the Names. They leave behind in their places numerous non-physical existences like these, more valuable than their external existences, then they depart. This I knew with ‘the knowledge of certainty.’

    Thus, through belief and the insight and relationship resulting from belief, one may lay claim to the above-mentioned everlasting, immaterial existences. In the absence of belief, besides being deprived of all those other existences, even one’s own existence goes for nothing, for oneself, and is lost in non-existence.

    At one time, I felt great sorrow at the speedy destruction of the spring flowers; I even pitied those delicate creatures. But the above-mentioned truth arising from belief shows that such flowers become flowers in the world of meaning. Each like a fruit-producing tree or a shoot, —in respect of the lights of existence— all those existences apart from spirit produce a hundredfold profit. Their external existences do not go to non-existence, they are hidden. They are also the new forms of the permanent reality of a species. For the beings of last spring such as the leaves, flowers, and fruits, are the same as those of this spring; the difference is only apparent. I realized that the apparent difference, even, was to allow those words of wisdom, phrases of mercy, and letters of power to acquire numerous different meanings. Instead of lamenting, I exclaimed: “What wonders God has willed! How great are His blessings!”

    Thus, through the insight of belief and by being connected through belief to the Maker of the heavens and earth, I perceived from afar what a source of pride and honour it is to be the work of art of a craftsman who adorns the skies with stars and the earth with flowers and exquisite creatures, and demonstrates a hundred miracles in every one of his artefacts—how precious and unique it was to have been made by such a wondrous artist. The verse taught me in particular that since that wonder-working Artist had inscribed in the tiny copy of man the mighty book of the vast heavens and earth, even making him a choice and perfect summary of the book, what a great honour and achievement and way of acquiring value it was for man, and that through the relation and insight of belief, he could receive and lay claim to that honour. Conceiving of all beings in my mind, I formed the intention and declared through the tongues of all of them: “For us God suffices; and He is the Best Disposer of Affairs!”

    The Fifth Degree of the Luminous Verse ‘For us God suffices’

    Another time when my life was being shaken by severe conditions, it turned my attention towards life and I saw that mine was swiftly passing. I was approaching the end of my life; it had begun to be dimmed with the oppression I suffered. But I thought sorrowfully of how, because of its important duties and virtues and valuable benefits, which are explained in the treatise on the Divine Name of Ever-Living, life deserved to be very lengthy, not to be swiftly extinguished in that way. I once again had recourse to my master, the verse For us God suffices, and He is the Best Disposer of Affairs!, and it told me: “Consider life from the point of view of the Ever-Living and Self-Subsistent One, Who gives you life!”

    So I considered it and I understood that if one aspect of life looks to me, one hundred aspects look to the Ever-Living Granter of Life. If one of its results concern me, a thousand of its results pertain to my Creator. In that respect it did not require great length, in fact it needed no time at all;to live for an instant was sufficient. This truth is elucidated together with proofs in various parts of the Risale-i Nur, so here it will be explained in four ‘Matters,’ in brief and summary form.

    First Matter:

    I looked in the manner the essence and reality of life look to the Ever-Living and Self-Subsistent One, and I saw that in reality my life was a collection of keys with which to open the treasuries of the Divine Names, and a small map of their inscriptions, an index of their manifestations, a sensitive balance and measure of the vast truths of the universe, and a word of wisdom written to know and make known, and to understand and make understood, the meaningful Names of the Ever-Living and Self-Subsistent One. When life’s reality is this, its value increases a thousandfold and one hour of it gains the significance of a lifetime. In respect of its relation to the Pre-Eternal One, Who has no time, life may not be considered with regard to its length or brevity.

    Second Matter:

    I considered the true rights of life, and I understood that my life is a dominical missive; it invites my brothers, other intelligent creatures, to read itself; it is a place of study making known its Creator.

    It is also a manifesto proclaiming my Creator’s perfections.

    Knowingly adorning itself in the priceless gifts and decorations bestowed on it by life’s Creator, it displays them consciously, gratefully, and believingly to the Peerless Monarch in the daily parade.

    It comprehends, observes, and proclaims the thankful benedictions and glorifications of the Creator of innumerable living beings.

    And it makes known verbally and through the tongues of disposition and worship, the beauties of the Ever-Living and Self- Subsistent One’s dominicality.

    I understood with ‘the knowledge of certainty’ that the elevated rights of life like these did not require lengthy time, and that they elevate life a thousandfold and are a hundred times more valuable than the worldly rights of life. I exclaimed: Glory be to God! Belief is so valuable and living that it infuses with life everything it enters! It transforms the fleeting glimmer of transitory life into eternal life, dispelling the transience in it.

    Third Matter:

    I considered the innate duties of my life and its non- material benefits which look to my Creator, and I saw that it acts as a mirror to the Creator of life in three ways:

    The First Way: Through its impotence, weakness, poverty, and need, my life acts as a mirror to the power, strength, wealth, and mercy of the Creator of life.

    Yes, just as the pleasure of food is known in proportion to the degree of hunger, and the degrees of light through the degrees of darkness, and the degrees of heat through the degrees of cold; in the same way, through the boundless impotence and poverty in my life, I under stood the infinite power and mercy of my Creator, who answers my needs and wards off my innumerable enemies. I understood my duties of entreaty, supplication, worship, abasement, and seeking refuge with God, and I undertook these duties.

    The Second Way is acting as a mirror to the universal and comprehensive attributes and acts of my Creator through such meanings in my own life as partial knowledge, will, hearing and sight.

    Yes, I understood through the many meanings in my own life and my conscious acts like knowing, hearing, seeing, speaking, and wanting —like my size relative to the universe but in far greater degree— my Creator’s all-encompassing attributes such as knowledge, will, hearing, sight, power, and life, and His qualities such as love, anger and compassion. Believing, I assented to them, and admitting this, I found another way leading to knowledge of God.

    The Third Way is acting as a mirror to the Divine Names, inscriptions and manifestations of which are present in my life.

    Yes, as I beheld my own life and body, I saw hundreds of sorts of miraculous works, inscriptions, and arts, and observed moreover that I was being most compassionately nurtured. I understood therefore through the light of belief, how extraordinarily generous, merciful, skilful and gracious was the One Who created me and gave me life; how wondrously powerful and, if one may say so, ingenious, provident, and efficient. I understood too what the innate duties and aims of creation and results of life consisted of, such as glorification, sanctification, praise, thanks, exaltation, affirming God’s unity, and declaring His greatness and His praises. And I understood with ‘the knowledge of certainty’ the reason life is the most valuable creature in the universe and why everything is subjugated to it, and the wisdom in everyone having an innate passion for life; I understood that belief is the very life of life.

    Fourth Matter:

    In order to learn what the true pleasure and happiness of life consist of in this world, I again pondered over the verse For us God suffices, and He is the Best Disposer of Affairs!

    I saw that the purest pleasure and most untarnished happiness in this life of mine lay in belief. That is to say, my certain belief that I was the creature, artefact, and totally owned slave of a Compassionate Sustainer Who created me and gave me life, and was in His view and was being nurtured by him, that I was all the time in need of Him, and that He was both my Sustainer and my God and was most kind and compassionate to me, was such a perfect, permanent, painfree pleasure and happiness that it is indescribable.

    I understood from the verse just how appropriate is the saying:

    All praise be to God for the bounty of belief!Thus, these four matters, that is, the reality, rights, duties, and pleasure of life, show that the more life looks to the Eternally Ever-Living and Self-Subsistent One and the more belief becomes the life and spirit of life, the more enduring it becomes and the more enduring fruits it produces. Moreover, it becomes so elevated, it receives the manifestation of eternity; it no longer looks to the length and brevity of life. This I learnt from the verse. And in the name of all lives and living beings, and with that intention and idea, I declared: For us God suffices, and He is the Best Disposer of Affairs!

    The Sixth Degree of the Luminous Verse ‘For us God suffices’

    At a time my old age was warning me of my own departure amid the events of the end of time, which in turn give warning of the end of the world and departure of all beings, my innate passionate love of beauty and fascination by perfection developed to an extraordinary degree, and I observed with extreme clarity and sorrow that death, transience, and non-existence were continuously causing the destruction of beings and their separation, and were pounding this beautiful world and its creatures, breaking them up and spoiling their beauty.

    Seeking consolation as that ‘metaphorical’ love in my nature rebelled violently against this situation, I again had recourse to the verse. It told me: “Recite me, and study my meaning carefully!” So I entered the observatory of the Light Verse in Sura al-Nur and trained the telescope of belief on the farthermost levels of the verse For us God suffices, and turned the microscope of the insight of belief at its most obscure mysteries.

    I saw that just as mirrors, shining objects, fragments of glass, and even bubbles, reveal the various sorts of concealed beauty in the sunlight; and with their different capacities and their change and renewal, renew its beauties; and by reflecting and refracting the light, make known the hidden beauties of the sun and the seven colours in its light;

    so, without cease, in order to act as mirrors to the sacred beauty of the All-Beauteous One of Glory, the Sun of Pre-Eternity and Post-Eternity, and to the everlasting beauties of His infinitely lovely Most Beautiful Names, and to renew their manifestation, these fine creatures, these lovely beings, these exquisite artefacts, come, then depart. As is explained in detail in the Risale-i Nur supported by powerful proofs, all the shades of beauty that are to be observed on them are not theirs, but are the hints, signs, flashes, and manifestations of an eternal, sacred and transcendent beauty which desires to be perpetually manifested and visible. Here, three of those proofs shall be alluded to briefly.

    First Proof:

    The beauty of a finely worked object points to the beauty of the craftsmanship. The beauty of the craftsmanship points to the beauty of the name which was the source of the craftsmanship. The beauty of the name of the craftsman’s art points to the beauty of the craftsman’s attributes manifested in that art. The beauty of his attributes points to the beauty of his talent and abilities. And the beauty of his abilities points self-evidently to the beauty of his essential self and his reality.

    In exactly the same way, the beauty in all the fine creatures which fill the universe, all exquisitely made, testifies decisively to the beauty of the acts of the All-Glorious Craftsman. And the beauty of the acts points indubitably to the beauty of the titles, that is, Names, that look to those acts. And the beauty of the Names testifies certainly to the beauty of the sacred attributes that are the source of the Names. And the beauty of the attributes testifies to the beauty of the essential qualities and abilities that are the source of the attributes. And the beauty of the essential qualities and abilities testifies self-evidently to the beauty and sacred perfection of the Essence which is the source of the acts and is qualified by the Names and attributes, and to the holy beauty of His reality.

    That is to say, the All-Beauteous Maker possesses an infinite beauty and loveliness which are fitting for His Most Sacred Essence, one shadow of which has beautified all beings from top to bottom; He possesses a transcendent, sacred beauty a single manifestation of which has endowed with beauty the whole universe, and has adorned and illuminated with its flashes the entire sphere of contingency.

    Yes, just as a crafted work cannot have come into existence without an act, so an act cannot occur without the performer of the act. And just as it is impossible for there to be names without the one they signify, so attributes cannot be without the one they qualify. Since the existence of a work of art self-evidently points to the act which crafted it, and the existence of the act points to the existence of the worker of the act and his title, and to the existence of the attribute and name which gave rise to the work; the perfection and beauty of the work of art point also to the beauty and perfection particular to the act which crafted it, and they point to the beauty particular to and fitting for the name of the performer of the act, and, with ‘knowledge of certainty,’ to the beauty and perfection of his essence and reality, which are fitting and appropriate to them.

    In just the same way, since it is impossible for the constant activity under the veil of the works of art in the universe to be without the causer of the activity, and the names whose manifestations and inscriptions are visible on creatures to be without the one they signify, and the attributes like power and will which are almost visible to be without the one they qualify; with their limitless existences, all the works of art, creatures and artefacts in the universe point decisively to the existence of their Creator, Maker, and Doer, and to the existence of His Names, and to the existence of His attributes, and to the existence of his essential qualities, and to the necessary existence of His Most Pure and Holy Essence. Similarly, all the different varieties of beauty, perfection, and loveliness to be seen in creatures testify with complete clarity —but in a way particular to and fitting for their sacredness and necessity— to the infinite, unlimited, multifarious beauties and perfections of the acts, names, attributes, qualities, and Essence of the All-Glorious Maker; they point most decisively to their beauties, which far surpass those of all beings.

    The Second Proof contains five Points:

    First Point: Relying on their illuminations and unveilings, the chiefs of the people of reality have believed and stated unanimously —despite their paths and methods differing greatly from one another— that the instances of beauty in all beings are the shadows, flashes and manifestations of the sacred, hidden beauty of the Necessarily Existent One.

    Second Point: All beautiful creatures appear caravan after caravan, and not stopping, disappear; they come one after the other in succession, then depart. Yet an elevated and unchanging beauty displays itself in the mirrors of those creatures, demonstrating certainly through the continuity of its manifestation that the beauty does not belong to the beautiful creatures, to those mirrors. Rather, like the beauty of the sun’s rays is to be seen on the bubbles floating on the surface of running water, they are the lights of an eternal beauty.

    Third Point: It is clear that just as light comes from something luminous, the giving of existence from something existent, bounty from riches, munificence from wealth, and instruction from knowledge, so the giving of excellence is from the excellent and the bestowal of beauty is from the beautiful;

    it could not be in any other way. It is as a consequence of this truth that we believe that all the beauty in the universe comes from the beauty of the beauteous one the constantly changing and renewed universe describes and defines through all its creatures and the tongues of their mirror-like beings.

    Fourth Point: Just as the body relies on the spirit and subsists through it and is animated by it, and a word looks to the meaning and is illuminated by it, and form relies on reality and acquires value through it;

    so this corporeal and material manifest world is a body, a word, a form which rests on the Divine Names behind the veil of the Unseen, receiving life and vitality from them; it looks to them, and is beautified. All the instances of physical beauty proceed from the non-physical beauties of their own realities and meanings; and as for their realities, they receive effulgence from the Divine Names and are shadows of them of a sort. This truth is proved decisively in the Risale-i Nur.

    This means that all the varieties and sorts of beauty in the universe are the signs, marks, and manifestations —by means of names— of a faultless, transcendent Beauty which is manifested from beyond the veil of the Unseen. However, since the Necessary Existent’s Most Pure and Holy Essence resembles absolutely nothing at all and His attributes are infinitely superior to the attributes of contingent beings, His sacred beauty also does not resemble the beauties of creatures and contingent beings, and is infinitely more exalted.

    Certainly, an everlasting beauty one manifestation of which is vast Paradise together with all its exquisiteness and beauty, and one hour’s vision of which makes the inhabitants of Paradise oblivious to it cannot be finite, nor have any like, equal or peer.

    It is clear that the beauties of a thing are in accordance with itself; and there are thousands of sorts of beauties which all differ according to the different sorts of beings. For example, beauty perceived by the eye is not the same as something beautiful heard with the ears, and an abstract beauty comprehended by the mind is not the same as the beauty of food relished by the tongue; so too, the beauties appreciated and perceived as beautiful by the external and inner senses and the spirit are all different.

    For example, the beauty of belief, the beauty of reality, the beauty of light, the beauty of a flower, the beauty of spirit, and the beauties of form, compassion, justice, kindness, and wisdom. Similarly, since the utter and infinite beauties of the Most Beautiful Names of the All-Beauteous One of Glory are all different, the beauties in beings also differ.

    If you want to observe one manifestation of the beauties of the All-Beauteous One’s Names in the mirrors of beings, take a sweeping look with the eye of the imagination at the face of the earth supposing it to be a small garden; you will see that terms like mercifulness, compassionateness, wisdom, and justice allude to both the names, and acts, and attributes, and qualities of Almighty God.

    Observe the sustenance of foremost man and of all living creatures, which arrives regularly from behind the veil of the Unseen, and see the beauty of Divine mercifulness.

    Then consider the miraculous sustenance of all young, and the two pumps of milk hanging over their heads on the breasts of their mothers,as sweet and pure as the water of Kawthar, and see the captivating beauty of Divine compassion.

    Then observe the peerless beauty of Divine wisdom, which makes the whole universe into a mighty book of wisdom every letter of which contains a hundred words, and every word of which contains a hundred lines, and every line of which contains a thousand chapters, and every chapter of which contains hundreds of small books.

    Then see the imperious beauty of a justice which holds the whole universe and all its beings in equilibrium; and maintains the balance of all the heavenly bodies, lofty and lowly; and supplies symmetry and proportion, the most important elements of beauty; and causes everything to acquire the optimum state; and gives the right to life to living beings, and ensures that their rights are preserved; and halts and punishes aggressors.

    Then consider the inscription of man’s life story in his memory, as tiny as a grain of wheat, and the programmes of the second lives of all plants and trees in their seeds; and the members and faculties necessary for the defence of living beings, for instance bees’ wings and their poisonous stings, and the small bayonets of thorned plants, and the hard shells of seeds; and see the subtle beauty of dominical preservation and protection.

    Then consider the guests at the table of the earth of the Most Merciful and Compassionate One, Who is absolutely Munificent, and the pleasant smells of the numberless different foods prepared by mercy, and their beautiful and various colours, and their delicious and differing tastes, and the organs and members of all living creatures which assist their pleasure and enjoyment; and see the exceedingly pleasant, sweet beauty of dominical bestowal and munificence.

    Then consider the meaningful forms of foremost man and of all living creatures, which are opened up from droplets of fluid through the manifestation of the Names of Opener and Giver of Form, and the attractive faces of the flowers of spring opened up from seeds and tiny nuclei; and see the miraculous beauty of Divine ‘opening’ and giving of form.

    Thus, by analogy with these examples, each of the Divine Names has a sacred beauty particular to it a single manifestation of which makes beautiful the vast world and innumerable species of beings. You may see the manifestation of a Name’s beauty in a single flower; the spring is also a flower; Paradise is a flower yet unseen. If you can visualize the whole of spring and see Paradise with the eye of belief, you may understand the utter majesty of everlasting Beauty.

    If you respond to that Beauty with the beauty of belief and worship, you will be a most beautiful creature.

    While if you meet it with the boundless ugliness of misguidance and loathsomeness of rebellion, you will be both a most ugly creature and will in effect be loathed by all beautiful creatures.

    Fifth Point: In accordance with the law that all fine arts and crafts and accomplishments want to display themselves and have themselves appreciated, a master of hundreds of arts and crafts who possessed endless perfections and beauties made a wondrous palace in order to describe and reveal all his arts, crafts and accomplishments, and his hidden beauties. Anyone seeing the miraculous palace would immediately think of the virtues, arts and perfections of its master and maker. Believing in them and affirming them as though seeing them, he would declare: “One who was not beautiful and skilled in every way could not be the source, creator and originator of a work so beautiful. It is as though his immaterial beauties and perfections are embodied in this palace.”

    In exactly the same way, so long as his mind and heart are not corrupted, one who sees the exhibition of wonders and beauties of the magnificent palace of this world, that is, the universe, will realize that the palace is a mirror, decorated the way it is in order to show the beauties and perfections of another. Yes, since there is nothing similar to the palace of the world from which its beauties could have been imitated and copied, certainly, its Maker possesses the necessary beauties in himself and in his Names. It is from these that the universe is derived and according to them that it was made. It was written like a book in order to express His beauties and Names.

    The Third Proof consists of three Points:

    First Point: This is a truth explained in detail with powerful proofs in the Third Stopping-Place of the Thirty-Second Word. Referring detailed discussion of it to that Word, here we shall consider it only with a brief allusion.

    We look at creatures, and especially animals and plants, and we see that governing them are a constant adorning, which points to intention and will and makes known knowledge and wisdom, and an ordering and beautifying it is impossible to attribute to chance.

    There is in everthing an art so delicate, a wisdom so fine, an adornment so elevated, an organization so compassionate, and situation so sweet that it is clearly understood that behind the veil of the Unseen is a craftsman who wants to make his art appreciated, attract the gazes of the attentive, and please his artefacts and observers; who wants to make himself known and acquainted and loved through displaying numerous skills and perfections in each work of his art, and to make himself praised and applauded.

    He bestows on conscious creatures in order to please them and make them happy and friends of himself, every sort of delicious bounty from unexpected places in a way it is impossible to attribute to chance.

    Also to be observed are a generous treatment, a mutual acquaintance and friendly dialogue with the tongue of disposition, and a compassionate response to supplication which make perceived a profound compassion and elevated mercy.

    That is to say, the bestowal of bounty and giving of pleasure which are observed behind the making known and loved, which are as clear as the sun, arise from a genuine wish to be compassionate and powerful desire to be merciful.

    And this powerful desire in One Absolutely Self-Sufficient Who has no need of anything demonstrates certainly an utterly perfect pre-eternal, everlasting, peerless Beauty the nature and reality of which necessitate its wanting to be manifested and to see itself in mirrors. In order to display and see itself in various mirrors, this Beauty has taken on the form of compassion and mercy; then in the mirrors of conscious beings has assumed the state of bestowal and munificence; then has taken the form of making itself known and loved; and then bestowed the light of adorning creatures and making them beautiful.

    Second Point: Mankind’s genuine, intense, and powerful love of God, and especially that of its elevated classes and of innumerable persons whose paths are all different, points self-evidently to a peerless beauty; indeed it testifies to it.

    Yes, such a love looks only to such a beauty and necessitates it; such passion demands such loveliness. Indeed, all the praise offered by beings verbally and through the tongue of disposition looks to that pre-eternal Beauty and goes to it. In the view of lovers like Shams-i Tabrizi, all the attraction, captivation, ecstasy, and drawing truths in the universe are signs of a pre-eternal and post-eternal truth of attraction. While the ecstatic motion and rotations which cause the heavenly bodies and all beings to dance and spin like moths and Mevlevi dervishes are the passionate and dutiful responses to the imperious displays of the sacred beauty of that captivating truth.

    Third Point: All the scholars who have researched into reality have agreed that existence is pure good and light, while non-existence is pure evil and darkness. The chiefs of the people of reason and the people of the heart have agreed that in the final analysis all instances of good, beauty, and pleasure arise from existence, and that all evils and bad, calamities, suffering, and even sins are attributable to non-existence.

    If you say: The source of all beauties is existence, yet also in existence are disbelief and the egotism of the soul?

    The Answer: Disbelief is non-existence because it is denial of the truths of belief. The existence of egotism, however, is a form of non-existence which has acquired the colour and form of existence due to a wrongful claim to ownership, not knowing the nature of man’s mirror-like being and assuming the imaginary to be actual.

    Since the source of all beauties is existence and the source of all evils is non-existence, a Necessary Existence and Pre-Eternal, Everlasting Being, which is the firmest and most elevated and shining existence and the one most distant from non-existence, will demand the beauty which is the most powerful, and the most elevated and shining and free of any blemish; it will rather express such a beauty; indeed, it will be such a beauty. Like all-encompassing light is necessitated by the sun, so the Necessary Existent necessitates an eternal beauty; he gives light through it.

    All praise be to God for the bounty of belief Our Sustainer!

    Do not call us to task if we forget or do wrong.(*[4])

    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*[5])

    NOTE: Nine degrees of the luminous verse “For us God suffices” were going to be written, but due to certain circumstances, three degrees have been postponed.

    REMINDER: Since the Risale-i Nur belongs to the Qur’an and is a commentary based on proofs proceeding from it, it contains necessary, purposeful, indeed, essential and beneficial repetitions, the same as the Qur’an contains subtle, wise, and necessary repetitions which cause no boredom. Also, since the Risale-i Nur consists of proofs of the profession of Divine unity, which does not cause tedium but is repeated with pleasure and zeal, its essential repetitions are not a fault, and do not and should not cause boredom.

    The Fifth Chapter

    (of the Twenty-Ninth Flash)(*[6])

    On the degrees of For us God suffices, and He is the Best Disposer of Affairs! It consists of five ‘Points’.

    FIRST POINT

    This phrase is a well-tried remedy for the sickness of human impotence and poverty: For us God suffices, and He is the Best Disposer of Affairs!

    The Giver of Existence is Eternally Existent, there is no harm therefore in the passing of beings, for the things that are loved continue to exist through the continuance of the One Who gave them existence, the Necessary Existent.He is the Enduring Maker and Creator; the passing of creatures causes no sorrow, then, for the means of love for them, their Maker, is Enduring. He is the Eternal King and Lord, so there are no regrets on the passing of His dominions, on their departing and being renewed. He is the Eternal All-Knowing Witness; no grief is felt therefore at the disappearance from this world of things that are loved, for they have perpetual existence in the knowledge of that Pre-Eternal Witness, and in His view. He is the Enduring Owner and Creator; there is no pain therefore at the passing of beautiful things, for the source of their beauty, their Creator’s Names, are enduring. He is the Enduring Inheritor and Raiser to Life; there should be no lamenting on being parted from beloveds, for the One Who will resurrect them and return them to Himself is Enduring. He is Eternally All-Beauteous and Glorious; there should be no distress therefore at the disappearance of beautiful things, for those beautiful things are the mirrors of the Beautiful Names, which endure together with their beauties after the disappearance of the mirrors. He is the Eternal True Object of Love and Worship; so no sorrow should be felt on the passing of ‘metaphorical’ beloveds, for the True Beloved is Eternal. He is Eternally Merciful, Compassionate, Loving, and Clement; so the passing of the apparent bestowers of bounties and compassion has no importance, it should not cause sorrow or despair, for the One Whose mercy and compassion encompass all things is Enduring. He is Eternally Beauteous, Gracious, and Kind; the disappearance of gracious and sympathetic beings, therefore, should neither cause pain, nor should importance be given it, for the One Who takes the place of all of them and a single of Whose manifestations they all together cannot replace, is Enduring.Since He is Enduring and possesses these attributes, He takes the place of every sort of transient, ephemeral beloved in this world. For us God suffices, and He is the Best Disposer of Affairs! Yes, enough for the immortality of this world and all it contains is the enduring existence of its Owner, Maker, and Creator.

    SECOND POINT

    Sufficient for my immortality is God, for He is my Eternal God and my Eternal Creator, the Eternal Giver of my existence, my Eternal Maker, my Eternal Owner, my Eternal Witness, the Eternal True Object of my Worship, my Eternal Resurrector. There is therefore no harm in the disappearance of my being; there should be no sorrow, regret, or grief. For the Giver of my existence is Enduring, and His creation through His Names is also Enduring. The attributes of my person are nothing but the rays of one of His Names. They exist permanently in their Creator’s knowledge and within His view, and do not therefore cease to exist on their passing and disappearance.Likewise, sufficient for me in respect of immortality and the pleasure of it, are my knowledge, understanding, consciousness, and belief that the rays in my being of an Enduring Name of my God are Enduring, and that the reality of my being is nothing other than a shadow of that Name, and that through the mystery of its reflection or image in the mirror of my being, my reality is not itself lovable, but lovable on account of the immortality of the various enduring things reflected in it.

    THIRD POINT

    For us God suffices, and He is the Best Disposer of Affairs! For He is the Necessary Existent, and these transitory beings are nothing other than places reflecting the renewal of the manifestations of His existence and giving of existence. Through Him and through being connected to Him and through knowledge of Him, are endless lights of existence; while without Him, there are the endless darkness of non-existence and the limitless pains of separation.These transitory beings are mere mirrors, and with the changing of their relative determinations, they are renewed in six aspects in their transience, disappearance, and permanence:

    The First: The permanent existence of their beautiful meanings and identities in the World of Similitudes.

    The Second: The permanent existence of their forms in the tablets of the World of Similitudes.

    The Third: The permanent existence of their results and fruits which look to the hereafter.

    The Fourth: The permanent existence of their dominical glorifications, represented [in the Preserved Tablet], which is a sort of existence.

    The Fifth: The permanent existence in the exhibitions of knowledge and eternal vistas.

    The Sixth: The permanent existence of their spirits, if they have them.

    For their various functions and states in their death, transience, disappearance, annihilation, and their appearance and extinction, is nothing other than what is demanded by the Divine Names. It is due to the mystery of this that beings flow like a rushing torrent on the waves of life and death, existence and non-existence. And from this function arises perpetual activity and continuous creation. I, and everyone, therefore, are compelled to say: For us God suffices, and He is the Best Disposer of Affairs! That is, as regards existence, it is sufficient for me that I am the work of the Necessary Existent; to receive this illumined existence for a passing instant is preferable to millions of years of apparent, fruitless existence.Yes, through the mystery of being related to God through belief, a minute of this existence is the equivalent of thousands of years without the relation of belief; the degrees of existence of that minute, even, are more complete and extensive than those thousands of years.

    Likewise, sufficient for me for existence and the value of existence is my being the art of the One Whose grandeur is in the heavens and signs are on the earth, and Who created the heavens and earth in six days.

    Likewise, sufficient for me for existence and its perfection is my being the artefact of the One Who adorned and lit up the heavens with lamps, and made dazzling the earth with flowers.

    Likewise, sufficient for me for pride and honour is my being the creature and totally-owned slave and servant of the One in relation to Whose perfection and beauty all the beauties and perfections of the universe are merely dim shadows, and signs of His perfection and indications of His beauty.

    Likewise, sufficient for me for everything is He Who stores up in tiny containers between the kaf and the nun(*[7]) incalculable numbers of bounties, and preserves through His power tons in a single handful of the subtle containers called seeds and grains.

    Likewise, sufficient for me in place of all possessors of beauty and beneficence is the All-Beauteous and Compassionate One. For all these beautiful creatures are merely ephemeral mirrors for the renewal of the lights of His beauty in the course of the seasons, the centuries, and the ages. And all these recurring bounties and successive fruits of the spring and summer are places of manifestation for the renewal of His continuous bestowal in the passage of creatures, days, and years.

    Likewise, sufficient for me for life and its true nature is my being a map, index, summary, balance, and measure of the manifestations of the Names of the Creator of life and death.

    Likewise, sufficient for me for life and its functions is my being a word inscribed with the pen of power, pointing to and making understood the Names of the Absolutely Powerful One, the Ever-Living and Self-Subsistent; by my life receiving the manifestations of my Creator’s essential attributes, and His are the Most Beautiful Names.

    Likewise, sufficient for me for life and its rights is my displaying it among my brother creatures and proclaiming it to them, and exhibiting in the view of the Creator of the universe my being decked out in the manifestations of My Creator’s Names, Who has adorned me with the bejewelled dress of my being, the gown of my inborn nature, and the necklace of my well-ordered life, which is ornamented with the gifts of His mercy.

    Likewise, sufficient for me for the rights of my life are my understanding the salutations of living creatures to the Granter of Life and my observation of them, and my testifying to them.

    Likewise, sufficient for me for the rights of my life is my being adorned and made beautiful with the embossed jewels of His bounties, to present them consciously, because of my belief to the view of the Pre-Eternal Monarch.

    Likewise, sufficient for me for life and its pleasures is my knowledge, realization, awareness, and belief that I am His slave, artefact, and creature, needy and wanting for Him; and He is my Creator, Compassionate to me, Who nurtures and raises me munificently, graciously, through His bestowal, as befits His wisdom and mercy.

    Likewise, sufficient for me for life and its value is my being a measure through my absolute impotence, poverty, and weakness to the degrees of the power of the Absolutely Powerful One, the degrees of mercy of the Absolutely Compassionate One, and the levels of strength of the Possessor of Absolute Strength.

    Likewise, sufficient for me for perfection is my knowledge that my God is Absolutely Perfect, and whatever things there are in the universe which are perfect, they are signs of His perfection and indications of it.

    Likewise, sufficient for me for perfection in myself is belief in God, because for man, belief is the source of all perfections.

    Likewise, sufficient for me for all my needs sought through the tongues of my various faculties, is my God, Sustainer, and Creator, the Giver of my form;

    His are the Most Beautiful Names; He feeds me and gives me to drink; He nurtures, raises, administers, and perfects me; He is limitless in glory, and His favours are comprehensive.

    FOURTH POINT

    Sufficient for me for all my wishes is He Who opened up from a fluid through His subtle art, subtle power, wisdom, and His subtle dominicality, my form and that of all my fellow living creatures.

    Likewise, sufficient for me for all my aims is He Who made me, opened my ears and eyes, included in my body my tongue and my heart, and placed in them and in my other faculties innumerable precise scales to weigh up the contents of the treasuries of His mercy.

    Similarly, He placed in my tongue, heart, and nature, countless sensitive instruments to gauge the varieties of the treasures of His Names.

    Likewise, sufficient for me is He Who, through His glorious Godhead, beautiful mercy, grand dominicality, munificent clemency, vast power, and subtle wisdom, included in my insignificant, lowly person and weak and wanting being, all these members and faculties, limbs and systems, senses and feelings, inner faculties and spiritual powers, to allow me to know all the varieties of His bounties and comprehend most of the manifestations of His Names.

    FIFTH POINT

    I and all men should declare thankfully and proudly: Sufficient for me is the One Who created me and took me out of the darkness of non-existence, bestowing on me light of being.

    Likewise, sufficient for me is the One Who bestowed on me the bounty of life, which gives all things to those who possess it and stretches out its hands to all things.

    Likewise, sufficient for me is the One Who made me a human being and bestowed on me the bounty of humanity, which makes man the microcosm, greater in meaning than the macrocosm.

    Likewise, sufficient for me is the One Who made me a believer and bestowed on me the bounty of belief, which makes this world and the hereafter two tables laden with bounties, and offers them to the believer with the hand of belief.

    Likewise, sufficient for me is the One Who made me a member of the community of His Beloved, Muhammad (Peace and blessings be upon him) and bestowed on me love of God and being loved by Him, which are found in belief and are the highest degrees of human perfection; and through this love springing from belief, expanded the extent to which believers could benefit, to the infinite contents of the spheres of contingency and necessity.

    Likewise, sufficient for me is the One Who, not making me inanimate, or an animal, or leaving me in misguidance, gave me preference with regard to nature, species, religion, and belief, over the majority of creatures; praise and thanks are therefore due to Him alone.

    Likewise, sufficient for me is the One Who made me a comprehensive place of the manifestations of His Names, and in accordance with the meaning of the Hadith: “The heavens and the earth contained me not; I was contained in the heart of my believing servant,”(*[8])bestowed on me a bounty which the universe could not contain; that is, man’s essential nature is a comprehensive place of manifestation of all the Divine Names manifested in the universe.

    Likewise, sufficient for me is He Who bought from me the property of His I had in order to preserve it and later return it to me, and give me Paradise as the price. Praise and thanks be to Him to the number of particles of my being multiplied by the number of atoms in existence.

    Sufficient for me is my Sustainer; May God be exalted! And the Light of Muhammad; God’s blessings be upon him! There is no god but God!

    Sufficient for me is my Sustainer; May God be exalted! My heart’s inner life is the remembrance of God;

    The remembrance of Ahmad; God’s blessings be upon him!

    There is no god but God!


    The Third Ray ⇐ | The Rays | ⇒ The Sixth Ray

    1. *Qur’an, 3:173.
    2. *This refers to Niyazi al-Misri (1218-1294 AD), a sufi poet who was born in the province of Malatya in Turkey. He studied in al-Azhar, hence the name ‘al-Misri,’ wrote a diwan of poetry and other works, and taught in the religious schools of Istanbul for many years. [Tr.]
    3. *Qur’an, 36:82, etc.
    4. *Qur’an, 2:286.
    5. *Qur’an, 2:32.
    6. *The original of the Twenty-Ninth Flash is in Arabic. [Tr.]
    7. *That is, the creative command “Be! (Kun!).” See, Qur’an, 36:82, etc. [Tr.]
    8. *See, al-‘Ajluni, Kashf al-Khafa’, ii, 195.