On İkinci Mektup/en: Revizyonlar arasındaki fark

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    ("In His Name, be He glorified!" içeriğiyle yeni sayfa oluşturdu)
     
    ("------ <center> The Eleventh Letter ⇐ | The Letters | ⇒ The Thirteenth Letter </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 28 değişikliği gösterilmiyor)
    3. satır: 3. satır:
    In His Name, be He glorified!
    In His Name, be He glorified!


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    And there is nothing but it glorifies Him with praise.(17:44)
    وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ
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    Peace be upon you and upon your companions.
    اَلسَّلَامُ عَلَي۟كُم۟ وَ عَلٰى رُفَقَائِكُم۟
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    My Dear Brothers!
    Aziz kardeşlerim!
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    You asked me a question that night and I did not  reply, because it is not permissible to argue over questions of belief. Your discussion of them had turned into a dispute. For now I am writing very brief replies to your three questions, about which you were arguing. You will find the details in The Words; the chemist wrote down which. But it did not occur  to me to mention the Twenty-Sixth Word, about divine determining and man’s faculty of will; have a look at that too, but don’t read it like a newspaper. The reason I advised the chemist to study of those Words is this:
    O gece benden sual ettiniz, ben cevabını vermedim. Çünkü mesail-i imaniyenin münakaşa suretinde bahsi caiz değildir. Siz münakaşa suretinde bahsetmiştiniz. Şimdilik münakaşanızın esası olan üç sualinize gayet muhtasar bir cevap yazıyorum. Tafsilini, Eczacı Efendinin isimlerini yazmış olduğu Sözler’de bulursunuz. Yalnız, kader ve cüz-ü ihtiyarîye ait Yirmi Altıncı Söz hatırıma gelmemişti, size söylememiştim, ona da bakınız fakat gazete gibi okumayınız. Eczacı Efendinin o Sözler’i mütalaa etmesini havale ettiğimin sırrı şudur ki:
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    doubts about matters of that sort arise from weakness of belief in the pillars of faith. Those Words prove all of them.
    O çeşit meselelerdeki şüpheler, erkân-ı imaniyenin zaafından ileri geliyor. O Sözler ise erkân-ı imaniyeyi tamamıyla ispat ederler.
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    ==FIRST QUESTION==
    == Birinci Sualiniz ==
    What wisdom does it spring from, Adam (Upon whom be peace) being expelled from Paradise and some of mankind, the sons of Adam, being sent to Hell? What was the reason for it?
    Hazret-i Âdem’in (as) cennetten ihracı ve bir kısım benî-Âdem’in cehenneme idhali ne hikmete mebnidir?
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    '''The Answer:'''The reason for it concerns the charging of duties: the duty with which Adam was charged yielded such results as the unfolding of all human spiritual progress and the revealing of all human potentialities and man’s essential nature being a comprehensive mirror to all the divine names.
    '''Elcevap:''' Hikmeti, tavziftir. Öyle bir vazife ile memur edilerek gönderilmiştir ki bütün terakkiyat-ı maneviye-i beşeriyenin ve bütün istidadat-ı beşeriyenin inkişaf ve inbisatları ve mahiyet-i insaniyenin bütün esma-i İlahiyeye bir âyine-i câmia olması, o vazifenin netaicindendir.
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    If he had remained in Paradise, his rank would have been fixed like that of the angels; man’s potentialities would not have been disclosed. In any case, the angels, with their unchanging ranks, are numerous and there is no need for man to perform their sort of worship. Since divine wisdom required a realm of accountability commensurate with the potentialities of man, who would traverse infinite degrees, he was expelled from Paradise for his well- known  sin, sin being the requirement of human nature and contrary to that of the angels.
    Eğer Hazret-i Âdem cennette kalsaydı melek gibi makamı sabit kalırdı, istidadat-ı beşeriye inkişaf etmezdi. Halbuki yeknesak makam sahibi olan melâikeler çoktur, o tarz ubudiyet için insana ihtiyaç yok. Belki hikmet-i İlahiye, nihayetsiz makamatı katedecek olan insanın istidadına muvafık bir dâr-ı teklifi iktiza ettiği için melâikelerin aksine olarak mukteza-yı fıtratları olan malûm günahla cennetten ihraç edildi.
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    That is to say, just as it was pure wisdom and pure mercy that Adam should be expelled from Paradise, so  is it just and right that the unbelievers should be sent to Hell.
    Demek, Hazret-i Âdem’in cennetten ihracı, ayn-ı hikmet ve mahz-ı rahmet olduğu gibi; küffarın da cehenneme idhalleri, haktır ve adalettir.
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    As is mentioned in the Third Indication in the Tenth Word, the unbeliever only committed only one sin in his short life, but the sin comprised infinite wrongdoing. For  unbelief is an insult to the whole universe; it negates the value of all beings, it denies the  testimony to divine unity of all creatures, and is contempt towards the divine names, the  manifestations of which are to be seen in the mirrors of beings.
    Onuncu Söz’ün Üçüncü İşaret’inde denildiği gibi çendan kâfir, az bir ömürde bir günah işlemiş fakat o günah içinde nihayetsiz bir cinayet var. Çünkü küfür, bütün kâinatı tahkirdir, kıymetlerini tenzil etmektir ve bütün masnuatın vahdaniyete şehadetlerini tekziptir ve mevcudat âyinelerinde cilveleri görünen esma-i İlahiyeyi tezyiftir.
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    Therefore, in order to  avenge the rights of beings on the unbeliever, their monarch, the All-Compelling One of  Glory, casts the unbelievers into Hell, and this is pure right and justice. For an infinite crime demands infinite punishment.
    Onun için mevcudatın hakkını kâfirden almak üzere, mevcudatın sultanı olan Kahhar-ı Zülcelal’in kâfirleri ebedî cehenneme atması, ayn-ı hak ve adalettir. Çünkü nihayetsiz cinayet, nihayetsiz azabı ister.
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    ==SECOND QUESTION==
    == İkinci Sualiniz ==
    Why are devils created? Almighty God created Satan and  evil; what is the wisdom in it? Isn’t the creation of evil, evil, and the creation of bad, bad?
    Şeytanların halkı ve icadı ne içindir? Cenab-ı Hak, şeytanı ve şerleri halk etmiş, hikmeti nedir? Şerrin halkı şerdir, kabihin halkı kabihtir?
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    '''The Answer:''' God forbid, the creation of evil is not evil, the acquisition of (kesb) or desire for evil, is evil. For creation and bringing into existence look to all the consequences, whereas such a desire looks to a particular result, since it is a particular relation.
    '''Elcevap:''' Hâşâ! '''Halk-ı şer, şer değil belki kesb-i şer şerdir.''' Çünkü halk ve icad, bütün netaice bakar; kesb, hususi bir mübaşeret olduğu için hususi netaice bakar.
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    For example, there are thousands of consequences of rain falling, and all of them are good. If due to misuse of their wills some people receive harm from the rain, they cannot say that the creation of rain is not mercy or that it is evil. For it is evil for them due to their mischoice and inclinations. Also, there are numerous benefits in the creation of fire and all of them are good. But if some people are harmed by fire due to their misuse of it and their wills, they cannot say that the creation  of fire is evil; because it was not only created to burn them. Rather, they made a wrong choice and thrust their hands into the fire while cooking the food, and made that servant inimical to themselves.
    Mesela, yağmurun gelmesinin binlerle neticeleri var, bütünü de güzeldir. Sû-i ihtiyarıyla bazıları yağmurdan zarar görse “Yağmurun icadı rahmet değildir.” diyemez, “Yağmurun halkı şerdir.” diye hükmedemez. Belki sû-i ihtiyarıyla ve kesbiyle onun hakkında şer oldu. Hem ateşin halkında çok faydalar var, bütünü de hayırdır. Fakat bazılar sû-i kesbiyle, sû-i istimaliyle ateşten zarar görse “Ateşin halkı şerdir.” diyemez. Çünkü ateş yalnız onu yakmak için yaratılmamış; belki o, kendi sû-i ihtiyarıyla, yemeğini pişiren ateşe elini soktu ve o hizmetkârını kendine düşman etti.
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    '''In Short:''' A lesser evil is acceptable for a greater good. If an evil which will lead to a greater good is abandoned so that a lesser evil should not occur, a greater evil will have  been  perpetrated. For example, there are  certainly some minor material and physical harms and evils in sending soldiers to fight a jihad, but the jihad leads to a greater good whereby Islam is saved from being conquered by infidels. If the jihad is abandoned due to those lesser evils, the greater evil will come after the greater good has gone, and that is absolute wrong. Another example: to amputate a finger which is infected with gangrene and has to be amputated is good and right, although it is apparently an evil. For if it is not amputated, the hand will be amputated and that would be a greater evil.
    '''Elhasıl:''' Hayr-ı kesîr için şerr-i kalil kabul edilir. Eğer şerr-i kalil olmamak için hayr-ı kesîri intac eden bir şer terk edilse o vakit şerr-i kesîr irtikâb edilmiş olur. Mesela, cihada asker sevk etmekte elbette bazı cüz’î ve maddî ve bedenî zarar ve şer olur. Fakat o cihadda hayr-ı kesîr var ki İslâm küffarın istilasından kurtulur. Eğer o şerr-i kalil için cihad terk edilse o vakit hayr-ı kesîr gittikten sonra şerr-i kesîr gelir. O ayn-ı zulümdür. Hem mesela, kangren olmuş ve kesilmesi lâzım gelen bir parmağın kesilmesi hayırdır, iyidir; halbuki zâhiren bir şerdir. Parmak kesilmezse el kesilir, şerr-i kesîr olur.
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    Thus, the creation and bringing into existence of evils, harms, tribulations, satans, and  harmful things, is not evil and bad, for they are created for the many important results they yield. For example, satans have not been set to pester the angels, and the angels cannot progress; their degrees are fixed and deficient. However, in the world of humanity the degrees of progress and decline are infinite. There is an extremely long distance through which to  progress, from the Nimrod’s and Pharaoh’s as far as the veracious saints and the prophets.
    İşte kâinattaki şerlerin, zararların, beliyyelerin ve şeytanların ve muzırların halk ve icadları, şer ve çirkin değildir; çünkü çok netaic-i mühimme için halk olunmuşlardır. Mesela, melâikelere şeytanlar musallat olmadıkları için terakkiyatları yoktur; makamları sabittir, tebeddül etmez. Keza hayvanatın dahi şeytanlar musallat olmadıkları için mertebeleri sabittir, nâkıstır. Âlem-i insaniyette ise meratib-i terakkiyat ve tedenniyat nihayetsizdir. Nemrutlardan, firavunlardan tut tâ sıddıkîn-i evliya ve enbiyaya kadar gayet uzun bir mesafe-i terakki var.
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    Thus, because of the creation of satans and the mystery of man’s accountability and the sending of prophets, an arena of trial and examination and striving and competition has been opened so that coal-like base spirits may be differentiated and separated out from  diamond-like elevated spirits. If there had been no striving and competition, the potentialities  in the mine of humanity, resembling diamonds and coal, would have remained equal. The spirit of Abu Bakr the Veracious at the highest of the high would have remained on a par with Abu Jahl at the lowest of the low.
    İşte kömür gibi olan ervah-ı safileyi, elmas gibi olan ervah-ı âliyeden temyiz ve tefrik için şeytanların hilkatiyle ve sırr-ı teklif ve ba’s-i enbiya ile bir meydan-ı imtihan ve tecrübe ve cihad ve müsabaka açılmış. Eğer mücahede ve müsabaka olmasaydı, maden-i insaniyetteki elmas ve kömür hükmünde olan istidatlar, beraber kalacaktı. A’lâ-yı illiyyîndeki Ebubekir-i Sıddık’ın ruhu, esfel-i safilîndeki Ebucehil’in ruhuyla bir seviyede kalacaktı.
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    This means that since the creation of satans and evils looks to vast, universal results, it is not  evil  or  bad. The  evils  and  instances  of  bad  that  arise  from  abuses  and  the particular causes known as man’s acquisition pertain to his voluntary actions not to divine creation.
    Demek şeyatîn ve şerlerin yaratılması, büyük ve küllî neticeye baktığı için icadları şer değil, çirkin değil; belki sû-i istimalattan ve kesb denilen mübaşeret-i hususiyeden gelen şerler, çirkinlikler, kesb-i insana aittir; icad-ı İlahîye ait değildir.
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    '''If you ask?'''The majority of humanity become unbelievers due to the existence  of Satan; they embrace unbelief and suffer harm, despite the sending of prophets. If, according to the rule “The majority has the word,” the majority suffers evil as a result, then  the creation of evil is evil and it may even be said that the sending of prophets is not a mercy. Isn’t that so?
    '''Eğer sual etseniz ki:''' Bi’set-i enbiya ile beraber şeytanların vücudundan ekser insanlar kâfir oluyor, küfre gidiyor, zarar görüyor. “El-hükmü li’l-ekser” kaidesince, ekser ondan şer görse o vakit halk-ı şer şerdir, hattâ bi’set-i enbiya dahi rahmet değil denilebilir?
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    '''The Answer:''' Quantity has no importance in relation to quality. The true majority looks to quality.
    '''Elcevap:''' K'''emiyetin, keyfiyete nisbeten ehemmiyeti yok.''' Asıl ekseriyet, keyfiyete bakar.
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    For example, if a date-palm has a hundred seeds and they are not planted in the earth and watered and so do not undergo a chemical reaction and  manifest  the  struggle  for  life, they  remain  a  hundred  seeds  worth  virtually nothing. But if they are watered  and  are subject to the struggle for life, and then eighty out of the hundred rot due to their  faulty make-up, but twenty become fruit- bearing trees, can you say that watering them was evil because most of them rotted? Of course you cannot say that, for the twenty have become twenty thousand. A person who loses eighty and gains twenty thousand suffers no loss, so it cannot be evil.
    Mesela, yüz hurma çekirdeği bulunsa toprak altına konup su verilmezse ve muamele-i kimyeviye görmezse ve bir mücahede-i hayatiyeye mazhar olmazsa yüz para kıymetinde yüz çekirdek olur. Fakat su verildiği ve mücahede-i hayatiyeye maruz kaldığı vakit, sû-i mizacından sekseni bozulsa yirmisi meyvedar yirmi hurma ağacı olsa diyebilir misin ki suyu vermek şer oldu, ekserisini bozdu? Elbette diyemezsin. Çünkü o yirmi, yirmi bin hükmüne geçti. Sekseni kaybeden, yirmi bini kazanan, zarar etmez; şer olmaz.
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    Another example: a peahen  lays  one  hundred  eggs  and  they are  worth  five hundred kurush. If the hen sits on the hundred eggs and eighty go bad and twenty hatch into peacocks, can it be said that the loss was high and the affair, evil; that  it was bad to put the broody hen on the eggs and an evil occurred? No, it was not thus, it was good. For the peacock species and egg family lost eighty eggs worth four hundred kurush, but gained twenty peacocks worth eighliras.
    Hem mesela, tavus kuşunun yüz yumurtası bulunsa yumurta itibarıyla beş yüz kuruş eder. Fakat o yüz yumurta üstünde tavus oturtulsa sekseni bozulsa yirmisi, yirmi tavus kuşu olsa denilebilir mi ki çok zarar oldu, bu muamele şer oldu, bu kuluçkaya kapanmak çirkin oldu, şer oldu? Hayır öyle değil belki hayırdır. Çünkü o tavus milleti ve o yumurta taifesi, dört yüz kuruş fiyatında bulunan seksen yumurtayı kaybedip seksen lira kıymetinde yirmi tavus kuşu kazandı.
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    Thus, through the sending of prophets and the mystery of man’s accountability, and through striving and fighting with satans, in return for the hundreds of thousands of prophets and millions of saints and thousands of millions of purified scholars they have  gained,  who  are  like  the  suns,  moons,  and  stars of the world  of humanity, mankind has lost the  unbelievers and dissemblers, who are numerous in regard to quantity, insignificant in regard to quality, and like pernicious beasts.
    İşte nev-i beşer bi’set-i enbiya ile sırr-ı teklif ile mücahede ile şeytanlarla muharebe ile kazandıkları yüz binlerle enbiya ve milyonlarla evliya ve milyarlarla asfiya gibi âlem-i insaniyetin güneşleri, ayları ve yıldızları mukabilinde; kemiyetçe kesretli, keyfiyetçe ehemmiyetsiz hayvanat-ı muzırra nevinden olan küffarı ve münafıkları kaybetti.
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    ==THIRD QUESTION==
    == Üçüncü Sualiniz ==
    Almighty God sends calamities and inflicts tribulations; isn’t this an injustice towards the innocent in particular, and animals even?
    Cenab-ı Hak musibetleri veriyor, belaları musallat ediyor. Hususan masumlara hattâ hayvanlara bu zulüm değil mi?
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    '''The Answer:''' God forbid, sovereignty is His. He holds sway over His possessions as He wishes. Moreover, a skilful craftsman makes you a model in return for a wage and dresses you in a bejewelled garment that he has artistically fashioned. Then in order to display his art and skill, he shortens it and lengthens it, measures it and trims it, and he makes you sit down and stand up. Can you say to him: “You have made the garment that makes me beautiful ugly. You have caused me trouble, making me sit down and stand up.”? Of course, you cannot say that. If you did, you would be crazy.
    '''Elcevap:''' Hâşâ! Mülk onundur. Mülkünde istediği gibi tasarruf eder. Hem acaba sanatkâr bir zat, bir ücret mukabilinde seni bir model yapıp gayet sanatkârane yaptığı murassa bir libası sana giydiriyor, hünerini, maharetini göstermek için kısaltıyor, uzaltıyor, biçiyor, kesiyor; seni oturtuyor, kaldırıyor. Sen ona diyebilir misin ki beni güzelleştiren elbiseyi çirkinleştirdin; bana, oturtup kaldırmakla zahmet verdin? Elbette diyemezsin. Dersen divanelik edersin.
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    In just the same way, the All-Glorious Maker has clothed you in an artistically wrought being bejewelled with such faculties as the eye, the ear, and the tongue. To display the embroideries of various of His names, He makes you ill, He afflicts you with tribulations, He makes  you  hungry, He  fills  you, He makes you thirsty; He makes you revolve in states like these. To strengthen the essence of life and display the  manifestation of His names He  makes  you  pass  through numerous such conditions. As is indicated in the comparison, if you ask: “Why do you inflict these calamities on me?” a hundred instances of  wisdom will silence you.
    Aynen öyle de Sâni’-i Zülcelal göz, kulak, lisan gibi duygularla murassa gayet sanatkârane bir vücudu sana giydirmiş. Mütenevvi esmasının nakışlarını göstermek için seni hasta eder, müptela eder, aç eder, tok eder, susuz eder; bu gibi ahvalde yuvarlatır. Mahiyet-i hayatiyeyi kuvvetleştirmek ve cilve-i esmasını göstermek için seni böyle çok tavırlarda gezdiriyor. Sen eğer desen: “Beni ne için bu mesaibe müptela ediyorsun?” Temsilde işaret edildiği gibi yüz hikmet seni susturacak.
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    In any event, calm, repose, idleness, monotony, and arrest from motion are forms of non-existence, and  harm. Motion  and  change  are  existence  and  good.  Life  finds  its  perfection through motion, it progresses by means of tribulations. Life performs various motions through the manifestation of the divine names; it is purified, finds strength; it unfolds and expands; it becomes a mobile pen to write its own appointed course; it performs its duty and acquires the right to receive reward in the hereafter.
    Zaten sükûn ve sükûnet, atalet, yeknesaklık, tevakkuf; bir nevi ademdir, zarardır. Hareket ve tebeddül; vücuddur, hayırdır. Hayat, harekâtla kemalâtını bulur; beliyyat vasıtasıyla terakki eder. Hayat cilve-i esma ile muhtelif harekâta mazhar olur, tasaffi eder, kuvvet bulur, inkişaf eder, inbisat eder, kendi mukadderatını yazmasına müteharrik bir kalem olur, vazifesini îfa eder, ücret-i uhreviyeye kesb-i istihkak eder.
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    Briefly, these are the answers  to  the three questions  you  were arguing over. Explanations of them are to be found in the thirty-three Words.
    İşte, münakaşanızın içindeki üç sualinizin muhtasar cevapları bu kadardır. İzahları otuz üç adet “Sözler”dedir.
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    My Dear Brother! Read this letter to the chemist and to any of those who heard the argument you deem suitable. And convey my greetings to my new student, the chemist, and tell him the following:
    Aziz kardeşim, sen bu mektubu Eczacıya ve münakaşayı işitenlerden münasip gördüklerine oku. Benim tarafımdan da yeni bir talebem olan Eczacıya selâm et, de ki:
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    It is not permissible to have a heated discussion about subtle matters of belief like these in  a  social gathering. If it turns into an uncontrolled contest, while being a panacea it  becomes  poison. It is harmful for both those who speak and those who listen. It is  permissible to discuss such matters moderately and fairly, exchanging ideas.
    '''Mezkûr mesail gibi dakik mesail-i imaniyeyi, mizansız mücadele suretinde cemaat içinde bahsetmek caiz değildir. Mizansız mücadele olduğundan tiryak iken zehir olur. Diyenlere, dinleyenlere zarardır. Belki böyle mesail-i imaniyenin itidal-i demle, insafla, bir müdavele-i efkâr suretinde bahsi caizdir.'''
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    And tell him that if doubts occur to him about matters of this sort and he cannot find the answer in The Words, he may write to me privately.
    Ve de ki: Eğer senin kalbine bu nevi mesailde şüpheler gelirse ve Sözler’den de cevabını bulmazsan hususi bana yazarsınız.
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    And tell the chemist that it occurred to me that the dream he had about his late father might mean this: since his late father was a doctor, he may have helped some people who were close to God, and at the time of his death the spirits of those blessed people who were grateful to him were seen by the one closest to him, his son, in the form of birds. It occurred to me that they came to meet him with a sort of welcome and this would be intercession for his spirit.
    Hem Eczacıya de ki: Merhum pederi hakkında gördüğü rüya için hatırıma şöyle bir mana geldi ki: Merhum pederi doktor olmak münasebetiyle, çok salih ve mübarek, belki veli insanlara faydası dokunmuş ve ondan memnun olan ve menfaat gören o mübareklerin ervahları, onun vefatı hengâmında kuşlar suretinde en yakın akrabası olan oğluna görünmüş, onun ruhuna şefaatkârane bir hoşâmedî nevinden bir istikbal ettikleri hatırıma geldi.
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    I send greetings to all the friends who were together here that night, and I pray for them.
    O gece burada beraber bulunan bütün dostlara selâm ve dua ederim.
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    The Eternal One, He is the Eternal One!
    اَل۟بَاقٖى هُوَ ال۟بَاقٖى
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    '''Said Nursî'''
    '''Said Nursî'''
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    <center> [[On Birinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[On Üçüncü Mektup]] </center>
    <center> [[On Birinci Mektup/en|The Eleventh Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[On Üçüncü Mektup/en|The Thirteenth Letter]] </center>
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    13.23, 15 Ekim 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    In His Name, be He glorified!

    And there is nothing but it glorifies Him with praise.(17:44)

    Peace be upon you and upon your companions.

    My Dear Brothers!

    You asked me a question that night and I did not reply, because it is not permissible to argue over questions of belief. Your discussion of them had turned into a dispute. For now I am writing very brief replies to your three questions, about which you were arguing. You will find the details in The Words; the chemist wrote down which. But it did not occur to me to mention the Twenty-Sixth Word, about divine determining and man’s faculty of will; have a look at that too, but don’t read it like a newspaper. The reason I advised the chemist to study of those Words is this:

    doubts about matters of that sort arise from weakness of belief in the pillars of faith. Those Words prove all of them.

    FIRST QUESTION

    What wisdom does it spring from, Adam (Upon whom be peace) being expelled from Paradise and some of mankind, the sons of Adam, being sent to Hell? What was the reason for it?

    The Answer:The reason for it concerns the charging of duties: the duty with which Adam was charged yielded such results as the unfolding of all human spiritual progress and the revealing of all human potentialities and man’s essential nature being a comprehensive mirror to all the divine names.

    If he had remained in Paradise, his rank would have been fixed like that of the angels; man’s potentialities would not have been disclosed. In any case, the angels, with their unchanging ranks, are numerous and there is no need for man to perform their sort of worship. Since divine wisdom required a realm of accountability commensurate with the potentialities of man, who would traverse infinite degrees, he was expelled from Paradise for his well- known sin, sin being the requirement of human nature and contrary to that of the angels.

    That is to say, just as it was pure wisdom and pure mercy that Adam should be expelled from Paradise, so is it just and right that the unbelievers should be sent to Hell.

    As is mentioned in the Third Indication in the Tenth Word, the unbeliever only committed only one sin in his short life, but the sin comprised infinite wrongdoing. For unbelief is an insult to the whole universe; it negates the value of all beings, it denies the testimony to divine unity of all creatures, and is contempt towards the divine names, the manifestations of which are to be seen in the mirrors of beings.

    Therefore, in order to avenge the rights of beings on the unbeliever, their monarch, the All-Compelling One of Glory, casts the unbelievers into Hell, and this is pure right and justice. For an infinite crime demands infinite punishment.

    SECOND QUESTION

    Why are devils created? Almighty God created Satan and evil; what is the wisdom in it? Isn’t the creation of evil, evil, and the creation of bad, bad?

    The Answer: God forbid, the creation of evil is not evil, the acquisition of (kesb) or desire for evil, is evil. For creation and bringing into existence look to all the consequences, whereas such a desire looks to a particular result, since it is a particular relation.

    For example, there are thousands of consequences of rain falling, and all of them are good. If due to misuse of their wills some people receive harm from the rain, they cannot say that the creation of rain is not mercy or that it is evil. For it is evil for them due to their mischoice and inclinations. Also, there are numerous benefits in the creation of fire and all of them are good. But if some people are harmed by fire due to their misuse of it and their wills, they cannot say that the creation of fire is evil; because it was not only created to burn them. Rather, they made a wrong choice and thrust their hands into the fire while cooking the food, and made that servant inimical to themselves.

    In Short: A lesser evil is acceptable for a greater good. If an evil which will lead to a greater good is abandoned so that a lesser evil should not occur, a greater evil will have been perpetrated. For example, there are certainly some minor material and physical harms and evils in sending soldiers to fight a jihad, but the jihad leads to a greater good whereby Islam is saved from being conquered by infidels. If the jihad is abandoned due to those lesser evils, the greater evil will come after the greater good has gone, and that is absolute wrong. Another example: to amputate a finger which is infected with gangrene and has to be amputated is good and right, although it is apparently an evil. For if it is not amputated, the hand will be amputated and that would be a greater evil.

    Thus, the creation and bringing into existence of evils, harms, tribulations, satans, and harmful things, is not evil and bad, for they are created for the many important results they yield. For example, satans have not been set to pester the angels, and the angels cannot progress; their degrees are fixed and deficient. However, in the world of humanity the degrees of progress and decline are infinite. There is an extremely long distance through which to progress, from the Nimrod’s and Pharaoh’s as far as the veracious saints and the prophets.

    Thus, because of the creation of satans and the mystery of man’s accountability and the sending of prophets, an arena of trial and examination and striving and competition has been opened so that coal-like base spirits may be differentiated and separated out from diamond-like elevated spirits. If there had been no striving and competition, the potentialities in the mine of humanity, resembling diamonds and coal, would have remained equal. The spirit of Abu Bakr the Veracious at the highest of the high would have remained on a par with Abu Jahl at the lowest of the low.

    This means that since the creation of satans and evils looks to vast, universal results, it is not evil or bad. The evils and instances of bad that arise from abuses and the particular causes known as man’s acquisition pertain to his voluntary actions not to divine creation.

    If you ask?The majority of humanity become unbelievers due to the existence of Satan; they embrace unbelief and suffer harm, despite the sending of prophets. If, according to the rule “The majority has the word,” the majority suffers evil as a result, then the creation of evil is evil and it may even be said that the sending of prophets is not a mercy. Isn’t that so?

    The Answer: Quantity has no importance in relation to quality. The true majority looks to quality.

    For example, if a date-palm has a hundred seeds and they are not planted in the earth and watered and so do not undergo a chemical reaction and manifest the struggle for life, they remain a hundred seeds worth virtually nothing. But if they are watered and are subject to the struggle for life, and then eighty out of the hundred rot due to their faulty make-up, but twenty become fruit- bearing trees, can you say that watering them was evil because most of them rotted? Of course you cannot say that, for the twenty have become twenty thousand. A person who loses eighty and gains twenty thousand suffers no loss, so it cannot be evil.

    Another example: a peahen lays one hundred eggs and they are worth five hundred kurush. If the hen sits on the hundred eggs and eighty go bad and twenty hatch into peacocks, can it be said that the loss was high and the affair, evil; that it was bad to put the broody hen on the eggs and an evil occurred? No, it was not thus, it was good. For the peacock species and egg family lost eighty eggs worth four hundred kurush, but gained twenty peacocks worth eighliras.

    Thus, through the sending of prophets and the mystery of man’s accountability, and through striving and fighting with satans, in return for the hundreds of thousands of prophets and millions of saints and thousands of millions of purified scholars they have gained, who are like the suns, moons, and stars of the world of humanity, mankind has lost the unbelievers and dissemblers, who are numerous in regard to quantity, insignificant in regard to quality, and like pernicious beasts.

    THIRD QUESTION

    Almighty God sends calamities and inflicts tribulations; isn’t this an injustice towards the innocent in particular, and animals even?

    The Answer: God forbid, sovereignty is His. He holds sway over His possessions as He wishes. Moreover, a skilful craftsman makes you a model in return for a wage and dresses you in a bejewelled garment that he has artistically fashioned. Then in order to display his art and skill, he shortens it and lengthens it, measures it and trims it, and he makes you sit down and stand up. Can you say to him: “You have made the garment that makes me beautiful ugly. You have caused me trouble, making me sit down and stand up.”? Of course, you cannot say that. If you did, you would be crazy.

    In just the same way, the All-Glorious Maker has clothed you in an artistically wrought being bejewelled with such faculties as the eye, the ear, and the tongue. To display the embroideries of various of His names, He makes you ill, He afflicts you with tribulations, He makes you hungry, He fills you, He makes you thirsty; He makes you revolve in states like these. To strengthen the essence of life and display the manifestation of His names He makes you pass through numerous such conditions. As is indicated in the comparison, if you ask: “Why do you inflict these calamities on me?” a hundred instances of wisdom will silence you.

    In any event, calm, repose, idleness, monotony, and arrest from motion are forms of non-existence, and harm. Motion and change are existence and good. Life finds its perfection through motion, it progresses by means of tribulations. Life performs various motions through the manifestation of the divine names; it is purified, finds strength; it unfolds and expands; it becomes a mobile pen to write its own appointed course; it performs its duty and acquires the right to receive reward in the hereafter.

    Briefly, these are the answers to the three questions you were arguing over. Explanations of them are to be found in the thirty-three Words.

    My Dear Brother! Read this letter to the chemist and to any of those who heard the argument you deem suitable. And convey my greetings to my new student, the chemist, and tell him the following:

    It is not permissible to have a heated discussion about subtle matters of belief like these in a social gathering. If it turns into an uncontrolled contest, while being a panacea it becomes poison. It is harmful for both those who speak and those who listen. It is permissible to discuss such matters moderately and fairly, exchanging ideas.

    And tell him that if doubts occur to him about matters of this sort and he cannot find the answer in The Words, he may write to me privately.

    And tell the chemist that it occurred to me that the dream he had about his late father might mean this: since his late father was a doctor, he may have helped some people who were close to God, and at the time of his death the spirits of those blessed people who were grateful to him were seen by the one closest to him, his son, in the form of birds. It occurred to me that they came to meet him with a sort of welcome and this would be intercession for his spirit.

    I send greetings to all the friends who were together here that night, and I pray for them.

    The Eternal One, He is the Eternal One!

    Said Nursî

    The Eleventh Letter ⇐ | The Letters | ⇒ The Thirteenth Letter
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