On Üçüncü Mektup/en: Revizyonlar arasındaki fark

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    ("Moreover, although the worldly gave the document in question to all the exiles, and released the criminals from prison and offered them an amnesty, they wrongfully did not give it to me. However, in order to further employ me in the service of the Qur’an and make me write to a greater extent the lights of the Qur’an called the Words, my Compassionate Sustainer left me untroubled in this exile and transformed it into a great instance of compassion." içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The Twelfth Letter ⇐ | The Letters | ⇒ The Fourteenth Letter </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 22 değişikliği gösterilmiyor)
    22. satır: 22. satır:
    Moreover, although the worldly gave the document in question to all the exiles, and released the criminals from prison and offered them an amnesty, they wrongfully did not give it to me. However, in order to further employ me in the service of the Qur’an and make me write to a greater extent the lights of the Qur’an called the Words, my Compassionate Sustainer left me untroubled in this exile and transformed it into a great instance of compassion.
    Moreover, although the worldly gave the document in question to all the exiles, and released the criminals from prison and offered them an amnesty, they wrongfully did not give it to me. However, in order to further employ me in the service of the Qur’an and make me write to a greater extent the lights of the Qur’an called the Words, my Compassionate Sustainer left me untroubled in this exile and transformed it into a great instance of compassion.


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    In addition, although the worldly left all the influential, powerful leaders and shaikhs who could interfere in their world in the towns and cities and permitted them to meet with their relatives and everyone, they unjustly isolated me and sent me to a village. With one or two  exceptions they allowed none of my relatives and fellow- countrymen to visit me. But my All-Compassionate Creator transformed that isolation into a vast mercy for me, for it left my  mind clear and I was able to receive the effulgence of the All-Wise Qur’an as it is, free of malice and ill-will.
    Hem ehl-i dünya, dünyalarına karışabilecek bütün nüfuzlu ve kuvvetli rüesaları ve şeyhleri, kasabalarda ve şehirlerde bırakıp akrabalarıyla beraber herkesle görüşmeye izin verdikleri halde, beni zulmen tecrit etti, bir köye gönderdi. Hiç akraba ve hemşehrilerimi, –bir iki tanesi müstesna olmak üzere– yanıma gelmeye izin vermedi. Benim Hâlık-ı Rahîm’im o tecridi, benim hakkımda bir azîm rahmete çevirdi. Zihnimi safi bırakıp gıll u gıştan âzade olarak Kur’an-ı Hakîm’in feyzini olduğu gibi almaya vesile etti.
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    Also, the worldly deemed excessive the two commonplace letters I wrote in two years at the beginning of my exile. And now even, they are displeased at one or two people visiting me purely for the sake of the hereafter once every week or two or once a month; and they have harassed me because of this. But my Compassionate Sustainer and All-Wise Creator transformed their tyranny into mercy
    Hem ehl-i dünya bidayette, iki sene zarfında iki âdi mektup yazdığımı çok gördü. Hattâ şimdi bile, on veya yirmi günde veya bir ayda bir iki misafirin sırf âhiret için yanıma gelmesini hoş görmediler, bana zulmettiler. Benim Rabb-i Rahîm’im ve Hâlık-ı Hakîm’im o zulmü bana merhamete çevirdi ki doksan sene manevî bir ömrü kazandıracak şu şuhur-u selâsede, beni bir halvet-i mergubeye ve bir uzlet-i makbuleye koymaya çevirdi.
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    for He transformed it into a desirable solitude and acceptable retreat for me during these Three Months,(*<ref>*Şuhûr-u selâse: the holy months of Rajab, Sha‘ban, and Ramadan. (Tr.)</ref>)which may gain for a person ninety years of spiritual (manevî) life.
    اَل۟حَم۟دُ لِلّٰهِ عَلٰى كُلِّ حَالٍ
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    All thanks be to God for all situations, my situation and comfort are thus.
    İşte hal ve istirahatim böyle…
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    ==YOUR SECOND QUESTION==
    == İkinci Sualiniz ==
    Why don’t you apply for your release papers?
    Neden vesika almak için müracaat etmiyorsun?
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    '''The Answer:'''I have been sentenced by divine determining (kader) in this matter, not by the worldly, so I apply to it. Whenever it gives permission, whenever it cuts off my sustenance here, then I shall go.
    '''Elcevap:''' Şu meselede ben kaderin mahkûmuyum, ehl-i dünyanın mahkûmu değilim. Kadere müracaat ediyorum. Ne vakit izin verirse rızkımı buradan ne vakit keserse o vakit giderim.
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    The reality of this is as follows: there are two  causes of everything that  befalls  one,  one  apparent  and the other, real. The worldly are the apparent cause; they brought me here. As for divine determining, that was the true cause; it sen tenced me to this isolation. The apparent cause acted wrongfully, whereas the true cause  acted with justice. The apparent one thought like this: “This man performs strenuous services to learning and religion; he may interfere in our world.” Because of this  possibility, they  exiled  me  and  perpetrated  a  threefold  wrong. Then  divine determining saw that my service of religion and learning was not really sincere, so it sentenced me to this exile. It transformed their compounded tyranny into a multiple mercy.
    Şu mananın hakikati şudur ki: Başa gelen her işte iki sebep var; biri zâhirî, diğeri hakiki. Ehl-i dünya zâhirî bir sebep oldu, beni buraya getirdi. Kader-i İlahî ise sebeb-i hakikidir, beni bu inzivaya mahkûm etti. Sebeb-i zâhirî zulmetti, sebeb-i hakiki ise adalet etti. Zâhirîsi şöyle düşündü: “Şu adam, ziyadesiyle ilme ve dine hizmet eder, belki dünyamıza karışır.” ihtimaliyle beni nefyedip üç cihetle katmerli bir zulmetti. Kader-i İlahî ise benim için gördü ki hakkıyla ve ihlasla ilme ve dine hizmet edemiyorum; beni bu nefye mahkûm etti. Onların bu katmerli zulmünü muzaaf bir rahmete çevirdi.
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    Divine determining governs in the question of my exile and it is just, so I have recourse to it. The apparent cause certainly has some ostensible reasons and things, but they make it meaningless to apply to them. If they possessed some right or some powerful cause, then application could have been made to them too.
    Mademki nefyimde kader hâkimdir ve o kader âdildir; ona müracaat ederim. Zâhirî sebep ise zaten bahane nevinden bir şeyleri var. Demek, onlara müracaat manasızdır. Eğer onların elinde bir hak veya kuvvetli bir esbab bulunsaydı, o vakit onlara karşı da müracaat olunurdu.
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    I have completely given up their world – may it be the end of them – and their politics – may it rebound on them – so I do not want to imbue their suspicions with reality by  applying to them, since the pretexts and suspicions they think up are of course baseless. If I  had felt any appetite to meddle in world politics, the reins of which are held by Westerners, it would not have remained thus secret for eight hours let alone eight years; it would have leaked out and become known. However, for eight years I have felt no desire to read a newspaper, and I have not read one. And for four years I have been here under surveillance, and there has not been the slightest sign that I have meddled in politics.
    Başlarını yesin, dünyalarını tamamen bıraktığım ve ayaklarına dolaşsın, siyasetlerini büsbütün terk ettiğim halde; düşündükleri bahaneler, evhamlar, elbette asılsız olduğundan onlara müracaatla o evhamlara bir hakikat vermek istemiyorum. Eğer uçları ecnebi elinde olan dünya siyasetine karışmak için bir iştiham olsaydı; değil sekiz sene, belki sekiz saat kalmayacak tereşşuh edecekti, kendini gösterecekti. Halbuki sekiz senedir bir tek gazete okumak arzum olmadı ve okumadım. Dört senedir burada taht-ı nezarette bulunuyorum, hiçbir tereşşuh görünmedi.
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    That is to  say,  service of the All-Wise Qur’an is superior to all politics so that it does not let a person condescend to [concern himself with] world politics, which consists mostly of falsehood.
    Demek, Kur’an-ı Hakîm’in hizmetinin bütün siyasetlerin fevkinde bir ulviyeti var ki çoğu yalancılıktan ibaret olan dünya siyasetine tenezzüle meydan vermiyor.
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    The second reason for my not applying is this: to claim a right before those who suppose  wrong to be right, is a sort of wrong. I do not want to perpetrate such a wrong.
    '''Adem-i müracaatımın ikinci sebebi şudur ki:''' Haksızlığı hak zanneden adamlara karşı hak dava etmek, hakka bir nevi haksızlıktır. Bu nevi haksızlığı irtikâb etmek istemem.
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    ==YOUR THIRD QUESTION==
    == Üçüncü Sualiniz ==
    Why are you so indifferent towards world politics? You don’t change your attitude at all, even though  so many things are happening. Does this  mean you consider them to be good, or are you frightened, so remain silent?
    Dünyanın siyasetine karşı ne için bu kadar lâkaytsın? Bu kadar safahat-ı âleme karşı tavrını hiç bozmuyorsun? Bu safahatı hoş mu görüyorsun? Veyahut korkuyor musun ki sükût ediyorsun?
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    '''The Answer:'''Service of the All-Wise Qur’an severely prohibited me from the world of politics. It even made me forget about it. For the whole story of my life testifies that fear has never taken me by the hand and held me back from taking a way I deemed right, nor could it.
    '''Elcevap:''' Kur’an-ı Hakîm’in hizmeti, beni şiddetli bir surette siyaset âleminden men’etti. Hattâ düşünmesini de bana unutturdu. Yoksa bütün sergüzeşt-i hayatım şahittir ki hak gördüğüm meslekte gitmeye karşı korku elimi tutup men’edememiş ve edemiyor.
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    And why should I be frightened? I have no connection with the world apart from the appointed hour. I have no family or children to think of, nor any property. I don’t belong to a noble family that I should consider its honour. I would not  want  to  preserve  worldly  glory  and  renown  which  consists  of  hypocritical, undeserved fame; may God bless those who help in destroying it! So all that remains is my death and that is in the hands of the All-Glorious Creator. Who has the power to intervene in it before the time of its coming? Anyway we are one of those who prefer honourable death to degradation in life. Someone resembling the Old Said spoke the following lines:
    Hem neden korkum olacak? Dünya ile ecelimden başka bir alâkam yok. Çoluk çocuğumu düşüneceğim yok. Malımı düşüneceğim yok. Hanedanımın şerefini düşüneceğim yok. Riyakâr bir şöhret-i kâzibeden ibaret olan şan ve şeref-i dünyeviyenin muhafazasına değil, kırılmasına yardım edene rahmet… Kaldı ecelim. O, Hâlık-ı Zülcelal’in elindedir. Kimin haddi var ki vakti gelmeden ona ilişsin. Zaten izzetle mevti, zilletle hayata tercih edenlerdeniz. Eski Said gibi birisi şöyle demiş:
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    “We are those for whom there is no middle way; For us is either a place of honour among the people, or the grave.”(*<ref>*Abu Firas al-Hamadani. (Tr.)</ref>)
    وَ نَح۟نُ اُنَاسٌ لَا تَوَسُّطَ بَي۟نَنَا لَنَا الصَّد۟رُ دُونَ ال۟عَالَمٖينَ اَوِ ال۟قَب۟رُ
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    In any event, service of the Qur’an prohibits me from thinking of socio-political life.
    Belki hizmet-i Kur’an, beni hayat-ı içtimaiye-i siyasiye-i beşeriyeyi düşünmekten men’ediyor.
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    It is like this: human life is a journey. I saw at this time through the light of the Qur’an that the  way has entered a swamp. The caravan of mankind  is stumbling forward in stinking, filthy mud. Part of it is travelling a safe way. Another part has found certain means to save itself as far as is possible from the muddy swamp. But the great majority are travelling in darkness in the midst of it. Twenty per cent suppose the filthy mud to be musk and ambergris because they are drunk, and are smearing it over their faces and eyes; they stumble on till they drown in it. However, eighty per cent  understand  it  is  a  swamp  and  realize  it  is  stinking and  filthy, but  they are bewildered and cannot discern the safe way.
    Şöyle ki: Hayat-ı beşeriye bir yolculuktur. Şu zamanda, Kur’an’ın nuruyla gördüm ki o yol bir bataklığa girdi. Mülevves ve ufunetli bir çamur içinde kafile-i beşer düşe kalka gidiyor. Bir kısmı, selâmetli bir yolda gider. Bir kısmı, mümkün olduğu kadar çamurdan, bataklıktan kurtulmak için bazı vasıtaları bulmuş. Bir kısm-ı ekseri o ufunetli, pis, çamurlu bataklık içinde karanlıkta gidiyor. Yüzde yirmisi sarhoşluk sebebiyle, o pis çamuru misk ü amber zannederek yüzüne gözüne bulaştırıyor. Düşerek kalkarak gider, tâ boğulur. Yüzde sekseni ise bataklığı anlar; ufunetli, pis olduğunu hisseder fakat mütehayyirdirler, selâmetli yolu göremiyorlar.
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    There are two solutions:
    İşte bunlara karşı '''iki çare''' var:
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    '''The First:''' to bring the drunken twenty per cent to their senses with a club.
    '''Birisi:''' Topuz ile o sarhoş yirmisini ayıltmaktır.
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    '''The Second''' to point out the safe way to the bewildered by showing them a light.
    '''İkincisi:''' Bir nur göstermekle mütehayyirlere selâmet yolunu irae etmektir.
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    I look and see that eighty people are brandishing clubs at the twenty per cent, while the light is not properly shown to the unhappy, bewildered eighty. Even if it is shown, since those showing it hold both the club and the light in the same hand, it does not inspire confidence. The bewildered person anxiously wonders: “Does he want to attract me with the light then hit me with the club?” And sometimes when, due to some defect, the club is broken, the light flies away too or else is extinguished.
    Ben bakıyorum ki yirmiye karşı seksen adam, elinde topuz tutuyor. Halbuki o bîçare ve mütehayyir olan seksene karşı hakkıyla nur gösterilmiyor. Gösterilse de bir elinde hem sopa hem nur olduğu için emniyetsiz oluyor. Mütehayyir adam “Acaba nurla beni celbedip topuzla dövmek mi istiyor?” diye telaş eder. Hem de bazen arızalarla topuz kırıldığı vakit, nur dahi uçar veya söner.
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    Thus, the swamp is mankind’s dissolute social life, which breeds heedlessness and  misguidance. The  drunkards  are  those  obdurate  people  who  take  delight  in misguidance, while the bewildered ones are those who detest misguidance but cannot extract themselves from it. They want to be saved, but cannot find the way; they are confused. As for the clubs, they are the political currents, and the light, the truths of the Qur’an. Light can not be disputed, nor can enmity be felt towards it. No one can detest it apart from Satan the  Accursed.
    İşte o bataklık ise gafletkârane ve dalalet-pîşe olan sefihane hayat-ı içtimaiye-i beşeriyedir. O sarhoşlar, dalaletle telezzüz eden mütemerridlerdir. O mütehayyir olanlar, dalaletten nefret edenlerdir fakat çıkamıyorlar; kurtulmak istiyorlar, yol bulamıyorlar, mütehayyir insanlardır. O topuzlar ise siyaset cereyanlarıdır. O nurlar ise hakaik-i Kur’aniyedir. Nura karşı kavga edilmez, ona karşı adâvet edilmez. Sırf şeytan-ı racîmden başka ondan nefret eden olmaz.
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    So that I might take up the Qur’an’s light, I declared: “I seek refuge with God from Satan and from politics” and threw away the club of politics; I embraced the light with  both hands. I saw that among the political movements are lovers of those lights in both the  opposition and the supporters. No side or group should cast aspersions on or hold back from the lights of the Qur’an that are held up, or from the teachings of the Qur’an, which are far superior to all political currents and partisanship and are exempt from and free of all their  biased considerations. Only satans in human form or animals in human dress would do so  since they imagine irreligion and atheism to be politics and support them.
    İşte ben de nur-u Kur’an’ı elde tutmak için اَعُوذُ بِاللّٰهِ مِنَ الشَّي۟طَانِ وَ السِّيَاسَةِ deyip siyaset topuzunu atarak, iki elim ile nura sarıldım. Gördüm ki siyaset cereyanlarında hem muvafıkta hem muhalifte o nurların âşıkları var. Bütün siyaset cereyanlarının ve tarafgirliklerin çok fevkinde ve onların garazkârane telakkiyatlarından müberra ve safi olan bir makamda verilen ders-i Kur’an ve gösterilen envar-ı Kur’aniyeden hiçbir taraf ve hiçbir kısım çekinmemek ve ittiham etmemek gerektir. Meğer dinsizliği ve zındıkayı siyaset zannedip ona tarafgirlik eden insan suretinde şeytanlar ola veya beşer kıyafetinde hayvanlar ola.
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    All praise be to God, because I withdrew from politics, I did not reduce to the value of glass fragments the truths of the Qur’an, which are as precious as diamonds, and leave myself open to accusations of political propaganda. Indeed, the diamonds increase their value in the view of all groups in brilliant fashion.
    '''Elhamdülillah, siyasetten tecerrüd sebebiyle Kur’an’ın elmas gibi hakikatlerini propaganda-i siyaset ittihamı altında cam parçalarının kıymetine indirmedim. Belki gittikçe o elmaslar kıymetlerini her taifenin nazarında parlak bir tarzda ziyadeleştiriyor.'''
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    And they shall say: “All  praise be to God, who has guided  us to this [felicity]; never could we have found guidance, had it not  been for the guidance of God; indeed it was the truth that the prophets of our Sustainer brought to us!”(7:43)
    اَل۟حَم۟دُ لِلّٰهِ الَّذٖى هَدٰينَا لِهٰذَا وَمَا كُنَّا لِنَه۟تَدِىَ لَو۟لَٓا اَن۟ هَدٰينَا اللّٰهُ لَقَد۟ جَٓاءَت۟ رُسُلُ رَبِّنَا بِال۟حَقِّ
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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 İkinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[On Dördüncü Mektup]] </center>
    <center> [[On İkinci Mektup/en|The Twelfth Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[On Dördüncü Mektup/en|The Fourteenth Letter]] </center>
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    14.11, 15 Ekim 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    In His Name!

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

    Peace on those who follow guidance, and may those who follow their own desires be censured!

    My Dear Brothers!

    You frequently ask about my situation and how I am, and why I have not applied for my release papers, and concerning my indifference towards politics and the state of the world. Since you have asked these questions on numerous occasions, and also ask them implicitly, I am compelled to reply not as the New Said, but in the language of the Old Said.

    YOUR FIRST QUESTION

    Are you comfortable? How are you?

    The Answer:I offer endless thanks to the Most Merciful of the Merciful that He has transformed the various wrongs the worldly(*[1])perpetrate against me into various forms of mercy. It is like this:

    Having given up politics and withdrawn from the world, I was living in a mountain cave and thinking of the hereafter when the worldly wrongfully plucked me from it and sent me into exile. The All-Compassionate and Wise Creator turned the exile into mercy; He transformed the solitude on the mountain, which was unsafe and exposed to factors that would harm sincerity, into a retreat in the safe and sincere mountains of Barla. While a prisoner-of-war in Russia I made up my mind to withdraw into a cave towards the end of my life and prayed for it. The Most Merciful of the Merciful made Barla the cave and bestowed the benefits without burdening my weak self with the difficulties and troubles of a cave.

    Only, in Barla there were two or three distrustful people, and I suffered torments because of their groundless fears. It was as though those friends of mine were thinking of my comfort, but because of their suspicions, they harmed both my heart and our service of the Qur’an.

    Moreover, although the worldly gave the document in question to all the exiles, and released the criminals from prison and offered them an amnesty, they wrongfully did not give it to me. However, in order to further employ me in the service of the Qur’an and make me write to a greater extent the lights of the Qur’an called the Words, my Compassionate Sustainer left me untroubled in this exile and transformed it into a great instance of compassion.

    In addition, although the worldly left all the influential, powerful leaders and shaikhs who could interfere in their world in the towns and cities and permitted them to meet with their relatives and everyone, they unjustly isolated me and sent me to a village. With one or two exceptions they allowed none of my relatives and fellow- countrymen to visit me. But my All-Compassionate Creator transformed that isolation into a vast mercy for me, for it left my mind clear and I was able to receive the effulgence of the All-Wise Qur’an as it is, free of malice and ill-will.

    Also, the worldly deemed excessive the two commonplace letters I wrote in two years at the beginning of my exile. And now even, they are displeased at one or two people visiting me purely for the sake of the hereafter once every week or two or once a month; and they have harassed me because of this. But my Compassionate Sustainer and All-Wise Creator transformed their tyranny into mercy

    for He transformed it into a desirable solitude and acceptable retreat for me during these Three Months,(*[2])which may gain for a person ninety years of spiritual (manevî) life.

    All thanks be to God for all situations, my situation and comfort are thus.

    YOUR SECOND QUESTION

    Why don’t you apply for your release papers?

    The Answer:I have been sentenced by divine determining (kader) in this matter, not by the worldly, so I apply to it. Whenever it gives permission, whenever it cuts off my sustenance here, then I shall go.

    The reality of this is as follows: there are two causes of everything that befalls one, one apparent and the other, real. The worldly are the apparent cause; they brought me here. As for divine determining, that was the true cause; it sen tenced me to this isolation. The apparent cause acted wrongfully, whereas the true cause acted with justice. The apparent one thought like this: “This man performs strenuous services to learning and religion; he may interfere in our world.” Because of this possibility, they exiled me and perpetrated a threefold wrong. Then divine determining saw that my service of religion and learning was not really sincere, so it sentenced me to this exile. It transformed their compounded tyranny into a multiple mercy.

    Divine determining governs in the question of my exile and it is just, so I have recourse to it. The apparent cause certainly has some ostensible reasons and things, but they make it meaningless to apply to them. If they possessed some right or some powerful cause, then application could have been made to them too.

    I have completely given up their world – may it be the end of them – and their politics – may it rebound on them – so I do not want to imbue their suspicions with reality by applying to them, since the pretexts and suspicions they think up are of course baseless. If I had felt any appetite to meddle in world politics, the reins of which are held by Westerners, it would not have remained thus secret for eight hours let alone eight years; it would have leaked out and become known. However, for eight years I have felt no desire to read a newspaper, and I have not read one. And for four years I have been here under surveillance, and there has not been the slightest sign that I have meddled in politics.

    That is to say, service of the All-Wise Qur’an is superior to all politics so that it does not let a person condescend to [concern himself with] world politics, which consists mostly of falsehood.

    The second reason for my not applying is this: to claim a right before those who suppose wrong to be right, is a sort of wrong. I do not want to perpetrate such a wrong.

    YOUR THIRD QUESTION

    Why are you so indifferent towards world politics? You don’t change your attitude at all, even though so many things are happening. Does this mean you consider them to be good, or are you frightened, so remain silent?

    The Answer:Service of the All-Wise Qur’an severely prohibited me from the world of politics. It even made me forget about it. For the whole story of my life testifies that fear has never taken me by the hand and held me back from taking a way I deemed right, nor could it.

    And why should I be frightened? I have no connection with the world apart from the appointed hour. I have no family or children to think of, nor any property. I don’t belong to a noble family that I should consider its honour. I would not want to preserve worldly glory and renown which consists of hypocritical, undeserved fame; may God bless those who help in destroying it! So all that remains is my death and that is in the hands of the All-Glorious Creator. Who has the power to intervene in it before the time of its coming? Anyway we are one of those who prefer honourable death to degradation in life. Someone resembling the Old Said spoke the following lines:

    “We are those for whom there is no middle way; For us is either a place of honour among the people, or the grave.”(*[3])

    In any event, service of the Qur’an prohibits me from thinking of socio-political life.

    It is like this: human life is a journey. I saw at this time through the light of the Qur’an that the way has entered a swamp. The caravan of mankind is stumbling forward in stinking, filthy mud. Part of it is travelling a safe way. Another part has found certain means to save itself as far as is possible from the muddy swamp. But the great majority are travelling in darkness in the midst of it. Twenty per cent suppose the filthy mud to be musk and ambergris because they are drunk, and are smearing it over their faces and eyes; they stumble on till they drown in it. However, eighty per cent understand it is a swamp and realize it is stinking and filthy, but they are bewildered and cannot discern the safe way.

    There are two solutions:

    The First: to bring the drunken twenty per cent to their senses with a club.

    The Second to point out the safe way to the bewildered by showing them a light.

    I look and see that eighty people are brandishing clubs at the twenty per cent, while the light is not properly shown to the unhappy, bewildered eighty. Even if it is shown, since those showing it hold both the club and the light in the same hand, it does not inspire confidence. The bewildered person anxiously wonders: “Does he want to attract me with the light then hit me with the club?” And sometimes when, due to some defect, the club is broken, the light flies away too or else is extinguished.

    Thus, the swamp is mankind’s dissolute social life, which breeds heedlessness and misguidance. The drunkards are those obdurate people who take delight in misguidance, while the bewildered ones are those who detest misguidance but cannot extract themselves from it. They want to be saved, but cannot find the way; they are confused. As for the clubs, they are the political currents, and the light, the truths of the Qur’an. Light can not be disputed, nor can enmity be felt towards it. No one can detest it apart from Satan the Accursed.

    So that I might take up the Qur’an’s light, I declared: “I seek refuge with God from Satan and from politics” and threw away the club of politics; I embraced the light with both hands. I saw that among the political movements are lovers of those lights in both the opposition and the supporters. No side or group should cast aspersions on or hold back from the lights of the Qur’an that are held up, or from the teachings of the Qur’an, which are far superior to all political currents and partisanship and are exempt from and free of all their biased considerations. Only satans in human form or animals in human dress would do so since they imagine irreligion and atheism to be politics and support them.

    All praise be to God, because I withdrew from politics, I did not reduce to the value of glass fragments the truths of the Qur’an, which are as precious as diamonds, and leave myself open to accusations of political propaganda. Indeed, the diamonds increase their value in the view of all groups in brilliant fashion.

    And they shall say: “All praise be to God, who has guided us to this [felicity]; never could we have found guidance, had it not been for the guidance of God; indeed it was the truth that the prophets of our Sustainer brought to us!”(7:43)

    The Eternal One, He is the Eternal One!

    Said Nursî

    The Twelfth Letter ⇐ | The Letters | ⇒ The Fourteenth Letter
    1. ↑ *. ‘The worldly’ (ehl-i dünya): those people whose view is restricted to the life of this world and who disregard the hereafter, or those who sell religion for this world. (Tr.)
    2. ↑ *Şuhûr-u selâse: the holy months of Rajab, Sha‘ban, and Ramadan. (Tr.)
    3. ↑ *Abu Firas al-Hamadani. (Tr.)
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