The Thirteenth Letter
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Having given up politics and withdrawn from the world, I was living in a mountain cave and thinking of the hereafter when the worldly wrongfully plucked me from it and sent me into exile.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.
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.
İşte bunlara karşı iki çare var:
Birisi: Topuz ile o sarhoş yirmisini ayıltmaktır.
İkincisi: Bir nur göstermekle mütehayyirlere selâmet yolunu irae etmektir.
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.
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.
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.
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.
اَل۟حَم۟دُ لِلّٰهِ الَّذٖى هَدٰينَا لِهٰذَا وَمَا كُنَّا لِنَه۟تَدِىَ لَو۟لَٓا اَن۟ هَدٰينَا اللّٰهُ لَقَد۟ جَٓاءَت۟ رُسُلُ رَبِّنَا بِال۟حَقِّ
اَل۟بَاقٖى هُوَ ال۟بَاقٖى
Said Nursî