A Verse and its meaning:

فَآمِنُوا بِاللهِ وَرَسُولِهِ وِالنُّورِ الَّذِي أَنْزَلْنَا وَاللهِ بِمَا تَعْمَلُونَ خَبِيرٌ
Believe, therefore, in Allah and His Messenger and in the Light which We have sent down. And Allah is well-acquainted with all that ye do (at-Taghabun, 8).

A hadith and its meaning:

When the Prophet (PBUH) was asked what belief was, he said:

ما الإيمان؟ قال: أن تؤمن بالله وملئكته وكتبه ورسله
واليوم الآخر وتؤمن بالقدر خيره و شرّه
That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil (Muslim, Eeman, 1).


Belief is to believe in without hesitation and to affirm with the heart that the fundamentals of religion, the decrees and the news that are certainly known to be sent by Allah to the prophets are true.

According to Sad Taftazani belief is the light that Allah throws into the heart of a person that He wishes after that persons use of his free will.


Those who fear Allah believe in Allah although they dont see Him and in what He informs.(Al-Baqara, 3.)

By nature man is extremely weak, yet everything touches him, and saddens and grieves him. Also he is utterly lacking in power, yet the calamities and enemies that afflict him are extremely numerous. Also he is extremely wanting, yet his needs are indeed many. Also he is lazy and incapable, yet life's responsibilities are most burdensome. Also his humanity has connected him to the rest of the universe, yet the decline and disappearance of the things he loves and with which he is familiar continually pains him. Also his reason shows him exalted aims and lasting fruits, yet his hand is short, his life is brief, his power is slight, and his patience is little. (Badiuzzaman Said Nursi, Sözler (Words), Ninth Word, p. 46.)

Man has thousands of thousands of desires which stretch to eternity and are spread throughout the world. Just as he wants a flower, so does he want the spring. Just as he desires a garden, so does he also desire the everlasting Paradise. Just as he longs to see a friend, so does he long to see Allah. Just as in order to visit one he loves who lives in another place, he is in need for his beloved's door to be opened to him, so does he want to visit his friends who traveled to the world of the graves. He needs to seek refuge in Allah Who will close the door of this huge world and open the door of the hereafter.

Please note

Belief is a light and ray granted by the Everlasting Sun to the conscience of man; it illuminates the inner face of the conscience completely. Thanks to it, a familiarity and security with the whole universe emerges and he becomes an expert on everything; such a spiritual strength appears in the heart of man that man can resist any misfortune, happening with it. It gives man such wideness that he can encompass the past and the present. (Nursî, İşârâtul-İcâz, p. 38-39).


There are two levels of belief: ijmal and tafseel.

a-Ijmal (Imitative) Belief

Ijmal Belief is a belief in the form of; Allah exists, Allah is the owner of everything, Muhammad (PBUH) is Allahs messenger. This belief is a belief that is accepted without any reasoning, based on the information heard from the people around and accepted as heard. That kind of a belief can always be defeated by doubts.

b- Tafseel (Investigative) Belief

Tafseel Belief is the belief that is accepted by proving the fundamentals of belief with scientific and logical evidences and by contemplating on them.

Philosophical objections and doubts against belief and religion that have accumulated for centuries are a great problem for humanity. They attack the fundamentals of belief that are the keys of eternal bliss. In this century, above all, there is a need for investigative belief that can resist these attacks. The most effective way to save the life in the hereafter and to maintain it, which is the greatest problem of man, is possible by obtaining investigative belief.

Just as there are levels from a seed to a tree, belief has a lot of levels too. They are the levels of 'certainty at the degree of knowledge', 'certainty at the degree of witnessing', and 'absolute certainty'. Each of them has endless levels too.

1- Certainty at the degree of knowledge

Certainty at the degree of knowledge means to know Islamic matters scientifically without any doubt. This level of belief is capable of resisting thousands of doubts due to the strength of the proofs.

2- Certainty at the degree of witnessing

This belief has a lot of levels too. Maybe it has as many manifestations as the names of Allah. It means to know the matters related to belief by observing or as if seeing them or as if observing their truthfulness. A person who has this level of belief is capable of reading the whole universe like the Quran.

3- Absolute certainty

The highest and most advanced level of belief is absolute certainty. That is, to observe the truth and to live the truth. It has a lot of levels too. People who have this belief are not influenced even if thousands of armies of doubt and delusion attack them. The following example can be given to explain the three levels of belief:

When smoke is seen somewhere it is known that there is a fire there. Smoke is the sign of fire. To know the presence of fire like this is certainty at the degree of knowledge.

To go near the fire and to know the existence of fire by seeing it is certainty at the degree of witnessing. Fire is seen by the eye.

To put your hand into the fire and feel the burning property of the fire and other properties is absolute certainty.


A verse:

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His Messengers "We make no distinction (they say) between one and another of His Messengers." (al-Baqara, 285).

Belief in Allah and the hereafter makes it necessary to eliminate the darkness of unbelief like a sun. Why doesnt acceptance of only some of these fundamentals of belief free a person from absolute unbelief?

The six fundamentals of belief are belief in Allah, the Prophets, the Angels, the Revealed Books, the resurrection after death and destiny. They are an indivisible whole. Therefore a person who does not accept any one of them does not become a Muslim.

Each of the truths of belief proves the other fundamentals of belief with the evidences that prove itself. That is, the six fundamentals of belief become both evidences and results for one another. For instance, belief in Allah proves both belief in the hereafter and the other fundamentals of belief with its own evidences.

There is no sultanate that has no reward for obedient people and no punishment for disobedient people. So, Allah, who is the owner of this universe, will have an eternal reward place for those who obey Him and a permanent punishment place for those who disobey Him. Since such punishment is not given fully in this world, it will be given in the hereafter. Therefore belief in the existence of Allah necessitates belief in the hereafter.

The meaning of the each being in this universe, which is written like a book, needs to be explained. This can only be done by prophets sent by the owner of the universe. The most important issue of the humanity is to find answers to the questions like what the duty of man is, where he came from, why he was sent to this world, who sent him, where he will go from here. The people to give the true answers to these questions are prophets. So belief in Allah necessitates belief in prophets.

The Creator of this universe, who makes all of His creatures speak to one another through thousands of languages and who hears and knows their speech will definitely speak to man. Since He will speak to man, He will also speak to prophets, who are the spiritual leaders of human beings that are the result of the universe and caliphs on the earth and the commanders of many creatures. He will send them His books and pages. Therefore belief in Allah necessitates belief in His Books.

Allah records everything that a tree and a grass experiences throughout their lives in their seeds. Similarly He perfectly has everything that a being with a consciousness experiences during his life recorded in his memory as tiny as a mustard seed. So He has everything man does recorded. He has mans deeds recorded for punishment and reward and has his bad and good deeds recorded in the tablets of destiny. So, belief in Allah necessitates belief in destiny.
The limited sight of man does not suffice to recognize the Creator, who filled this universe with endless works of wonderful art. This necessitates the existence of angels who carry out the duty of glorification of Allah properly. So, belief in Allah necessitates belief in angels.

As the sun shows the day and the day shows the sun, the fundamentals of belief prove one another. Each one proves and necessitates the existence of the others. The truths of belief are an indivisible whole.


Man ascends to the highest of the high points with the light of belief and gains a value deserving paradise. He descends to the lowest of the low points with the darkness of unbelief and reaches a state deserving hell. Belief is an attachment. It is a luminous connection that connects man to Allah. To make a connection with Allah is only possible through belief. The real value of man depends on his connection with and closeness to Allah. A persons dignity and prestige increases in accordance with his closeness to the sultan; similarly mans value increases in accordance with his closeness to Allah.

In this universe, if man is connected to Allah, takes shelter in Him, then he can become Allahs caliph on the earth, His official, His guest or even His friend thanks to belief. This connection of friendship with Allah can only be realized by the light of belief. Belief is such a light that man sees the reality of everything thanks to this light. He perceives the hidden reasons and meanings of beings and understands that they are not created in vain.

The nicest and prettiest feeling of man is affection. If belief wouldnt exist, this affection would put man into distressed troubles due to endless parts. For instance, a mother whose only and very beautiful baby dies feels this spiritual torture fully if she is unaware of the hereafter.

One of the important feelings of man is love. Love that is illuminated by belief makes all of the beings friends of man. Then a connection of love is established between man and his environment. The feeling of being eternally together with the people he loves makes him happy. For instance, when a mothers baby is about to die and when a doctor gives the baby some medicine and the pretty baby comes round, the mother will feel very happy and comfortable.

Similarly, millions of people that we love and that are interested in like this baby are separated from us by death. If we see the matter in the light of belief, we will know that they do not disappear eternally. So the troubles and sorrows are transformed into endless happiness and comfort.

If man is deprived of belief, the anxiety of being eternally parted from the people he loves gives him hell-like torture. For instance, the most valuable thing of man is his mind. If the mind falls into polytheism and unbelief, it sends the sufferings and troubles coming from the past and caused by the eternal disappearance of the beloved people to the heart. In addition, the anxiety about his disappearance in the future transforms the mind into a torturing device. Therefore the sinful man generally indulges in alcohol or entertainment to escape from the troubles the mind gives him.

If mind is illuminated by the light of belief, the thought of being together with his late relatives and friends in paradise fills his world. It makes him love life and creatures. His love towards his Lord, who will make it possible to rejoin the people he loves and who will give him and them the endless bliss, will increase. Mind becomes a real mind with the light of belief and gets its real worth.

If the eye of man is illuminated with the light of belief, then he sees the whole universe in the form of paradise adorned with roses and basils. He sees the works of arts, grace and help of Allah in every being he looks at. He looks around with contemplation and to draw lessons. He understands the evidences showing the existence and oneness of Allah in everything and draws lessons from them to strengthen his belief. The universe becomes like a big book in his sight. He reads the hidden meanings in this book of universe.

When the eardrum becomes illuminated with the light of belief, it hears the spiritual voices coming from the universe. It understands the glorification of Allah carried out in the language of state. It hears the songs of the winds, the cries of the clouds and the beautiful sounds of the sea waves thanks to the light of belief. It hears the divine words and exalted glorification of Allah from each being like the splashes of rain, the chirruping of birds and the chatting of insects. The universe becomes like a gathering of divine music. The soul and the heart of a man like this are filled with tastes and pleasures.

However, when that ear is blocked with unbelief, it is deprived of those high delicious, spiritual sounds. The sounds that give pleasure are transformed into the sounds of mourning. The lofty and beautiful meanings in the heart are replaced by sorrows. The sounds that come from the state of being eternally lonely caused by being unable to find close friends fill his world. He hears only the sounds of the troubles and agonies caused by the state of feeling ownerless and unprotected. This state makes him live a hell life.

So, belief makes man gain such a great happiness and blessing, such a great taste and comfort and such an honorable rank that it cannot be defined. The believers point of view of the universe is positive. He sees everything as good, has good thoughts and receives pleasure from life. He sees all of the beings in the universe as his friends and brothers. He has no unfamiliarity with anything. Everything is tightly connected to one another with bonds of unity as many as the names of Allah. The world is like a cradle of brotherhood for him.

The light of belief illuminates the world of man and enlightens the universe. It saves the past and the future from darkness. It honors man and brings out the perfection in the essence of the universe. It adds values to its value. All of the beings in the universe obtain a meaning thanks to belief. The happenings cease to be coincidental. It is seen that everything takes place within the plan and program of Allah.

The believer sees the trace, essence and face of Allahs grace in the inside of all negativeness thanks to the positive and good point of view he gained through the light of belief. For instance he looks at the misfortunes like diseases on the positive side. He thinks that it will compensate for his sins, train his soul, make him gain good deeds and increase his level, and consoles himself.

The unbeliever looks at the universe and happenings on the negative side and dubiously. Unbelief is like black glasses that show everything ugly and dark. Unbelief sees beings as a result of coincidence and arbitrariness. From the point of view of the unbeliever everything is aimless. All of the beings are strangers to and enemies of one another. He thinks all of the beings advance rapidly to the world of non-existence. The fear and anxiety that he himself will also fall into eternal darkness makes the world a dungeon for him. His world is filled with darkness and troubles. His soul is surrounded by the darkness of grudge, hatred and disobedience instead of the lights of love and affection. Such a man lives the life of hell in this world before going to hell.

A look at the six aspects of man by the glasses of belief

Man is related to all creatures. He has a kind of trade with everything. He has to meet, speak to and live near the things that surround him materially and spiritually by its very nature. In this case, man has six aspects: right, left, front, back, top and bottom. By wearing the glasses of belief and unbelief, man can see the creatures and their states in these six aspects.

Right aspect: This aspect means the past. When the past is viewed through the glasses of unbelief, it will be seen as a large graveyard. This view will give man a great terror and hopelessness.

However, when this aspect is viewed through the glasses of belief, he sees that the people in the past were transferred into a better and more luminous world. He regards the graves and ditches as underground tunnels dug in order to reach a luminous world. So, belief gives man great happiness, comfort and peace and makes him say Thank you Allah.

Left aspect: When the left aspect, that is, the future is viewed through the glasses of unbelief, it will be seen as a terrible, dark, large grave that will make us decay and that will destroy us by making the snakes and scorpions eat us.

However, when it is viewed through the glasses of belief, it will be seen as a dining table full of different kinds of delicious, nice food and drinks prepared by Allah, who has mercy on, and creates man out of nothing. And it will make him say Thank you Allah thousands of times.

Top aspect: A man who looks at the skies through the glasses of unbelief sees that billions of stars and spheres move very fast and do different actions like the running horses or the military maneuvers in the endless space; since he does not know that a being controls them, he feels terrified and horrified.

However, when a believer looks at the skies, he understands that this strange maneuver is carried out under the command and control of a commander. He sees that the stars that adorn the world of skies are candles that illuminate humans. Since he knows that their reigns are in the hands of somebody, he watches the actions that are like the running of the horses fondly instead of fear or terror. It is definitely not enough to say Thank you Allah thousands of times for the blessing of belief that describes the action of the sky.

Bottom aspect: It is the earth. A person who views the earth through the eye of unbelief sees the world as an idle, unbridled wandering animal around the sun or a boat with broken planks and without a captain and feels terrified and excited.

However if he looks through belief, he sees it in the form of a ship under the command of Allah, with all of the food, drinks, clothes and people, that travels around the sun. And he starts to say Thank you Allah many times for the great blessing originating from belief.

Front aspect: When an unbeliever looks at this aspect, he sees that all of the living creatures, whether they are humans or animals, go to that aspect speedily in groups and disappear. That is they cease to exist. Since he knows that he will go there too, he nearly goes mad because of sorrow.

However, for a believer who looks through the eye of belief, the movement and travel of people that way is not towards the world of non-existence but a transfer like movement of nomads from one plateau to another. It is a migration from the temporary zone to the permanent zone, from the farm of service to the office of payment, from the land of troubles to the land of grace. Since he knows that this transfer is not to the world of non-existence, he faces it with gladness.

However, the hardships that seem like death and grave on the way are happy events as a result. The way to luminous worlds passes through the grave and the greatest happy events are the results of the worst disasters. For instance, Hazrat Yusuf reached the sultanate of Egypt only after he was thrown into a well by his brothers and after he was put to prison as a result of the slander of Zaliha.

Similarly a child that comes to the world through the womb of his mother attains worldly bliss as a result of the troubles and pains he experiences in the tunnel.

Back Aspect: If those coming from behind are viewed through the eye of unbelief, the questions "Where are they going and from where? Why did they come to the world? cannot be answered and the unbeliever remains in the torture of hesitation.

However, if a person looks through the eye of belief, he understands that these people are onlookers sent by Allah to see the miracles of the strange power exhibited in the exhibition of the universe. He realizes that these people will achieve levels by understanding the meanings which Allah wants to be known in the universe in accordance with the rate they understand and return to Allah. He will say Thank you Allah for the blessing of belief that makes him gain this blessing of understanding.

These six aspects of man are illuminated thanks to belief; all of the times and places are transformed into a large and comfortable world. The whole world virtually becomes like his house that he knows, is familiar with and he feels secure in. Thus he becomes like a sultan of the universe thanks to belief.


Man was created differently from and more talented than the other beings. His needs are so many. He cannot meet all of his needs alone. Therefore he is bound to live together with other people. In such a social structure there is a need for justice in mutual relations. For instance, if the whole world were given to the man, he would say greedily, Are there any more to come? (Chapter Qaf , 50:30.). He agrees to the infliction of harm on thousands of people for his own pleasure or interest. Communities need justice in order to save individuals from immoral behavior like that and to prevent the infringement on the rights of others.

However, since the mind of each individual is not enough to understand and carry out justice, there is a need for a superhuman mind. Such a mind is possible in the form of law. Such a general law can only be the product of revelation, religion. Religion is the total of the orders and prohibitions of Allah that arranges the acts of man that he does using his will. It ensures the peace and comfort of man, his family and the community in which he lives (Badiuzzaman Said Nursi, İşaratül-İcaz, p. 140-141.).



Man is the final and most comprehensive fruit of the tree of the universe,
And in respect of the Muhammadan (Peace and blessings be upon him) Reality is its original seed,

And the supreme sign of the Quran of the universe,

And he is its Throne Verse bearing the Greatest Name,

And the most honored guest in the palace of the universe,

And the most active functionary empowered over the other inhabitants of the

And the official charged with overseeing the income and expenditure, and the planting and cultivation of the gardens in the quarter of the earth in the city of the universe,

And is its most noisy and responsible minister, equipped with hundreds of sciences and thousands of art,

And an inspector and sort of vicegerent of the Monarch of Pre-Eternity and Post-Eternity, under His close scrutiny, in the region of the earth in the country of the universe,

And one with disposal over it whose actions, particular and universal, are all recorded,

And who has undertaken the Supreme Trust, from which the heavens and earth and mountains shrank,

And before whom are two roads, on one of which he is the most wretched of living beings, and on the other, the most fortunate,

And he is a universal bondsman charged with most extensive worship,

And the place of manifestation of the Greatest Name of the Monarch of the universe and a comprehensive mirror of all His Names and a special addressee of His, with the best understanding of His Divine addresses and speech,

And the most needy of the living beings of the universe,

And a wretched living creature who has innumerable desires and goals, numberless enemies and things that harm him, despite his infinite poverty and impotence,

And the richest in regard to abilities and potentialities,

And the most suffering in respect of the pleasures of life, whose enjoyment is marred by ghastly pains,

And the most needy and wanting, and worthy and deserving of immortality, and seeks and beseeches eternal happiness with endless prayers, and if all the pleasures of this world were given him, his desire for immortality would not be satisfied,

And who loves to the degree of worshipping Him the One Who bestows bounties on him, and makes Him loved and is loved and a wondrous miracle of the power of the Eternally Besought One and a strange creature (Badiuzzaman Said Nursi, Şualar (Rays), Eleventh Ray, Seventh Topic, p.198.).

The laws of nature that Allah made for the universe result in this perfect order. Man becomes successful to the extent that he obeys these laws. When he disobeys these laws he receives the opposite of what he aims.

For instance, if man puts his hand in the fire saying I have the freedom, his hand burns. If he goes out and wanders nakedly at minus 40 degrees, he freezes. If he opposes the law of gravity and throws himself down from the 40th floor, he is broken to pieces. At this point, man has no freedom. Man becomes free and happy to the extent that he obeys the laws of Allah.

As Allah has laws arranging the rules in the universe, His laws that arrange the life of man and community are the religion. To live in accordance with the laws of nature makes man happy in this world and to disobey them harms him; similarly to obey the rules of the religion will make man happy both in this world and in the hereafter.

If you operate a machine in accordance with the rules in the manual prepared by the constructor of the machine, it will operate more effectively and last longer. If you operate it randomly without reading the manual, it will be out of order soon. The guide of man, the perfect machine that Allah created, is the Quran. A person living in accordance with the principles in the Quran, will have an efficient life in the world and will obtain the endless bliss in the hereafter. Otherwise he will be miserable both in the world and in the hereafter.

Mans healthy living depends on the rules of the science of medicine. It is a sensible attitude to use the drugs in the prescription administered by the doctor and to follow the advice of the doctor. If you say, This doctor limits my freedom, I will eat and drink whatever I want, you will lose your freedom to live healthily. You will have to accept to be the slaves of microbes and diseases.

Religion does not consist of belief only. Good deeds are also included. Only the fear of prison and the police are not enough in order to prevent people who commit many great sins like murder, adultery, theft, gambling and alcohol that poison the community life from these bad deeds. Thanks to the fear of Allah man obtains through his belief, he always feels a spiritual forbidder in his heart and conscience. He stays away from bad deeds by recalling the prison of hell and the torture of Allah.

Therefore the cure for the spiritual diseases of man and community is religion. It depends on the rules of the religion to live spiritually peacefully and healthily. It offers man an honorable life to be a slave to Allah and to carry out His commands and prohibitions. Being a slave of Allah is not slavery but an honorable rank. A person who does not accept this honorable rank for the sake of freedom and takes his own passion and impulses as god becomes a slave of his soul and the devil. To be a slave of only one Allah and to be the sultan of all beings is only possible through belief.

Please note

Humans became free, yet they are slaves of Allah
Tarihçe-i Hayat


The universe is a mirror showing the endless beauty and perfection present in the Personality of Allah. The beauties and arts seen in the construction of the beings in the universe came into being with the manifestation of many of Allahs names like Compassionate, Merciful, Almighty, Knower of All and Perfectly Wise.

An artist with a skill wants to see the beauty in him and to show it to others by exhibiting his art. Accordingly, Allah wanted to build a palace and lay tables in it. He wanted to entertain His dear guests, human beings. He wanted to show them the wonders of His art, the glory of His sultanate and the miracles of His might.

Similarly, the universe is a magnificent palace where Allah exhibits the glory of His Sultanate, His wealth, the wonders of His art, the miracles of His knowledge and power. The seal of that Sultan is stamped on each stone of this palace. The signature of this Artist is seen on each embroidery. Man is the most beautiful embroidery of Allah. The seal of humanity stamped on his face since the time of Hazrat Adam shows the seal of Allahs unity. That is, all humans are of the same form and structure. On the other hand, the difference on the face of each human being mirrors the seal of Allahs oneness.

Each work of art shows the art and skill of its artist. Man is the most beautiful work of art of all the beings in the universe created by Allah. All of the divine names that were manifested and that functioned in the creation of the universe are manifested in man too. Therefore man is the most perfect work of art that makes Allah known.

Allah created man for His own recognition and love. To know Allah and to love Him is the greatest duty of and most honorable rank of man. That is, man will see the divine names manifested in his own body and in the other beings of the universe and will know Allah by those names. He will love Allah through the beauty of those names and his love for Allah will increase accordingly.

Nafs (soul) is the greatest enemy of man. It obeys the orders of the devil and tempts man into bad deeds. In the world of man, there are some other feelings apart from nafs that tempts him into bad deeds. On the other hand, there are instruments like mind, heart and conscience that order him to do good deeds. So the doors of progress and backwardness are open in the inner world of man.

Therefore man has to be very careful and must not be tempted by the inculcation of nafs and the devil; he must ensure the sovereignty of mind, heart, conscience and belief in his world and keep away from bad deeds. So, this is the way to obtain the consent of Allah and the endless bliss.



On the one hand, cells written through atoms, organs formed by cells and human body emerging as a result of their common work.

On the other hand, soil merging with bacteria, the miracle of water arising from the togetherness of oxygen and hydrogen; seas, rivers.

The sky, sun and moon, adorned with stars in the distance

Everything, from atom to the sun, is heading towards the same target. All of the works and alliances are for man, who is the fruit of the universe; for the
spirit of man

That spirit is a guest in that body as well as in the universe; one of them is like his house the other is like his city. There is a close relationship between the body and the universeBoth of them are at his disposal. The properties of both are arranged for man Their forms, sizes, distances are all to house the guest in the best way...

Man and universe... One is likened to tree, the other to fruit.
The phrase little world is used for man, and the phrase big man for the world.
The most important indication of universe-man relationship is the fact that all of the world of beings was created out of the light of Muhammad.

This magnificent universe that was created out of that light phase by phase is represented in the nature of man with all of its worlds. Human mind reminds the Preserved Tablet; similarly the element of iron in man represents the iron mine in the world. More examples can be added to these two examples of spirit and the body.

Man is a unit of measurement, an index, a scale, and a balance to the truths of the universe. For example, an extremely decisive evidence of the existence of the Preserved Tablet in the universe and an example of it is the faculty of memory in man. And a decisive evidence of the existence of the World of Similitudes and an example of it is man's faculty of imagination. (Badiuzzaman Said Nursi, (Lemalar) Flashes, Thirtieth Flash, Sixth Point, p.347.).

When we pay attention to the close relationship between the eye and the sun, the food and the stomach and the air and the lungs, we seem to feel that man is almost adjacent to the tree of the universe as fruit is attached to the branch. The fact that we are attached to the earth with the force of gravity is an indication of it.

To forget man-universe relationship is a great barrier that closes the doors of thinking and thanking for man. Such a man almost isolates himself from this magnificent world and attaches himself to office, money, applauses, fame, love of admiration and anxiety of criticizing of people Since these are very small matters, a man attached to them becomes smaller spiritually and cannot make progress.

Whereas a man who sees himself standing near the tree of the universe, facing the eternal world and as a candidate for the endless bliss, ascends to a very high rank with his targets that leaves the universe far behind.

In Chapter al-Fatiha when the verse Thee do we worship, and Thine aid we seek (Chapter al-Fatiha ,1: 5.) is interpreted, attention is attracted to an important point: Even if a person prays alone, he says we not I On behalf of whom does he say we? One of them is the great congregation that prays in the mosque of the earth together with that believer. The other is all of the organs and cells of man that worship their Lord by fulfilling the duties assigned to them. Man means this congregation inherent in him when he says, Thee do we worship.

And the third congregation: The whole tree of the universe that yields the fruit of man is at work and worshipping. So man can say Thee do we worship by meaning the universe and everything in it.

So, man, as a fruit of the tree of the universe, was created with the capability of presenting all of his trees worshipping to his Lord.

Those who fulfill this duty are great men. To stand in front of such a congregation, to perform a general prayer with them is a great rank and a lofty glory.

A person who lives without paying attention to any of these and who is occupied with a small office or a small wealth in any part of the world is no more than a poor person who lost his capital of life.

A verse teaching that man is a greater being than the universe:

We did indeed offer the Trust to the Heavens and the Earth and the Mountains: but they refused to undertake it, being afraid thereof: but man undertook it― he was indeed unjust and foolish. (Chapter al-Ahzab 33: 72.).

The talent that was not the share for any being in the valley of belief, recognition and love was attached to the spirit of man. No matter what the reason was for the other beings to avoid undertaking the trust, an important lesson to draw from this verse is as follows:

Man is a worthy and honorable being who undertook a load that the heavens, the earth and the mountains avoided undertaking. This great man should not be drowned in small bodies of water, should not disappear in small accounts and should not derogate himself. Otherwise he will be very unjust and very foolish. And this lofty nature falls in a position lower than animals as it is stated in another verse.

Prof. Dr. Alaaddin BAŞAR


Certainty at the degree of witnessing: To know certainly to the extent as if seeing by eye or to believe to the same extent.

Great sins: There are seven great sins: Killing, adultery, drinking wine, stop visiting close relatives, gambling, bearing false witness, supporting the innovations that will harm the religion.

Great trust: Great trust and duty; the duties of worshipping to Allah.

Absolute certainty: The highest level of recognition;

Caliph on the earth: Acting on the earth on behalf of Allah and by the permission of Allah related to some matters.

Evidence: Bond, document, proof; document shown to prove that a claim is right.

Sedition: deteriorate, misguide, cause unrest, stir.

Natural need: Need felt naturally.

Certainty at the degree of knowledge: To know definitely through knowledge.

Belief in Allah: To believe in Allah.

Development: Improving, evolving, discovering, emerging; making progress.

Straightforwardness: Honesty, Acting honorably; direction, aspect.

Confidence: Believing, Knowing fully.

Possessing hand: Controlling hand. Under control.

Abundance: Plentitude, frequency, variety. Opposite of oneness, everything except Allah.

Book of the Eternally Besought: Book of the universe.

Stubborn unbelief: Being persistent in unbelief.

Absolute unbelief: Definite and full unbelief.

Whole: All, always, every, full, consisting of parts.

Wholly: Made up of parts or individuals of the whole, general, all.

Language of state: (used for something) Expressing a meaning with its standing and appearance.

Resort: Reference, place to be returned to, center, source.

Character: Temper, nature, creation, structure.

Responsible: Liable, in charge. Obliged to the something.
Apostate: A person who forsook from Islam.

Sharia: The right way, the true religious way, the religion Islam, all of the rules and laws of Islam.

Sharia of universe: the laws of creation Allah made in the universe.

Taqwa: Protect oneself from all sins, avoid the things that the religion forbids.

Instructing: teaching, training, educating.

Conveyance: Communicate, inform. Inform people about the orders and laws of Allah exactly.

Backwardness: derogating, recession.

Contemplation: Thinking, thinking deeply and carefully, considering.

Advancement: Progress, promotion.

Slavery: Being a slave, knowing that one is a slave and obeying Allah.

Divinity: Deity, Sovereignty of Allah and obedience and worshipping of everything in the universe to Him.

Conscience: The spiritual feeling inherent in man that can discern good and bad and that takes pleasure in doing good deeds and that feels pain in doing bad deeds.

Necessary existence: To be necessary to exist, to be impossible not to exist, His existence to be necessary and obligatory, to be indispensable.

Certainty: Knowledge that is too certain to doubt

1.9. Sources

 The Quran.
 Badiuzzaman Said Nursi, (Sözler) Words, Ninetennth Word, p. 46.
 Badiuzzaman Said Nursi, İşaratül-İcaz, p. 140-141.
 Badiuzzaman Said Nursi, (Şualar) Rays, Eleventh Ray, Seventh Matter, p.198.
 Badiuzzaman Said Nursi, Words, Lemeât, p. 656.
 Badiuzzaman Said Nursi, Rays, Seventh Ray, p. 138.
 Badiuzzaman Said Nursi, Emirdağ Lahikası (Emirdağ Addendum), p. 311.
 Badiuzzaman Said Nursi, Münazarat, p. 127.
 Badiuzzaman Said Nursi, Muhakemat, p. 8.
 Badiuzzaman Said Nursi, Words, Thirteenth Word, p 40
 Badiuzzaman Said Nursi, (Lemalar) Flashes, Thirtieth Flash, Sixth Point p.347.
 Alaaddin Başar, İnsan ve Kâinat, Zafer Dergisi, Issue:375, Nisan 2008, p.36-38.

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