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Good day, good people!
My name is Alexander. I live in Ukraine, and in recent years a complicated situation has developed in our country.
While politicians play their political games, ordinary people suffer.
We have almost no money and wages, and we must survive with high prices and tariffs.
So, everything is arranged so that we work towards power.
Now, with good proven and thoughtful opportunities to stand up, become financially independent and help my relatives, I do not have enough thousands of dollars that I can not earn even after three years
Help me, please, who can.

I am very uncomfortable and ashamed to just ask for money from you, as a sign of my gratitude
Everyone who sends me a dollar, and his mailing address, I'll send a thank you letter
One Ukrainian coin (1 cent),
It has not been used for more than 10 years old, as a small souvenir from me.
Thanks to everyone who answers my requests. I wish everyone happiness and love.
Pay pall:
Bitcoin: 19bN4ipTVMUjQR1vP4rXVLcLArXyyy7mRM
WebMoney: Z696989982330
Sincerely, Alexander.

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The First Word
Bismillah, “In the Name of God,” is the start of all things good. We too shall start with it. Know, O my soul! Just as this blessed phrase is a mark of Islam, so too it is constantly recited by all beings through their tongues of disposition. If you want to know what an inexhaustible strength, what an unending source of bounty is Bismillah, listen to the following story which is in the form of a comparison. It goes like this:
Someone who makes a journey through the deserts of Arabia has to travel in the name of a tribal chief and enter under his protection, for in this way he may be saved from the assaults of bandits and secure his needs. On his own he will perish in the face of innumerable enemies and needs. And so, two men went on such a journey and entered the desert. One of them was modest and humble, the other proud and conceited. The humble man assumed the name of a tribal chief, while the proud man did not. The first travelled safely wherever he went. If he encountered bandits, he said: “I am travelling in the name of such-and-such tribal leader,” and they did not molest him. If he came to some tents, he was treated respectfully due to the name. But the proud man suffered indescribable calamities throughout his journey. He both trembled before everything and begged from everything. He was abased and became an object of scorn.
My proud soul! You are the traveller, and this world is a desert. Your impotence and poverty have no lim it, and your enemies and needs are endless. Since it is thus, take the name of the Pre-Eternal Ruler and Post-Eternal Lord of the desert and be saved from begging before the whole universe and trembling before every event.
Yes, this phrase is a treasury so blessed that your infinite impotence and poverty bind you to an infinite power and mercy; it makes your impotence and poverty a most acceptable intercessor at the Court of One All-Powerful and Compassionate. The person who acts saying, “In the Name of God,” resembles someone who enrolls in the army. He acts in the name of the government; he has fear of no one; he speaks, performs every matter, and withstands everything in the name of the law and the name of the government.
At the beginning we said that all beings say “In the Name of God” through the tongue of disposition. Is that so?
Indeed, it is so. If you were to see that a single person had come and had driven all the inhabitants of a town to a place by force and compelled them to work, you would be certain that he had not acted in his own name and through his own power, but was a soldier, acting in the name of the government and relying on the power of the king. 
In the same way, all things act in the name of Almighty God, for minute things like seeds and grains bear huge trees on their heads; they raise loads like mountains. That means all trees say: “In the Name of God,” fill their hands from the treasury of mercy, and offer them to us. All gardens say: “In the Name of God,” and become cauldrons from the kitchens of Divine power in which are cooked numerous varieties of different foods. All blessed animals like cows, camels, sheep, and goats, say: “In the Name of God,” and produce springs of milk from the abundance of mercy, offering us a most delicate and pure food like the water of life in the name of the Provider. The roots and rootlets, soft as silk, of plants, trees, and grasses say: “In the Name of God,” and pierce and pass through hard rock and earth.
Mentioning the name of God, the name of the Most Merciful, everything becomes subjected to them. The roots spreading through hard rock and earth and producing fruits as easily as the branches spread through the air and produce fruits, and the delicate green leaves retaining their moisture for months in the face of extreme heat, deal a slap in the mouths of Naturalists and jab a finger in their blind eyes, saying: “Even heat and hardness, in which you most trust, are under a command. For like the Staff of Moses, each of those silken rootlets conform to the command of, And We said, O Moses, strike the rock with your staff,1 and split the rock. And the delicate leaves fine as cigarette paper recite the verse, O fire be coolness and peace2 against the heat of the fire, each like the members of Abraham (UWP).
Since all things say: “In the Name of God,” and bearing God’s bounties in God’s name, give them to us, we too should say: “In the Name of God.” We should give in the name of God, and take in the name of God. And we should not take from heedless people who neglect to give in God’s name.
Question: We give a price to people, who are like tray-bearers. So what price does God want, Who is the true owner?
The Answer: Yes, the price the True Bestower of Bounties wants in return for those valuable bounties and goods is three things: one is remembrance, another is thanks, and the other is reflection. Saying, “In the Name of God” at the start is remembrance, and, “All praise be to God” at the end is thanks. And perceiving and thinking of those bounties, which are priceless wonders of art, being miracles of power of the Unique and Eternally Besought One and gifts of His mercy, is reflection. However foolish it is to kiss the foot of a lowly man who conveys to you the precious gift of a king and not to recognize the gift’s owner, it is a thousand times more foolish to praise and love the apparent source of bounties and forget the True Bestower of Bounties.
O my soul! If you do not wish to be foolish in that way, give in God’s name, take in God’s name, begin in God’s name, and act in God’s name. And that’s the matter in a nutshell!__________________
1. Qur’an, 2:60.     2. Qur’an, 21:69. 
[This consists of a single, brief proof of the pillar of belief, ‘Belief in God,’ for which there are numerous decisive proofs and explanations in many places in the Risale-i Nur.]
    In Kastamonu a group of high-school students came to me, saying: “Tell us about our Creator, our teachers do not speak of God.” I said to them: “All the sciences you study continuously speak of God and make known the Creator, each with its own particular tongue. Do not listen to your teachers; listen to them.
    “For example, a well-equipped pharmacy with life-giving potions and cures in every jar weighed out in precise and wondrous measures doubtless shows an extremely skilful, practised, and wise pharmacist. In the same way, to the extent that it is bigger and more perfect and better stocked than the pharmacy in the market-place, the pharmacy of the globe of the earth with its living potions and medicaments in the jars which are the four hundred thousand species of plants and animals shows and makes known to eyes that are blind even by means of the measure or scale of the science of medicine that you study the All-Wise One of Glory, Who is the Pharmacist of the mighty pharmacy of the earth. 
    “To take another example; a wondrous factory which weaves thousands of sorts of cloth from a simple material doubtless makes known a manufacturer and skilful mechanic. In the same way, to whatever extent it is larger and more perfect than the human factory, this travelling dominical machine known as the globe of the earth with its hundreds of thousands of heads, in each of which are hundreds of thousands of factories, shows and makes known by means of the measure or scale of the science of engineering which you study its Manufacturer and Owner.
    “And, for example, a depot, store, or shop in which has been brought together and stored up in regular and orderly fashion a thousand and one varieties of provisions undoubtedly makes known a wondrous owner, proprietor, and overseer of provisions and foodstuffs. In just the same way, to whatever degree it is vaster and more perfect than such a store or factory, this foodstore of the Most Merciful One known as the globe of the earth, this Divine ship, this dominical depot and shop holding goods, equipment, and conserved food, which in one year travels regularly an orbit of twenty-four thousand years, and carrying groups of beings requiring different foods and passing through the seasons on its journey and filling the spring with thousands of different provisions like a huge waggon, brings them to the wretched animate creatures whose sustenance has been exhausted in winter, by means of the measure or scale of the science of economics which you study this depot of the earth makes known and makes loved its Manager, Organizer, and Owner. 
    “And, for example, let us imagine an army which consists of four hundred thousand nations, and each nation requires different provisions, uses different weapons, wears different uniforms, undergoes different drill, and is discharged from its duties differently. If this army and camp has a miracle-working commander who on his own provides all those different nations with all their different provisions, weapons, uniforms, and equipment without forgetting or confusing any of them, then surely the army and camp show the commander and make him loved appreciatively. In just the same way, the spring camp of the face of the earth in which every spring a newly recruited Divine army of the four hundred thousand species of plants and animals are given their varying uniforms, rations, weapons, training, and demobilizations in utterly perfect and regular fashion by a single Commander-in-Chief Who forgets or confuses not one of them to whatever extent the spring camp of the face of the earth is vaster and more perfect than that human army, -by means of the measure or scale of the military science that you study it makes known to the attentive and sensible, its Ruler, Sustainer, Administrator, and Most Holy Commander, causing wonderment and acclaim, and makes Him loved and praised and glorified.
    “Another example: millions of electric lights that move and travel through a wondrous city, their fuel and power source never being exhausted, self-evidently make known a wonder-working craftsman and extraordinarily talented electrician who manages the electricity, makes the moving lamps, sets up the power source, and brings the fuel; they cause others to congratulate and applaud him, and to love him. In just the same way, although some of the lamps of the stars in the roof of the palace of the world in the city of the universe if they are considered in the way that astronomy says are a thousand times larger than the earth and move seventy times faster than a cannon-ball, they do not spoil their order, nor collide with one another, nor become extinguished, nor is their fuel exhausted. According to astronomy, which you study, for our sun to continue burning, which is a million times larger than the earth and a million times older and is a lamp and stove in one guest-house of the Most Merciful One, as much oil as the seas of the earth and as much coal as its mountains or as many logs and much wood as ten earths are necessary for it not to be extinguished. And however much greater and more perfect than this example are the electric lamps of the palace of the world in the majestic city of the universe, which point with their fingers of light to an infinite power and sovereignty which illuminates the sun and other lofty stars like it without oil, wood, or coal, not allowing them to be extinguished or to collide with one another, though travelling together at speed, to that degree by means of the measure of the science of electricity which you either study or will study they testify to and make known the Monarch, Illuminator, Director, and Maker of the mighty exhibition of the universe; they make Him loved, glorified, and worshipped.
    “And, for example, take a book in every line of which a whole book is finely written, and in every word of which a sura of the Qur’an is inscribed with a fine pen. Being most meaningful with all of its matters corroborating one another, and a wondrous collection showing its writer and author to be extraordinarily skilful and capable, it undoubtedly shows its writer and author together with all his perfections and arts as clearly as daylight, and makes him known. It makes him appreciated with phrases like, “What wonders God has willed!” and “Blessed be God!” Just the same is the mighty book of the universe; we see with our eyes a pen at work which writes on the face of the earth, which is a single of its pages, and on the spring, which is a single folio, the three hundred thousand plant and animal species, which are like three hundred thousand different books, all together, one within the other, without fault or error, without mixing them up or confusing them, perfectly and with complete order, and sometimes writes an ode in a word like a tree, and the complete index of a book in a point-like seed. However much vaster and more perfect and meaningful than the book in the example mentioned above is this compendium of the universe and mighty embodied Qur’an of the world, which is infinitely full of meaning and in every word of which are numerous instances of wisdom, to that degree in accordance with the extensive measure and far-seeing vision of the natural science that you study and the sciences of reading and writing that you have practised at school it makes known the Inscriber and Author of the book of the universe together with His infinite perfections. Proclaiming “God is Most Great!”, it makes Him known. Uttering phrases like “Glory be to God!”, it describes Him. Acclaiming Him with words like “All praise be to God!”, it makes Him loved.
    “Thus, hundreds of other sciences like these make known the Glorious Creator of the universe together with His Names, each through its broad  measure or scale, its particular mirror, its far-seeing eyes, and searching gaze; they make known His attributes and perfections.
    “It is in order to give instruction in this matter, which is a brilliant and magnificent proof of Divine unity, that the Qur’an of Miraculous Exposition teaches us about our Creator most often with the verses, Sustainer of the Heavens and the Earth,6 and, He created the Heavens and Earth.”7 I said this to the schoolboys, and they accepted it completely, affirming it by saying: “Endless thanks be to God, for we have received an absolutely true and sacred lesson. May God be pleased with you!” And I said:

    “Man is a living machine who is grieved with thousands of different sorrows and receives pleasure in thousands of different ways, and despite his utter impotence has innumerable enemies, physical and spiritual, and despite his infinite poverty, has countless needs, external and inner, and is a wretched creature continuously suffering the blows of death and separation. Yet, through belief and worship, he at once becomes connected to a Monarch so Glorious he finds a point of support against all his enemies and a source of help for all his needs, and like everyone takes pride at the honour and rank of the lord to whom he is attached, you can compare for yourselves how pleased and grateful and thankful and full of pride man becomes at being connected through belief to an infinitely Powerful and Compassionate Monarch, at entering His service through worship, and transforming for himself the announcement of the execution of the appointed hour into the papers releasing him from duty.”
    I repeat to the calamity-stricken prisoners what I said to the schoolboys: “One who recognizes Him and obeys Him is fortunate even if he is in prison. While one who forgets Him is wretched and a prisoner even if he resides in a palace.” Even, one wronged but fortunate man said to the wretched tyrants who were executing him: “I am not being executed but being demobilized and departing for where I shall find happiness. But I see that you are being condemned to eternal execution and am therefore taking perfect revenge on you.” And declaring: “There is no god but God!”, he happily surrendered up his spirit.
Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.8______
6. Qur’an, 6:1.    7. Qur’an, 13:16.    8. Qur’an, 2:32.             
And, for example, in the verse,
We said: “O fire! Be cool and [a means of] safety for Abraham,33 which is about one of Abraham’s (Peace be upon him) miracles, are three subtle indications:
The First: Like other natural causes, fire does not act according to its own wishes and nature, blindly, but performs a duty under a command. Thus it did not burn Abraham (Peace be upon him), because it was commanded not to burn him.
The Second: There is a degree of heat which burns through its coldness. That is, it has an effect like burning. Through the word, Be cool!,34 Almighty God is saying to the coldness: “Do not burn him with your coldness, the same as your heat!” That is to say, through its coldness, fire at that degree has an effect like burning. It is both fire and cold. In fact, in natural science there is a degree of fire, the state of ‘white heat,’ the heat of which does not spread to its surroundings. It attracts the heat around it to itself and with this cold, freezes surrounding liquids such as water, in effect burning them through its cold. Thus, intense cold is a category of fire which burns through its cold. In which case, this intense cold is surely a part of Hell, for it contains all the degrees and sorts of fire.
The Third: Just as there is an immaterial substance like belief which counters the effects of Hell-fire and affords protection against it, the armour of Islam, so there is a physical substance which protects against the effects of worldly fire. For as is required by the Name of All-Wise, this world is the abode of wisdom, and Almighty God carries out His works under the veil of causes. Therefore, the fire burnt neither Abraham’s body, nor his garments; He imbued them with a state which resisted fire. Thus, by this allusion, the verse is in effect saying: “O nation of Abraham! Resemble Abraham, so that your garments may be your armour against fire, your greatest enemy both here and there. Clothe your spirit in belief in God, and it will be your armour against Hell-fire. Moreover, there are certain substances which Almighty God has hidden in the earth for you which will protect you from the evils of fire. Search for them, extract them, and clothe yourselves in them!” Thus, one of man’s important discoveries and a step in his progress was his finding a substance which fire does not burn; and he clothed himself in garments resistant to fire. So see how elevated, subtle, and fine a garment this verse weaves on the loom of Hanifan Musliman, which will not be rent in all eternity. ____________________33. Qur’an, 21:69.
34. One Qur’anic commentary states: If He had not said: Be cool!, it would have burnt him with its coldness. [See, for example, Ibn Hanbal, al-Zuhd, 101.- Tr.]     e-mail: - Risale-i Nur -Bediüzzaman Said Nursi


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The Twenty-Third Flash
 On Nature
 [First written as the Sixteenth Note of the Seventeenth Flash, this part of the Risale-i Nur was later designated the Twenty- Third  Flash because of its importance. For it puts naturalistic atheism to  death with no chance of reanimation, and totally shatters the foundation stones of unbelief.]
 A Reminder
 This treatise explains through nine ‘Impossibilities,’ themselves comprising at least ninety impossibilities, just how unreasonable, crude and superstitious is the way  taken  by  those  Naturalists  who  are  atheists.  In  order  to  cut  short  the discussion here and because these impossibilities have been explained in part in other  sections  of  the  Risale-i  Nur,  some  steps  in  the  arguments  have  been skipped. It occurs to one, therefore, how is it that those famous and supposedly brilliant philosophers accepted such a blatantly obvious superstition, and continue to pursue that way. Well, the fact is they cannot see its reality. And I am ready to explain in detail and prove through clear and  decisive arguments to  whoever doubts it that these crude, repugnant and unreasonable  impossibilities are the necessary and  unavoidable result of their way;  in fact,  the  very  gist of their creed.1
1   What occasioned the writing of this treatise were the attacks being made on the Qur’an by those who called everything that their corrupted minds could not reach a superstition, who were using Nature to justify unbelief, and were vilifying the truths of belief in a most aggressive and ugly fashion. Their attacks stirred up in my heart an intense anger which resulted in those perverted atheists and falsifiers
of the truth receiving vehement and harsh slaps. Otherwise, the way generally followed by the Risale-i
Nur is a mild, polite and persuasive one.
In the Name of God, the Merciful, the Compassionate.
Their prophets said: “Is there any doubt about God, Creator of the heavens and the earth?”(14:10)
By declaring through the use of a rhetorical question that there cannot and should not be  any doubt about God Almighty, this  verse clearly demonstrates the divine existence and unity.
A point to be mentioned before our discussion:
When I went to Ankara in 1922, the morale of the people of belief was extremely high as  a result  of the  victory of  the army of Islam over  the Greeks.  But I saw that an abominable current of atheism was treacherously trying to  subvert,  poison and destroy their minds. “O God!” I said, “this monster is going to harm the fundamentals of belief.” At that point, since the above-mentioned verse makes self-evidently plain God’s existence and unity, I sought assistance from it and  wrote a treatise in Arabic consisting of a proof taken from the All-Wise Qur’an that was powerful enough to disperse and destroy that atheistic current. I had it printed in Ankara at the Yeni Gün Press. But, alas, those who knew Arabic were few and those who considered it seriously were rare. Also, its argument was in an extremely concise and abbreviated form. As a result, the treatise did not have the  effect it should have  done  and  sadly,  the  current  of  atheism  both  swelled  and  gained strength. Now, I feel compelled to explain a part of the proof in Turkish. Since certain parts of it have been fully explained in other sections of the Risale-i  Nur,  it  will  be  written  in  summary form  here.  Those  numerous proofs in part unite in this proof; so each may be seen as an element of this proof.
O man! You should be aware that there are certain phrases which are commonly used and   imply  unbelief.  The  believers  also  use  them,  but  without  realizing  their implications. We shall explain three of the most important of them.
The First: “Causes create this.”
The Second: “It forms itself; it comes into existence and later ceases to exist.” The Third: “It is natural; nature necessitates and creates it.”
The Flashes (Revised 2009 edition) | THE TWENTY-THIRD FLASH | 234
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Indeed, since beings exist and this cannot be denied, and since each being comes into existence in a wise and artistic fashion, and since each is not outside time but is being continuously renewed, then, O falsifier of the truth,  you  are bound to say either that the causes in the world create beings, for example,  this animal;  that  is  to  say,  it  comes into  existence through the coming together  of causes,  or  that  it  forms  itself,  or  that  its  coming  into  existence  is  a requirement and necessary effect of nature, or that it is created through the power of One All-Powerful and All-Glorious. Since reason can find no way apart from these four, if the first three are definitely proved to be impossible, invalid and absurd, the way of divine unity, which is the fourth way, will necessarily and self-evidently and without doubt or suspicion, be proved true.
This to  imagine  that  the  formation and  existence of things,  creatures, occurs through the coming together of causes in the universe. We shall mention only three of its numerous impossibilities.
First Impossibility
Imagine there is a pharmacy in which are found hundreds of jars and phials filled with quite different substances. A living potion and a living remedy are required from those medicaments. So we go to the pharmacy and see that they are to be found there in abundance,  yet in great variet y. We examine each of the potions and see that the ingredients have been taken in varying but precise amounts from each of the jars and phials, one ounce from this,  three from that, seven from the next, and so on. If one ounce too much or too little had been taken, the potion would not have been living and would not have displayed its special quality.  Next, we study the living remedy. Again, the ingredients have been taken from the jars in a particular measure so that if even the most minute amount too much or too little had been taken, the remedy would have lost its special property.
Now, although the jars number more than fifty, the ingredients have been taken from each according to measures and amounts that are all different. Is it in any way possible or  probable that the phials and jars should have been knocked over by a strange coincidence or sudden gust of wind and that only the precise, though different, amounts that had been taken  from each of them should have been spilt, and then arranged themselves and come together to form the remedy? Is there anything more superstitious, impossible and absurd than this? If an ass could speak, it would say: “I cannot accept this idea!”, and would gallop off!
Similarly,  each  living  being  may  be  likened  to  the  living  potion  in  the comparison, and each plant to a living remedy. For they are composed of matter that has been taken in most precise measure from truly numerous and truly various substances. If these are attributed to causes and the elements and it is claimed, “Causes created  these,” it is unreasonable, impossible and absurd a hundred times over, just as it was to  claim that the potion in the pharmacy came into existence through the phials being knocked over; by accident.
I n  S h o r t : The vital substances in this vast pharmacy of the universe, which are measured on the scales of divine determining and decree of the All-Wise and Pre- Eternal One,  can only come into  existence through a  boundless  wisdom, infinite knowledge and all-encompassing will. The unfortunate person who declares that they are the work of blind, deaf and innumerable elements and causes and natures, which stream like floods; and the foolish, delirious person who claims that that wondrous remedy poured itself out when the  phials were knocked over and formed itself, are certainly  unreasonable  and  nonsensical.   Indeed,  such  denial  and  unbelief  is  a senseless absurdity.
Second Impossibility
If everything is not attributed to the All-Powerful and All-Glorious One, who is the Single One of Unity, and is attributed to causes, it necessitates that many of the elements and causes present in the universe intervene in the being of every animate creature. Whereas that different and mutually opposing and conflicting causes should come together of their own accord in complete order, with the finest balance and in perfect  concord  in  the  being  of  a  tiny  creature,  like  a  fly,  is  such  an  obvious impossibility that anyone with even an iota  of  consciousness would say: “This is impossible; it could not be!”
The tiny body of a fly is connected with most of the elements and causes in the universe; indeed, it is a summary of them. If it is not attributed to the Pre-Eternal and All-Powerful One, it is necessary for those material causes to be themselves present in the immediate vicinity of the fly; rather, for them all to enter into its tiny body; and even for them to enter each of the cells of its eyes, which are minute samples of its body. For if a cause is of a material nature, it is necessary for it to be present in the immediate vicinity of, and inside, its effect. And this  necessitates accepting that the constituents and elements of the universe are physically present  inside that minute cell, a place too small even for the tip of its antenna, and that  they work there in harmony like a master.
A way such as this, then, shames even the most foolish of the Sophists.
Third Impossibility
It is an established rule that, “If a being has unit y, it can only have issued from a single being, from one hand.” Particularly if it displays a comprehensive life within a perfect order and sensitive balance, it demonstrates self-evidently that it did not issue from numerous hands, which are the cause of conflict and confusion, but that it issued from a single hand that is All-Powerful and All-Wise. Therefore, to attribute such a well-ordered  and  well-balanced  being  which  has  unity  to  the  jumbled  hands  of innumerable,  lifeless,  ignorant,  aggressive,  unconscious,  chaotic,  blind  and  deaf natural  causes,  the  blindness  and  deafness  of  which  increase  with  their  coming together  and  intermingling  among  the   ways   of  numberless  possibilities,  is  as unreasonable as accepting innumerable  impossibilities all at once. If we leave this impossibility aside and assume that material  causes have effects, these effects can only occur through direct contact and touch. However, the contact of natural causes is with the exteriors of living beings. And yet we see that the interiors of such beings, where the hands of material causes can neither reach nor touch, are ten times more delicate,  well-ordered  and  perfect  as  regards  art  than  their  exteriors.  Therefore, although tiny animate creatures, on which the hands and organs of material causes can in no way be situated, indeed they cannot touch the creatures’ exteriors all at once even, are more strange and wonderful as regards their art and creation than the largest creatures,  to   attribute  them  to  those  lifeless,  unknowing,  crude,  distant,  vast, conflicting, deaf and  blind  causes can result  only from a  deafness and  blindness compounded to the number of animate beings.
This  is  expressed  by  the  phrase  “It  forms  itself.”  It  too  involves  many impossibilities and is absurd and impossible in many aspects. We shall explain three examples of these impossibilities.
First Impossibility
O you obstinate denier! Your egotism has made you so stupid that somehow you decide to  accept a hundred impossibilities all at once. For you yourself are a being and not some  simple substance that is inanimate and unchanging. You resemble an extremely well-ordered  machine that is constantly being renewed and a wonderful palace that is undergoing  continuous change. Particles are working unceasingly in your body. Your body has a  connection and mutual relations with the universe, in particular  with regard  to  sustenance  and  the  perpetuation of the species,  and  the particles that  work  within  it  are  careful  not  to  spoil  that  relationship  nor  to  break  the connection. In this cautious manner they set about their work, as though taking the whole universe into account. Seeing your relationships within it, they take up their positions  accordingly.  And  you  benefit  with  your  external  and  inner  senses  in accordance with the wonderful positions that they take.
If you do not accept that the particles in your body are tiny officials in motion in accordance with the law of the Pre-Eternal and All-Powerful One, or that they are an army, or the nibs of the pen of divine determining with each particle as the nib of a pen, or that they are points inscribed by the pen of power with each particle being a point, then in every particle working in your eye there would have to be an eye such as could see every limb and  part of your body as well as the entire universe, with which you  are connected. In addition  to  this, you  would  have to  ascribe to  each particle an intelligence equivalent to that of a  hundred geniuses, sufficient to know and recognize all your past and your future, and your  forbears and descendants, the origins of all the elements of your being, and the sources of all your sustenance.
To attribute the knowledge and intelligence of a thousand Plato’s to a single particle  of  one  such  as  you  who  does  not  possess  even  a  particle’s  worth  of intelligence in matters of this kind is a crazy superstition a thousand times over!
Second Impossibility
Your being resembles a thousand-domed wondrous palace in which the stones stand  together in suspension and without support. Indeed, your being is a thousand times more  wonderful than such a palace,  for the palace of  your being  is  being renewed continuously  in perfect order. Leaving aside your truly wonderful spirit, heart and other subtle faculties, each member of your body resembles a single-domed part of the palace. Like the stones of a dome, the particles stand together in perfect balance and order demonstrating the eye and the  tongue, for example, each to be a wondrous building, extraordinary work of art, and miracle of power.
If these particles were not officials dependent on the command of the master
architect of the universe, then each would have to be both absolutely dominant over all the other particles in the body and absolutely subordinate to each of them; and both equal to each and, with regard to its dominant position, opposed; and both the origin and source of most of the attributes that pertain only to the Necessarily Existent One, and extremely restricted; and both in absolute form, and in the form of a perfectly ordered individual artefact that could only, through the mystery of unity, be the work of the Single One of Unity.
Anyone with even a particle of intelligence would understand what an obvious impossibility this is; to attribute such an artefact to those particles.
Third Impossibility
If your being is not ‘written’ by the pen of the Pre-Eternal and All-Powerful One, who is the Single One of Unity, and is instead ‘printed’ by nature and causes, there would have to  be printing-blocks in nature not only to the number of cells in your body, but to the number  of their thousands of combinations, which are arranged in concentric circles. For if this book, for example, which we hold in our hand is written, a single pen may write it relying on the knowledge of its writer. If, on the other hand, it is not written and is not attributed to its writer’s pen, and if it is said that it exists of its own  accord  or  it  is  ascribed  to  nature,  then,  as  a  printed  book,  it  would  be necessary for there to be a different iron pen for each letter so that it could be printed. In a printing-press there have to be pieces of type to the number of letters  in the alphabet so the letters in the book come into existence by means of them; pens to the number of those letters being necessary in place of a single pen.
As may be seen, sometimes a whole page is written in a single large letter from among  those letters with a small pen in fine script, in which case a thousand pens would be necessary for one letter. Rather, if it took the form of your body, with all its components  one  within  the  other  in  concentric  circles,  there  would  have  to  be printing-blocks in each circle, for each component, to the number of the combinations that they form.
Now, see,  if  you  claim this, which  involves a  hundred  impossibilities, to be possible, then again if they are not attributed to a single pen, for those well-ordered, artistic pieces of type, faultless printing-blocks and iron pens to be made, further pens, printing-blocks and letters  to the same number as themselves would be necessary. And they too would have to have been made; and they too would have to have been well-ordered and artistically fashioned. And so on. It would carry on in succession ad infinitum.
There,  you  too  understand!  This  way  of  thinking  is  such  that  it  involves impossibilites and superstitions to the number of particles in your body. O denier of God! See this, and quit the way of misguidance!
“Nature   necessitates   it;  nature   makes   it.”   This   statement   contains   many impossibilities. We shall mention three of them by way of examples.
First Impossibility
If the art and creativity, which are discerning and wise, to be seen in beings and particularly in animate beings are not attributed to the pen of divine determining and power of the Pre-Eternal Sun, and instead are attributed to nature and force, which are blind,  deaf  and  unthinking,  it  becomes  necessary  that  nature  either  should  have present  in  everything  machines  and  printing-presses  for  their  creation,  or  should include  in  everything  power  and  wisdom  enough  to  create  and  administer  the universe. The reason for this is as follows:
The sun’s manifestations and reflections appear in all small fragments of glass
and droplets on the face of the earth. If those miniature, reflected imaginary suns are not ascribed to the sun in the sky, it is necessary to accept the external existence of an actual sun in every tiny fragment of glass smaller than a match-head, which possesses the sun’s qualities  and  which, though small in size, bears profound  meaning; and therefore to accept actual suns to the number of pieces of glass.
In  exactly the  same  way,  if  beings  and  animate  creatures  are  not  attributed directly to the manifestation of the Pre-Eternal Sun’s names, it becomes necessary to accept that in each being, and especially animate beings, there lies a nature, a force, or quite simply a god  that  will sustain an infinite power and will, and knowledge and wisdom. Such an idea is the most absurd and superstitious of all the impossibilities in the universe. It demonstrates that a man who attributes the art of the Creator of the universe  to  imaginary,  insignificant,  unconscious  nature  is  without  a  doubt  less conscious of the truth than an animal.
Second Impossibility
If beings, which are most well-ordered and well-measured, wise and artistically fashioned, are not ascribed to One who is infinitely powerful and wise and instead are attributed to nature, there has to be present in every bit of soil as many factories and printing-presses as there are in Europe so that each bit of soil can be the means for the growth and formation of innumerable flowers and fruits, of which it is the place of origin and workshop. The seeds of flowers are sown in turn in a bowl of soil, which performs the duty of a flower-pot for them. An ability is apparent in the bowl of soil that will give shapes  and forms which differ  greatly  from one another to  all the flowers sown in it. If that ability is not attributed to the All-Glorious and All-Powerful One, such a situation could not occur without there being  in  the bowlful of soil immaterial, different and natural machines for each flower.
This is because the matter of which seeds, like sperm and eggs for example, consists is the same. That is, they consist of an orderless, formless, paste-like mixture of oxygen,  hydrogen, carbon and nitrogen. Together with this, since air, water, heat and light also are each simple, unconscious and flow against everything in floods, the fact that the all-different forms of those flowers emerge from the soil in a most well- ordered  and  artistic  fashion  self-evidently and  necessarily requires  that  there  are present in the soil in the bowl immaterial, miniature printing-presses and factories to the number of presses and factories in  Europe so that they could weave this great number of living fabrics and thousands of various embroidered textiles.
So you can see how far the unbelieving thought of the Naturalists has deviated
from the realm of reason. And although brainless pretenders who imagine nature to be creator claim to be men of science and reason, see just how distant from reason and science is their  thought, so that they have taken a  superstition that is  in no  way possible, that is impossible, as a way for themselves. See this and laugh at them!
I f         y o  u   a  s k  :  If such extraordinary impossibilities and  insurmountable difficulties occur  when beings  are  attributed  to nature,  how  are  those difficulties removed  when they are attributed to the Single and Eternally Besought One? And how is the difficult impossibility transformed into that easy necessity?
T h e  A n s w e r : We saw in the First Impossibility that the manifestation of the sun’s reflection displays its radiance and effect through miniature imaginary suns with complete ease and lack of trouble in everything from the minutest inanimate particle to the surface of the  vastest ocean. If each particle’s relationship with the sun is severed, it becomes necessary to  accept that the external existence of an actual sun could subsist, with a difficulty at the  level of impossibility, in each of those minute particles.
Similarly, if each being is ascribed directly to the Single Eternally Besought One, everything necessary for each being can be conveyed to it through a connection and manifestation  with  an  ease  and  facility  that  is  at  the  level  of  necessity.  If  the connection is severed and each being reverts from its position as an official to being without  duties, and is left to nature and its own devices, it becomes necessary to suppose that, with a hundred thousand difficulties and obstacles that reach the degree of impossibility, blind nature possesses within it the power and wisdom to create and administer the universe so that it might bring into existence the wonderful machine of the being of an animate creature like a fly, which is a tiny index of the universe. This is impossible not just once but thousands of times over.
I n  S h o r t : Just as it is impossible and precluded for the Necessarily Existent One to have any partner or like in respect of His Essence, so too is the interference of others in His dominicality and in His creation of beings impossible and precluded.
As for the difficulties involved in the Second Impossibility, as is proved in many parts of  the Risale-i Nur, if all things are attributed to the Single One of Unity, all things  become  as  easy  and  trouble-free  as  a  single  thing.  Whereas  if  they  are attributed to causes and nature, a single thing becomes as difficult as all things. This has been demonstrated with numerous, decisive proofs and a summary of one of them is as follows.
If a man is connected to the king by being a soldier or an official, by reason of the
strength  of  the  connection  he  may  perform  duties  far  exceeding  his  individual strength. He may, on occasion, capture another king in the name of his own king. For he himself does not carry the equipment and sources of strength necessary to carry out the duties and work he  performs, nor is he compelled to do so. By reason of the connection, the king’s treasuries, and the army, which is behind him and is his point of support, carry his equipment and sources of strength. That is to say, the duties he performs may be as grand as the business of a king, and as tremendous as the actions of an army.
Indeed, through being an official, an ant destroyed Pharaoh’s palace; through the connection, a fly killed Nimrod off; and through the connection, the seed of a pine the size of a grain of wheat produces all the parts of a huge pine-tree.2
If the connection is severed and the man discharged from his duties as an official, he will be compelled to carry the equipment and sources of strength necessary for his work himself.  He will then only be able to perform duties commensurate with the sources of strength and  ammunition he  is  able  to carry. If  he  is required  in this situation to carry out his duties with the extreme ease of the first situation, it will be necessary to load on his back the sources of an army’s strength and the arsenals and munitions factories of a king. Even clowns who  invent stories and superstitions to make people laugh would be ashamed at this fanciful idea.


2   Yes, through this connection, the seed receives an order from divine determining and displays those wonderful duties. If the connection were to be severed, the creation of the seed would require more equipment, power and art than the creation of the mighty pine-tree. For it would be necessary for the pine-tree out there on the mountain, which is the work of divine power, to be physically present together with all its limbs and parts in what is only the potential tree within the seed and is the work of divine determining. For the mighty tree’s factory is the seed. The determined, potential tree within it becomes manifest in the external world through divine power and becomes a physical pine-tree.
I n  S h o r t : To attribute all beings to the Necessarily Existent One is so easy as to be  necessary, while to attribute their creation to nature is so difficult as to be impossible and outside the realm of reason.
Third Impossibility
The following two comparisons, which are included in other parts of the Risale-i
Nur, explain this impossibility.
A wild savage entered a palace which had been built in an empty desert and completed and adorned with all the fruits of civilization. He cast an eye over its interior  and saw thousands of well-proportioned and artistically fashioned objects. Out of his boorishness and lack of intelligence, he said: “No one from outside had a hand in this, one of the objects from inside must have made this palace together with all of its contents,” and he started to investigate. But it did not appear possible even to his untaught intelligence that anything he had looked at could have made those things.
Later, he saw a notebook in which had been written the plan and programme of
the palace’s construction, an index of its contents and the rules of its administration. For sure, the notebook too, which was without hand, eye, or implement, like the rest of the  objects  in  the  palace,  was  completely lacking the  ability to  construct  and decorate the palace. But since he saw that in comparison with all the other things, the notebook was related to the whole palace by reason of its including all its theoretical laws, he was obliged to say: “There, it is this notebook that has organized, ordered and adorned the palace, and has fashioned all  these  objects and set them in their places.” He transformed his uncouthness into ludicrous jabber.
Thus, exactly like this comparison, a boor who subscribed to Naturalist thought, which denies God, entered the palace of the universe, which is infinitely more well- ordered, more perfect and everywhere full of miraculous instances of wisdom than the palace in the comparison. Not thinking that it was the work of art of the Necessarily Existent One, who is outside the sphere of contingency, and shunning that idea, he saw a collection of the laws of divine practice and an index of dominical art, which are  like  a  slate  for  writing  and  erasing  of divine  determining  in  the  sphere  of contingency, and like a constantly changing notebook for the laws of the functioning of  divine  power,  and  are  extremely mistakenly  and  erroneously  given  the  name‘nature,’ and he said:
“These things require a cause and nothing else appears to have the relationship with everything that this notebook has. It is true that reason will in no way accept that this unseeing,  unconscious  and powerless  notebook could  carry out  this creation, which is the work of an absolute dominicality and requires infinite power. But since I do not recognize the Eternal Maker, the most plausible explanation is to say the notebook made it, and makes it, so I shall say that.” To which we reply:
You mistaken unfortunate! Your foolishness exceeds anything imaginable! Lift your head out of the swamp of nature and look beyond yourself! See an All-Glorious Maker to whom all beings from particles to planets testify with their different tongues and to  whom they  point with their fingers! Behold  the  manifestation of the Pre- Eternal  Inscriber,  who  fashions  the  palace  and  who  writes  its  programme  in  the notebook! Study His decree,  listen  to the Qur’an! Be delivered from your delirious raving!
Second Comparison: A rustic bumpkin entered the bounds of a splendid palace and saw there the uniform actions of an extremely well-disciplined army carrying out its drill. He observed a battalion, a regiment and a division stand to attention, stand at ease and march, and open fire when commanded as though they were a single private. Since his rude, uncultured mind could not comprehend, so denied, that a commander had been given command by the country’s laws and by royal decree, he imagined that the soldiers were attached to one another with strings. He thought of what wonderful string it must be, and was amazed.
Later, he continued on his way till he came upon a mosque as magnificent as Aya Sophia.  He entered it at the time of Friday prayer and watched the congregation of Muslims rising, bowing, prostrating and sitting at the sound of man’s voice. Since he did not understand the Shari‘a, which consists of a collection of immaterial, revealed laws, nor the immaterial rules proceeding from the Lawgiver’s command, he fancied the  congregation  to  be  bound  to  one  another  by  physical  string,  and  that  this wonderful  string  had  subjected  them  and  was  making  them  move  like  puppets. Coming up with this idea, which is so ridiculous as to  make the most ignorant roar with laughter, he went on his way.
Exactly like this comparison, an atheist who subscribed to materialist thought,
which  is  denial  and  pure  brutishness,  entered  the  universe,  which  is  a  splendid barracks of the Monarch of Pre-Eternity and Post-Eternity for His innumerable forces, and a well-ordered mosque of that Pre-Eternal All-Worshipped One. He imagined the immaterial laws of the ordering of the universe, which proceed from the Pre-Eternal Monarch’s wisdom, each to  have material and physical existence; and supposed the theoretical laws of the sovereignty of  dominicality, and the rules and ordinances of the Greater Shari‘a, the Shari‘a of Creation,  which are immaterial and exist only as knowledge, each to have external, material and  physical existence. But to set up in place of divine power those laws, which proceed from the divine attributes of knowledge and speech and only exist as knowledge, and to attribute creation to them; then to attach the name ‘nature’ to them, and to deem force, which is merely a manifestation of dominical power, to be an independent almighty possessor of power, is a  thousand times more low-fallen ignorance than the ignorance in the comparison.
I n  S h o r t : The imaginary and insubstantial thing that Naturalists call nature, if it has an external reality, can at the very most be work of art; it cannot be the Artist. It is an embroidery, and cannot be the Embroiderer. It is a set of decrees; it cannot be the Issuer of the decrees.  It  is a body of the laws of creation, and cannot be the Lawgiver. It is but a created screen to the dignity of God, and cannot be the Creator. It is passive and created, and cannot be a Creative Maker. It is a law, not a power, and cannot possess power. It is the recipient, and cannot be the source.
To  Conclude: Since beings exist, and as was stated at the beginning of this treatise, reason cannot think of a way to explain the existence of beings apart from the four   mentioned,   three   of   which  were   decisively  proved   through   three   clear impossibilities to be invalid and absurd, then necessarily and self-evidently the way of divine unity, which is the fourth way,  is proved in a conclusive manner. The fourth way, in accordance with the verse quoted at the beginning:
Is there any doubt about God, Creator of the heavens and the earth?
demonstrates clearly so that there can be no doubt or hesitation the Divinity of the Necessarily Existent One, and that all things issue directly from the hand  of His power, and that the heavens and the earth are under His sway.
O you unfortunate worshipper of causes and nature! Since the nature of each thing,  like all things, is created, for it is full of art and is being constantly renewed, and, like the effect, the apparent cause of each thing is also created; and since for each thing to exist there is  need for much equipment and many tools; there must exist a Possessor  of  Absolute  Power  who  creates  the  nature  and  brings  the  cause  into existence. And that Absolutely Powerful One is in no need of impotent intermediaries to share in His dominicality and creation. God  forbid! He creates cause and effect together directly. In order to demonstrate His wisdom  and the manifestation of His names, by establishing an apparent causal relationship and  connection through order and sequence, He makes causes and nature a veil to the hand of His power so that the apparent faults, severities and defects in things should be ascribed to them, and in this way His dignity be preserved.
Is it easier for a watch-maker to make the cog-wheels of a clock, and then arrange them  and  put them in order to form the clock? Or is it easier for him to make a wonderful machine in each of the cog-wheels, and then leave the making of the clock to the lifeless hands of those machines? Is that not beyond  the bounds of possibility? Come on, you judge with your unfair reason, and say!
And is it easier for a scribe to collect ink, pen and paper, and then using them proceed to write out a book himself? Or is it easier for him to create in the paper, pen and ink a writing-machine that requires more art and trouble than the book, and can be used only for  that book, and then tell the unconscious machine: “Come on, you write it!”, and himself not interfere? Is that not a hundred times more difficult than writing it himself?
I f  y o u  s a y : Yes, it is a hundred times more difficult to create a machine that
writes a book rather than writing it out oneself. But is it not in a way easier, because the machine is a means of producing numerous copies of the same book?
T h e   A n s w e r : Through His limitless power, the Pre-Eternal Inscriber continuously renews the infinite manifestations of His names so as to display them in ever-differing ways. And through this constant renewal, He creates the identities and special features in things in such a manner that no missive of the Eternally Besought One or dominical book can be the same as any other book. In any case, each will have different features in order to express different meanings.
If you have eyes, look at the human face: you will see that from the time of Adam until today, indeed, until post-eternity, together with the conformity of its essential organs, each  face has a distinguishing mark in relation to all the others; this is a definite fact. Therefore, each face may be thought of as a different book. Only, for the artwork to  be  set  out,  different  writing-sets,  arrangements,  and  compositions  are required.  And  in  order  to  both  collect  and  situate  the  materials,  and  to  include everything necessary for the existence of each, a completely different workshop will be required.
Now, knowing it to be impossible, we thought of nature as a printing-press. But apart  from the composition and printing, which concern the printing-press, that is, setting up the type in a specific order, the substances that form an animate being’s body,  the  creation  of  which  is  a  hundred  times  more  difficult  than  that  of  the composition and  ordering,  must  be  created  in  specific  proportions  and  particular order, brought from the furthest corners of the cosmos, and placed in the hands of the printing-press. But in order to do all these things, there is still need for the power and will of the Absolutely Powerful One, who creates the printing-press. That is to say, this hypothesis of the printing-press is a totally meaningless superstition.
Thus, like the comparisons of the clock and the book, the All-Glorious Maker, who is powerful over all things, has created causes, and so too does He create the effects. Through His wisdom, He ties the effect to the cause. Through His will,  He has determined a manifestation of the Greater Shari‘a, the Shari‘a of Creation, which consists of the divine laws concerning the ordering of all motion in the universe, and determined the nature of beings, which is only to be a mirror to that manifestation in things, and to be a reflection of it. And through His power, He has created the face of that nature which has received external existence, and has created things on that nature, and has mixed them one with the other.
Is  it  easier to  accept  this  fact,  which is  the conclusion of innumerable  most
rational proofs – in fact, is one not compelled to accept it? – or is it easier to get the physical  beings  that  you  call  causes  and  nature,  which  are  lifeless,  unconscious, created,  fashioned   and  simple,  to  provide  the  numberless  tools  and  equipment necessary for the existence  of  each thing and to carry out those matters, which are performed  wisely  and  discerningly?   Is  that  not  utterly  beyond  the  bounds  of possibility? We leave it to you to decide, with your unreasonable mind!
The unbelieving nature-worshipper replied: “Since you are asking me to be fair and reasonable, I have to confess that the mistaken way I have followed up to now is both a compounded impossibility, and extremely harmful and ugly. Anyone with even a grain of intelligence would understand from your analyses above that to attribute the act of creation to causes and nature is precluded and impossible, and that to attribute all things directly to the Necessarily Existent One is imperative and necessary. I say:
‘ALL PRAISE BE TO GOD FOR BELIEF,’ and I believe in Him. Only, I do have one doubt:
“I believe that Almighty God is the Creator, but what harm does it do to the sovereignty of His dominicality if some minor causes have a hand in the creation of insignificant matters and thereby gain for themselves a little praise and acclaim? Does it diminish His sovereignty in some way?”
T h e  A n s w e r : As we have conclusively proved in other parts of the Risale-i Nur, the mark of rulership is its rejection of interference. The most insignficant ruler or official will not tolerate the interference of his own son, even, within the sphere of his rule. The fact that, despite being Caliph, certain devout Sultans had their innocent sons murdered on the  unfounded apprehension that the sons would interfere in their rule demonstrates how  fundamental is this law  of the rejection of interference in rulership.  And  the  law  of  prevention  of  participation,  which  the  independence intrinsic to rulership necessitates, has  shown its strength in the history of mankind through extraordinary upheavals whenever there have been two governors in a town or two kings in a country.
If the sense of rulership and sovereignty, which  is a mere shadow in human beings, who are impotent and in need of assistance, rejects interference to this degree, prevents the  intervention of others, does not accept participation in its sovereignty, and  seeks  to  preserve  the  independence  of  its  position  so  jealously,  if  you  can, compare this with an All-Glorious One whose absolute sovereignty is at the degree of dominicality,   whose   absolute   rulership    at   the   degree   of   Divinity,   absolute independence at the degree of oneness, and absolute  lack of need at the degree of absolute power, and understand what a necessary requirement and inevitable necessity of that  rulership  is this rejection of interference,  prevention  of  participation,  and repulsion of partners.
Concerning the second part of your doubt, you said: “If some of the worship of some  insignificant beings  is  directed  towards  certain causes,  does this cause any deficiency to  the worship of all beings, from particles to planets, which is directed towards the Necessarily Existent One, the Absolute Object of All Worship?”
T h e  A n s w e r : The All-Wise Creator of the universe made the universe like a tree with conscious beings as its most perfect fruit, and among conscious beings He made man its most comprehensive fruit. And man’s most important fruit, indeed the result of his creation, the aim of his nature, and the fruit of his life are his thanks and worship. Would that Absolute Sovereign and Independent Ruler, that Single One of Unity, who creates the universe in  order  to make Himself known and loved, give away to others man, the fruit of the whole universe, and man’s thanks and worship, his most elevated fruit? Totally contrary to His  wisdom, would He make vain and futile the result  of creation and  fruit of the universe?  God  forbid! Would  He  be content to give away the worship of creatures to others in a way that would deny His wisdom and His dominicality? And although He demonstrates through  His actions that He wishes to make Himself known and loved to an unlimited degree, would  he cause His most perfect creatures to forget Him by handing over to causes their thanks and gratitude, love and worship, and cause them to deny the exalted purposes in the universe?
O friend who has given up the worship of nature! Now it is for you to say! To which he replied:
“All praise be to God, these two doubts of mine have now been resolved. And your two proofs concerning divine unity which demonstrate that the only True Object of Worship is He, and that nothing other than He is worthy of worship are so brilliant and powerful that to deny them would require as much arrogance as to deny the sun and the daytime.”
The person who gave up atheistic Naturalism and came to believe said: “All praise be to God, I no longer have any doubts, but there are still a few questions about which I am curious.”
“We hear many lazy people and those who neglect the five daily prayers ask:
‘What need has God Almighty of our worship that in the Qur’an He severely and insistently reproves those who give up worship and threatens them with so a fearsome a punishment as  Hell? How is it in keeping with the style of the Qur’an, which is moderate, mild and fair, to demonstrate the ultimate severity towards an insignificant, minor fault?”
T h e  A n s w e r : God Almighty has no need of your worship, nor indeed of
anything else. It is you who needs to worship, for in truth you are sick. As we have proved  in  many parts  of the  Risale-i Nur,  worship  is a  sort of remedy for  your spiritual  wounds.  You  can  understand  how  absurd  it  would  be  if  an  ill  person responds to a kindly doctor who insists on his taking medicines that are beneficial for his condition by saying: “What need do you have of it that you are insisting in this way?”
As for the severe threats and fearsome punishments in the Qur’an concerning the giving  up  of worship, they may be likened to a king who in order to protect his subjects’ rights, inflicts a severe punishment on an ordinary man in accordance with the degree that his crime infringes those rights.
In the same way, the man who gives up worship and ritual prayer is violating in a significant manner the rights of beings, who are like the subjects of the Monarch of Pre-Eternity and Post-Eternity, and is in fact acting unjustly towards them. For the perfections of beings are manifested through the glorification and worship performed by that aspect of them which is directed towards their Maker. The one who abandons worship does  not  and cannot see this worship. Indeed, he denies it.  Furthermore, beings occupy an  exalted  position by reason of their worship and glorification, and each is a missive of the Eternally Besought One, and a mirror to its Sustainer’s names. Since  he  reduces  them  from   their  high  positions  and  considers  them  to  be unimportant, lifeless, aimless, and without duties, he is insulting them, and denying and transgressing their perfections.
The Flashes (Revised 2009 edition) | THE TWENTY-THIRD FLASH | 249
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Indeed, everyone sees the world in his own mirror. God Almight y created man as a measure and scale for the universe. And from the world He gave a particular world to each person. This world He colours for him in accordance with his sincere beliefs. For example, a despairing, lamenting, weeping person sees beings as weeping and in despair, while a cheerful, optimistic, merry person sees the universe as joyful and smiling. A  reflective man given to solemn worship and glorification discovers and sees to a degree the certain, truly existent worship and glorification of beings, while a person who abandons  worship through either neglect or denial sees beings in a manner totally contrary and opposed to the reality of their perfections and so transgresses their rights.
Furthermore, since the person who gives up prayer does not own himself, he
wrongs  his  own  soul,  which  is  a  slave  of  its  True  Owner.  His  Owner  delivers awesome threats in order to protect His slave’s rights from his evil-commanding soul. Also, since he has given up worship, which is the result of his creation and the aim of his nature, it is like an act of aggression against divine wisdom and dominical will, and he therefore receives punishment.
I n  S h o r t : The abandoner of worship both wrongs his own soul, which is the slave and totally owned property of Almighty God, and wrongs and transgresses the rights of the  perfections of the universe. Certainly, just as unbelief is an insult to beings, so is the abandonment of worship a denial of the universe’s perfections. And since it is an act of  aggression against divine wisdom, it is deserving of awesome threats and severe punishment.
Thus, it is to express this deservedness and the above facts that the Qur’an of Miraculous Exposition  chooses  in  a  miraculous  way that  severe  st yle,  which,  in complete   conformity   with   the   principles   of   eloquence,   corresponds   to   the requirements of the situation.
The person who had given up Naturalism and come to believe next asked:
“It  is  indeed  a  vast  truth  that  each  being  is  dependent  on  divine  will  and dominical power in every aspect; in all of its functions, qualities and actions. Our narrow minds cannot comprehend this because of its vastness. However, the infinite abundance  that  we  see  around  us,  and  the  boundless  ease  in  the  creation  and formation of things, and the infinite ease and facility in the way of unity, which was established through your proofs above, and the infinite ease that verses of the Qur’an like the following clearly demonstrate and expound,
Your creation and resurrection is as a single soul,(31:28)
The matter of the Hour shall be but as the twinkling of the eye, or even closer(16:77)

show this mighty truth to be a matter that is most acceptable and rational. What is the wisdom and secret of this ease?”
T h e   A n s w e r : This matter was elucidated in a most clear, decisive and convincing fashion in the explanation of “And He is powerful over all things,” which forms the Tenth Phrase of the Twentieth Letter. And it was demonstrated even more clearly in the Addendum to that letter that when attributed to the Single Maker, all beings become as easy as a single being. If they are not attributed to that Single One of Unity, the creation of a single creature becomes as difficult as that of all beings, and a seed as problematical as a tree. When they are ascribed to their True Maker, the universe becomes as easy and trouble-free as a tree, a tree as easy as a seed, Paradise as easy as the spring, and the spring as easy as a  flower. We shall now point out briefly one or two evidences that have been explained in detail in other parts of the Risale-i  Nur  out  of  the  hundreds  which  explain  the  underlying  reasons  for  and instances  of  wisdom  in  the  conspicuous,  boundless  abundance  and  profusion  of beings, the ease of the great number of individuals in each species, and the fact that well-ordered,  artistically fashioned  and  valuable  beings  come  into  existence  with immense speed and ease.
For example, if the command of a hundred soldiers is given to one officer, it is a
hundred  times  easier  than  if  the  command  of one  soldier  is  given  to  a  hundred officers.  And if to equip an army it is assigned to one headquarters, one law, one factory and the command of one king, it quite simply becomes as easy as equipping a single soldier. In the  same way, if to equip one soldier it is referred to numerous headquarters, numerous factories and numerous commanders, it becomes as difficult as equipping an army. Because in order to equip a single soldier, it would require as many factories as are necessary for a whole army.
Again, since by reason of the mystery of unity, the vital necessities of a tree are provided through one root, one centre and according to one law, it produces thousands of fruits as easily as a single fruit. This is plain to see. If unity changes to multiplicit y and  all the  necessities  vital  for  each fruit  are  provided  from  different  places,  to produce each fruit becomes as difficult as to produce the tree. And to produce a single seed, even, which is a sample and index of the tree, becomes as difficult as the tree. Because all the necessities vital for the tree’s life are necessary for the seed.
There  are  hundreds  of  examples  like  these  which  show  that  it  is  easier  for thousands of beings to come into existence through unity than for a single being to come  into  existence through multiplicity and ascribing partners to God. Since this truth has been proved with absolute certainty in other parts of the Risale-i Nur, we refer you to them and here only explain an important reason for this ease and facilit y from  the  point  of  view  of  divine  knowledge,  divine  determining,  and  dominical power. It is as follows:
You are a being. If you attribute yourself to the Pre-Eternal All-Powerful One, He creates you at a command through His infinite power out of nothing in an instant, like striking a match. If you do not do this and rather attribute yourself to physical causes and nature, since you are a well-ordered summary, fruit, and miniature index and list of the universe, in order to make you, it would be necessary to sift with a fine sieve the universe and its elements, and to gather in precise measure from all the corners of the universe the substances of which your body is composed. For physical causes only gather and join together. It is confirmed by people of reason that they cannot create out of nothing what is not present in them. Since this is the  case, they would be compelled to collect together the body of a tiny animate being from every corner of the cosmos.
Now understand what ease there is in unity, divine unity, and what difficulties lie in misguidance and attributing partners to God!
Secondly, there is an infinite ease also with regard to divine knowledge. It is like this: divine determining is an aspect of divine knowledge; it determines a measure for each thing, which is like its particular and immaterial mould; the determined measure is like a plan or model for the thing’s being. When divine power creates, it does so with extreme ease in  accordance with the determined measure. If the thing is not attributed to the All-Powerful  One of Glory, who possesses all-embracing, infinite and pre-eternal knowledge, as was described above, not only thousands of difficulties appear, but hundreds of impossibilities. For if it were not for the determined measure which  exists  in  divine  knowledge,  thousands  of  material  moulds  with  external existences would have to be employed in the body of even a tiny animate being.
So, understand one reason for the infinite ease in unity and the endless difficulties in misguidance and ascribing partners to God. Realize what a veracious, correct, and exalted truth is stated by the verse,
The matter of the Hour shall be but as the twinkling of the eye, or even
The former enemy and now rightly-guided friend then asked: “Philosophers, who have  made many advances these days, claim that nothing is created out of nothing, and  nothing  is  annihilated  and  goes  to  nothing;  there  is  only  compostion  and decomposition, and this makes the factory of the universe run. Is this correct?”
T h e  A n s w e r : Since the most advanced philosophers who did not consider
beings in the light of the Qur’an saw that the formation and existence of beings by means of  nature and causes was so difficult as to be impossible – in the manner proved above, they diverged into two groups.
One  group  became Sophists; abdicating reason, which is exclusive to  human beings,  and  falling  lower  than mindless  beasts,  they  found  it  easier  to  deny  the universe’s  existence  and  even  their  own  existences,  than  to  follow  the  way  of misguidance, which  claims that causes and nature have the power to create. They therefore  denied  both  themselves  and  the  universe  and  descended  into  absolute ignorance.
The second group saw that in misguidance, according to which causes and nature are creator, the creation of a fly or a seed, even, entails innumerable difficulties and requires a power unacceptable to reason. They were therefore compelled to deny the act  of  creation  and  to  say:  “Nothing  can  exist  out  of  nothing.”  Seeing  total annihiliation also to be impossible, they declared: “What exists cannot go to nothing.” They  fancied  an  imaginary   situation  in  which  combining  and  decomposition, gathering together and dispersion, occur through the motion of particles and the winds of chance.
Now, see! Those who consider themselves to be the most intelligent are the most
profoundly ignorant and stupid. Understand just how ludicrous, debased, and ignorant misguidance makes man, and take a lesson!
Indeed, a Pre-Eternal Power created the heavens and the earth in six days, ever y year  creates four hundred thousand species simultaneously on the face of the earth, and in six weeks every spring constructs a living world more full of art and wisdom than the world itself. Thus, it is more foolish and ignorant than the Sophists, the first group above, to deny the act of creation and deem it unlikely that, like a chemical that when applied shows up  invisible  writing, Pre-Eternal Power should give external existence to beings, which, though externally non-existent, exist as knowledge, and whose plans and measures are determined in the realm of a Pre-Eternal Knowledge.
Those unfortunates are absolutely impotent and have nothing at their disposal apart from the faculty of will. Although they are inflated like Paraohs, they can neither annihilate anything nor create anything from nothing, even a minute particle. And so, although nothing comes into existence out of nothing at the hand of causes and nature on which they rely, out of their stupidity they say: “Nothing comes from non-being, and  nothing goes to non-being.” And they even extend this absurd and erroneous principle to the Absolutely All-Powerful One.
Indeed, the All-Powerful One of Glory has two ways of creating:
The First is through origination and invention. That is, He brings a being into existence out of nothing, out of non-existence, and creates everything necessary for it, also out of nothing, and places those necessities in its hand.
The Second is through composition, through art. That is, He forms certain beings
out  of  the  elements  of  the  universe  in  order  to  demonstrate  subtle  instances  of wisdom, such as displaying the perfections of His wisdom and the manifestations of many of His  names. Through the law of providing, he sends particles and matter, which are dependent on His command, to these beings and employs the particles in them.
Yes, the Absolutely All-Powerful One creates in two ways: He both originates and He composes. To annihilate what exists and to make exist what does not exist is most simple and easy for Him. It is one of His constant and universal laws. The man, therefore, who says: “He cannot give existence to what does not exist” in the face of a power that in one spring makes exist out of nothing the forms and attributes of three hundred thousand animate creatures, and, besides their particles, all their conditions and states, such a man should himself be obliterated!
The person who gave up nature and embraced the truth said: “Praise and thanks be to  God Almighty to the number of particles in existence for I have attained to complete belief.  I have been saved from delusion and misguidance. Not one of my doubts remains.
All glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)     e-mail: - Risale-i Nur -Bediüzzaman Said Nursi

In the belief there is development

In the belief there is development 
There is development by the perception of God.
What catches an adult does not catch a boy.
What catch in our generation 
Did they not catch before a five of thousands of year.

And the main point is
That belief will not bring to violence.
Good deeds 
Is more important from good belief. 

To good belive you will arrive 
From within wisdom, knowledge and good deeds.
And a coercion of belief damages and not advantageous.

What happens is
That all the big monster
That have created from within a coercion of belief
Transformed all at once to the belive of foreign work

I tried to translate it from Hebrew-hope you got it

Love of  God
 I love God
 Almighty God.
 Creator of the whole world
 Dust to person.
 What a wonderful all creation
 Attests to the great wisdom.
Yes, all creature and creature God loves
 Save for his life, his soul.
 Including also save me 
Loving you from the dawn of of my youth. 

I tried to translate it from Hebrew-hope you got it

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What would a modernised version of the Good Samaritan really look like?  Discuss in the blog comments.

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Many Paths, One God

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