AL-MATHNAWI AL-NURI PDF

Volmaran After showing the significance of soil as an element through which God manifests His Names, the concept of humility, or being like the soil upon which one prostrates before God, is raised. Happiness in Life and After Death. Their conviction cannot be diluted by deviation or doubt. That is, there is a perfect relation between these pillars of belief: No, cancel Yes, report it Al-marhnawi Table of contents for Al-mathnawi al-nuri Contrary to the practice of religious scholars at that time, Bediuzzaman himself studied and mastered almost all the physical and mathematical sciences. Whoever holds fast to even a part of them can be elevated.

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In this book, each thought reveals itself as a shoot, a drop, a bud that would become like a bubbling stream, a perfumed rose garden, a forest murmuring with majesty. The first is the superficial belief that God has no partners and that the universe belongs to Him alone.

Such believers may be susceptible to deviation and confusion. The second is the firm conviction that God is One, that everything belongs to Him exclusively, and that only He creates. Such believers see His seal and observe His stamp on all things. Free from all doubt, they feel themselves always and everywhere in His Presence. Their conviction cannot be diluted by deviation or doubt. That is, there is a perfect relation between these pillars of belief: believing one requires believing the others.

Divinity requires Messengership; this world testifies to the other world. I have observed that the more people are preoccupied with philosophy, the more their hearts suffer from spiritual disease.

I also have observed that the greater this spiritual disease of the heart becomes, the more people are preoccupied with rational sciences. Spiritual diseases lead to preoccupation with rational sciences, and preoccupation with rational sciences gives rise to spiritual diseases. Another original observation is that while causes must be respected, attributing real influence to them is an aberration and deviation. Consider this: Why are dogs, which should be considered blessed due to their many good qualities notably their proverbial loyalty , considered ritually unclean?

Why are other domestic animals, such as hens, cows, and cats, which feel no gratitude and loyalty in return for the we do to them, considered blessed? This is because—provided it is not to backbite dogs and break their hearts— dogs are greedy and so attached to apparent causes that they cannot see the true Bestower of Bounties. Thus, they suppose the means to be truly effective [in procuring their food], and so suffer the stigma of ritual impurity as punishment for their blindness and indifference to the true Owner and Giver of Bounties.

Blessed animals do not recognize means and causes or give them any value or importance. Cats ask for food and, when they get what they want, behave as if they do not know you or you do not know them. They feel no gratitude toward you. He also calls us to unite in the Sunna. Deviating from his way or Tradition [the Sunna] makes one a plaything of devils, an object of illusion and suspicion, a target of fear, and a mountain of unbearable burdens.

Deliverance from such things comes only from following the Sunna. Whoever holds fast to even a part of them can be elevated. Build for me a tower to obtain the means [of traveling] in the heavens This subject is frequently mentioned in the Risale-i Nur collection.

Said Nursi puts forth an original idea concerning our relations with and view of the world: The world is not something to be disliked, but rather to be loved.

He reminds us of the three elements comprising the basic principles of this love: The world has three facets. With respect to its second facet, the world is the arable field of the Hereafter. These two facets are beautiful. The third facet relates directly and exclusively to the world itself, and is where people gratify their bodily desires and seek to meet the needs of this transient worldly life.

Other purposes and fruits pertain to the Giver of Life, may His Majesty be exalted. The relation of human beings with their individual lives is like that between a navigator and the royal ship he steers.

The navigator places his fingers on the instruments that move and steer the ship. In other words, it is quite small. This is exactly how it is with any living being and the ship of its existence and life.

Said Nursi further observed that seeing and accepting human beings as greater than they really are is an act of oppression and a step toward idolatry. The deities of ancient Greece and other pagan peoples were devised from such devilish assumptions. Later on, he states that belief is a secret source of strength. Those who affirm that whatever exists belongs to Him exclusively and is His property, find that everything serves them. Just as a child who cannot reach something asks for help, a servant should take refuge in the Lord with helplessness and need and ask Him for everything.

Every point in the universe contains the truth of his light. Just as the spirit and meaning in a seed are found in the body of a tree and shoot, he is a mirror to the First and the Last with respect to his light, which comprises the essence of existence. If you see the universe as a tree, you will see his light as originally its seed and consequently its fruit. If you see the universe as an animate being, you will see his light as its soul.

If you see the universe as a macro-human, you will see his light as its intellect. If you see the universe as a flower garden, you will see his light as its nightingale. For the spiritually prepared and aware, both nature as a richly embroidered art work and humanity as a crystal prism are unerring books, eloquent speakers, sources of light illuminating the realm behind the visible world.

I have seen the former as a shadowy mirror reflecting someone other than itself. But people view it as having an independent existence, showing itself and so becoming an unbending tyrant in rebellion against its Creator. I have seen nature as a work of Divine art, a painting of the All-Merciful. However, as a result of viewing it heedlessly i. This attitude leads to addiction, which can be remedied only by abandoning the sin.

Those who indulge in sin seek to avoid punishment and so, unconsciously, try to find an excuse to believe in the non-existence of eternal torment. This continues until they deny eternal torment and the abode of punishment.

This leads to the denial of the existence of those beings—like guardian angels—who oversee people and are aware of their sins. When they encounter even a false argument for its non-existence, they take it as a strong proof and deny the final reckoning. Thus their hearts gradually become darker and darker.

May God save us from such a consequence. With new and original interpretations, he frequently displayed its depth and excited thirsty hearts by making Divine truths easily understandable.

In The Twenty-fifth Word, the analysis attains a wonderful state. Its elaboration of what is summarized here in the Mathnawi is like an ocean to a drop, a forest to a seedling. Try to assume the mood of intermediaries ranging from Gabriel, who brought it to the Prophet, to the one from whom you hear it directly.

While listening to the reciter, try to hear it as if listening to the Prophet reciting it at the summit of Prophethood to humanity and other beings throughout the world. Immediately after that we are offered a path to the Truth, one that differs from earlier paths.

The offer is made, and our attention is turned to our essential weakness and poverty. A little further on, our unique creation is pointed to, and we are reminded that humanity is an index of existence. After that, our attention is turned to prayer, which is analyzed in great detail in several parts of the Risale-i Nur. Elsewhere, the reader is introduced to grace and intercession, which can be considered active prayer. After showing the significance of soil as an element through which God manifests His Names, the concept of humility, or being like the soil upon which one prostrates before God, is raised.

The impossibility of evolution, mutation, and leaping from one species to another is stressed. Basing his arguments on sound thought, Said Nursi rejects evolution. It is our earnest desire that these works be examined in depth by members of an institute entrusted with the task of studying the Risale-i Nur.

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