The Flowers from the Seeds of Truth-5


The lawful provision of carnivorous animals

There is an order and wisdom prevalent in everything; there is no room for chance, even though it appears to be thus due to our inability to comprehend this universal order which has been established by the Divine Wisdom.

Divine Wisdom has assigned as sustenance the numberless carcasses of wild animals for the flesh-eating ones in the animal kingdom.

It has invited these animals to eat these carcasses, so that they can both clean the surface of the earth and find their lawful provision.

So it is unlawful for them to kill a living one to eat in their way of their life. From elephants to vermin and insects,

Millions of beasts die every day, but none of their carcasses appear in the open. This is worth attention; consider the wisdom and the order of

How the originating Power and the profound Wisdom have made animals and humans needy of provision. They have put the halter of need and hunger on them.

They have put living beings in order through this halter, making them travel within the sphere of need, without allowing them to leave the order.

They both preserve the world from going into utter confusion and chaos and make need a springboard for progress in human life.


Wastefulness leads to dissipation, dissipation leads to poverty

My wasteful brother! Two morsels have the same amount and quality of nutrition, but one costs one kurush (cent), the other, ten;

They are also equal both before they enter the mouth and after they have passed down the throat. Only for a few seconds in the mouth do they give delight to the “intoxicated” sense of taste.

The only difference lies in their tastes, which is a cause of deception; the sense of taste is in fact a doorkeeper and inspector for the stomach.

But the deception causes its misuse. By only tipping the doorkeeper and gratifying it – giving a passing delight to the sense of taste,

One can confuse it in the fulfillment of its duty. Spending eleven kurush (cent) instead of one is a satanic habit.

It is one of the worst ways, one of the worst types of wastefulness: do not seek it.



The sense of taste is an informer; do not seduce it with pleasures

The Divine Lordship’s Wisdom and Favoring have made, with the mouth and nose, two centers within you, which form a frontier post. They also have appointed correspondents.

In this microcosm – man, God has made the blood-vessels telephones and the nerves telegraphs, appointing the telephones as assistants to the sense of smell (nose) and the telegraphs to the sense of taste (mouth or tongue).

Out of His Mercy, that True Provider has embedded instructions in all kinds of food: flavor, color, and smell.

Thus, these three attributes are proclamations, invitations, permits, and heralds from the All-Providing: those who are needy and desire food are attracted through them.

He has given the senses of taste, sight, and smell to the animals needy of provision as tools. He has also adorned food with various decorations.

He soothes desirous souls, and attracts the indifferent and idle by exciting them.

When the food enters the mouth, the sense of taste immediately sends telegraphs to every part of the body. The sense of smell telephones, informing us about the type of the food.

The senses and organs that are needy of provision act each according to their need and make the necessary preparations – they either admit or refuse.

Since the sense of taste is a telegrapher, charged with sending telegraphs by Divine Favoring, do not seduce it with pleasures.

For then it will forget what true appetite is; false appetite emerges and pesters it, bringing illnesses and addictions as penalties.

True pleasure springs from true appetite, true appetite from true need; this essential pleasure is sufficient for king and beggar alike, and makes both equal.

Also, while a dirham (cent) suffices for that pleasure and soothes the pain of both need and appetite, spending a dinar (dollar) is wastefulness and its value is reduced to that of a dirham.


Like intention, point of view may transform habitual actions into worship

Note this point! Just as through the intention (to lead a life that is pleasing to God), permissible habitual actions may become worship, so too according to the correct point of view, the physical sciences may become knowledge of God.

If you study and reflect, that is, if you look at things as signifying one other – their Maker – and in respect of the art they contain, you will utter: “How beautifully the Maker has made this, how well He has done it!” instead of “How beautiful it is.”

If you look from this point of view at the universe, the gleams of purposes for its existence and of its perfection shining from the designing of the Eternal Designer, and the order and wisdom will illuminate your doubts;

And the sciences of the universe will become knowledge of God. But if you look at things as signifying themselves from the point of view of “nature,” and from the point of view of “How have they come into being by themselves?” –

If you look thus at the universe, all of your scientific knowledge will be only ignorance. Ownerless truths become thus worthless in worthless hands. The testimonies to this are many.


Merely naming something is sometimes a reason to substitute full knowledge of it

Here is a light, but it darkens or is illuminated darkness – in the present way of thinking, it transforms simple ignorance into compound ignorance.

They give a glittering name to something that is unknown and think that by so doing they have attained full knowledge of it.

Comparing this to other unknown things, they suppose that they have explained them, whereas defining and explaining something means having a full picture of it.

Giving a mere name – the one who gives it is ignorant, and although it appears to the eye to be bright and attractive, its aspect that is connected to the thing named is dark:

It is possible neither to define nor explain with it; only the mind is deluded. Examples of this are many, such as:

General gravity, magnetic force, electric power, telepathy, vibration, and magnetism…


At this time, the Shari‘a does not permit affluence

When pleasures call us, we should say: “Sanki Yedim (It is as if I have eaten it.)” For someone who made this a rule did not consume a mosque!

Formerly, most Muslims were not hungry, so ease and comfort were permissible to a certain extent.

Now, however, most have fallen hungry, and the Shari‘a no longer permits a pleasurable life.

The livelihood of the mass of Muslims, of the majority of the innocents, is simple. So following them in their simple life is a thousand times preferable

To being like the extravagant minority, or the few profligates, in their luxurious lives.


Your pleasure lies in your pain and your pain in your pleasure

O one stricken by calamity!

Pains should urge you to this: You should welcome and smile at temporary pains rather than temporary pleasures.

Pains resemble bees: if you disturb them, they crowd around you, but if you remain indifferent to them, they scatter around to their work.

Whoever “turns back” to think of their past life, their heart or tongue will utter either a sigh of grief or a sigh of relief or words of praise and gratitude for God.

It is a hidden pain in the spirit that is translated by a sigh of grief, while the sigh of relief or the utterance of praise and gratitude for God informs us of a bounty and pleasure in the heart.

The memory of pleasures that remained in the past cause both the heart and the tongue to utter sighs of grief.

For, in the same way that the cessation of pain is pleasure, the cessation of pleasure is pain. Even thinking of or remembering the cessation of pleasure gives the spirit unceasing pain.

It is because of this that each of figurative loves – love for the opposite sex – is a collection of laments, arising from the pain caused by the fear of their cessation.

But the cessation of past pains leads both the heart and the tongue to utter sighs of relief and words of gratitude for God.

The disappearance of a day’s pleasure is a perpetual pain, while the disappearance of a day’s pain is a perpetual pleasure in the spirit.

The human conscience or consciousness always desires unending pleasure and bounty. This lies in love and knowledge of God, reflection, and spiritual perfection;

It also lies in spiritual gifts that pour into the heart, in gleams of the truth, and in the pursuit of true happiness. These are all possible through, and are based on, belief and certainty of belief in and knowledge of God.


Sometimes the absence of bounty is a bounty

Memory is a bounty, but forgetfulness is preferable for an amoral, heedless person at times of calamity.

Forgetfulness is also a bounty; it allows one to suffer the pains of only the present day but makes one forget accumulated sorrows.


There is a bounty in every calamity

O calamity-stricken one! Within the calamity is a bounty. Look closely and you will see it!

Just as in everything there is a degree of heat, so too in every calamity there is a degree of bounty. Consider a worse calamity and then see the extent of the bounty in the lesser one,

And offer abundant thanks to God. For if you are scared by exaggerating it, and you inflate it with complaints, it will grow.

And as it grows it will worsen. If you worry about it, it will double. Its image in your heart will turn into fact.

Calamity will learn from reality, then turn on you and start striking at your heart...


Do not appear important, or you will be degraded

O you with an inflated ego and conceited head! You should understand and consider this criterion: in human society, in the social structure of the human community, everyone has a window, known as status, through which to see and be seen.

If the window is higher than a person’s height (stature or worth), they will, through pride, try to appear as tall (or taller). But if the window is lower than their height (their stature or the extent of their endeavors for God’s sake and for people), they will bend and bow down out of modesty.

In the mature and perfected person, the measure of greatness is to know oneself as low-ranking. While in the defective person, the measure of low-ranking is to feign greatness.


If qualities change places, their natures change

One quality – in different places is sometimes a demon, sometimes an angel, sometimes virtuous, sometimes wicked – some examples are as follows:

If an attribute which is regarded as dignity or self-respect for the weak before the strong or powerful is found in the latter, it is pride and arrogance.

If an attribute that is regarded as modesty for the strong or powerful before the weak is found in the weak, it is self-abasement and hypocrisy.

In his office, the gravity of a person of authority is dignity, and his feeling of self-nothingness is self-abasement. But in his house, his feeling of self-nothingness is modesty and his gravity, arrogance.

Forbearance or tolerance on one’s own account is good and public spiritedness, and sacrifice (of one’s own right) is also a good deed, a praiseworthy quality.

However, when done on behalf of others, one’s tolerance is treachery, and one’s sacrifice is a wicked attribute or act.

Entrusting the accomplishment of an affair to God before taking all the necessary measures and making all necessary arrangements is laziness, while leaving the desired outcome’s realization to Him after doing all that should and can be done is reliance on Him as taught to us by the Shari‘a.

Contentment with one’s lot or with the results after having exerted one’s efforts is praiseworthy contentment, and encourages further effort, reinvigorating one’s energy.

But contentment with what one already has is not desirable contentment; rather, it is lack of the necessary endeavor. There are numerous other examples.

The Qur’an generally mentions good works and piety and righteousness without defining them. By leaving them undefined, it alludes to the defining importance of circumstances; its conciseness is in fact a detailed explanation and its silence, an expansive word.


“The truth prevails” is true both in itself and in respect of the consequences

Friend! A questioner once asked: “As ‘The truth prevails’ is the truth, why are the unbelievers triumphant over Muslims and force or might is triumphant over right?”

I replied: Consider these four points and your difficulty will be resolved. The first point is this. Every means to every truth and right may not be true and rightful at all times.

Similarly, not every means of every falsehood has to be false. The result is a means which (falsehood employs and) is true prevailing over a false means (which truth or right uses). In which case, a truth is overcome by falsehood. But this has occurred temporarily and indirectly, not essentially or permanently.

However, the final triumph is always that of the truth. (It should also not be forgotten that) force possesses a truth, and there is a purpose and meaning in its creation. The second point is this:

While it is obligatory that all attributes of all Muslims are Muslim, in reality this may not always be so.

Similarly, not all the attributes of all unbelievers have to be connected to unbelieving or arise from their unbelief.

In the same way, all the attributes of all sinful transgressors may not be sinful, nor do they need always arise from sinfulness.

This means that an unbeliever’s Muslim attribute prevails over a Muslim’s irreligious attribute. Indirectly and due to the means, the unbeliever can prevail over the believer.

Furthermore, in this world the right of life is all-embracing. Life – that meaningful manifestation of the universal Mercy – has an instance of wisdom, which unbelief cannot impede.

The third point is this: two of the All-Majestic One’s Attributes of perfection give rise to two sets of laws. One is the Shari‘a of life or of the creation and operation of the universe, which proceeds from the Attribute of Will;

And the other, the well-known Shari‘a, which proceeds from the Attribute of Speech.

Just as the commands or laws of the well-known Shari‘a are obeyed or disobeyed, so too do people obey or disobey the Shari‘a of life.

The reward and punishment for the former is received mostly in the Hereafter, while the penalties and rewards of the latter are suffered mostly in this world.

For example, the reward of patience is success, while the penalty for laziness is privation; and the reward of labor is wealth.

The reward of steadfastness is triumph. The punishment of poison is illness and the reward of its antidote is health.

Sometimes the commands of both Shari‘as are in force in a single thing; it has aspects pertaining to each.

That means, obedience to the rules of life is a truth, and obedience prevails, while disobedience to it is a false attitude.

If a truth has been the means to a falsehood, when it prevails it will be the true means to a falsehood. This is an example of truth being defeated by a falsehood owing to the means. It is not the defeat of the truth itself by falsehood.

In consequence, “The truth prevails” means: “The truth is triumphant essentially or in itself.” Also, the end or consequence is intended.

The fourth point is this: a truth has remained in potential or it is powerless, or adulterated or contaminated. It needs to be developed or given fresh strength.

In order to improve and brighten it, falsehood is temporarily allowed to attack it, so that however much pure gold of truth is needed will emerge unadulterated.

Even if in the beginning falsehood is victorious in this world, it cannot win the war. “The final (happy) outcome is in favor of the God-revering, pious,” will strike it a blow!

So falsehood is defeated. The truth of “The truth prevails” inflicts punishment on it. See: the truth is triumphant.


Some social principles

If you want some principles for social life: justice which is not egalitarian is not justice.

The same age and status or social standing cause rivalry and conflict. Being complementary and congruous is the basis of solidarity.

An inferiority complex provokes arrogance. A weak character is the source of haughtiness. Impotence gives rise to opposition.

Curiosity is the teacher of knowledge. Need is the master and wheel of progress. Boredom and distress are the teachers of dissipation.

Thus, the source of dissipation is distress and boredom. As for distress, its mine is despair, pessimism, and evil-suspicion, as well as misguidance in thought, darkness in the heart, and misuse of the body.


Low civilization has destroyed respect toward women

When foolish men become womanish by following their fancies,

Rebellious women become masculine through impudence.

Low civilization has turned women into common goods and destroyed respect toward them.

The Shari‘a of Islam mercifully says that it is (basically) their homes where women will enjoy true respect; in their homes, in family life, they are comfortable.

Cleanliness is their adornment, their magnificence lies in their good character, their gracious beauty is in their chastity, their true perfection lies in their compassion, and their children are their relaxation and entertainment.

In the face of so many means of corruption, one has to be as strong and unyielding as steel to remain uncorrupted.

If a beautiful woman enters a gathering of “brothers,” ostentation and rivalry and envy and selfishness are aroused. Sleeping fancies and passions suddenly awaken.

Uncontrolled freedom for women has caused a sudden awakening and increase of vices in humankind.

Those small dead bodies called pictures, those smiling corpses, have an important and terrible role in the spirit of modern man becoming cross and ill-tempered.32

The prohibited statue is either petrified tyranny, or embodied hypocrisy, or solidified passion. Or it is a talisman that attracts these wicked spirits.


Bediuzzaman Said Nursi

32 Just as looking at the dead body of a woman with lust signifies an unparalleled vileness, so too looking desirously at the beautiful picture of a woman who is needy of compassion, which makes her similar to a corpse, extinguishes lofty feelings of spirit.