A peaceful sleep refreshes not only the body but also the soul. In today’s world, people often seek the answer to the question, “How do you get to sleep quicker?” through modern science. However, the Risale-i Nur Collection offers a much deeper and more spiritual perspective. According to Bediüzzaman Said Nursi, sleep is not merely a biological need but also a state of rest and contemplation for the soul.

Understanding the Types and Timing of Sleep

In the Risale-i Nur, sleep is divided into three types (nev’): Gaylûle, Feylûle, and Kaylûle.

Gaylûle: Sleep taken after sunrise, during the late morning period, is said to negatively affect the abundance of sustenance.
Feylûle: Sleep between the afternoon (Asr) and evening (Maghrib) prayers is mentioned as something that can diminish one’s lifespan and productivity.
Kaylûle: A short nap taken between mid-morning (Duha) and early afternoon. This sleep is a Sunnah (Prophetic practice) and is regarded as a means to increase both lifespan and sustenance.

Bediüzzaman stated, “Kaylûle is equal to two hours of night sleep.” Taking a short kaylûle during the day balances the body and helps the mind settle more easily at night. Thus, the answer to how do you get to sleep quicker​ lies in maintaining a properly timed and balanced sleep routine.

The Concept of Short and Productive Sleep

The Collection advises that sleep should be short but of high quality. “Natural sleep is five hours.” Excessive sleep reduces both lifespan and energy. A person who sleeps little but is spiritually peaceful can remain energetic. This understanding focuses on the quality of sleep rather than its duration. This principle also coincides with the modern concept of “efficient sleep.” Therefore, when looking for an answer to the question of how do you get to sleep quicker, considering the spiritual measure of sleep increases mental peace.

Peace of Mind: Prayer, Remembrance, and Contemplation

The Risale-i Nur recommends calming the mind before sleep. Prayer, remembrance, and contemplation before sleep create peace in the heart. Worldly thoughts that occupy the heart give way to a feeling of surrender. Bediüzzaman Said Nursi says, “Peace of heart brings peace of body.” A few minutes of contemplation before sleep is the simplest yet most effective answer to the question, “How do you get to sleep quicker​?” Because a person whose heart finds tranquility easily drifts off to sleep.

From the Sleep of Negligence to True Awakening

The concept of “the sleep of negligence” frequently appears in the Risale-i Nur. This is more of a spiritual drowsiness than physical sleep. When a person strays from the truth, they may appear “awake” but are spiritually asleep. Therefore, before sleep, one must turn to the truth, take stock of the day, examine the self, and purify the heart. Such preparation both purifies the soul and brings peace to the body. This approach also offers a spiritual answer to the question, “How do you get to sleep quicker​?”

Sleeping Peacefully at Night with Kaylûle

In Risale-i Nur, Kaylûle sleep is directly related to the blessings of the night. A short kaylûle during the day deepens nighttime sleep. Modern psychology also states that short daytime naps refresh the mind. This balance is in accordance with both the Sunnah and human nature. Bediüzzaman Said Nursi says, “Those who take Kaylûle find it easier to rise for night prayers.” This shows that religious and biological rhythms are in harmony. How does regular daytime rest answer the question of how to fall asleep faster at night?

The Discipline of Spiritual Sleep in the Light of Risale-i Nur

The Risale-i Nur Collection views sleep not merely as a state of rest, but as a blessing that prompts contemplation of Allah’s power. Sleep is a kind of “little death,” and waking up in the morning is like a resurrection. Acting with this awareness, one experiences sleep with a sense of worship, which brings spiritual peace. Ultimately, how can you fall asleep faster? The Risale-i Nur’s answer to this question can be summarized as follows: sleep at the right time (observe Kaylûle), sleep little but efficiently, prepare spiritually, and stay away from heedlessness.

To explore the deeper meanings of Tawhid, life, and Qayyumiyyah in one of the most profound verses of the Qur’an, read our previous blog post titled “The Reality of Ayat al-Kursi: Tawhid, Life, and Qayyumiyyah.”

Verse (Al-Baqarah 2:255 – Ayetel Kürsi):

Allah! There is no deity except Him, the Ever-Living, the Sustainer of [all] existence.
Neither drowsiness overtakes Him nor sleep.
To Him belongs whatever is in the heavens and whatever is on the earth.
Who is it that can intercede with Him except by His permission?
He knows what is before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills.
His Kursi (Seat) extends over the heavens and the earth, and their preservation tires Him not.
And He is the Most High, the Most Great.

Ayat al-Kursi, the 255th verse of Surah al-Baqarah, carries the highest truth of tawhid in the Qur’an and has been deeply interpreted in the Risale-i Nur Collection. Bediuzzaman Said Nursi regarded this verse as a concise summary of tawhid, life, and qayyumiyyah, and elaborated on these realities extensively in his works.

The Foundation of Tawhid: “Allah—there is no deity except Him”

The opening phrase of the verse establishes the foundation of tawhid: “Allah—there is no deity except Him.” This expression is a truth frequently emphasized throughout the Risale-i Nur. Especially in the book Shualar (The Rays), the reality of tawhid is explained in detail. Bediuzzaman Said Nursi defines tawhid not only as a statement but also as recognizing the unity of everything in the universe and affirming Allah’s absolute sovereignty.

Life and Qayyumiyyah: “The Ever-Living, the Self-Subsisting”

The verse continues with the words “He is the Ever-Living, the Self-Subsisting (al-Hayy, al-Qayyum).” These attributes express Allah’s power as the One who gives life and sustains all existence. In the Risale-i Nur, particularly in the book Lem’alar (The Gleams), the names “al-Hayy” and “al-Qayyum” are expounded in detail. These Names signify that Allah is the One who continually gives life to everything and maintains their existence. Bediuzzaman Said Nursi explains that these attributes demonstrate how the being and continuity of everything in creation depend entirely upon Allah.

Divinity and Absolute Sovereignty: “To Him belongs whatever is in the heavens and the earth”

The phrase “To Him belongs whatever is in the heavens and the earth” expresses that Allah is the absolute owner of everything. In the Risale-i Nur, especially in the book Sozler (The Words), Allah’s absolute sovereignty and His ownership of all things are explained in detail. It is emphasized that Allah is the Creator and Master of everything, and that acknowledging this truth forms the foundation of a person’s faith.

Knowledge and Will: “He knows what they do and what they will do”

The phrase “He knows what they do and what they will do” points to Allah’s all-encompassing knowledge. In the Risale-i Nur, particularly in Shualar (The Rays), Allah’s knowledge and will are thoroughly expounded. Bediuzzaman explains that Allah knows everything and that all things occur by His will.

Encompassing Power and Absolute Authority: “His Kursi extends over the heavens and the earth”

The phrase “His Kursi extends over the heavens and the earth” describes Allah’s power that encompasses all things. In the Risale-i Nur, especially in Lem’alar (The Gleams), Allah’s power and its all-encompassing nature are elaborated in depth. Bediuzzaman Said Nursi emphasizes that Allah’s power surrounds everything and that nothing is beyond His might.

Preservation and Watchfulness: “Guarding the heavens and the earth does not tire Him”

The final phrase of the verse, “Guarding the heavens and the earth does not tire Him,” expresses Allah’s power in preserving and overseeing all things. In the Risale-i Nur, particularly in Sozler (The Words), Allah’s ability to preserve and watch over everything is explained in detail. Bediuzzaman emphasizes that Allah protects all things and that nothing is beyond His power.

Ayat al-Kursi is treated in the Risale-i Nur Collection as a concise summary of tawhid, life, and qayyumiyyah. By interpreting this verse, Bediuzzaman Said Nursi elaborates on Allah’s absolute sovereignty, knowledge, power, and His all-encompassing might. This tafsir serves as an important source for those who wish to deeply understand the truths of faith.

Moreover, the virtues of Ayat al-Kursi are also widely discussed in the Risale-i Nur. Reciting this verse protects a person from all forms of evil, illuminates the heart, and brings one closer to Allah. Therefore, understanding Ayat al-Kursi and applying it to our lives strengthens our faith and purifies our soul.

The Holy Book of Islam, the Qur’an, is a divine guide that sheds light not only on Muslims but also on the followers of other Abrahamic faiths. In the Qur’an, Christians are referred to as the “People of the Book,” and it is emphasized that they are the community closest to Muslims in faith (al-Mā’idah 5:82). Jesus (ʿĪsā) and his mother Mary (Maryam) are exalted for their noble moral qualities, and the Gospel (Injīl) is described as a source of guidance and light (al-Mā’idah 5:46). Mary, in particular, holds a unique place in the Qur’an as the only woman mentioned by name, symbolizing chastity, faith, and devotion. In this respect, the Qur’an highlights the shared values between Christians and Muslims and opens the door to mutual understanding.

The Qur’anic Perspective on Christians

The Holy Qur’an describes Christians as both People of the Book and the closest religious community to Muslims (al-Ma’ida 5:82), praises Mary and her son Jesus for their superior qualities, and states that the Gospel given to Jesus is guidance and light (Al-Ma’ida 5:46).

The Holy Qur’an speaks highly of Mary, exalting her for her superior qualities and presenting her as a symbol of chastity and obedience. She is the only woman mentioned by name in the Qur’an (Âl-i Imrân 3/45; el-Enbiyâ 21/91; et-Tahrim 66/12) and there is a surah named after her.

According to the Qur’an, Jesus is a prophet sent by Allah (Maryam 19:30) and a messenger (An-Nisa 4:157, 171; Al-Maida 5:75; As-Saff 61:6). He was sent to the Children of Israel (Âl-i Imrân 3:49; es-Saf 61:6) and was given the Gospel (el-Mâide 5:46). He confirmed the Torah and abrogated it in some respects (Al-i Imrân 3:50; el-Mâide 5:46). He declared himself to be a servant of Allah (An-Nisa 4/172; Maryam 19/30) and called the Children of Israel to worship the One God (Al-Maida 5/72).

The Importance of Believing in Jesus and the Gospel in Islam

The Qur’an describes him as a word from Allah (Âl-i Imrân 3/39, 45; An-Nisa 4:171) and as a spirit (An-Nisa 4:171), and states that he was born without a father (Al-Imran 3:45-47; Maryam 19:17-22; Al-Anbiya 21:91; At-Tahrim 66:12), stating that the Gospel was given to him (Al-Ma’ida 5:46; Al-Hadid 57:27), and considering acceptance of his prophethood and that the Gospel is the divine book given to him (Al-Ma’ida 5:46) a condition of being a Muslim.

On the other hand, the Qur’an again states that the Gospel was revealed and sent down by Allah (Âl-i Imrân 3/3, 65), that it was given to Jesus (el-Mâide 5/46; al-Hadid 57:27), that it was sent down after Abraham (Âl-i Imrân 65), that Allah taught Jesus the Gospel along with the Torah (Âl-i Imrân 3:48; al-Mâide 5:110), and that guidance and light are found in the Gospel (al-Ma’ida 5/46).

The Qur’an insists that Jesus is a servant and messenger of Allah, rejecting the most important tenets of Christianity, namely the incarnation of Jesus and, consequently, the Trinity, as well as any attributes that might suggest the divinity of his mother Mary (theotokos). On the other hand, it states unequivocally that Jesus was not crucified, thereby rejecting the belief that Jesus died on the cross as atonement for original sin and the doctrine of original sin, and states that Jesus announced the coming of Muhammad (es-Saf 61/6).

The Qur’an considers belief in Jesus and the Gospel given to him to be a condition of being a Muslim. Today, no religion outside of Islam considers belief in Jesus and the book given to him to be one of the fundamental conditions of the religion. Jesus and the book given to him as one of the fundamental conditions of the religion.

(Notes in brackets indicate the name and order of the surah in the Qur’an and the verse numbers.)

For a deeper exploration of how wisdom shapes human progress and the profound influence of knowledge, we invite you to read our previous blog post, The Great Enlightenment and the Power of Knowledge.

In the modern age, when we hear the word “enlightenment,” what often comes to mind is the Western philosophy’s reason and science-centered perspective. While Western thought places the human mind at the center of enlightenment, the Risale-i Nur Collection presents the concept of the “Great Enlightenment” as a multi-layered journey that brings together the heart, soul, and mind, guiding the individual toward truth.

In this sense, the idea of the Great Enlightenment expressed in the Risale-i Nur carries a spiritual and luminous meaning, revealing a much deeper form of enlightenment. The word “Nur” (light) frequently mentioned in the Risale-i Nur also represents the true source of enlightenment the light of the Qur’an.

Where Does the Great Enlightenment Begin?

In the Risale-i Nur, enlightenment is not merely an intellectual or mental activity. A true “Great Enlightenment” is a process that illuminates both the heart and the mind, leading a person to happiness in both this world and the hereafter. Drawing attention to the idea that true salvation lies in being enlightened by the light (Nur) of the Qur’an, the Risale-i Nur serves as a guide and a spiritual map showing the way to this light. This is because Risale-i Nur is like a spiritual sun that disperses the darkness of misguidance (dalâlah) which is described as the greatest illness of our time. Therefore, the Great Enlightenment in the Risale-i Nur Collection is not just a transformation of thought, but a call for the whole of human existence to turn toward truth.

In essence, this Great Enlightenment is:
– It moves from the inside out.
– It begins in the heart and reaches the mind.
– It is shaped not just by knowledge, but by faith.

This shows that the concept of the Great Enlightenment offered by the Risale-i Nur provides a true and meaningful answer to the spiritual and intellectual search of our time.

“The truth of the matter is this: Materialist philosophy, from beginning to end, leads to darkness and doubt. However, the luminous path of the Wise Qur’an brings certainty and light from beginning to end.” (The Words, 10th Word)

As this quote makes clear, the Risale-i Nur does not merely call for intellectual awakening it emphasizes a revival of the heart and soul. While the Enlightenment philosophy of Europe sought truth only through the mind, Risale-i Nur insists that true understanding comes through both the intellect and the heart.

The Great Enlightenment: The Illumination of Both Heart and Mind

The Risale-i Nur clearly states that the true power to lift a person from darkness into light is faith and ma‘rifatullah (the recognition and knowledge of God). This perspective offers a direct response to materialist and secular concepts of enlightenment.

“Every verse of the Qur’an is like a star, a sun; it removes the darkness within the human soul.”
(The Words, 25th Word)

This approach defines enlightenment as a light that begins within the inner world of the individual and then extends outward into the external world. The source of this light is the Qur’an reflecting upon it, living by it, and putting it into practice in daily life.

Not a Material, but a Spiritual Enlightenment

The understanding of enlightenment in the Risale-i Nur is not limited to material progress. Because the human being is not merely a body he is endowed with subtle faculties such as the soul, heart, and conscience. True enlightenment is only possible when these inner faculties are illuminated with the knowledge and recognition of Allah (ma‘rifatullah). Therefore, the “Great Enlightenment” offered by the Risale-i Nur delivers a person from darkness not just through knowledge, but through faith, worship, humility, and reflection.

“The most radiant and highest capacity of the human being is the knowledge of Allah. The perfection of humanity depends on it, and the happiness of mankind is made possible through it.”
(The Letters, 20th Letter)

The Great Enlightenment: Not Just Information, But a Transformation

The Great Enlightenment described in the Risale-i Nur is not merely a change in thought it is a transformation of life. This transformation:
– Eases inner anxieties.
– Removes the fear of death.
– Brings deep meaning to life.

In short, it provides a comprehensive perspective that embraces both this world and the hereafter. Every truth drawn from the Qur’an’s pharmacy enlightens a person in both worldly life and eternal life. To become enlightened is not merely to switch on a light it is to illuminate the heart, mind, and soul with the light of faith.

To explore practical strategies and thoughtful insights on overcoming feelings of isolation, we encourage you to read our previous blog post titled How to Cope with Loneliness?.

In recent years, there’s a word we’ve been hearing more and more often around us: loneliness. Some of us feel it while surrounded by crowds, others between four walls… In the age of social media, we are perhaps more “connected” than ever before, yet at the same time, we feel more disconnected and more alone than ever. Maybe that’s why so many people are on a silent search. Searching for meaning, connection, belonging, peace… And all these inner searches seem to lead us to one destination: Spirituality.

Why do we feel lonely? And how can we cope with loneliness? These two questions have become some of the most frequently searched on the internet today. In this article, I want to take you on a journey into the deeper side of loneliness how it can transform into a spiritual opportunity and explore what the Risale-i Nur Collection gently whispers to us about it. So, is loneliness really something to fear? Or could it be a hidden mercy?

If you’re ready, let’s begin!

Feeling Lonely: Is It Just a Modern Problem?

Let’s make one thing clear: the feeling of loneliness is as old as humanity itself. However, we can say that modern life has intensified this feeling. A fast-paced lifestyle, shallow relationships, constant busyness… all of it has made us feel lonely even in crowds. But according to the Risale-i Nur Collection, this loneliness is not merely a sense of “lack” or “deficiency”; it is a call. A subtle signal meant to awaken us to spiritual awareness.

“True loneliness is being distant from God.”

When we hear the word “loneliness” today, we usually think of someone who’s socially isolated, misunderstood, or forgotten. But Risale-i Nur goes far beyond this superficial understanding it transforms loneliness into something spiritual and deeply meaningful. Because true friendship, true peace, can only be found through a bond with the Eternal One. The human soul cannot be satisfied with the temporary or the limited. Crowds, fleeting friendships, worldly pleasures… eventually they all fall short. A kind of emptiness settles in the heart. And that emptiness? It was created to be filled by the remembrance of God.

“Even if a person possesses the whole world, if his heart is distant from God, he is still truly alone.”
(Lem’alar – 17th Gleam)

“O man! Come to your senses! Is it at all possible that the All-Glorious One, Who causes all the varieties of creatures to turn towards you and stretch out their hands to assist you, and to say: “Here we are!” in the face of your needs is it possible that He does not know you, is not acquainted with you, does not see you? Since He does know you, He informs you through His mercy that He knows you. So you should know Him too, and with respect let Him know that you know Him, and understand with certainty that what subjugates the vast universe to an absolutely weak, absolutely impotent, absolutely needy, ephemeral, insignificant creature like you, and despatches it to assist you, is the reality of divine mercy, which comprises wisdom, favour, knowledge, and power.”

How to Deal with Loneliness?

Before answering this question, it’s more important to first ask:
“Why does a person feel lonely?”

Some people feel lonely because they are physically alone. Others feel it because they are misunderstood. And some feel like they are carrying the weight of life all by themselves. But loneliness is not merely a social condition it is, at its core, a spiritual distance.

The human soul cannot be fulfilled by what is temporary and limited. No matter how many friends a person has, no matter how many opportunities they enjoy if their heart has not formed a connection with God, a sense of emptiness and inadequacy always remains. This is because human nature is created with a need for infinite love, limitless strength, and absolute companionship. And this can only be found through a connection with Allah.

“If He exists, everything exists. If He does not, nothing exists.”
(The Words – 23rd Word)

So even if you’re surrounded by people, if your heart is not turned toward Him if you don’t feel His presence and nearness you are still alone. But if you’re alone on a mountaintop, and your heart is bound to Him, then you are never truly alone.

Why Is Praying While Alone So Precious?

When you feel truly alone, with no one to talk to, that moment is actually the perfect time for prayer. Because prayer is the essence of worship, the heart of servanthood; it is the recognition of one’s helplessness and turning to the Infinite Power. And when done in solitude, prayer becomes purer, more sincere because there’s no audience, no show just you and your Lord. Loneliness isn’t meant to push you away from people, but to pull you closer to God. The more you pray, the more that emptiness in your heart begins to fill. Loneliness starts to fade, and peace quietly takes its place. Because the truest connection is the one you build with Him and once that bond is formed, you’re never really alone.

Loneliness: A Test or a Mercy?

Yes, loneliness can be difficult. But according to Risale-i Nur, this difficulty is actually a veil for divine mercy. Why? Because people pray most deeply when they are alone. They reflect most sincerely in solitude. They search for truth most earnestly in quietness. And that search leads them to the only One who can truly respond: their Creator.

Loneliness, then, is not something to fear or escape but something to discover. If, in those quiet moments, you turn in the right direction, this feeling won’t drag you into darkness it will carry you toward light. And every line of the Risale-i Nur can be a companion and a lantern in that solitude.

“If loneliness is filled with heedlessness, it becomes a painful torment. But if filled with reflection, it becomes peaceful worship.”

“That is divine mercy for you, O man! It raises you to the presence of the One Who lacks all need, the Eternal Sovereign, and makes you His friend, addressee, and well-loved servant.”

If you’re seeking a deeper understanding of life’s purpose and the values that give it meaning, we invite you to read our blog post titled What Is the True Meaning of Life? for an insightful perspective on this timeless question.

Life is one of the most fundamental realities through which a person seeks to understand their existence. Every individual questions the meaning and purpose of life, as well as the reasons behind the challenges they face. At this point, the Risale-i Nur Collection offers a profound and multifaceted perspective on human life.

Risale-i Nur does not only address the temporary and fleeting nature of the material world; it also explains the spiritual dimension of life, the wisdom behind trials, the purpose of human creation, and the path to true happiness. This work views life as “a test, a school, and a realm of spirituality.” In other words, worldly life is a testing ground created to train and mature the human soul and to bring it closer to God.

The transient nature of the world, the importance of not becoming attached to material desires, and the necessity of prioritizing the Hereafter are themes that are repeatedly emphasized in the Risale-i Nur. The more difficult aspects of life such as hardships, illnesses, and struggles are, in reality, forms of mercy and blessings. These challenges serve as means to prepare the human being for patience, reliance on God, and the true life that is, the eternal life.

Life Is a Test and a Trial

Life is a stage created by God to test human beings. In the face of difficulties, illnesses, poverty, and other hardships in this world, a person should demonstrate patience and show their faith and submission to God. Life is both a test and a school. In this school, every affliction is filled with mercy and wisdom.

The Transience of Life

The Risale-i Nur constantly emphasizes that life is fleeting and temporary. A person should not view this worldly life as a permanent home, but rather as a field for the eternal life to come. The world is a place of preparation for the afterlife. For this reason, it is said that “this world is a herald of eternal life, a gateway to the secrets behind it and to the Hereafter.“

“The world is a herald of eternal life; it reveals the mysteries behind it and is a door leading to the Hereafter. Therefore, just as the troubles of this world are temporary, one must be patient and remain hopeful.”

Human Beings and the Purpose of Creation

The meaning of life in the context of human creation is not merely to exist, but to worship and serve God. In the Risale-i Nur, it is stated that a person’s greatest duty is faith and worship, and that “the true life of a human being is to live in submission and contentment with God.”

“A person’s true life is the liberation of the soul from materialism and its connection with the divine life. Unless this bond is formed, worldly life is nothing more than a superficial reflection.”

The Wisdom Behind Hardships

The difficulties encountered in life exist to help a person mature and reach spiritual perfection. In the Risale-i Nur, this is explained as follows: “Every calamity is a mercy; every illness is a cure; every affliction is a form of salvation” (The Words, 15th Word). In this way, hardships refine the individual and elevate the soul.

The Value of Life and Gratitude

The Risale-i Nur emphasizes the importance of approaching life with gratitude. Recognizing that every blessing comes from God and giving thanks for them allows a person to truly appreciate the beauty of life. “Gratitude causes blessings to increase; ingratitude causes them to decrease” (The Gleams, 18th Gleam).

The Risale-i Nur Collection does not view life as mere physical existence, but as a test and preparation for the eternal life of the Hereafter. Trying to understand the wisdom behind every event in life, showing patience, and practicing gratitude are among the core teachings of the Risale-i Nur. This perspective helps individuals face life with greater resilience and awareness.

Remembering these divine truths from the Risale-i Nur in times of difficulty can offer you strength and patience.

If you’re interested in exploring the deeper meaning of destiny and whether it calls for acceptance or active resistance, we invite you to read our blog post titled What is Destiny? Submission or Struggle? for a thoughtful perspective on this timeless question.

 Human beings, by their very nature, are both powerless and in need. They are constantly dependent on hundreds of things and exposed to thousands of hardships. They cannot choose their birth, nor their death; they cannot determine their gender or their parents. The most fundamental stages of life lie beyond human choice.

Faced with this reality, a deep and unsettling question echoes in the human mind: “How far does my free will extend? Am I the one who determines my life, or is there a fate that directs me?” It is precisely at this point that the concept of destiny comes into play.

Does Destiny Restrict Freedom?

Destiny is one of the most discussed and intriguing articles of faith in Islamic thought, known for its depth, subtlety, and wisdom. This issue is not only a matter of intellectual inquiry but also a search for heartfelt consolation and conscience peace. The concept of destiny gains even greater importance especially in the face of hardships, injustices, or unexpected events.

Sometimes, responsibility is evaded by saying, “If it is in destiny, it will happen,” when punishing a criminal; other times, a feeling of rebellion arises against the calamities that befall. However, destiny is neither the idea of compulsion (necessity) nor a way to escape responsibility…

Destiny is a manifestation of God’s attribute of knowledge. In other words, destiny means that everything that has happened, is happening, and will happen is recorded in God’s eternal knowledge.

“Destiny is a kind of knowledge. Knowledge follows what is known.”

In other words, destiny is not a dry, fixed fate; it is a system shaped by God’s eternal knowledge, absolute justice, and infinite wisdom. It does not conflict with human will but honors it. Destiny is God’s knowledge, but this knowledge does not negate human free will. On the contrary, a person bears the consequences of the choices they make with their partial free will. Destiny knows and records these choices through eternal knowledge.

However, destiny is not compulsion. Just because God knows and records something does not mean it must necessarily happen that way. His knowledge is eternal and encompasses everything that has happened and will happen; but this knowledge does not remove the responsibility of the doer.

Destiny is justice. A person reaps what they sow. Destiny writes according to a person’s inclinations. That is, God knows which way a person will lean and judges accordingly. Oppression is never involved.

The Relationship Between Human Will and Destiny

In Risale-i Nur, a delicate and subtle balance is established between destiny and human will. Destiny is God’s eternal knowledge that encompasses everything; however, this knowledge is not a compelling cause that forces human will or choices. The right of a person to choose their own actions is fundamental to their being a responsible entity.

The phrase from Risale-i Nur, “Destiny is a kind of knowledge. Knowledge follows what is known,” emphasizes that destiny is shaped according to the choices a person makes that is, God knows how something will be before it happens. Thus, it prevents people from escaping responsibility by blaming destiny for their wrongdoings.

This balance rejects both extremes: neither the deterministic view that sees humans as mere puppets of destiny nor the complete denial of destiny. In Risale-i Nur, both extremes are rejected; humans both make choices with their own will and God’s infinite knowledge of these choices is seen as a reflection of destiny.

“Destiny knows the outcome of everything. Destiny writes whatever way the inclination of things goes.”

Calamities and Destiny

An important aspect of destiny is calamities such as illnesses, hardships, disasters, and losses that occur beyond human will. These events are not random, meaningless, or solely dependent on external factors. Like other occurrences, calamities are manifestations of destiny and happen according to God’s knowledge and wisdom.

“Calamities are related to destiny. Destiny administers justice.”

Calamities take place within the scope of divine justice and wisdom. Often, people find it difficult to understand the hardships they face; however, behind these events lie hidden mercies such as atonement for sins, purification of the soul, or elevation of spiritual status. Therefore, every calamity is not necessarily a punishment but sometimes a cleansing or a means of spiritual advancement.

Linking calamities to destiny allows individuals to view what happens to them from a broader and wiser perspective. This opens the door to patience and submission instead of rebellion, and to prayer and trust in God instead of complaint. Risale-i Nur emphasizes that patience during calamities is not passive waiting but an active act of faith.

“Those who believe in destiny find security from grief.”

In the Risale-i Nur Collection, destiny is explained as not conflicting with human will but rather confirming it. Destiny is God’s eternal knowledge; humans live and bear responsibility according to their own will, not according to this knowledge. This balance preserves both divine justice and the consciousness of servitude.

If you’re searching for a deeper understanding of what true happiness really means and where it can be found, we encourage you to read our blog post titled Where Is True Happiness Hidden? for meaningful insights and reflections.

One of the greatest pursuits of modern people is happiness. Some of us seek it in our careers, others in family, and still others in wealth and possessions. Yet even when we attain what we desire, we feel only a fleeting joy soon followed by a sense of emptiness.

It is precisely at this point that the Risale-i Nur Collection offers us a very different perspective. According to the Risale-i Nur, true happiness is not found only in this world it lies in being happy both in this world and in the hereafter. This state is referred to as saadet-i dâreyn, meaning happiness in both worlds.

So, what does this really mean? Does such a thing as true happiness actually exist?

The Source of Happiness: Faith and Knowledge of God

At the core of true happiness lie faith and knowing God (ma’rifah of Allah). The inner peace felt within a person the satisfaction of the heart is only truly possible when one turns toward their Creator. The purpose of human creation is to know Allah and to worship Him. A person who lives in accordance with this purpose finds genuine tranquility in their heart and soul. Happiness becomes lasting only when it aligns with the purpose of creation. Otherwise, a person who merely chases after pleasure and entertainment ends up struggling in a state of inner emptiness.

“Faith is both light and power. Indeed, a person who attains true faith can challenge the entire universe.”

(The Words, 23rd Word)

This statement points to the fact that faith is more than just a source of happiness it is also a shield that delivers a person from existential fears.

The Transience of Worldly Life and Eternal Happiness

 One should not be deceived by the fleeting nature of the world. Viewing this life as a place of ultimate happiness is misleading.

“O soul! Know that the world is a guesthouse. Every day, one caravan arrives, and another departs.“

(The Words, 17th Word)

This guesthouse metaphor reminds us that lasting happiness cannot be found in this world, but only in the hereafter. However, even in this life, when one lives with faith and worship, grounded in truth, a paradise-like sense of happiness can be felt in the heart.

“The happiest person in this world is the one who sees the world as a guesthouse and acts according to the commands of the Host.”

(The Letters, 17th Letter)

Happiness in the Face of Hardships and Afflictions

The Risale-i Nur does not confine happiness to comfort and ease. On the contrary, it emphasizes that trials and hardships are also means of spiritual refinement, and that approaching them with patience can actually increase one’s happiness. This is because afflictions draw a person closer to Allah and can open the door to eternal bliss. At this point, trust in God and submission become two essential keys to inner peace.

“There is goodness in every affliction that befalls a person; to face it with patience is a blessing.”

(The Flashes, 17th Flash)

The Desire for Eternity and the Longing for Paradise

By nature, human beings long for eternity. The temporary pleasures of this world cannot satisfy this deep yearning. At this point, Paradise and eternal happiness come as a healing balm for the human soul.

“O human! Since you are created for eternity and you are striving for eternity, you need eternal happiness.”

(The Words, 1st Word)

This perspective focuses not on the transience of worldly life but on the permanence of the hereafter. True happiness is only possible by reaching Allah, earning His pleasure, and living an eternal life in Paradise.

The Journey to Happiness Begins in the Depths of Faith

According to the Risale-i Nur, happiness is not an empty, fleeting pleasure it is a meaningful journey filled with faith in Allah. A person only finds true peace when living in accordance with their purpose of creation that is, through a life enriched with faith, worship, and knowledge of God. In this way, both inner tranquility in this world and eternal happiness in the hereafter become possible.

“Have faith, be patient, trust in God, and know your Lord this is where true happiness begins.”

If you’re interested in discovering how hardship can carry unexpected mercy, we invite you to read our blog post titled From Calamity to Mercy: The Hidden Blessings of Illness for a deeper look into the transformative power of illness.

The perfection of a thing is achieved through its opposite. For example, the pleasure of health is felt through disease.

O unfortunate sick one! Do not worry, be patient. Your disease is not a burden but rather a kind of remedy. Life is refined, perfected, strengthened, elevated, made fruitful, and completed through misfortunes and diseases; it fulfills its vital function.

A monotonous life spent in the comfort of a bed is closer to absolute nonexistence which is pure evil—than to pure existence, which is pure good, and leads toward that nonexistence.

Disease is not only a condition of the body, but a divine letter that disciplines the soul as well.

It is a divine favor from the Lord, a merciful gift from the All-Compassionate. For while a person may live in heedlessness, through disease, they come to realize both their mortality and their weakness. This realization turns them toward their Lord, leading them to prayer and trust in Him.

Disease reminds one of their helplessness and vulnerability yet this very helplessness is the foundation of servitude to God.

Often, diseases reveal the compassion and mercy people have for one another. This strengthens family bonds and enhances social solidarity. When children fall ill, they feel their parents’ love in its deepest form. In this way, disease also spiritually elevates human relationships.

As expressed in the Risale-i Nur, “Everything is known through its opposite.” Thus, one can understand the value of health only by experiencing disease. If there were no disease in the world, people would never grasp what a great blessing health and well-being truly are.

Disease is the Polish of the Soul

Diseases are an expiation for sins. If met with patience and gratitude, they bring immense spiritual rewards.

Just as a diamond is polished with a file, the soul is refined through trials and diseases. They teach patience, gratitude, and submission. As a person becomes more aware of their weakness and neediness, they draw closer to their Lord.

Disease serves as a means of disciplining the ego; it breaks pride and softens the heart.

If endured with patience and received with gratitude, trials and diseases become atonement for sins and elevate one’s rank in the Hereafter.

From Fear of Death to the Glad Tidings of Eternal Life

Diseases sometimes lead to death. However, death is not annihilation; it is the doorway to eternal life. Death is merely a change of place the beginning of a great journey toward everlasting happiness. For this reason, a believer should see death not as a fearful end, but as the beginning of a reunion.

In the end, although disease may appear painful on the surface, in reality, it is a divine mercy that leads to the elevation of the soul, the purification of the heart, and closeness to the Creator.

Disease is not only a means for patience, but also for gratitude and deep reflection. And the greatest consolation is this:

“The disease of a believer is an expiation for their sins; if endured with patience, it brings great rewards in the Hereafter.”

“O sick one! Be thankful, be patient so that your disease may become for you a mercy, a light, a source of happiness.”

Diseases are, in a way, divine compliments. For they prevent a person from becoming overly absorbed in worldly life and prompt reflection on the Hereafter.

Thus, in one sense, disease is a preparation for the true life of the Hereafter.

“A life spent in disease, if lived within the bounds of seeking God’s pleasure, may gain as much value as twenty hours of healthy life for every single hour.”

If you’re drawn to exploring the delicate balance of the universe and the divine wisdom behind it, we encourage you to read our blog post titled The Creator’s Role in the Perfect Harmony of Creation for a reflective journey into the order and purpose of existence.

Verbs inherently indicate the existence of an absolute doer. If there is a verb, there must necessarily be a subject behind it. This undeniable truth is one of the key insights that can guide a thoughtful person. It leads them from their experience of existence to the Creator they are searching for.

The Infinite Truth of Existence

When a person uses their intellect, they encounter the greatest and most undeniable reality. They reveal the infinite truth of being and existence.

Humans encounter an endless chain of perfectly created beings. These range from the largest planet to the smallest cell, from the sun to the clouds, and from trees to birds. All of these reflect a harmony known as ecological balance, a balance that encompasses the entire universe.

Understanding Creation through Different Perspectives

When we look at the relationship between verb and subject, we can explain this creation in four ways.

The first is the idea of nature. Blind, aimless nature cannot explain a creation that requires infinite wisdom and knowledge. Naming or providing an explanation is not sufficient. For example, it is absurd to claim that the maker of this table is the same kind of being as the table itself.

The Limits of Cause and Effect

The second idea is the belief that causes are responsible for this creation. For example, when we look at the creation of a flower, we see that there is a long chain of causes. None of these so-called causes possess knowledge, will, or power.

As an example, let’s imagine there are 5,000 pieces of a logo in a bag. We heat the bag, cool it, wet it, shake it, spin it, etc. What is the chance that a toy helicopter will form from the logo pieces inside the bag? Is there any possibility at all?

The third idea is the belief that this creation came into being by the random combination of elements. In other words, it is the idea that “everything happened by chance.” Accepting this idea would mean denying even the sciences that read and explain the systematics of the universe. There’s no rational aspect to this belief.

For every thinking person knows and accepts that,

“A village cannot exist without a mayor. A needle cannot exist without a master, it cannot be ownerless. A letter cannot exist without a scribe, you know. How is it that this perfectly orderly country is without a ruler?”

Creation is the broadest field and means that will lead us to the Creator. Especially for the person who uses their intellect…

If you’re curious about the existence and presence of angels in our world, we invite you to read our blog post titled Are Angels Among Us? for a thoughtful exploration of this fascinating topic.