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.