Thus, in the first instance, the glass of the mirror is ‘the meaning that looks to the thing itself,’ while Re’fet is its ‘significative meaning.’ In the second instance, the glass of the mirror is ‘the significative meaning’, that is, it is looked at not for itself but for another meaning; that is, the reflection. The reflection is ‘the meaning which looks to the thing itself.’ That is, it is included in one respect in the definition “it points to a meaning in itself.” While the mirror verifies the definition of its ‘significative meaning,’ which is “it points to the meaning of another.”
According to the Qur’anic view, all the beings in the universe are letters, expressing through their ‘significative meaning,’ the meaning of another. That is, they make known the names and attributes of that Other. Soulless philosophy for the most part looks in accordance with ‘the meaning which looks to the thing itself’ and deviates into the bog of nature. However, I do not have the time now for much talk. In fact, I cannot even write the final and easiest and most important part of the Index. Convey my greetings to your study companions, in particular, Husrev, Bekir, Rüşdü, Lütfü, Shaykh Mustafa, Hâfız Ahmed, Sezâi, the Mehmed’s, and the Hojas. I pray for the blessed innocents in your household.
The Enduring One, He is the Enduring One!
S a i d N u r s i