of the bounty, not the cause. The cause was divine mercy. If the man had not intended to give you the bounty, you would not have received it and it would have been the cause of the bounty’s non-existence. But in consequence of the above rule, the desire to bestow cannot be the cause of the bounty; it can only be one out of hundreds of conditions.
For example, some of the Risale-i Nur students (like Hüsrev and Re’fet) who have received Almighty God’s bounties have confused the ‘association’ and the cause, and have been over-grateful to their Master. However, Almighty God put together the bounty of benefiting from the Qur’anic instruction which He bestowed on them, and the bounty of instructing which He had bestowed on their Master; He ‘associated’ the two. They say: “If our Master had not come here, we would not have received this instruction, so his instruction is the cause of our benefiting.” However, I say:
“Brothers! The bounties Almighty God bestowed on you and on me arrived together. The cause of both bounties is divine mercy. Like you, I at one time confused the association with the cause, and felt much gratitude towards the hundreds of Risale-i Nur students with diamond pens like yourselves. I would say: ‘If it had not been for them, how could have a semi-literate unfortunate like myself have performed this service?’ Then I understood that after bestowing on you the sacred bounty by means of the pen, He bestowed on me success in this service. He associated the two; they were not the cause of each other. I do not thank you, but congratulate you. You too pray for me and congratulate me, rather than being grateful to me.”
It may be understood from this Fourth Matter just how many degrees there are in heedlessness.
T h e F i f t h M a t t e r
Just as if the property of a community is given to one man, it is wrong; or if one man lays hands on charitable foundations which belong to the community, he does wrong; so too to ascribe to the leader or master of a community the results of that community’s labours or the honour and merits resulting from its good works, is wrong both for the community and for the leader or master. Because to do so flatters his egotism and encourages pride. While being the door-keeper, he supposes himself to be the king. He also does wrong to himself. Indeed, he opens the way to a sort of concealed association of partners with God.
Yes, the colonel cannot claim for himself the booty, victory, and glory belonging to a regiment which conquers a citadel. The master and spiritual guide should not be considered to be the source and origin, but known to be