in my nature boiled up and rebelled against this situation. In order to find consolation, I again had recourse to the verse “For us God suffices.” It told me: “Recite me and consider my meaning carefully!”
So I entered the observatory of the verse in Sura al-Nur,
God is the Light of the Heavens and the Earth [to the end of the verse],(24:35)
and looked through the telescope of belief to the most distant levels of the verse “For us God suffices,” then through the microscope of the insight of belief at its most subtle mysteries, and saw the following:
Mirrors, pieces of glass, transparent things, and even bubbles, show the various hidden beauties of the sun’s light and of the seven colours in its light; and through their disappearance and renewal, and different capacities and refractions, they renew that beauty; and with their reflections, they display the hidden beauties and loveliness of the sun and its light. In exactly the same way, in order to act as mirrors to the sacred beauty of the All-Beauteous One of Glory, the Pre-Eternal and Post-Eternal Sun, and to the everlasting loveliness of His most beautiful names, and to renew their manifestations, these beautiful creatures, these lovely artefacts, these exquisite beings, arrive and depart without stopping. Powerful proofs are expounded in detail in the Risale-i Nur that demonstrate that the beauties apparent on them belong not to them, but are signs, indications, flashes, and manifestations of a transcendent, sacred beauty which wants to become manifest. The explanation begins by saying that three of those proofs have been mentioned briefly and most reasonably. The treatise leaves in amazement everyone of fine perception who sees it so that in addition to benefiting from it themselves, they find it necessary to try to allow others to benefit from it. Anyone whose mind is not rotten and heart not corrupted, will appreciate, admire, and recommend the five points explained in the second proof, and exclaiming: “Ma’shallah! Barakallah!” will perceive and affirm that it is a wondrous marvel which will exalt his apparently lowly, wanting being.
One time when I was in compulsory residence in Emirdağ,2 in what
This Fifteenth Hope was written by a Nurju to complete in the future the Treatise for the Elderly, and as a source for its composition, since the period of the Risale-i Nur’s writing had come to an end three years’ previously.
The small town in central Anatolia where Bediuzzaman was exiled in 1944, following his release from Denizli Prison. He remained in compulsory residence here until 1951, with a break of twenty months in Afyon Prison, from January 1948 to September 1949. (Tr.)