at the end of Sura al-Fatiha informs us of these two mighty currents. It is also the source, basis, and master of all the comparisons in the Risale-i Nur. Since the treatises of the Risale-i Nur expound this verse with hundreds of comparisons, we refer you to them for further explanation, and here suffice with this brief indication.
An extremely brief allusion to this:
The nun in na’budu and nasta’in points out to us those three great congregations, particularly the congregations of those who affirm Divine unity in the mosque of the World of Islam, and especially the congregations of millions performing the prayers at that time, and it places us among them and opens the way for us to receive a share of their intercession; we too, then, through the word “Amen,” join in the supplications of that congregation of believing worshippers, affirming what they say, and offering a plea that their intercession and seeking of help will be accepted. It transforms our insignificant worship, supplications, and entreaties into universal, extensive worship, causing universal dominicality to respond to it. That is to say, through the mystery of the brotherhood of belief and Islamic unity, through the bonds of unity of the congregation of millions in the mosque of the Islamic world at the time of the prayers, and by means of ‘spiritual radios,’ the “Amen” at the end of Sura al-Fatiha acquires universality and may become millions of “Amens.”1
All praise be to God, the Sustainer of All the Worlds.
Glory be unto to You! We have no knowledge save that which you taught us; indeed, You are All-Knowing, All-Wise.2
Thus, if, according to his degree, an ordinary man receives a tiny share like a date-stone of this sacred truth, a perfected man who has advanced spiritually may receive a share like the palm-tree. But a person who has not advanced should not intentionally recall these meanings while reciting the Fatiha,* lest he impairs his sense of the Divine presence. When he advances to such a station, those meanings will anyway make themselves clear to him.
* We asked our Master what was meant by “intentionally” in the footnote above, and we are writing here exactly the answer we received:
I consider that to dwell on the comprehensive, elevated meanings of the Fatiha and tashahhud, not intentionally but indirectly, and not in detail, which induces a sort of heedlessness of the Divine presence, but concisely and briefly, dispels heedlessness and imparts a brilliance to the worship and invocations. This shows up completely the high value of the prayers, the Fatiha, and the tashahhud. What is meant by “not dwelling intentionally” at the end of the second part, is that sometimes to ponder over the meanings themselves in detail causes one to forget the prayers, lessening the sense of the Divine presence. But I feel that to dwell on them indirectly and concisely yields great benefits.
Signed in the name of the Risale-i Nur students of the third School of Joseph,