The Third Case

My brother HulūsiHulusi Yahyagil (1896–1986), a military officer and one of the earliest and prominent students of Bediuzzaman Said Nursi., a very important member of the service of the Qur’an, went from EğirdirA town in Isparta Province in southwestern Turkey, near Barla, where Bediuzzaman Said Nursi spent time during the period in which he wrote and taught parts of the Risale-i Nur. to his homeland. There he found circumstances that allowed him to taste worldly happiness fully, and a certain slackness could have arisen in the service of the Qur’an, which is directed purely toward the Hereafter. After a long time, he was reunited with his father and mother; he saw his homeland again; and because he returned with an honourable and high rank, the world smiled upon him and appeared beautiful to him.

For one who is occupied with the service of the Qur’an, however, either the world must turn away from him, or he must turn away from the world, so that he can continue that service with complete sincerity and seriousness.

Although Hulūsi’s heart remained firm, this situation nevertheless led him to a certain slackness. He therefore received a merciful warning. For one or two full years, certain hypocrites were set upon him; they deprived him of the pleasures of the world, causing the world to turn away from him and him from the world. Then he applied himself fully to his spiritual duty.

The Fourth Case

This concerns Muhājir Hāfiz AhmedOne of the early students of Bediuzzaman Said Nursi who took part in the service of the Risale-i Nur. The title Muhājir indicates that he was a migrant, while Hāfiz signifies that he had memorized the entire Qur’an.. He himself relates:

I confess that, from the perspective of my Hereafter, I made a mistake in my judgement concerning the service of the Qur’an. I entertained a desire that could have caused slackness in the service. I received a merciful, yet severe and expiating, warning. It happened as follows:

Because my ustādA title meaning “teacher” or “master,” used as a respectful form of address for a learned or spiritually respected person. opposed innovations contrary to the shaāirThe symbols and public rites of Islam, such as the adhān. —such as, for example, the call to prayer in Turkish— and because my mosque was next to his and the three sacred months were approaching, I thought: “If I leave my mosque, not only will I lose much reward, but the neighbourhood will also become accustomed to leaving the prayer. If, however, I do not follow the new procedure, I will be forbidden from leading the prayer.”

On the basis of this judgement, I wished that my ustādA title meaning “teacher” or “master,” used as a respectful form of address for a learned or spiritually respected person., whom I love as my own soul, would temporarily go to another village. I did not know that if he left his place and went to another region, the service of the Qur’an would temporarily slacken. At precisely that time I received a warning—a merciful warning, yet so terrifying that for three months I could hardly recover my senses.

But, praise be to Allah, my ustādA title meaning “teacher” or “master,” used as a respectful form of address for a learned or spiritually respected person. has stated with certainty that we may hope from Divine mercy that every minute of that trial has the worth of a day of worship. For that mistake did not arise from self-interest or ill intent; that desire arose solely from concern for my Hereafter.