How Can People of Different Spiritual Ranks Be Together in Jannah Paradise – The Twenty Eighth Word
The Twenty-Eighth Word: Reflections on the Levels of Paradise
This text is an excerpt from the Risale-i Nur collection by the renowned Islamic scholar Bediuzzaman Said Nursi. It explores the nature of social companionship in eternal Paradise and addresses the differences in the spiritual ranks of its inhabitants.
Drawing upon a Prophetic tradition (hadith), the author presents a logical explanation of how friends with varying spiritual degrees can still be together in Paradise.
Using the analogy of a grand banquet, the text illustrates that although everyone may be present in the same place, each individual experiences its blessings according to their own capacity and spiritual aptitude. The existence of different levels within Paradise does not prevent loved ones from being together, since all of its realms exist under the embrace of the same Divine mercy.
Ultimately, the text argues that even the vast differences between people’s spiritual capacities do not hinder the reunion of friends and loved ones, because the boundless nature and all-encompassing reality of Paradise transcend such distinctions.
This Word is about Paradise and consists of two Stations.
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The brief answers to a number of questions about eternal Paradise.
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QUESTION:
According to the meaning of:
Everyone will be together with those he loves, 3 (Bukhari, Adab, 96; Muslim, Birr, 165; Tirmidhi, Zuhd, 50; Da’wat, 98.)
in Paradise, friend will be together with friend. Therefore, love for God’s sake kindled in a simple nomad during one minute’s conversation with the Prophet (PBUH), means he has to be with the Prophet (Peace and blessings be upon him) in Paradise. But since God’s Noble Messenger (PBUH) receives limitless effulgence, how can it be united with that of a simple nomad?
THE ANSWER:
We shall allude to this elevated truth with a comparison. For example, a magnificent personage set up a vast banquet and finely-adorned spectacle in a splendid garden. He prepared it in such a way that it included all the delicious foods that the sense of taste can experience, and all the fine things that please the sense of sight, and all the wonders that amuse the faculty of imagination, and so on; he included in it everything that would gratify and give pleasure to the external and inner senses. Now, there were two friends and they went together to the banquet and sat down at a table in a pavilion. But the sense of taste of one of them was very limited, so he received only minor pleasure. His eyes could see only a little, he had no sense of smell, and he could not understand the wondrous arts nor comprehend the marvels. He could only benefit from and take pleasure in a thousandth or even a millionth of that beautiful place, to the extent of his capacity. The other man however had developed his outer and inner senses, his mind, heart, emotions, and subtle faculties so perfectly and to such a degree that although he was next to his friend, he could perceive and experience all the subtleties and beauties and marvels and fine things in the exhibition, and receive their different pleasures.
Since this confused, sorrowful, and narrow world is thus, and although the greatest and the least are together, the difference between them is as great as from the ground to the Pleiades, surely in Paradise, the realm of bliss and eternity, while friend is together with friend, each will receive his share from the table of the Most Merciful and Compassionate One in accordance with his capacity and to the extent of his abilities. Even if the Paradises in which they are found are different, it will not be an obstacle to their being together. For although the eight levels of Paradise are one above the other, the roof of all of them is the Sublime Throne.1 If there are walled circles round a conical mountain, one within the other and one above the other from its foot to the summit, the circles are one over the other and look to one another, but do not prevent each other seeing the sun. There are also various narrations of Hadiths indicating that the Paradises are in a manner close to this.
SOURCES
Bediuzzaman Said Nursi, The Words – The Twenty-Eighth Word – This Word is about Paradise, The English translations of the Risale-i Nur Collection, translated by Şükran Vahide and published by Sözler Neşriyat, are an exact printed version of the original text. (erisale.com)
The Twenty-Eighth Word – https://erisale.com/index.jsp?locale=en#content.en.201.515
“If you tell a tree to bring you such-and-such a fruit, it will bring it. And if you tell such-and-such a stone to come, it will come.”
Explore the Islamic understanding of Paradise (Jannah), Bodily Resurrection, and Life After Death through Bediuzzaman Said Nursi’s The Twenty-Eighth Word, a profound reflection on the nature of the Hereafter and eternal existence.
Paradise (Jannah), Bodily Resurrection, and Life After Death
The Eternal Architecture of Paradise
This text is an excerpt from The Twenty-Eighth Word, a work by Bediuzzaman Said Nursi that explores the reality of Paradise.
The author explains, with profound philosophical insight, why bodily resurrection is necessary in the eternal realm and how physical pleasures are integrated with spiritual delights.
In contrast to the imperfect nature of worldly bodies, it is emphasized that material existence in the Hereafter will manifest in a stable, balanced, and exalted form.
The text further states that bodily senses serve as instruments for perceiving and measuring the manifestations of the Divine Names, and that these faculties will be rewarded in accordance with the duties they fulfilled.
Ultimately, drawing upon the verses of the Qur’an, it argues that phenomena such as eating, drinking, and marriage will attain a far superior and more vital nature in Paradise.
This Word is about Paradise and consists of two Stations. The First indicates some of the subtle wonders of Paradise. However, it does not prove the existence of Paradise, since this has been proved in brilliant fashion by the twelve decisive Truths of the Tenth Word and by the firm and clear consecutive arguments in Arabic which form the basis and summary of the Tenth Word and the Second Station of this Word. This Station discusses in question and answer form a number of the aspects of Paradise which have been the cause of criticism. If Divine assistance is forthcoming, a great Word will later be written about that mighty truth. God willing.
In the Name of God, the Merciful, the Compassionate.
And give glad tidings to those who believe and act righteously that theirs shall be gardens beneath which flow rivers. Everytime they are fed with fruits therefrom, they will say: “Why, this is what we were fed with before.” For they will be given things in similitude. And they shall have therein spouses pure, and shall abide there for ever. – Qur’an, 2:25.
The brief answers to a number of questions about eternal Paradise.
The descriptions of the Qur’an’s verses about Paradise, which are more beautiful than Paradise, more lovely than the houris, and sweeter than the water of Salsabil, leave nothing to be said about it so that anyone should say it. However, in order to bring closer to the understanding those shining, pre-eternal, post-eternal, elevated and exquisite verses, we shall mention a number of steps, and, as samples of that Qur’anic Paradise, a number of fine points which are like samples of its flowers. We shall point to these through five allusive questions and answers. Indeed, Paradise is the means both to all spiritual and non-physical pleasures, and to all physical pleasures.
QUESTION: What connection with eternity and Paradise has faulty, deficient, changing, unstable, and suffering corporeality? Since the spirit has elevated pleasures, that is sufficient. Why is bodily resurrection necessary for bodily pleasures?
THE ANSWER: Because, just as in relation to water, air, and light, earth is dense and dark, but since it is the source and means of all the varieties of Divine artefacts, in meaning it rises above the other elements; and just as in regard to the mystery of its comprehensiveness and on condition it is purified, the human soul, which is also dense, rises above all the other human subtle faculties; so too corporeality is the richest and most comprehensive and all-embracing mirror to the manifestation of the Divine Names. All the tools and instruments for measuring the contents of the treasuries of mercy and reckoning their balances lie in corporeality. For example, if scales to the number of sorts of food and their pleasures did not originate in the sense of taste in the tongue, it could not taste and weigh them all up, and recognize and experience them. Also, the instruments for experiencing and knowing the manifestations of most of the Divine Names, and tasting and recognizing them, again lie in corporeality. And the faculties for experiencing all the infinitely various pleasures are also in corporeality.
As is proved in the Eleventh Word, it is understood clearly from the disposition of the universe and man’s comprehensiveness that the universe’s Maker wants to make known all the treasuries of His mercy, and all the manifestations of His Names, and to make experienced all the varieties of His bounties. The abode of bliss, therefore, which is a vast pool formed from the flood of the universe and a great exhibition of the textiles woven on the loom of the universe and an everlasting store of the crops produced in the arable field of this world, will resemble the universe to a degree. And it will preserve all its fundamental matters, both corporeal and spiritual. Its All-Wise Maker, the Most Compassionate One, will also give as recompense for the duties of the physical tools and instruments, pleasures worthy of them; and to His servants, as a wage and reward for the particular worship of each. Otherwise a situation would occur that was contrary to His wisdom, justice, and mercy, which is in no way fitting for the beauty of His mercy and perfection of His justice, and in no way compatible with them.
QUESTION: If a body is living, its parts are constantly being formed and dissolved; it is doomed to extinction and cannot be eternal. Eating and drinking are for the perpetuation of the individual, and sexual relations are for the perpetuation of the species. These are fundamental to this world, but there is no need for them in the world of eternity and hereafter. So why are they among the greatest pleasures of Paradise?
THE ANSWER: Firstly, the bodies of living creatures are doomed to annihilation and death in this world because of an imbalance between what is taken in and what is expended. From childhood until maturity much is taken in, and after that what is expended increases; the balance is spoilt, and the body dies. In the world of eternity, however, the particles of the body remain constant and are not subject to composition and dissolution, or else the balance remains constant. 1 –
(1 – In this world, the bodies of humans and animals are like guesthouses, barracks, and schools for particles. The lifeless particles enter them and acquire worthiness to be particles for the everlasting realm, which is living, then they leave them. In the hereafter, however, according to the verse, “The Abode of the Hereafter, that is life indeed,” the light of life is general. There is no necessity for that travelling, drill, and instruction in order to be illuminated. Particles will remain constant as permanent fixtures.)
Like a closed circle or perpetual motion, the body of the living creature becomes eternal together with the functioning of the machine of bodily life for pleasure. Although in this world eating and drinking and sexual relations arise from need and perform a function, various delights and pleasures have been placed within them as an immediate wage for the duty performed, and these are superior to other pleasures. Since in this abode of sorrows eating and sexual relations are the means to so many wonderful and various pleasures, certainly in Paradise, which is the abode of pleasure and bliss, those pleasures will take on a sublime form. The recompense of the duties pertaining to the hereafter performed here will also be added to them as pleasure, and they will be augmented by worldly needs which have taken the form of agreeable, otherworldly appetites, so will become an all-embracing, living source of pleasure worthy of Paradise and suitable to eternity. Indeed, according to the meaning of the verse,
And what is the life of this world but amusement and play? But indeed the Abode of the hereafter, that is life indeed, – Qur’an, 29:64.
substances, matters, which are inanimate and without consciousness and life in the abode of this world, there will be living and conscious. Like human beings and animals here, the trees and stones there will understand commands and carry them out. If you tell a tree to bring you such-and-such a fruit, it will bring it. And if you tell such-and-such a stone to come, it will come. Since stones and trees will take on this elevated form, it surely necessitates that, together with preserving their bodily realities, eating, drinking, and sexual relations also will take on a form higher than their worldly form, higher to the degree that Paradise is higher than this world.
SOURCES
Bediuzzaman Said Nursi, The Words – The Twenty-Eighth Word – This Word is about Paradise, The English translations of the Risale-i Nur Collection, translated by Şükran Vahide and published by Sözler Neşriyat, are an exact printed version of the original text. (erisale.com)
The Twenty-Eighth Word – https://erisale.com/index.jsp?locale=en#content.en.201.513
Man is such an antique work of art of Almighty God – The Twenty-Third Word by Said Nursi
The Transformative Power of Faith: Human Value and Belief in The Twenty-Third Word by Said Nursi
This text explores the profound impact of faith on the human soul and value, explaining how belief elevates and ennobles the individual. According to the author, faith serves as a spiritual link connecting human beings to their Creator, enabling them to recognize the Divine artistry manifested within them. Through faith, a person ceases to be merely a temporary material existence and attains an eternal worth, rising to a rank worthy of Paradise.
In contrast, disbelief severs this sacred connection, burying the precious qualities within the human being in darkness and reducing him to nothing more than a transient and insignificant piece of matter. The text illustrates this striking difference through the analogy of an antique work of art: when a masterpiece loses its connection to its artist, its value falls to that of mere scrap. Likewise, a human being’s true significance diminishes when detached from the Creator.
Ultimately, the text argues that a person’s genuine importance does not stem from physical existence alone, but from the ability to reflect and manifest the attributes of the Creator, serving as a mirror to the Divine.
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The Twenty-Third Word
In the Name of God, the Merciful, the Compassionate.
Indeed, We have created man on the most excellent of patterns, Then sent him down to the lowest of the low, Except those who believe and do good deeds. – Qur’an, 95:4-6.
First Chapter
We shall explain in five ‘Points’ only five of the virtues of belief out of thousands.
FIRST POINT
Through the light of belief, man rises to the highest of the high and acquires a value worthy of Paradise. And through the darkness of unbelief, he descends to the lowest of the low and falls to a position fit for Hell. For belief connects man to the All-Glorious Maker; it is a relation. Thus, man acquires value by virtue of the Divine art and inscriptions of the dominical Names which become apparent in him through belief. Unbelief severs the relation, and due to that severance the dominical art is concealed. His value then is only in respect to the matter of his physical being. And since this matter has only a transitory, passing, temporary animal life, its value is virtually nothing. We shall explain this mystery by means of a comparison:
For example: among man’s arts, the value of the materials used and that of the art are entirely different. Sometimes they are equal, sometimes the material is more valuable, and sometimes it happens that five liras’ worth of art is to be found in material like iron worth five kurush. Sometimes, even, an antique work of art is worth a million while the material of which it is composed is not worth five kurush. If such a work of art is taken to the antiques market and ascribed to a brilliant and accomplished artist of former times, and announced mentioning the artist and that art, it may be sold for a million liras. Whereas if it is taken to the scrap-dealers, the only price received will be for the five kurush’s worth of iron.
Thus, man is such an antique work of art of Almighty God. He is a most subtle and graceful miracle of His power whom He created to manifest all his Names and their inscriptions, in the form of a miniature specimen of the universe. If the light of belief enters his being, all the meaningful inscriptions on him may be read. As one who believes, he reads them consciously, and through that relation, causes others to read them. That is to say, the dominical art in man becomes apparent through meanings like, “I am the creature and artefact of the All-Glorious Maker. I manifest His mercy and munificence.” That is, belief, which consists of being connected to the Maker, makes apparent all the works of art in man. Man’s value is in accordance with that dominical art and by virtue of being a mirror to the Eternally Besought One. In this respect insignificant man becomes God’s addressee and a guest of the Sustainer worthy of Paradise superior to all other creatures.
However, should unbelief, which consists of the severance of the relation, enter man’s being, then all those meaningful inscriptions of the Divine Names are plunged into darkness and become illegible. For if the Maker is forgotten, the spiritual aspects which look to Him will not be comprehended, they will be as though reversed. The majority of those meaningful sublime arts and elevated inscriptions will be hidden. The remainder, those that may be seen with the eye, will be attributed to lowly causes, nature, and chance, and will become utterly devoid of value. While they are all brilliant diamonds, they become dull pieces of glass. His importance looks only to his animal, physical being. And as we said, the aim and fruit of his physical being is only to pass a brief and partial life as the most impotent, needy, and grieving of animals. Then it decays and departs. See how unbelief destroys human nature, and transforms it from diamonds into coal.
SOURCES
Bediuzzaman Said Nursi, The Words – The Twenty-Third Word – First Chapter, The English translations of the Risale-i Nur Collection, translated by Şükran Vahide and published by Sözler Neşriyat, are an exact printed version of the original text. (erisale.com)
Now generosity requires liberality; compassion cannot dispense with beneficence; and awesomeness and honour make it imperative that the discourteous be chastised. But not even a thousandth part of what that generosity and awesomeness require is to be seen in this realm. The oppressor retains his power, and the oppressed, his humiliation, as they both depart and migrate from this realm. Their affairs are, then, left to the same Supreme Tribunal of which we speak. – Readings from the Tenth Word “Resurrection and the Hereafter” – 2
SHORTS
The Tenth Word
Resurrection and the Hereafter
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•Second Aspect:
Look at the organization and administration of this kingdom! See how everyone, including the poorest and the weakest, is provided with perfect and ornate sustenance. The best care is taken of the sick. Royal and delicious foods, dishes, jewel encrusted decorations, embroidered garments, splendid feasts — all are to be found here. See how everyone pays due attention to his duties, with the exception of empty-headed people such as yourself. No one transgresses his bounds by as much as an inch. The greatest of all men is engaged in modest and obedient service, with an attitude of fear and awe. The ruler of this kingdom must possess, then, great generosity and all-embracing compassion, as well as, at the same time, great dignity, exalted awesomeness and honour. Now generosity requires liberality; compassion cannot dispense with beneficence; and awesomeness and honour make it imperative that the discourteous be chastised. But not even a thousandth part of what that generosity and awesomeness require is to be seen in this realm. The oppressor retains his power, and the oppressed, his humiliation, as they both depart and migrate from this realm. Their affairs are, then, left to the same Supreme Tribunal of which we speak.
• Third Aspect:
See with what lofty wisdom and ordering affairs are managed, and with what true justice and balance transactions are effected! Now a wise polity requires that those who seek refuge under the protecting wing of the state should receive favour, and justice demands that the rights of subjects be preserved, so that the splendour of the state should not suffer. But here in this land, not a thousandth part of the requirements of such wisdom and justice is fulfilled; for example, empty-headed people such as yourself usually leave this realm unpunished. So again we say, matters are postponed for the consideration of a Supreme Tribunal.
• Fourth Aspect:
Look at these innumerable and peerless jewels that are displayed here, these unparalleled dishes laid out like a banquet! They demonstrate that the ruler of these lands is possessed of infinite generosity and an inexhaustible treasury. Now such generosity and such a treasury deserve and require a bounteous display that should be eternal and include all possible objects of desire. They further require that all who come as guests to partake of that display should be there eternally and not suffer the pain of death and separation. For just as the cessation of pain is pleasurable, so too is the cessation of pleasure painful! Look at these displays and the announcements concerning them! And listen to these heralds proclaiming the fine and delicate arts of a miracle-working monarch, and demonstrating his perfections! They are declaring his peerless and invisible beauty, and speaking of the subtle manifestations of his hidden beauteousness; he must be possessed, then, of a great and astounding invisible beauty and perfection. This flawless hidden perfection requires one who will appreciate and admire it, who will gaze on it exclaiming, Ma’shallah!, thus displaying it and making it known.
As for concealed and peerless beauty, it too requires to see and be seen, or rather to behold itself in two ways. The first consists of contemplating itself in different mirrors, and the second of contemplating itself by means of the contemplation of enraptured spectators and astounded admirers. Hidden beauty wishes, then, to see and be seen, to contemplate itself eternally and be contemplated without cease. It desires also permanent existence for those who gaze upon it in awe and rapture. For eternal beauty can never be content with a transient admirer; moreover, an admirer destined to perish without hope of return will find his love turning to enmity whenever he imagines his death, and his admiration and respect will yield to contempt. It is in man’s nature to hate the unknown and the unaccustomed. Now everyone leaves the hospice of this realm very quickly and vanishes, having seen only a light or a shadow of the perfection and beauty for no more than a moment, without in any way being satiated. Hence, it is necessary that he should go towards an eternal realm where he will contemplate the Divine beauty and perfection.
