Olsen Place Readers

14/12/2024

Selam all,

Last week, I chose a section to complement the Guide for Youth reading done the prior week. Tonight, we decided to continue the reading from last week, from The Words. As we turned the page, we found ourselves back in the same section from the Guide for Youth. The Guide for Youth had led us back to the Guide for Youth again. Taking it as a sign for our reading, we kept going with this section: "A Warning, Lesson and Reminder Given to a Number of Unhappy Youths."

Our youth passes with time and must be spent wisely. Have we used it on the good path, striving towards eternal youth, or squandered it recklessly, risking the punishment of Hellfire?

Ustad explains that the youth of this life is like a small sample of the eternal life to come. It is a fleeting opportunity—a chance to sow the seeds of goodness for a lasting harvest in the hereafter. But sins weigh heavily on us. They not only destroy our eternal life but also corrupt and change us in this world. The consequence of sins is visible in the unhappiness and dissatisfaction they leave behind, robbing us of true happiness in this life and the next.

The best way for us is the path of the permissible and moderation. We have been given a balanced way of life that keeps us from falling into excess and regret. Past sins, however, often leave us burdened with deep remorse. Only by living heedlessly, as an animal might, can we temporarily escape the guilt of those regrets. But this is not the way for us as human beings with a higher purpose. If we live like animals we have fallen to the lowest of the low.

When we ask ourselves about good actions, the answer lies in sincerity. Good actions are measured and rewarded by sincerity, and sincerity is cultivated through constant and consistent practice. Regular reading of the Risale-i Nur strengthens sincerity by giving us reminders and clarity about our responsibilities to Allah.

A question was asked: Is it not easier to reform our lives and improve our Islamic practice now, rather than waiting for the metaphorical "prison" of hardship or regret to force us to change? It is true that it is difficult to change in the grip of comfort and laziness. This is why we need to awaken to the reality of our own "prison"—our mortality and the certainty of death. Ustad explains that the realisation of this truth, though small, is significant. It is this awakening that brings true sincerity to our actions.

The transformation seen in prisoners who read the Risale-i Nur is an example of this principle. Their hearts and lives changed because they were reading these books at a time when they were ready to receive their guidance. This is a lesson for us all: the sincerity and readiness of the heart determine how we receive the guidance of Allah’s words.

08/12/2024

Selam dear friends,
Bobby here. We read from the Second Station of the Thirteenth Word. Last time, we read this section to learn a lesson about death. This time we were reading it from the perspective of youth.

A compelling insight emerged around the concept of youth - not merely as a physical state, but as an embodiment of passionate energy that Allah bestows upon us. We contemplated how this divine gift of vitality is often misdirected solely toward material pursuits, while we defer spiritual devotion to our later years. This creates a peculiar paradox: we wait until our energy wanes before turning to worship, rather than channeling our prime vigor toward divine purposes.

The discussion touched upon the profound relationship between temptation and reason. Those immersed in worldly pursuits often find their faculty of reason dimmed by the constant wash of distractions, making it difficult to contemplate mortality and eternal truths. Yet, like a drowning person breaking through water's surface, moments of clarity can emerge when we recognize our spiritual predicament.

A particularly moving observation arose about the transformative power of witnessing janazah (funeral) rites. The direct experience of laying someone in their grave serves as a powerful reminder of our temporary sojourn in this world. Such moments pierce through the veil of heedlessness that often shrouds our daily existence.

For reflection:
- How do we channel our youthful energy between worldly and spiritual pursuits?
- What veils of distraction might be dulling our spiritual perception?
- How can we maintain awareness of our mortality without falling into despair?
- What means do we have to wake ourselves from the "slumber of distraction"?

The gathering concluded with a powerful reminder that true contentment lies not in fleeting pleasures, but in aligning ourselves with Prophet Muhammad's ﷺ guidance, the eternal compass for humanity.

Join us next week as we continue our journey through these profound teachings, insha'Allah.

25/11/2024

Bobby here.

Last night, there was some confusion about where we should read from, and we ended up randomly selecting the 29th Letter. Interestingly, this was quite fitting since we had been discussing the path of Risale-i Nur and the broader journey of studying Islam.

This section begins with a question about the mysteries of the Quran. Here, Ustad explains that the Quran is an endless treasury, a source for all the ages of humanity. As time passes, more truths are revealed, yet the key idea remains unchanged: the Quran was complete during the time of the Prophet, and all its meanings and truths corroborate and support each other. As the Quran remains fresh in its meanings for the modern age, it never contradicts or diminishes the truths held by previous generations.

Since its revelation, the Quran has called upon each generation to study it and learn its truths. Though it remains unchanged and unaltered, it continues to reveal more and more meanings. If we accept the premise that the Quran reveals new truths suitable for each time period, then we should eagerly seek to discover and study these truths. These truths are essential for us—they are the necessary antidotes to the poison of our time. For me, this search has led to the Risale-i Nur. Within its pages, I find a guide that helps me live as a Muslim in this challenging world.

Until next time, peace.

Bobby

09/11/2024

Selam all,

Bobby here with last night's discussion write-up.

We had Mirza on the books, and he chose to read from the 12th Letter of _The Letters_. He had recently discussed with his colleagues the reasons behind human existence, which prompted him to do more research, and he found this section.

The 12th Letter addresses three linked questions: what is the wisdom behind Prophet Adam's (as) sin; what is the wisdom in the creation of Shaytans; and what is the wisdom behind our suffering in this trial of human life?

The action of Prophet Adam (as) constituted the first sin. It marked the completion of human nature—representing the first conversation between the Nafs (self) and Shaytan, the first deception, the first lie, the first human act against Allah's command, the first punishment, the first prayer, and finally, forgiveness. Prophet Adam's (as) action did not create the trial; Allah had already planned the trial of human existence from beginning to end. Instead, Prophet Adam (as) was honoured as the one to initiate the trial. In his story lies the wisdom of our struggle: the constant battle against Shaytan, the challenge of overcoming the deception of the Nafs, and the striving to heed our conscience and follow Allah's commands.

The next question considered the creation of Shaytans: what is the wisdom in their existence and being set upon us? The answer lies in understanding that the creation of evil itself is not evil. Our trial is a test of the highest order, rooted in the primordial choice between good and evil—nothing is more fundamental. For the trial to occur, evil must exist. Good and evil must coexist and clash in conflict. It is our struggle against evil that elevates us. Yes, Shaytans are evil, but their existence is good, wise, and necessary.

What about the masses of people who fall into unbelief and fail the trial? The answer is that the true majority of humanity is about quality, not quantity. Ustad provided several analogies, and my favourite was the comparison of sowing seeds to grow a date tree. How many seeds are scattered compared to how many actually grow?

The final question addressed suffering. Its wisdom lies in life itself. Life is constant change and growth. Within the calamities and challenges we face are countless instances of wisdom. Allah gives us both the problem and the solution, the affliction and the remedy.

It was a truly memorable discussion, and I learnt a great deal last night.

Until next time, peace.

Bobby

04/11/2024

Selam all,

Bobby here.

Last Saturday's reading was a deep and interesting one. It was my turn to read, and I chose the 31st Window of the 33rd Word. The 33rd Word presents 33 different aspects (windows) that prove the necessary existence of Allah and His unity. The idea here is that everything in the universe is a window through which we can find Allah and learn about Him.

So what can our lives and existence teach us about Allah? The answer is a lot. Ustad Said Nursi gives an amazingly deep explanation.

Three aspects are presented. In the first aspect, we are a mirror that shows Allah through opposite negative attributes. Our weakness shows Allah's infinite strength. Our poverty shows Allah's endless wealth. And so on. We have many characteristics that are negative and deficient, and because of this we need to have an infinite power, strength, love, and so on, to fulfill these needs. Within us, the conscience is always aware of this reality. Ustad says that the hands of the conscience are always raised in dua to Allah.

This is the beauty of Islam. This is why Islam is the true religion. In order to find the true God to worship, a person does not need to find an obscure book or rely on people. The first step is to look inside with humility and honesty, to recognize our infinite needs and our powerlessness to achieve them. However, these are not bad traits. These are pathways to see that our life itself shows that there must be a God and there must be only one God. Even if a person may not know the name "Allah," through this window of human life as a mirror of opposites, a person can start to see the names "All-Powerful" and "All-Compassionate."

This was just the beginning of our discussion on Saturday. Rather than giving a broad summary of the 31st Window, I wanted to drill down into a detailed point. I really encourage everyone to read this section again. The Risale-i Nur is truly a text that teaches us, and you will learn something new each time.

Until next time.

Peace.

19/10/2024

Selam, all, Bobby here.

Last night, we read from the 17th Word, Second Station. There is a particular section that discusses "I love not those that set" (Qur'an, 6:76). The focus question for the night's reading was, "What do we treat as permanent and what do we treat as transitory in our lives?" This question is significant because it challenges us to reflect deeply on our attachments and whether they lead us to true, lasting fulfillment. This question is significant because it challenges us to reflect deeply on our attachments and whether they lead us to true, lasting fulfillment.

When we look at the things to which we have attached our time and effort, our hopes and fears, we often see that many of them are transitory, temporary pleasures of this world. For most of us, (I know this is true for me), this happens unconsciously; these attachments often go unnoticed.

This part of the Risale-i Nur looks at what it means to find permanence and to discard the temporary. The phrase "I love not those that set" was uttered by Prophet Ibrahim (Upon Whom Be Peace) and is part of a Quranic verse (6:76). This was the conclusion of his search after observing the moon and the sun. He sought Allah with his longing for eternity, and he realized that only true permanence could satisfy him. Everything else would eventually fade, and if he were to give his love and devotion without compromise, only a Permanent and Eternal One would be deserving of it.

The lesson for us is the importance of seeking permanence. We live in a transitory world. Our bodies and minds are transitory too. But we can find permanence in this world through the transitory. There are things we hold on to that seem like massive life goals. We may have passions, ambitions, or dreams that we pursue. We may strive for more money, status, or fame. The first step is to realize that these aims are transitory and that they will not lead us to permanence.

Instead, we can move from the transitory to the permanent by recognizing each blessing we have and tracing it back to the One who gave it to us. Everything that Allah gives us is a blessing and a message that teaches us about His Names. Within each thing, each moment, each event, is a core that leads us to a better understanding of Allah. That permanence is wrapped in a transitory shell. Our task is to find that core and place it in our hearts. As for the shell, Ustad said it best: "Fearlessly cast words without meaning on the winds of transience."

Until next week, Inshallah.

05/10/2024

Selam all, Bobby here. Yesterday was the 5th of October and it our last discussion before the Daylight Saving changes.

Our reading continued from the 21st Flash on Sincerity. We started from the Second Means of "Your Fourth Rule".

Among the things that can destroy the sincerity within a community is the desire for gain, either material, fame or power. The aim of an Islamic community is the service of the Quran. We should come together for the purpose of learning Islam and helping others learn it too. This service is powered by sincerity, Ikhlas. This is a special sincerity that is both incredibly strong but very fragile at the same time. We have read about how 1 + 1 + 1 can be combined into 111 through the mystery of this sincerity. This is the Divine assistance given to Muslims who come together with a pure heart. This is the strength of sincerity, but it can be harmed if we take paths that lead to hypocrisy.

The paths to hypocrisy may not always be obvious and may even contradict modern culture. We should not seek material benefit. Even something like charity should not be sought, or expected. This is an amazing thought because Islamic efforts rely on charity to survive and operate. Many Islamic efforts have complex charity operations. Yet, Ustad warns that sincerity is far more important to preserve, and it is better to avoid the harms from expecting charity.

There is also no point in rivalry between Muslims. We should realise that when we share the efforts between each other, the reward is not decreased. No, everyone involved gets the same total reward. Ustad calls this mutual participation of the good of the Hereafter through the mystery of sincerity, cooperation through the mystery of brotherhood and the joint enterprise through the mystery of unity.

With this in mind, the desiring of "fame, renown or position" seem even more dangerous. This is the Second Obstacle that can destroy sincerity. This is a path that not only damages sincerity but also leads to associating partners with Allah.the one quote that encapsulates the section for me has always been "There is no position of father among brothers." The path of the Risale-i Nur emphasises equality among believers. We are equal in our creation and we are united in our sincere efforts.

Until next time,

Peace.

01/10/2024

Salam, Halid here continuing from last week’s discussion on sincerity from the twenty-first flash.

We continued from the third rule, that being that all of our strength comes from sincerity and truth. Ustad elucidates this by comparing the twenty years of service he had completed in Istanbul and the eight years of service completed in Barla. He had a thousandfold more resources and helpers in Istanbul, however in Barla, Ustad had much harder conditions under the pressure of unfair government officials and had lesser followers; nevertheless the service completed in Barla was a hundred times more impactful due to greater Ikhlas.

The fourth rule indicated that we should take pride and glory in our brothers’ achievements, and refrain from jealousy, that breaks sincerity. Ustad takes example from the Sufis way of fenafilresul or “annihilation in the prophet” and fenafilshaykh or “annihilation in the shaykh”, which means to completely dedicate one's life to the resul or to their shayhk. However Üstad transformed that meaning into fenafilihvan or tefani among brothers. Which means to forget one's own soul and live among their brothers positive attributes and emotions.

A way to maintain and increase our ihklas as read in this passage, was to be in remembrance of death. The remembrance of death stops us from believing that our life is eternal, and thus deattaches our soul from pride and hypocrisy. Another is to attain true, unshakeable iman in Allah to a higher level.

We finalised this week's discussion by elaborating on one of obstacles to sincerity, that being the rivalry for material wealth or advantages within the service. Service should not be done for material benefit, but for the sake of Allah, if not the sacredness of the service is damaged.

22/09/2024

Selam all, Halid here

We only had two people yesterday: myself and Yusuf, but it was a very deep sohbet.

Before we started with the 21st flash, I asked for the definition of ikhlas, that is: doing everything, every action for the sake of Allah.

Then, we discussed some of the other possible purposes behind our actions, which is not based on ikhlas. Those other purposes included increasing ones pride in him or herself, gaining material wealth, gaining power or authority.

The beginning of the 21st Flash allowed us to understand the importance of ikhlas and the severity of partaking in actions without it: "Otherwise, what we have achieved so far in our sacred service will in part be lost."

In the following parts of this passage Üstad Said Nursi shares with us the principles of ikhlas in the form of rules, the first being seeking divine pleasure in our actions. The importance of it was shown in the following principle: If we obtained divine pleasure in our actions, it did not matter if the world did not accept that action, for Allah has accepted it.

The second rule, where we left off, is to not criticise our brothers who are employed in the service of the Quran. Our brothers, who are also spreading the truth of the Quran, are compared to parts in a machine of a factory. One does not overtake the other, and the other does not slow down the other, for if one part of the machinery were to malfunction, the whole machine would collapse. A functioning machine is compared to a brotherhood, which is held together with sincerity.

22/09/2024

20/09/2024

Selam all, I was at English sohbet in Sunshine today and an interesting question was asked.

A question about the final test of faith. At our last moment, we will be tested by Shaitan. Allah gives us the last and most important test before we die. If we fail this test, it is said that we will not pass as Muslims.

So, how can we pass this test? What can we do to prepare for it?

Death is unavoidable, and so is the test. It is a door we must pass through. There is nothing we can physically do to change it.
The only way is to prepare our spirit. This is the way of the Risale-i Nur. Look at the 25th Flash; it teaches us how to think about sickness, how to reflect on it, and how to grow spiritually and in sincerity. The path of the Risale-i Nur offers an experiential practice of Islam, where each moment of our lives becomes an opportunity for deep reflection. When each moment of our life is an Islamic lesson, then we are on the path where the chance of success is 99%.

15/09/2024

Selam all, Bob here.

Yesterday was the Mawlid, the birthday of the Prophet Muhammed (PBUH). It seemed a good night to focus on our remembrance and study of the Prophet, so I decided to read from the 19th Word. We started reading from the second droplet. Why is the Prophet important? What is the importance of the Prophet? As Muslims, we all have a concept of an answer. But in this chapter, Ustad demonstrates some of the many aspects of the Prophet's qualities and the impact of his message.

The Second droplet summarises the various sources and signs of the Prophet's affirmation. The Third Droplet asks us to go back to the Arabian Peninsula, during the Prophet's time to see the change that his message brought. The Fourth Droplet looks at how the message transformed life from a world of mourning and hostility to joy and harmony. The Fifth Droplet looks at how the universe is given meaning through the message. The Sixth Droplet looks at blessing of eternal happiness as conveyed through the message. The Seventh Droplet praises how the Prophet's message transformed the Arabian Peninsula. The Eighth Droplet looks at the massive change in the habits of the people when they embraced the message.

We stopped at this point, though the chapter continues until the Fourteenth Droplet. In this short reading, we can see that the qualities of the Prophet are deeply linked to the impact of the Message. The Message is demonstrated through the qualities of the Prophet. Each of these droplets creates a small lens through which we can look back in time and start to understand the magnitude of the change brought by the Prophet(PBUH).

Until next week, inshallah.