The Fourth Word is a call to Love and Brotherhood. Bediuzzaman says that "the thing most worthy of love is love, and the quality most deserving of enmity is enmity." For it is love that guarantees man's social life and ensures his happiness, while enmity and hatred have overturned his social life, and more than anything deserve to be loathed and shunned. The awesome evil and destruction of the two World Wars [^227] show that the time for enmity and hostility is finished, so that enemies, even, so long as they are not aggressive, should not attract the enmity of Muslims. Hell and Divine punishment are enough for them.

[^227]:See note 25 of this chapter.

As for believers, he says that sometimes arrogance or self-worship may cause a fellow-believer to be unjustly hostile towards them without realizing it. But this is to slight powerful causes of love, like belief, Islam, nationality, and humanity. If the causes of enmity are personal matters, these are like small stones; to nurture enmity towards a Muslim is a great error; it is like scorning the causes of love, which are as great as a mountain. [^228]

[^228]:Nursi, Hutbe-i Şamiye, 44-6 (Eng. tr.: Damascus Sermon, 49-51).

In the Fifth Word, Bediuzzaman is urging the Arabs to take up their positions alongside the Turks as sentries of the sacred citadel of Islamic nationhood. We have already seen how Freedom and constitutionalism were serving and would serve to develop awareness of the sense of Islamic nationhood among Muslims. Here we learn more of why this was vital for the Islamic world, With his knowledge of the modern world and extraordinarily clear vision of the way it would take, Bediuzzaman explained to his listeners that at this time man's actions, either good or bad, very often do not remain with the doer, but have widespread consequences; one sin may become a hundred sins, and one good deed, a thousand good deeds. He explained it in the following way:

Thus, through the bond of this sacred nationhood, all the people of Islam are like a single tribe. Like the members of a tribe, the groups and peoples of Islam are connected to one another through Islamic brotherhood. They assist one another morally, and, if necessary, materially. It is as if all the groups of Islam are bound to each other with a luminous chain.

If a member of a tribe commits a crime, all its members are guilty in the eyes of another, enemy, tribe. It is as though each member of the tribe had committed the crime so that the enemy becomes the enemy of all of them. That single crime becomes like thousands of crimes. And if a member of the tribe performs a good act which is the cause of pride affecting the heart