tiny spark which sprang from them to my lowly heart. I seek your acceptance and help so that inspiration should not cease, And I kiss your hands respectfully and await your prayers.

Your student in need of your prayers,

Hasan Feyzi (May God have mercy on him) ∗∗∗

► (052) ◄

My Dear, Loyal Brothers!

It came to my heart that I should explain four matters to you.

T h e   F i r s t   M a t t e r: This is the reply to a question that has been asked both verbally and tacitly and in other ways.

It has been asked: Since the Risale-i Nur is the source of wonders, and leads to an unfolding of the truths of belief greater than the Sufi tarikats and some of its loyal students are in one respect at the level of sainthood (velâyet), why don't they appear to manifest spiritual experiences and illuminations and physical wonders like the saints? Why don't its students seek such things? What is the reason for this?

The Answer: Firstly, the reason is true sincerity. Because for people who do not completely conquer their souls, temporary pleasures and miraculous wonders become their goal in this world and the reason for their works of the hereafter, and this spoils sincerity. For the works of the hereafter may not be sought with worldly goals and pleasures; if they are, it destroys true sincerity.

Secondly: Wonder-working and illuminations are only for those ordinary people who travel the Sufi way but whose belief is merely imitative and has not reached the level of realization. Sometimes miracle-like wonders strengthen the weak and the convictions of people given to whispering doubts. Whereas the proofs of the truths of belief the Risale-i Nur adduces leave no place for doubts; they afford certainty and leave no need at all for wonders and illuminations. So since the certain affirmative belief it induces is far superior to illuminations, spiritual delights, and wonder- working, its true students do not seek anything of that sort.

Thirdly: A principle of the Risale-i Nur is to know one's own faults and without rivalry to serve humbly seeking God's pleasure alone. But in this era of egotism, differences and a sort of rivalry between the followers of the Sufi way who perform wonders and seek the pleasure of illuminations, cause the heedless to think ill of them and to accuse them of egotism and selfishness. This shows that it is absolutely imperative that the Risale-i Nur