Almighty God that my body so expands in Hell that no room will remain for the believers and that it suffers torments in their place!" So that I myself might attain an atom's worth of his holy self-sacrifice, I said that I would agree to Hell to save, through belief, a handful of people from its fire. In any event, worship may not be performed to enter heaven or be saved from Hell; to do so invalidates it. It may only be performed as compliance with the divine command and to seek divine pleasure.
To return to discussion of our collection of Qur'anic verses:
Usama (May God be pleased with him), one of the Most Noble Prophet's (Upon whom be blessings and peace) leading commanders, compiled a collection of verses from various of the Qur'an's suras, and one day recited those about praise of God (ḥamd), one day those about seeking forgiveness, one day those about glorification of God, one day those about reliance on God, one day those about greetings of peace, one day those about the affirmation of divine unity, one day those about the phrase: "There is no god but God," and one day about the word Lord and Sustainer (Rabb). He made this an invocation for himself. That is to say, the Messenger (Upon whom be blessings and peace) gave his sanction to such collections (ḥizb).
Furthermore, since this ḥizb of ours has been collated of verses about the truths of belief and particularly of verses from the beginnings of suras, "In the Name of God, the Merciful, the Compassionate" is written at its head. The collection fires enthusiasm to read the whole Qur'an; it does not diminish it. Also, since some of the desired verses about belief that could be recited only in twenty days, may be read in this collection in one or two days, I took some of those verses as an invocation for myself together with other verses from the beginnings of some of the suras, and they only subsequently assumed the form of a ḥizb.
That anonymous person imagined to be egotism my defending the dignity of learning against some arrogant little egotists. He fancied that my being unable to completely destroy the Nur students' good opinion of me to be self-conceit. And because, with the idea of securing the confidence of the students in my expositions of the truths of belief, I felt compelled to disclose the nearly one thousand signs and indications of the saints and of a number of verses, he supposed my explaining a part of these to my closest brother to be a form of self-advertisement.
Yes, it is a great crime and treachery at this time in our defensive position to display modesty and humility in the face of those whose egos are as swollen as the pharaoh's and who attack belief and the Risale-i Nur on