For instance, the sun appears in a fragment of glass with its light, heat, and shape. But if the tiny image of the sun in the fragment were to speak and say: "My light floods the whole world, my heat warms everything!' And if it were to say that it was a million times larger than the globe of the earth, it would be understood just how contrary to the truth it was. In exactly the same way, while a prophet resides in his true station which is like the sun, the appearance of a manifestation of it that accords with the fragment-like capacity of a spiritualist or medium cannot speak in the name of that reality. If he does, it would be contrary to it a hundred times over. The insignificant manifestation reflected in spiritualism or mediumship can in no way be compared with the sacred nature of the non-material Sun that is the recipient of revelation. For a fragment of glass at the lowest of the low cannot be brought side by side with the reality of that non-material sun at the highest of the high, To attempt to do so is utter disrespect. Only, drawing close to the station of prophethood by progressing through spiritual journeying, some of the saints like Jalal al-Dīn al-Suyuti [^50] were graced with the Sun's conversation. But as is proved in the Risale-i Nur, such progress, a sort of conversation through the sainthood of the Prophet (UWBP), occurs in accordance with the saints' degrees and their capacities.
[^50]:Jalāl al-Dīn al-Suyūṭī (d. 911/1505). Reputedly the most prolific author, on a great variety of subjects, in Islamic history. He claimed to have seen the Prophet Muhammad (UWBP) more than seventy times when awake. See, al-Sha'rānī, al-Ṭabaqāt al-Ṣughrā (Cairo, 1970), 29.) [Tr.]
The reality of prophethood is far higher than sainthood; the communications and conversation experienced by means of spiritualism or spiritual advancement, can in no way approach communication with true prophets and so cannot be a basis of new rulings of the Shari'a.
The calling up of spirits does not come from religion but from the sensitivity of philosophy, and is an action that is opposed both to truth, and to good conduct. It is a grievous insult and lack of respect to attract those at sacred stations at the highest of the high to the Ouija boards, the seat of lies, at the lowest of the low. It is just like summoning the king to a hovel. What is pure truth, decency, respect, and benefit is such persons as Jalal al-Dīn al-Suyuti, Jalal al-Dīn Rumi, [^51] and Imam Rabbani [^52] rising through
[^51]:Mawlānā Jalāl al-Dīn al-Rūmī ibn Bahā' al-Dīn Walad (d. 672/1273). Author of the famous didactic poetical work, the Mathnawī-i Ma'nawī, known in Turkish as the Mesnevi, and founder of the Mevlevi Order. [Tr.]
[^52]:Shaykh Aḥmad Sirhindī (d. 1034/1624) was born in Sirhind in India is popularly known as Imam Rabbani and also as the Regenerator of the Second Millennium (Mujaddid-i Alf-i Thānī). He purified Islam of heterodox accretions and was founder of the Mujaddidī branch of the Naqshbandī Order. [Tr.]