The Third Matter: The way of attaining eternal youth



What follows is a summary of an instructive incident that is described in Gençlik Rehberi:

I was once sitting by a window in Eskişehir Prison during the National Republic Day. The young girls in the school opposite the prison were playing and cheering in the schoolyard. Suddenly, I saw them fifty years on, their future conditions played out to me like a film on a movie screen. I saw that of those fifty to sixty girl students, forty to fifty had turned to dust in their graves and were suffering. The other ten were unattractive septuagenarians, despised by those from whom they might have expected love, on account of the fact that they had not preserved their chastity when young. Observing this, I wept at their pitiable states. Some of my friends in the prison heard my weeping and asked me what was wrong, but I had to tell them to leave me alone for a while.

You must understand that what I saw was real and not imaginary. Just as summer and fall are followed by winter, the summer of youth and the fall of old age are followed by the winter of the grave and the Intermediate Realm. If there were a device which could show future events in the same way that films can show the events of the past, then those of fifty years ago would be shown in the present, and the people of misguidance and vice would be shown their condition fifty years from now; they would cry out in pain and disgust, bemoaning bitterly their present state of apparent felicity and illicit pleasures.

While preoccupied with these observations in Eskişehir Prison, a sort of collective persona, which encourages vice and misguidance, appeared embodied before me like a devil in human form. It said:

“We want to taste all the pleasures and joys of life, and to make others taste them too; do not interfere with us!”

In response I said:

“Since for the sake of pleasure and enjoyment you do not recall death but, rather, plunge yourself into vice and misguidance, know for a fact that because of your misguidance all the past is dead and non-existent: it is a desolate and most dreadful graveyard, filled with rotted corpses. The pains that arise from those innumerable separations you have suffered and from the deaths of your friends—pains which, since there is no hope of reunion with your loved ones, have had a grievous effect on what remains of your heart and mind—will soon destroy those insignificant drunken pleasures which constitute your present. As for the future, well, because of your lack of belief, that too is nothing more than a dark, dead, and desolate wasteland. And since the unfortunate wretches who are destined to come from there to emerge in this realm of existence and in the present will also be beheaded by the executioner’s sword of death and, according to your assumption, thrown into non-existence, on account of your concern and relationship with them which stems from your being a creature with intelligence, grievous worries will rain down continuously on your disbelieving head, devastating beyond recognition your petty, dissolute pleasure.

“If you abandon misguidance and vice and enter the sphere of true belief and righteousness, you will see through the light of faith that the past is neither non-existent nor a graveyard filled with rotted corpses; rather, it is a real, luminous world that has been transformed into the future: it is a waiting-room for the immortal spirits who will enter palaces of happiness in the world to come. Since it is so, it gives no pain; on the contrary, depending on the degree and strength of one’s belief, it causes a sort of paradisiacal pleasure in the world. The future, too, when seen through the eye of belief, is not a dark, desolate wasteland, but a ground in whose palaces of eternal happiness banquets and exhibitions of gifts have been set up by an All-Merciful, All-Compassionate One of Majesty and Benevolence—One Who has infinite Mercy and Munificence and Who makes spring and summer into tables laden with bounties. Since the movie screen of belief reveals the future to be like this and since belief also gives the awareness that people are being dispatched there through the door death, everyone can experience some sort of the pleasure pertaining to that permanent realm while still in this world, to the degree and strength of their belief. In conclusion, true, pain-free pleasure can be found only in belief and is possible only through belief.

“Since it is related to our discussion, we will explain something which was included in Gençlik Rehberi as a postscript, namely a single instance of the thousands of benefits and pleasures that belief produces even in this world. It is as follows:

“Imagine, for example, that your beloved only child is suffering the pangs of death and you are desperately worried about her painful demise. Suddenly, a physician like Khidr or Luqman appears with a wonderful medicine, which he gives to your loved one. Your dear, most adorable child opens her eyes, delivered from death. Can you imagine the joy and relief that you would feel at her recovery and escape from death?

“Like the child in the example, countless people whom you love and for whom you are concerned are, in your view, about to rot away for all eternity in the graveyard of the past. Suddenly, like Luqman the Wise, the truth of belief shines a light from the window of the heart onto the grave, which is thought of as a vast place of eternal annihilation. Thanks to the truth and light of belief, all of the dead spring to life, as though saying, ‘We did not die and will not die; we will meet with you again!’ What boundless joy and exhilaration you would feel at experiencing this reality! By giving the same boundless joy and exhilaration in this world, belief proves that it is like a seed—a seed which, were it to be embodied, would grow into a private paradise, a veritable Touba-tree of eternal felicity.”

Persisting in its obduracy, that devil in human form responded thus:

“At least we can pass our lives like animals, immersed in pleasure and enjoyment, indulging ourselves with amusement and dissipation, and casting all thought of these subtle and delicate matters out of our minds!”

My answer was as follows:

“No, you cannot live like an animal, not least because neither past nor future exists for animals. They feel neither sorrow nor regret over the past nor worry or fear with regard to what is yet to come. An animal receives unalloyed pleasure. It lives and sleeps in comfort, offering thanks and praise to its Creator. Even an animal that is about to be slaughtered does not feel anything. It feels pain as the knife cuts its throat, but that pain is momentary and disappears in an instant. This means that keeping the Unseen unknown, without revealing what will happen there, is a great instance of Divine mercy and compassion; it is an even greater blessing for innocent animals. But on account of the fact that human beings are sentient, and because their past and future can be seen to emerge from the Unseen to some extent, what lies beyond the veil of the visible world cannot remain wholly hidden; as a result, O human being, you are unable to live as carefree and unconcerned as animals. Regrets about the past, the pain of separation and worries about the future reduce to ashes your fleeting present pleasures, making them a hundred times less appealing than those enjoyed by the animals. Since this is a fact, either abandon your intellect, turn yourself into an animal, and achieve salvation that way or, alternatively, come to your senses through true belief, pay heed to the Qur’an, and experience pure pleasure also in this transitory world, which is a hundred times greater than that enjoyed by animals.”

For a while, these words of mine silenced my adversary. But in his obstinacy he turned to me once more and said: “Well, then, we can at least live like the irreligious people of the West.”

I replied:

“In the same way that you cannot live like animals, you cannot live like the irreligious people of the West either. For even if they deny one Prophet, they believe in others. Even if they do not recognize the Prophets, they may believe in God. And even if they do not know God, they may have certain personal characteristics and virtues through which they find fulfillment. But if a Muslim denies the final Prophet, the greatest of God’s Messengers, upon him and them be peace and blessings, whose religion and mission are universal, to what can they turn? For they will be unable to accept any other Prophet and will even have to turn their back on God Himself. For their knowledge of God and all the other Prophets has reached them through Prophet Muhammad, upon him be peace and blessings; without him, how can other Prophets have a place in anyone’s heart? It is because of this that while many people have, since the earliest times, abandoned other faiths to enter Islam, few, if any, Muslims have become true Jews or Christians. Muslims who abandon Islam tend rather to become completely irreligious: as a rule, their characters are corrupted and they become a danger to the country and nation.”

Hearing this argument, the obstinate devil in human garb could find no further straw at which to clutch. Unable to respond, it disappeared and went to Hell.

So, classmates of mine in this School of Joseph! Reality is as I have described it, affirmed by the Risale-i Nur which, with its proofs, has worn down the obduracy of many an obstinate soul and caused numerous people to believe over the past twenty years. Since it is thus, we should therefore follow the way of belief and correct conduct—a way which is safe and easy, and which benefits our lives and those of the members of our nation not only in this world but also in the next. Instead of indulging ourselves with pointless and ultimately painful fantasies, we should spend our free time reciting the suras of the Qur’an that we have memorized and learn their meaning from friends who can teach them. We should make up for the canonical Prayers we have failed to perform in the past. And, taking advantage of each other’s good qualities, we should try to transform this prison into a blessed garden in which the seeds of good character can be nurtured. With righteous deeds such as these, we should do our best so that the prison governor and those concerned may be kindly masters and guides charged with the duty of preparing people for Paradise in the School of Joseph and supervising their training and education, rather than dispensers of torment, like the Angels of Hell, who stand over criminals and murderers.

Said Nursi