In reply, the obstinate man said: "I can only say this in the face of these proofs of yours: All praise be to God for I have come to believe. And I believe İn a way bright as the sun and clear as daylight that this country has a single King of Perfection, this world, a Single Glorious Owner, this palace, a Single Beauteous Maker. May God be pleased with you, for you have saved me from my former obstinacy and foolishness. Each of the proofs you showed was sufficient to demonstrate the truth. But because with each successive proof, clearer, pleasanter, more agreeable, more lumi¬nous, finer levels of knowledge, veils in acqain-tanceship, and windows of love were opened and revealed, I waited and listened."
Our story in the form of a comparison alluding to the mighty truth of Divine Unity and belief in God has now reached its conclusion.
Success and Guidance are from God alone.

In this section, we will summarize one hun¬dredth part of the consequences of belief in the Hereafter, and the benefits accruing from it for felicity both in this world and the Hereafter. As for the benefits pertaining to life in the Hereafter, the clarifications given in the Qur'an of Miracu¬lous Exposition leave no need for further explana¬tion. We will therfore leave discussion of them to the Qur'an, and assign tű the Risale-i Nur the explanation of those benefits that pertain to happi¬ness in this world. In a brief summary, we will set forth three or four of the hundreds of conse¬quences of belief in the Hereafter for man's indi¬vidual and social life.
The First: in contrast to other living beings, man is attached to the world as much as he is attached to his own household, and at the behest of his nature, he cultivates serious relations with his fellow humans, just as he does with his own kith and kin. Just as he desires a temporary state of apparent permanence in this world, so too he desires a real permanence in an eternal realm with an ardour that borders on love. Just as he seeks to satisfy the need of his stomach for food, so too he is obliged by his nature to struggle to provide his intelligence, heart and spirit, each like a hungry stomach, with a form of food and nurture that is as wide as this world, and even extends as far as eternity. He has such desires and demands that nothing short of eternal bliss can satisfy him. As indicated in the Tenth Word, I once asked my imagination in my childhood: "Do you wish to be given a life lasting one million years and enjoy rule over the world, but afterwards to be cast into annihilation and nothingness? Or do you wish for a life that shall be eternal, but ordinary and trou¬blesome?" I saw that it desired the second, and sighed at the thought of the first. I said: "I wish for eternity, even if it be spent in Hell."
So if, then, the pleasures of this world cannot satisfy the imaginative faculty, which is a servant of the essence of man, then that most comprehen¬sive essence İs bound by its nature to seek a link with eternity.
While man is thus at the mercy of his infinite wishes and hopes, and his capital is naught but an infinitesimal and partial will, joined to absolute indigence, belief in the Hereafter is so powerful,effective and rich a treasury for him, such a source of happiness and pleasure, such a succour and refuge, and such a means of consolation for the unending sorrows of the world, that if he were to spend his whole life in acquiring this fruit and benefit he would not have paid too high a price.
The second fruit of belief in the Hereafter, a benefit pertaining to individual life: This conse¬quence of belief, already explained in the third Topic and in a footnote to A Guide For Youth, is of the utmost importance.
The most important anxiety facing every man in every age is the manner is which he, like his relatives and friends, will enter the place of execu¬tion that is the graveyard. Wretched man, who is ready to sacrifice himself for even a single friend, imagines that thousands, or even millions or bil¬lions, of his friends have been parted from him for eternity and sent to their execution, and this notion causes him a pain worse than the torment of Hell. While he is enmeshed in these thoughts, belief in the Hereafter comes, opens his eyes and lifts up the veil. "Look!" it says, and, looking with faith, he experiences a spiritual pleasure —a fore¬taste of the pleasures of Paradise— and beholds his friends delivered from eternal death and decay, awaiting him joyfully in a luminous world. We curtail our discussion of this matter here, since it is adequately explained with various proofs else¬where in the Risale-i Nur.