Then, just as because of his intelligence, he is about to fall headlong from being the highest of the animals to the lowest and most wretched, belief in the hereafter comes to his assistance. It expands the present, as constricting as the grave, so that it encompasses the past and future and is as broad as the world, and shows the bounds of existence to stretch from pre-eternity to post-eternity. Thinking of his father being in the realm of bliss and world of spirits and the fraternity of his brothers continuing to eternity, and knowing that his wife will be a beautiful companion in Paradise also, he will love and respect them, be kindly and assist them. He will not exploit the important duties which are for relationships in that broad sphere of life and existence for the worthless matters of this world, with its petty hatreds and interests. His good qualities and attainments will advance to the degree he is successful in being earnestly loyal and truly sincere, and his humanity will increase. Although Һе does not receive the pleasure from life that a sparrow receives, he becomes the most eminent and happy guest in the universe, superior to all the animals, and the best loved and most acceptable servant of the universe's Owner. This consequence has also been elucidated with proofs in the Risale-i Nur, so here we suffice with this.
A fourth benefit of belief in the hereafter, which looks to man's social life A summary of this result is set forth in the Ninth Ray of the Risale-i Nur, it is as follows:
Children, which form a quarter of mankind, can live a human existence only through belief in the hereafter, and sustain their human capacity. They otherwise live only childish, empty existences, blunting their grievous pains with trifling playthings. For the effect of the constant deaths around them of children like themselves on their sensitive minds, and weak hearts which in the future will nurture far-reaching desires, and their vulnerable spirits, makes their minds and lives into instruments of torture. But then, through instruction in belief in the hereafter, in place of their anxieties, and the playthings behind which they hid so as not to see those deaths, they feel a joy and expansion, and say: "My brother or my friend has died and become a bird in Paradise. He is flying around and enjoying himself better than we are. And my mother has died, but she has gone to Divine mercy. She will again take me into her embrace in Paradise and I shall see her again." They may live in a state befitting humanity.
It is only in belief in the hereafter that the elderly, who form another quarter of mankind, can find consolation, in the face of the close extinction of their lives and their entering the soil, and their fine and lovable worlds coming to an end. Those kindly, venerable fathers and devoted, tender mothers would otherwise feel such a disturbance of the spirit and tumult of the heart that the world would become a despairing prison for them and life, a ghastly torture. But then belief in the hereafter says to them: "Don't worry! You have an immortal youth; a shining, endless life awaits you. You will be joyfully reunited with the children and relatives you have lost.
AII your good deeds have been preserved and you will receive your reward." It affords them such solace and joy that were they to experience old age a hundred times over all at the same time, it would not cause them despair.
One third of mankind is formed by the youth. With their turbulent emotions, the youths are not always able to control their bold intelligences and are overcome by their passions. If then they lose their faith in the hereafter and do not recall the torments of Hell, it puts in danger the property and honour of the upright people in society, and the peace and self-respect of the weak and elderly. One youth may destroy the happiness of a contented home for one minute's pleasure, then pay the penalty in prison for four or five years, degenerating into a wild animal. If belief in the hereafter comes to his assistance and he swiftly comes to his senses, saying: "It's true the government informers can't see me and I can hide from them, but the angels of a Glorious Monarch who has a prison like Hell see me and are recording all my evil deeds. I am not free and independent; I am a traveller charged with duties. One day I too will be old and weak." He suddenly starts to feel a sympathy and respect for those he wanted to cruelly assault. This too is explained with proofs in the Risale-i Nur, so deeming that sufficient, we here cut it short.