Then, a question occurred Io me the decisive answer to which is included in the Thirteenth Flash, about the wisdom in seeking refuge with God from Satan. In meaning it asked me: 'The people of guidance are assisted and strengthened by innumerable sweet fruits and benefits like these, the fine results of good deeds, and the Most Merciful of the Merci-ful's compassionate succour and assistance, so why are they frequently defeated by the people of misguidance, and sometimes twenty or a hundred of them are routed?" While pondering over this, I recalled the mobilizations and angels in the Qur'an in lhe face of Satan's feeble machinations, and Almighty God's sending assistance co the people of belief. Since the Risale і Nur has explained the purpose and wisdom of this with decisive proofs, we shall here allude to it only briefly.
Yes, sometimes in the face of a single vandal setting fire to a palace that a hundred men have made, the palace can remain standing only if a hundred men protect it and recourse is made to the government and the king. For its existence is possible only through the existence of all its conditions and causes, but its non-existence and destruction may occur through the non-existence of a single condition. Just as the palace may be burnt to the ground by a layabout with a single match, so with some small actions, satans from among jinn and men cause vast destruction and terrible non-physical conflagrations. Yes, the basis and origin of all bad, evils and sins is non-existence, it is destruction. The non-existence and destruction are concealed beneath apparent existence. Thus, relying on this point, satans from among jinn and men and evil beings withstand an infinite force with an extremely weak force, driving the people of truth and reality to continually seek refuge at the Divine Court, and to flee to it. The Qur'an therefore mobilizes great forces for their protection. It gives for their use ninety-nine Divine Names, and commands them sternly to withstand those enemies.
From (his answer became apparent the tip of a vast truth and basis of an awesome matter. It was Uke this: just as Paradise bears the crops of all the worlds of existence and produces the eternal shoots of the seeds grown in this world: so in order to display the grievous consequences of the innumerable terrible worlds of non-existence and nothingness. Hell scorches up the products of that non-existence, and among its other functions, that terrible factory cleanses the universe of existence of the filth of the world of non-existence. For now we shall not open the door of this awesome matter; God willing, it shall be elucidated later.
Another particular and example of the fruit of belief in the angels concerns the questioning angels, Munkar and Nakir;⁴² it is this: in my imagination I entered my grave, telling myself: "I am bound to enter here, the same as everyone else." While taking fright at the bleakness and despair of the lonely, dark, cold, narrow solitary confinement of the grave, two blessed friends resembling Munkar and Nakir appeared. They began to debate with me. My heart and grave were broadened, illumined, and warmed; windows were opened up onto the world of spirits. I felt truly happy at that situation which I saw in the imagination then, and will see in reality in the future, and I offered thanks.
A medrese student who was studying Arabic grammar died and in replying to Munkar and Nakir's question of "Who is your Sustainer?", thought he was in his own medrese and said: "'Who' is the subject, 'your Sustainer' is its predicate; ask me something difficult; that's easy." It made both the angels, and the spirits who were present, and a diviner of graves who witnessed the incident, laugh, and brought a smile to Divine mercy.
Being delivered from torment, the late Hafız Ali, a martyr hero of the Risale-i Nur, died in prison while writing out and enthusiastically studying the treatise of The Fruits of Belief. Just as he replied in the grave to the questioning angels with the truths of The Fruits of Belief —as he had in court here—, so I and the Risale-i Nur students shall reply to those questions with the brilliant and powerful proofs of the Risale-i Nur, in the future in fact and now in meaning, and will cause the angels to confirm them and appreciate them and congratulate them; God willing.
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42. al-tirmidhi, jana’iz 70; abu davud (in meaninig) ii 540-541; ibn Maja, jana’iz 65; Musnad ,iii, 126; iv,288.