Another small example of belief in the angels leading to worldly happi¬ness is this: an innocent child who had learnt his lesson from the llm-i Hal, said to another child who was wailing at the death of his little brother: "Don't cry, be thankful, because your brother has gone to heaven and is with the angels. He is enjoying himself there and having a better time than us. He is flying around like the angels, and taking a look at everything." He turned his friend's woeful tears into happy smiles.
Exactly like that weeping child, in the grim situation of this sorrowful winter I received news of two deaths. One was my nephew, the late Fuad, who had both come first in advanced schools, and had published the truths of the Risale-i Nur. The second was my late sister, called Hanım, a scholar who went on the Hajj and died while circumambulating the Ka'ba. These deaths of two relatives made me weep, like that of the late Abdurrahman, which is described in the Treatise For The Elderly. Then, through the light of belief I saw in my heart that the innocent Fuad and righteous Hanım had as companions angels and houris in place of humans and had been saved from the perils and sins of this world. Feeling overwhelming joy instead of that searing sorrow, I congratulated both them, and Fuad's father, Abdiilmecid, and myself, and I offered thanks to the Most Merciful of the Merciful. This has been included here as a prayer for mercy for the two departed.
All the comparisons and allegories in the Risale-i Nur describe the fruits of belief that have as their consequences happiness in this world and the next. In respect of the happiness and pleasures of life they display in this world, those universal and extensive fruits give news that they will gain for man everlasting happiness, indeed, that they will produce shoots and develop in that way. Five of those numerous universal fruits have been written at the end of the Thirty-First Word as fruits of the Ascension, and five are included as examples in the Fifth Branch of the Twenty-Fourth Word.
We said at the beginning that each of the pillars of faith have numerous different fruits, even innumerable fruits, and that similarly, a single fruit of the totality of the fruits is vast Paradise, and another is eternal happiness, while another and perhaps the sweetest is the vision of God. Also some of the fruits of belief yielding happiness in both worlds, this world and the hereafter, have been well described in the comparison at the end of the Thirty-Second Word.
Evidence that belief in Divine Determining yields precious fruits in this world is the fact that the saying "those who believe in Divine Determining are saved from unhappiness" is widely known as a proverb. Two universal fruits of belief in Divine Determining are explained in the fine comparison at the end of the Treatise On Divine Determining, which is about two men who enter the lovely garden of a palace, and I myself in my own life have experienced thousands of times and understood that if one does not believe in Divine Determining, it destroys the happiness of this worldly life. But whenever, in grievous misfortunes, I looked from the point of view of Divine Determining, I saw that they were greatly lightened, and I would be astonished at how those who do not believe it can continue to live.
One of the universal fruits of the pillar of belief in the angels is alluded to in the Second Station of the Twenty-Second Word like this: supplicating Almighty God, Azra'il (PUH) said:
"Your servants will be vexed at me and complain about me when I carry out my duty of seizing the spirits of the dying."
He was told in reply: "I shall make illnesses and calamities a veil to your duties, so my servants' complaints will be directed at them and not at you."
Azra'il's duty is a veil in exactly the same way that the above are veils, so that unjustified complaints are not directed at Almighty God. For not everyone can see the aspects of wisdom, mercy, beauty, and advantage in death; they see its apparent face and start to object and complain. Azra'il was made a veil so that these unjustified complaints are not directed at the Absolutely Compassionate One. In exactly the same way, the function of all the angels, indeed of all apparent causes, is to be veils to the dignity of dominicality, so that the dignity and holiness of Divine power and compre¬hensiveness of Divine mercy are preserved in things the beauty of which is not apparent and the wisdom of which is not understood; and they are not the target of objections, and so that in the superficial view Divine power does not appear to be in contact with base, trivial, or cruel things.