"And have certain belief in the hereafter (wa bi'1-âklhirati hum yûqinûn)"

Consider this: this phrase refers to the fourth of the four well-known aims of the Qur'an: the resurrection of the dead. I have deduced ten proofs of it from the Qur'an's word-order and have set them out in another book.¹ It will be useful to summarize them here. They are as follows:

The resurrection of the dead is a reality, for there is perfect, intentional order in the universe. There is total wisdom in creation. There is nothing futile in the world. There is no waste in creation (al-fitra). This testimony is vouched for by the inductive reasoning of all the sciences, each of which is a faithful witness to the order in its field of study. Also, there being repeated resurrections in most things, such as the days and the years and so on, [testifies to the resurrection of the dead], Man's innate disposition also points to it. It is indicated too by his infinite hopes and desires. The All-Wise Maker's mercy also alludes to the resurrection, while the truthful tongue of Allâh's Messenger (Upon whom be blessings and peace) states it explicitly. And the Inimitable Qur'an testifies to it with such verses as "Seeing that He has created you in successive stages ,"(71:14) and "Nor is your Sustainer ever unjust to His servants."(41:46) These ten genuine proofs are keys to eternal happpiness and to the doors of Paradise.

An Explanation of the First Proof: If the universe did not result in everlasting happiness, the order in it, which its Maker has laid down with the greatest skill and precision, leaving minds in amazement, would be a flimsy, deceptive form, and all non-material matters and connections, and relationships and links in the order would go for nothing. The order is order only because it leads to eternal happiness. That is, the fine points and non-material aspects of the order only sprout in the next world. Otherwise, all those non-material aspects would be extinguished, all the bonds be broken, all the relationships severed, and the order would cease to be. But the power inherent in the order declares in resounding voice that it would not let it be broken and dissolved.

Second Proof: The faultless wisdom [in the universe], which is the exemplification of pre-eternal providence (al-'inâyat al-azaliyya) and consists of following uses and instances of wisdom in all the realms (lit. species - naw') of beings, indeed in every part of each - as is testified to by the sciences, gives the glad tidings of eternal happiness. We would otherwise have to deny these purposes and benefits the certainty of which compels us to acknowledge them. For then the benefits would not be benefits, and the wisdom would not be wisdom, and the uses would not be useful. And this is pure sophistry.

The Third Proof, which expounds the Second: Science testifies also that the Maker chooses the shortest path in everything, and the closest side, and the lightest and most beautiful form. This indicates the absence of futility. And this suggests that the Maker is truly serious. And this could only be with the coming of eternal happiness. Otherwise existence would descend to the level of absolute non-existence and everything would be transformed into pure futility. Glory be unto to You! You did not create this in vain!

1.Nursi, Muhâkemat [first published 1911] (Istanbul: Sözler Yayınevi, 1977), 151-153. As the New Said, he later included the same proofs in the Twenty-Ninth Word, The Words (Istanbul: Sözler Publications, 2002), 538-545.