Thus, in the first instance, the glass of the mirror is ‘the meaning that looks to the thing  itself,’ while Re’fet is its ‘significative meaning.’ In the second instance, the glass of the mirror is ‘the significative meaning’, that is, it is looked at not for itself but for another meaning; that is, the reflection. The reflection is ‘the meaning which looks to the thing itself.’  That is, it is included in one respect in the definition “it points  to  a  meaning  in  itself.”  While  the  mirror  verifies  the  definition  of  its ‘significative meaning,’ which is “it points to the meaning of another.”

According  to  the  Qur’anic  view,  all  the  beings  in  the  universe  are  letters, expressing through their ‘significative meaning,’ the meaning of another. That is, they make known the names and attributes of that Other. Soulless philosophy for the most part looks  in  accordance  with ‘the meaning  which  looks to  the thing itself’ and deviates into the bog of nature. However, I do not have the time now for much talk. In fact, I cannot even write the final and easiest and most important part of the Index. Convey my greetings to your study companions, in particular, Husrev, Bekir, Rüşdü, Lütfü, Shaykh Mustafa, Hâfız Ahmed, Sezâi, the Mehmed’s, and the Hojas. I pray for the blessed innocents in your household.

The Enduring One, He is the Enduring One!

Your brother, S a i d  N u r s i