In His Name, be He glorified!

A Conversation with the Women, My Believing Sisters of the hereafter

At  the  time  I  returned  to  blessed  Isparta,  which  bears  the  meaning  of  the Medresetü’z-Zehra,1  for the third time, I had seen the sincere and enthusiastic interest shown by women towards the Risale-i Nur in some other provinces, and had realized that in a way far exceeding my due they had confidence in my instruction in it. I heard then that the women in  Isparta, my blessed sisters of the hereafter, were waiting to receive instruction from me, as though I were going to instruct them in mosques in the manner of preaching. I was ill with five or so different illnesses, in a wretched state, lacking the strength to speak and think, yet that night the following was imparted to

my heart, impellingly: “Fifteen years ago you wrote A Guide for Youth at the request of some youths and it was a source of benefit for many. Women, however, are in even greater need of a guide at this time.” Despite my extreme weakness, wretchedness, and powerlessness, in the face of this warning I wrote very concisely in three points a number of necessary matters  which I now explain to my blessed sisters and young spiritual offspring.

FIRST POINT

Since one of the fundamental principles of the Risale-i Nur is compassion and women are champions of compassion, they are by nature more closely connected with the Risale-i Nur than others. Praise be to God, this natural sympathy is felt in many places.  The  self-sacrifice   within  such  compassion  seeks  nothing  in  return  and expresses true sincerity, and so is of the greatest importance at this time.

Yes, the fact that wanting nothing in return, a mother will sacrifice her life to

save her  young from danger, as demanded by her nature and  with true sincerity, shows  that  women are capable of great heroism. By developing this heroism, they may save their lives both in this world and in the hereafter. However, this important attribute does not unfold under the influence of certain bad currents of thought, or else it is exploited. A small example out of hundreds is as follows:

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1   For the Medresetü’z-Zehra, See note 21, page 325.