“When the heart is illumined through understanding, both the veil and delusion (or apprehensive imagination) are lifted from it.”¹⁾

“The sun, in its essence, could possibly not set today or not rise tomorrow—such a contingency is conceivable. Yet this possibility does not diminish our certainty nor plant a doubt within us. In the same way, delusions arising from the mere theoretical possibility of worldly life’s setting and the Hereafter’s rising do not harm the certitude (yaqin) of faith.”²⁾

“I do not accuse your hearts, souls, or intellects. I trust the effect the Risale-i Nur has produced in you. But the lower self, carnal desire, emotion, and delusive fancy sometimes deceive. Therefore, you are occasionally warned with severity — that severity is directed not toward your essence but toward the deceit of the ego, desire, emotion, and delusion. Be cautious.”³⁾

“Know, O noble friend! I have observed that even the faculties of delusion, assumption, and imagination—indeed all the human senses—ultimately return and unanimously seek refuge in the Truth (Al-Haqq), leaving no room for falsehood, impossibility, or doubt. Thus I saw that the universe exists only as the Qur’an describes it.”⁴⁾

“Friend! Do not hurry; here we must pause for a moment. Their objections are exceedingly weak and fragile—mere threads of sophistry spun from a chain of delusions. And these delusions themselves arise from faulty analogies. Their attempt to compare the Qur’an’s parables to human parables in order to diminish its perfection is a false analogy—for between them lies a difference as vast as between earth and heaven.”⁵⁾

“Though delusion may not take the form of conviction, or settled belief (itiqad), it can nonetheless assail the believer through the avenue of whispering.”⁶⁾

“According to certain Sufis, the Sidrat al-Muntaha represents the summit of Divine manifestation—where God turns, with His Names and Attributes, toward His honored servants: to their outer being with the Name Az-Zahir; to their inner being with Al-Batin; to their spirit with His special Name; to their self with the Attribute of Lordship; to their intellect with Ar-Rahman; to their faculty of delusion with Al-Haqq. It is a horizon of manifestation beyond which no created knowledge or perception can pass. All human sciences, awareness, and spiritual insights—however deep or lofty—eventually reach that limit and go no further. Claims of surpassing it belong only to the symbolic, experiential, and ineffable domains that transcend our human comprehension.”⁷⁾

“For those whose inner sight is open, the metaphysical dimension of existence is not delusion, imagination, or fancy—it is reality, an interior system. Only through such a dimension can human existence be intelligibly explained, life’s mystery resolved, the purpose of creation fulfilled, and our yearning for eternity made credible. When delusion and illusion melt away, the meaning-dimension stands revealed as the pathway of faith, the luminous spiral lifting knowledge into gnosis, the mount of love and yearning, the summons of attraction and rapture. It is the wellspring from which the worldview of every believer, the sustenance of every knower of God, the inner dynamism of every lover, and the unquenchable ardor of every saint are all nourished. Souls rooted in such a source form a transcendent harmony—a spiritual system wherein all things, from the microcosm to the macrocosm, fall into intelligible order, each becoming like a well-placed word in a perfect cosmic sentence.”⁸⁾

“From the standpoint of objective responsibility, if certain people base their judgments merely on suspicion and fall into misinterpretation or ill-intentioned commentary, you may not bear direct blame for their sin. But from the viewpoint of subjective responsibility—that is, of compassion and moral concern—we must be careful. If we truly feel profound mercy and affection for all believers and wish not to cause them to utter, see, hear, or think anything sinful, then it becomes incumbent upon us to dispel the delusions, doubts, and hesitations that may arise in their minds. Therefore, out of mercy and brotherly concern, we must take great care not to provoke others into jealousy, suspicion, or envy—not to excite their competitive instincts—but to act always with sensitivity and prudence.”⁹⁾

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