Why think that the universe points to an infinite or absolute Cause, as opposed to a merely finite one?  We discuss this issue with the benefit of selected readings from Bediuzzaman Said Nursi's 'Rays' collection.

Could the universe be the product of two or more Divine beings?  Our scholars have traditionally repudiated this idea via the dalîl al-tamánu' (often translated as the 'argument from mutual hindrance').  The argument itself has its roots in the verse, "Had there been in the heavens and earth gods besides Allah, both would have been ruined..." (Quran 21:22).  In this session, we consider Bediuzzaman Said Nursi's take on the issue, as discussed in his Second Flash, Second Station.

What is the reality of entities in the universe?  Are physical objects merely collections of particles, formed in certain ways?  Or is there more to them than just this?  In this session, we read and discuss part of Bediuzzaman Said Nursi's Thirty-Second Word, Third Stopping Place, where he reveals the Muslim view that all created entities are, in reality, manifestations of the Divine Names - and their essences are mere shadows of this reality.  What is far more significant than the physical substance of entities is the fact that they are places for the manifestation of Allah's Names and attributes, and function to make His beauty and perfection known.

A discussion of dua (supplication), its forms, power and the circumstances under which it becomes most acceptable.  Based on Bediuzzaman Said Nursi's Twenty-Fourth Letter, First Addendum.

In order for our actions to count as worship, and thereby gain value for us, they need to be done with sincerity (ikhlas).  This means that they need to be for Allah's sake, or to gain His pleasure.  Yet it seems that many of our actions are motivated, at least in part, by our own desires and needs.  Does this render these actions 'insincere'?  Can we pursue certain pleasures, yet still manifest ikhlas in doing so?  We try to reconcile this issue with the benefit of selected readings from Bediuzzaman Said Nursi's Nineteenth, Twentieth and Twenty-First Flashes.

What is the human 'ana' (ego)?  Why has Allah created us with this faculty, which makes us feel as though we 'own' and 'do' various things?  How does it enable we finite beings to know the infinite or absolute Names and attributes of Allah?  How can it be misused?  We discuss these and related issues in this session, with the benefit of readings from Bediuzzaman Said Nursi's 'Thirtieth Word, First Aim.

In this session, we discuss the issue of backbiting.  We consider what does and does not count as backbiting.  We then focus on the spiritual or metaphysical consequences of backbiting, and particularly its relation to brotherhood (ukhuwwah), sincerity (ikhlas) and worshipfulness.  Based on the Conclusion of the Twenty-Second Letter in Bediuzzaman Said Nursi's Risale-i Nur Collection. 

How should the Muslim view entities and events in the world, and how does this view differ from that of the secular philosopher and naturalistic scientist?  We consider this issue from the perspective of Bediuzzaman Said Nursi's Twelfth Word.  In doing so, we also consider whether it is in any sense problematic for a Muslim to desire the company or affection of created beings.

Do we have any basis for enmity (hatred, hostility or dislike) toward a fellow believer, on the basis of wrongs that they commit against us?  In his Twenty Second Letter, Bediuzzaman Said Nursi provides us with numerous reasons why we cannot.  One of these is that qadar and qadâ (Divine determining and decree) have a share in these events in which we are wronged by fellow believers.  As part of this session, we also discuss how can the latter fact can be reconciled with the belief that Allah never wrongs us and never commits evil.

We learned from our readings last week that all the good that occurs in the world is attributable wholly to Allah.  This week, we ask whether any of the evil that occurs in the world is also attributable to Allah.  We learn that nothing that Allah creates - none of the physical events He causes - are actually evil.  Certain physical events may appear evil, but are in fact merely 'apparently' evil.  They are evil only from our mistaken and self-centred perspective - a perspective that fails to take into account the various instances of good that Allah achieves through them.   We learn that the only time 'real' evil occurs in the world is when we limited, free-willed beings misuse our free will. Based on the Second Point of Bediuzzaman Said Nursi's Eighteenth Word.