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The following piece about Ustad Bediuzzaman and the Risale-i Nur written by Muhammad Ibrahim Elmas and his friends, members of the community of Sayyids living in Mecca al-Mukarrama, has great value in our view, just like the introduction to Tarihçe-i Hayat (Bediuzzaman’s Turkish biography) written half a century ago by the late poet and literary figure, Ali Ulvi Kurucu, who lived in Medina al-Munawwara.
When Ustad Bediuzzaman heard what Ali Ulvi had written, he said: “I am listening to this as the discussion of Medina al-Munawwara’s collective personality about the Risale-i Nur.” Similarly, we look on the following piece as a brilliant exposition of the Risale-i Nur by the collective personality of Mecca al-Mukarrama.”
Students of Ustad Bediuzzaman
who served him in his lifetime
ARTICLE: MUHAMMAD IBRAHIM ELMAS,
Makka al-Mukarrama, Saudi Arabia.
In the Name of God, the Merciful, the Compassionate.
All praise be to God, the Sustainer of all the worlds, and blessings and peace be upon the Lord of the Prophets and Messengers, our master Muhammad, and on all his Family and Companions.
One of the greatest blessings Almighty God bestows on the Umma of Muhammad (PBUH) is His charging them with preserving His religion and Book. Essentially, the true blessing lies in this, that there are innumerable ways of preserving them. One of its manifestations is Almighty God’s sending Renewers (mujaddid) down the centuries, to revive religion and illuminate its ways. One of those who were blessed with this honour, on whom divine favours were bestowed in abundance, was Bediuzzaman Said Nursi. (May Allah bestow the mercy of the righteous on him, and gather us together with the purified lovers of Himself in the everlasting realm. Amen.)
All praise be to God, my knowing this Imam was a divine bestowal. Firstly from his writings, then from the Risale-i Nur students, who read his books, and most importantly, from his distinguished students, who having seen him have profited abundantly.
Although I have only read the Risale-i Nur once and have not studied it in depth, I am writing this letter in haste to relate my impressions of this great Imam and his thought.
Firstly
In many respects, human, social, and spiritual, Imam Bediuzzaman Said Nursi takes his places among the great figures of human history, and captivates those who study him.
I far as I am aware, what has been written about him to date, does not describe him in full. The story of his life is fertile ground that needs to be set forth time and again to illuminate history, and to be the subject of much research, human and social. I am writing a few thoughts about the Imam, not to describe him, for I am not qualified to do that, or to correct what may have been misunderstood, for there are others more knowledgeable than myself who may do that, but to attract blessings and as a mark of respect in the hope that it may occasion a descent of divine mercy. With Allah’s help, I am saying that Imam Bediuzzaman has numerous different sides to be studied. Some of these have been described in his biography, but the question of how his personality may be profited from has not been researched in detail. Investigation of his qualities, particularly his stand towards social life, and his spiritual character would provide a powerful, brilliant guide for those wanting to progress.
Imam Bediuzzaman was distinguished by Almighty God in being given numerous attributes rendering him capable of carrying out the most burdensome duties. In my opinion the following contributed to the strength of his personality:
• Naturally sound character
• Courage and bravery
• Power of memory
• Elevated faculty for reflective thought and reflection
On looking at his early years, we see that it was these attributes that were dominant in him.
1. Naturally sound character: Everyone is born with a sound nature, but what differentiateed the Imam was Almighty God’s placing him a protective environment; that is, his parental and social environment. For his society was an Islamic one, with its members firm in belief, with certainty in their hearts and submission in their minds.
2) Courage and valour: Courage was one of his dominant characteristics since his early youth, while his boldness facilitated his stating openly whatever he wished.
3) Power of memory: His extraordinarily powerful memory was his most powerful aid when studying in childhood until the end of his days, in amassing knowledge of all kinds and in mental perception.
4) Elevated faculty of reflective thought and reflection: This is the most important of his attributes, for it was this faculty that opened up for him the treasuries of thought, making it possible for him to profit from them, and to penetrate to the heart of matters.
There are other attributes besides the above which are like the backbone of his character, and these are his comprehension and balance. It is clear that they were inborn rather than being acquired. In so far as I have read the Risale-i Nur and studied Bediuzzaman’s biography, I have understood that his human, social, and spiritual aspects, that is, his spirituality, morality, dealings with his surroundings, and attitude to the things that befell him should be written and discussed, rather than political matters. They should be presented to the reader in an agreeable literary style so that it may induce him to assume them himself and they may become profitable capital for him.
The existent writings about Imam Bediuzzaman depict him as oppressed and persecuted, with his opponents as despotic illogical lunatics. If this type of approach does not set events in their historical context, it may become repetative and boring, or be depressing to those who do not study it closely, and lacking in ideas, portraying a savage past. And this is unlikely to have a lasting effect.
In my opinion, the negative aspects should be discussed and analyzed together with the positive ones. Moreover, even if invalid, his oponents’ ideas should be explained and it should be shown in detail how Imam Bediuzzaman refuted them with his powerful light. In my humble view, this would be more effective and useful.
I have a few small observations to make about Ihsan Qasim as-Salihi’s (May Allah protect him and reward him abundantly for his efforts) biography. He only relates Bediuzzaman’s own words, but to preserve the balance there is need for other things to be written. But as I say, this is my own idea, and there is need for time to develop it fully.(1)
(1) The author had not read Sikke-i Tasdik-i Gaybî and the original Turkish biography since they had not been translated into Arabic.
Secondly
Imam Bediuzzaman al-Nursi says “The Risale-i Nur is a commentary on the All-Wise Qur’an in conformity with the understanding of the age and its expounds its truths. If the great saints of the past had lived today, they would have written these treatises.” When I first read this definition, I found it very interesting. I did not understand why he described the Risale-i Nur in this way and not the works of other ‘ulama. But praise be to God, He preserved me from objecting to this. I later realized that each of his definitions expressed a truth and had to be said. The Risale-i Nur is indeed in many ways different to the works of other ‘ulama. As far as I have understood, its distinctive aspects are as follows:
• Its comprehensiveness, balance, and precise statement of its purpose;
• Its unique way of combining the Islamic sciences;
• Its combining the schools and sects of Islam in a unique way;
• Its truly answering the intellectual needs of the age;
• Its reflecting most of the truths of the Qur’an and the Shari‘a suitably to the understand of all Muslims, despite their being of varying levels;
• Its offering in uniquely effective manner remedies for the mental and spiritual problems of Islamic society;
• Its presenting all its matters in a pleasant, simple style by means of a Qur’anic method, so that everyone may understand them;
• It points out realities through the windows of beings.
Everyone concerned with the Risale-i Nur knows the truth of these words of Bediuzzaman: “The Risale-i Nur reflects the lights of the Qur’an’s manifestations.” Like other people, Bediuzzaman himself benefited from the Risale-i Nur, and since progress in understanding it is unlimited, it was bestowed by Almighty God through His effusions and pure inspiration. Bediuzzaman said that it was his teacher and master too. Thus, when we consider the Risale-i Nur’s style and method together with its characteristics mentioned above, we are not surprised at such statements.
The aims of the Risale-i Nur as I see them:
• Explaining the purposes of the truths of belief, and two basic ones in particular:
i. Belief in Allah and His unity. And this is by means of sound, explicit, clear logical arguments and reasoned proofs.
ii. Belief in foremost the Prophet Muhammad (PBUH) and all the prophets, and understanding their high worth and elevated ranks. And this is by means sound, clear, reasoned proofs, and logical arguments.
• Exposition of the aims of Islam and its truths, by means of explaining the way of attaining them.
The Imam discusses numerous matters of importance in the Risale-i Nur, but two are of particular significance:
i. The salat or ritual prayers; the value, importance, and benefits of these, together with their mysteries, supplications and litanies. He proves to anyone of sound mind that the salat are one of the most important of the religious truths.
ii. Fasting: he explains the effects of fasting, how it trains the spirit and chastens the body, and he discloses many mysteries and instances of wisdom in fasting.
The chief aim of the Risale-i Nur is the detailed explanation of man’s duty and purpose in this life. For we may say that elucidating the truths of belief, it shows that as the fruit of the universe, man necessarily favours these truths, so that in essence it is an explanation of man’s duties towards himself, his Creator, and towards the world in which he finds himself.
Belief is also, by means of reasoned argument to reply with irrefutable, powerful, clear, and logical proofs to the numerous assaults on the truths of belief and matters of the Shari‘a.
The Risale-i Nur’s method is different. The most striking characteristics distinguishing it from other works are these:
i. Its elucidating many matters, from their preliminaries to their conclusions, with logical analysis which at the same time is healing.
ii. Its directing attention to reflection on the book of the universe and to opening its doors, so that the one searching for the truth will believe in the unseen behind the apparent, and pass to the meaning behind the form, and read the words of the book of the universe, and believe in the universe’s Lord and Sustainer.
iii. Its disclosing the truths of belief in the mirror of the Qur’an’s manifestations.
iv. Its pointing out the concealed things that may lead a person to misguidance, and alerting him to such things as whims, the instinctual soul, Dajjal and Sufyan, and finally silencing and repulsing the worst of these, Satan the Accursed.
v. The most important element of his method is that although he wrote these things in a Muslim society, was his choosing to present them with reasoned proofs and clear, logical arguments, and even combining the Islamic sciences and scientific facts. This is in essence what was new in the Risale-i Nur and its method, and his medrese.
Among all the works of the ‘ulama aiming to reform Islamic society, this unique method of the Risale-i Nur, which addresses the real needs of the age, indeed made it “the work of the age.” This shows us clearly the Risale-i Nur’s function, which is to guide the bewildered, point out the true way to those who have strayed from the path, arouse those plunged in slumbers of heedlessness, be the armour and weapons of the alert and aware, and to repulse and rout the forces of misguidance, atheism, and darkness. The Risale-i Nur’s adherence to the Qur’an and its aims causes it to reflect many of its characteristics, styles, and distinctive qualities. Yes, the Risale-i Nur is a mirror reflecting the lights of the Holy Book’s manifestations. Imam Bediuzzaman describes it as “silencing Satan, breaking the back of irreligion, shaking the foundations of unbelief, healing the sicknesses of the carnal soul, and dispelling its doubts.”
Thirdly
Every class of society can profit from the Risale-i Nur. Imam Bediuzzaman says that everyone can benefit from it according to his abilities and understanding. And it is a fact that everyone is of a different level. Here I want to mention a few things related to this. Some of these I have noticed myself; others I have been told by the brothers around me. The first to come to mind: of course, since the Risale-i Nur consists of profound sciences, principles, styles, and many other things besides, the ways of benefiting from it will be numerous.
The Imam (May God have mercy on him) said that he memorized ninety books on the basic religious sciences, and these became like steps to understanding the Qur’an and writing the Risale-i Nur. For this reason, its treatises are very rich and comprehensive in the knowledge they contain, and are at the same time brilliant masterpieces. He said too that he was charged with carrying out the aims for which the Risale-i Nur was written. Thus, although the treatises comprise numerous sciences, their aims are clear and principles firm, as though they were written particularly for each.
The ways of benefiting from the Risale-i Nur:
• It is fertile ground for academic research.
• If arranged suitably, it could be taught as a text book at every stage of education, by a method appropriate for each.
• It possesses characteristics of guidance that should be specified and presented academically to teachers and educationalists. If they receive such training, it could provide an Islamic education.
• It contains in very complete fashion the modern sciences, which Muslims are acquiring today, that is, the question of acquiring such sciences within sound, Islamic principles. Close study of the Risale-i Nur shows this in all its aspects. Bediuzzaman had comprehensive ideas on this subject and wanted to express them fully. And indeed he achieved this in unparalleled fashion in the Risale.
• It furnishes examples from living, permanent beings in the universe, and provides excellent comparisons that address everyone. I realized when reading it that it could be an important source for visual and audial media; that is, like the documentaries and useful cartoons they make for children. Serious study of it could bring to light many aspects related to this.
• There are sides to it that could be profited from in the future, but that we cannot explain at present. For now we have briefly mentioned this much. The Risale-i Nur contains many things that are indeed astonishing.
Fourthly
I tried to write what I had understood from the Risale-i Nur, but then Imam Bediuzzaman’s (May God have mercy on him) important student, kind Mustafa Sungur Abi (May God preserve him) came and we held many conversations about different matters. He told me to write my impressions of this. So complying with his wish, I am writing some of what I remember:
My first reading the Risale-i Nur was entirely a manifestation of divine determining. I was unacquainted with this renowned scholar and did not know him. I had only heard his name mentioned among contemporary scholars by Shaykh ‘Allama Imam ‘Abd al-Fattah (May God have mercy on him). However, when I came across a few of his short treatises, within a week my opinion completely changed.
I was always thinking about the coincidences (tawâfuq) connected to the Risale-i Nur. They were always occurring, while reading the Risale, or in our usual gatherings, and even in my private life or when talking to my father (May God preserve him). I thought they were instances of Imam Bediuzzaman’s karâma (keramet) or wonder-working. For without doubt, in addition to being a great scholar, he was a great saint, both during his life and after his death. Later I came to the conclusion that as the Imam states in the Risale, these coincidences are the clearest karâma and sign of the Risale-i Nur.
Very often questions would occur to me when reading the Risale-i Nur although they were completely unrelated or only had the slightest connection, or discussion of some subject was preoccupying me. Then through an extraordinary coincidence, instantaneously I would find the answer on the same page or on the facing one. At first I thought this was mere chance. But when it happened repeatedly, I came to realize that they were true ‘coincidences,’ and I took advantage of them even. There were so many I was astonished. I can’t explain it! I can say only that clearly divine grace and favour is with the Risale-i Nur.
As is shown by the above, those who adhere to the Risale-i Nur are like teachers, guides, assistants, and mentors.
Conclusion
May I say that although the Risale-i Nur is one link of the chain of Islamic endeavour and should be put together with the many varied endeavours of other ‘ulama, it is distinguished by the clear and extraordinary power within it.
Can we profit from the experience of our brothers in Turkey? For the Risale-i Nur has illuminated the physical sciences they study, and complemented them, and has pointed out the way of combining such sciences and the sciences of religion, which everyone is seeking.
I reckon from what I have written that our journey with the Risale-i Nur has begun but has not finished. We beseech Allah (May His glory be exalted) that he makes us successful in good works, verbal and practical. I request of our respected elders that they look tolerantly on our faults. May Almighty God preserve them. Amen.
When Ustad Bediuzzaman heard what Ali Ulvi had written, he said: “I am listening to this as the discussion of Medina al-Munawwara’s collective personality about the Risale-i Nur.” Similarly, we look on the following piece as a brilliant exposition of the Risale-i Nur by the collective personality of Mecca al-Mukarrama.”
Students of Ustad Bediuzzaman
who served him in his lifetime
ARTICLE: MUHAMMAD IBRAHIM ELMAS,
Makka al-Mukarrama, Saudi Arabia.
In the Name of God, the Merciful, the Compassionate.
All praise be to God, the Sustainer of all the worlds, and blessings and peace be upon the Lord of the Prophets and Messengers, our master Muhammad, and on all his Family and Companions.
One of the greatest blessings Almighty God bestows on the Umma of Muhammad (PBUH) is His charging them with preserving His religion and Book. Essentially, the true blessing lies in this, that there are innumerable ways of preserving them. One of its manifestations is Almighty God’s sending Renewers (mujaddid) down the centuries, to revive religion and illuminate its ways. One of those who were blessed with this honour, on whom divine favours were bestowed in abundance, was Bediuzzaman Said Nursi. (May Allah bestow the mercy of the righteous on him, and gather us together with the purified lovers of Himself in the everlasting realm. Amen.)
All praise be to God, my knowing this Imam was a divine bestowal. Firstly from his writings, then from the Risale-i Nur students, who read his books, and most importantly, from his distinguished students, who having seen him have profited abundantly.
Although I have only read the Risale-i Nur once and have not studied it in depth, I am writing this letter in haste to relate my impressions of this great Imam and his thought.
Firstly
In many respects, human, social, and spiritual, Imam Bediuzzaman Said Nursi takes his places among the great figures of human history, and captivates those who study him.
I far as I am aware, what has been written about him to date, does not describe him in full. The story of his life is fertile ground that needs to be set forth time and again to illuminate history, and to be the subject of much research, human and social. I am writing a few thoughts about the Imam, not to describe him, for I am not qualified to do that, or to correct what may have been misunderstood, for there are others more knowledgeable than myself who may do that, but to attract blessings and as a mark of respect in the hope that it may occasion a descent of divine mercy. With Allah’s help, I am saying that Imam Bediuzzaman has numerous different sides to be studied. Some of these have been described in his biography, but the question of how his personality may be profited from has not been researched in detail. Investigation of his qualities, particularly his stand towards social life, and his spiritual character would provide a powerful, brilliant guide for those wanting to progress.
Imam Bediuzzaman was distinguished by Almighty God in being given numerous attributes rendering him capable of carrying out the most burdensome duties. In my opinion the following contributed to the strength of his personality:
• Naturally sound character
• Courage and bravery
• Power of memory
• Elevated faculty for reflective thought and reflection
On looking at his early years, we see that it was these attributes that were dominant in him.
1. Naturally sound character: Everyone is born with a sound nature, but what differentiateed the Imam was Almighty God’s placing him a protective environment; that is, his parental and social environment. For his society was an Islamic one, with its members firm in belief, with certainty in their hearts and submission in their minds.
2) Courage and valour: Courage was one of his dominant characteristics since his early youth, while his boldness facilitated his stating openly whatever he wished.
3) Power of memory: His extraordinarily powerful memory was his most powerful aid when studying in childhood until the end of his days, in amassing knowledge of all kinds and in mental perception.
4) Elevated faculty of reflective thought and reflection: This is the most important of his attributes, for it was this faculty that opened up for him the treasuries of thought, making it possible for him to profit from them, and to penetrate to the heart of matters.
There are other attributes besides the above which are like the backbone of his character, and these are his comprehension and balance. It is clear that they were inborn rather than being acquired. In so far as I have read the Risale-i Nur and studied Bediuzzaman’s biography, I have understood that his human, social, and spiritual aspects, that is, his spirituality, morality, dealings with his surroundings, and attitude to the things that befell him should be written and discussed, rather than political matters. They should be presented to the reader in an agreeable literary style so that it may induce him to assume them himself and they may become profitable capital for him.
The existent writings about Imam Bediuzzaman depict him as oppressed and persecuted, with his opponents as despotic illogical lunatics. If this type of approach does not set events in their historical context, it may become repetative and boring, or be depressing to those who do not study it closely, and lacking in ideas, portraying a savage past. And this is unlikely to have a lasting effect.
In my opinion, the negative aspects should be discussed and analyzed together with the positive ones. Moreover, even if invalid, his oponents’ ideas should be explained and it should be shown in detail how Imam Bediuzzaman refuted them with his powerful light. In my humble view, this would be more effective and useful.
I have a few small observations to make about Ihsan Qasim as-Salihi’s (May Allah protect him and reward him abundantly for his efforts) biography. He only relates Bediuzzaman’s own words, but to preserve the balance there is need for other things to be written. But as I say, this is my own idea, and there is need for time to develop it fully.(1)
(1) The author had not read Sikke-i Tasdik-i Gaybî and the original Turkish biography since they had not been translated into Arabic.
Secondly
Imam Bediuzzaman al-Nursi says “The Risale-i Nur is a commentary on the All-Wise Qur’an in conformity with the understanding of the age and its expounds its truths. If the great saints of the past had lived today, they would have written these treatises.” When I first read this definition, I found it very interesting. I did not understand why he described the Risale-i Nur in this way and not the works of other ‘ulama. But praise be to God, He preserved me from objecting to this. I later realized that each of his definitions expressed a truth and had to be said. The Risale-i Nur is indeed in many ways different to the works of other ‘ulama. As far as I have understood, its distinctive aspects are as follows:
• Its comprehensiveness, balance, and precise statement of its purpose;
• Its unique way of combining the Islamic sciences;
• Its combining the schools and sects of Islam in a unique way;
• Its truly answering the intellectual needs of the age;
• Its reflecting most of the truths of the Qur’an and the Shari‘a suitably to the understand of all Muslims, despite their being of varying levels;
• Its offering in uniquely effective manner remedies for the mental and spiritual problems of Islamic society;
• Its presenting all its matters in a pleasant, simple style by means of a Qur’anic method, so that everyone may understand them;
• It points out realities through the windows of beings.
Everyone concerned with the Risale-i Nur knows the truth of these words of Bediuzzaman: “The Risale-i Nur reflects the lights of the Qur’an’s manifestations.” Like other people, Bediuzzaman himself benefited from the Risale-i Nur, and since progress in understanding it is unlimited, it was bestowed by Almighty God through His effusions and pure inspiration. Bediuzzaman said that it was his teacher and master too. Thus, when we consider the Risale-i Nur’s style and method together with its characteristics mentioned above, we are not surprised at such statements.
The aims of the Risale-i Nur as I see them:
• Explaining the purposes of the truths of belief, and two basic ones in particular:
i. Belief in Allah and His unity. And this is by means of sound, explicit, clear logical arguments and reasoned proofs.
ii. Belief in foremost the Prophet Muhammad (PBUH) and all the prophets, and understanding their high worth and elevated ranks. And this is by means sound, clear, reasoned proofs, and logical arguments.
• Exposition of the aims of Islam and its truths, by means of explaining the way of attaining them.
The Imam discusses numerous matters of importance in the Risale-i Nur, but two are of particular significance:
i. The salat or ritual prayers; the value, importance, and benefits of these, together with their mysteries, supplications and litanies. He proves to anyone of sound mind that the salat are one of the most important of the religious truths.
ii. Fasting: he explains the effects of fasting, how it trains the spirit and chastens the body, and he discloses many mysteries and instances of wisdom in fasting.
The chief aim of the Risale-i Nur is the detailed explanation of man’s duty and purpose in this life. For we may say that elucidating the truths of belief, it shows that as the fruit of the universe, man necessarily favours these truths, so that in essence it is an explanation of man’s duties towards himself, his Creator, and towards the world in which he finds himself.
Belief is also, by means of reasoned argument to reply with irrefutable, powerful, clear, and logical proofs to the numerous assaults on the truths of belief and matters of the Shari‘a.
The Risale-i Nur’s method is different. The most striking characteristics distinguishing it from other works are these:
i. Its elucidating many matters, from their preliminaries to their conclusions, with logical analysis which at the same time is healing.
ii. Its directing attention to reflection on the book of the universe and to opening its doors, so that the one searching for the truth will believe in the unseen behind the apparent, and pass to the meaning behind the form, and read the words of the book of the universe, and believe in the universe’s Lord and Sustainer.
iii. Its disclosing the truths of belief in the mirror of the Qur’an’s manifestations.
iv. Its pointing out the concealed things that may lead a person to misguidance, and alerting him to such things as whims, the instinctual soul, Dajjal and Sufyan, and finally silencing and repulsing the worst of these, Satan the Accursed.
v. The most important element of his method is that although he wrote these things in a Muslim society, was his choosing to present them with reasoned proofs and clear, logical arguments, and even combining the Islamic sciences and scientific facts. This is in essence what was new in the Risale-i Nur and its method, and his medrese.
Among all the works of the ‘ulama aiming to reform Islamic society, this unique method of the Risale-i Nur, which addresses the real needs of the age, indeed made it “the work of the age.” This shows us clearly the Risale-i Nur’s function, which is to guide the bewildered, point out the true way to those who have strayed from the path, arouse those plunged in slumbers of heedlessness, be the armour and weapons of the alert and aware, and to repulse and rout the forces of misguidance, atheism, and darkness. The Risale-i Nur’s adherence to the Qur’an and its aims causes it to reflect many of its characteristics, styles, and distinctive qualities. Yes, the Risale-i Nur is a mirror reflecting the lights of the Holy Book’s manifestations. Imam Bediuzzaman describes it as “silencing Satan, breaking the back of irreligion, shaking the foundations of unbelief, healing the sicknesses of the carnal soul, and dispelling its doubts.”
Thirdly
Every class of society can profit from the Risale-i Nur. Imam Bediuzzaman says that everyone can benefit from it according to his abilities and understanding. And it is a fact that everyone is of a different level. Here I want to mention a few things related to this. Some of these I have noticed myself; others I have been told by the brothers around me. The first to come to mind: of course, since the Risale-i Nur consists of profound sciences, principles, styles, and many other things besides, the ways of benefiting from it will be numerous.
The Imam (May God have mercy on him) said that he memorized ninety books on the basic religious sciences, and these became like steps to understanding the Qur’an and writing the Risale-i Nur. For this reason, its treatises are very rich and comprehensive in the knowledge they contain, and are at the same time brilliant masterpieces. He said too that he was charged with carrying out the aims for which the Risale-i Nur was written. Thus, although the treatises comprise numerous sciences, their aims are clear and principles firm, as though they were written particularly for each.
The ways of benefiting from the Risale-i Nur:
• It is fertile ground for academic research.
• If arranged suitably, it could be taught as a text book at every stage of education, by a method appropriate for each.
• It possesses characteristics of guidance that should be specified and presented academically to teachers and educationalists. If they receive such training, it could provide an Islamic education.
• It contains in very complete fashion the modern sciences, which Muslims are acquiring today, that is, the question of acquiring such sciences within sound, Islamic principles. Close study of the Risale-i Nur shows this in all its aspects. Bediuzzaman had comprehensive ideas on this subject and wanted to express them fully. And indeed he achieved this in unparalleled fashion in the Risale.
• It furnishes examples from living, permanent beings in the universe, and provides excellent comparisons that address everyone. I realized when reading it that it could be an important source for visual and audial media; that is, like the documentaries and useful cartoons they make for children. Serious study of it could bring to light many aspects related to this.
• There are sides to it that could be profited from in the future, but that we cannot explain at present. For now we have briefly mentioned this much. The Risale-i Nur contains many things that are indeed astonishing.
Fourthly
I tried to write what I had understood from the Risale-i Nur, but then Imam Bediuzzaman’s (May God have mercy on him) important student, kind Mustafa Sungur Abi (May God preserve him) came and we held many conversations about different matters. He told me to write my impressions of this. So complying with his wish, I am writing some of what I remember:
My first reading the Risale-i Nur was entirely a manifestation of divine determining. I was unacquainted with this renowned scholar and did not know him. I had only heard his name mentioned among contemporary scholars by Shaykh ‘Allama Imam ‘Abd al-Fattah (May God have mercy on him). However, when I came across a few of his short treatises, within a week my opinion completely changed.
I was always thinking about the coincidences (tawâfuq) connected to the Risale-i Nur. They were always occurring, while reading the Risale, or in our usual gatherings, and even in my private life or when talking to my father (May God preserve him). I thought they were instances of Imam Bediuzzaman’s karâma (keramet) or wonder-working. For without doubt, in addition to being a great scholar, he was a great saint, both during his life and after his death. Later I came to the conclusion that as the Imam states in the Risale, these coincidences are the clearest karâma and sign of the Risale-i Nur.
Very often questions would occur to me when reading the Risale-i Nur although they were completely unrelated or only had the slightest connection, or discussion of some subject was preoccupying me. Then through an extraordinary coincidence, instantaneously I would find the answer on the same page or on the facing one. At first I thought this was mere chance. But when it happened repeatedly, I came to realize that they were true ‘coincidences,’ and I took advantage of them even. There were so many I was astonished. I can’t explain it! I can say only that clearly divine grace and favour is with the Risale-i Nur.
As is shown by the above, those who adhere to the Risale-i Nur are like teachers, guides, assistants, and mentors.
Conclusion
May I say that although the Risale-i Nur is one link of the chain of Islamic endeavour and should be put together with the many varied endeavours of other ‘ulama, it is distinguished by the clear and extraordinary power within it.
Can we profit from the experience of our brothers in Turkey? For the Risale-i Nur has illuminated the physical sciences they study, and complemented them, and has pointed out the way of combining such sciences and the sciences of religion, which everyone is seeking.
I reckon from what I have written that our journey with the Risale-i Nur has begun but has not finished. We beseech Allah (May His glory be exalted) that he makes us successful in good works, verbal and practical. I request of our respected elders that they look tolerantly on our faults. May Almighty God preserve them. Amen.
