Risale oku pdf

Said Nursi's Concept of Science Said Nursi used religious and scientific terminology together, as indicated by his usage of ulum-u musbete positive sciences. The Necessity of Religion If there is no religion, the world becomes the darkest dungeon and the unbeliever the most unfortunate of creatures Read More. They deceive themselves through a very strange satanic sophistry, and continue to live.

They suppose that they are receiving pleasure. I will indicate their condition by way of a well-known parable. Justification of Eternal Hell How can eternal punishment in Hell be justice in return for a certain number of sins committed in a limited life? Contentment and Greed How many a creature there is that does not carry its provision in store , but God provides for them, and indeed for you!

He is the All-Hearing, the All-Knowing. From the eye of a convert. This is a legal rule 2 that is known by everybody. On the basis of this delusion and imagination, they made me suffer for twenty-eight years. They made me crawl from one city to another, from one court to another. They threw me from one dungeon to another. They have segregated me, poisoned me, and insulted me in every possible way A real Muslim, sincere believer would never be a party leading to anarchy and disorder.

Unrest and anarchy is strongly rejected by the religion. Because anarchy does not recognize any ight 3 We see the following word in page of Kastamonu Addendum of Risale-i Nur: "Rejecting the regime is neither our duty, nor we do have such a power.

And neither we consider it nor the Risale-i Nur allows us to do so. But we do not accept, we do not act in this way and, we don't it. Then, later, the courts brought this issue up as an assault against a commander. The Afyon Court had shown this assault as a reason for the increase in my punishment. However, let us assume that I have just written it now and let us assume that this commander is still alive. The courts did not hold the espo si le f o this poi t of ie.

A d e e o let s assu e that the old leaders of the party were equal to one third of that commander; , today's newspapers , are slapping 20 times more to that leaders compared that what I did to that commander with my interpretation of that hadith; but they are not still held liable and they are left free. He is death, no longer here; he has no connection with neither with the government nor with this world. However, when the leaders of the old party are still deputies, bureaucrats and they are still related to the government, the free newspapers are taking revenge from them perhaps hundreds times more compared to the slap given the Risale-i Nur.

And the scholars in Istanbul asked me these questions. And they asked also many other things taking this opportunity. In brief, they told me that there is such a hadith: "In the doomsday, a terrible person gets up in the morning and finds out that in his forehead it is written as "infidel". And they asked me its meaning. I replied: "This strange person becomes the leader of the nation; he gets up in the morning; he gets a hat on his head and he also makes others do the same.

Will be closed and in azan and Kamet special calls for prayer , the name of Allah will be replaced by others. Otherwise, it does not mean that people in general will fall into disbelief. Risale-i Nur Collection, Rays, 5th Ray, p. And I tell this, to those people with bad intentions: "Thirty years ago, I told, as a result of the notification by a Hadith, that such a harmful man for Qur'an will come to surface and later, the time happened to show that this man was Mustafa Kemal.

Yes, as I have proved in the court," Honors, positive deeds, material and immaterial prizes are to be given to the army; imperfections, negative deeds are to be known from the head, the President.

On the basis of this rule of reality, I told that "the triumphs and honors of the hero army and its active soldiers and offices who are actively working as their heads cannot be given to Mustafa Kemal; maybe only mistakes can be given to him". Now, I am claiming that in fact those, who accuse me of not liking him, do not like our hero army and they are nourishing the army and I consider them as the betrayers of the Nation "As I have already proved this truth in the court; I am ready to prove it to his obstinate friends.

I love million members, the officers of the brave army of this blessed nation; I respect them and keep their dignity as high as possible. Other reasons are just pretexts. Therefore, I am obliged to tell my opponents: He asked me to come to Ankara, in order to gratify me and to appoint me as the general preacher for the provinces of the East.

Therefore, I went there. These three points that juts will be presented dissuaded me from his friendship. For twenty years, I secluded myself and I did not interfere in their world. I had interpreted that hadith thirty-six years ago. Then, it happened that it was this man who was meant with this hadith. There is an explanation of it in the third basis of my defense in the court.

Because, if a battalion kills a terrible enemy, each soldier in that battalion will rise to the rank of a veteran; and if it is given to the Major, these thousand will be reduced to one; if as a result of the mistake of that Major, he becomes a cruel killer; and this mistake is given to whole battalion, then this one killing becomes thousands of killings and thousand soldiers will be responsible from this crime and all of them shall be punished.

In the same way, if the obvious important mistakes are not given to the dead man who has committed them, then, with the transfer of the responsibility for those mistakes, the army, which have, maybe for five-hundred or maybe for thousands of years, demonstrated to the whole world, that it had a fight for rightfulness and justice signing its edict of honor medal of honor and its being on the front line for the sake of Qur'an with its swords and blood, this mistake will be increased to thousands and increased, the bright past of that army would be darkened ant the army of this century would be in a position of shame and responsibility before the armies of the previous centuries.

All the written documents belonging to Said Nursi, similar letters, treatises, petitions, were examined by the courts line by line and as a result, the Supreme Court had its final judgment "in a way which can't be tried again", that there was no element of crime in these documents.

In fact, accepting or rejecting the comments over and interpretations of a cognate hadith related to a man that would come in the dooms day, damaging the Religion of Islam is wholly a matter of religion, knowledge and conscience. However, there is an important point to be made here. If there is an important assertion or scholarly determination as to "who the person damaging the religion and Qur'an is" made by an Islamic scholar whose the scientific level that has been affirmed, accepted and respected by everybody, warning us to get protected from the damage, these determinations would be taken into consideration and emphasized by those with religious sensitivity as it is a very important matter.

Here, in the narration of the two Hadiths, which we present below, in terms of their meaning, the importance of the danger of Last-days and Deccal is emphasized and as a Community, we are warned of being aware of this danger. I so e of the e ses of Qu a , it is lea l stated that the real meaning of the some of these metaphors could only be known by scholars who has reached to a certain level.

To construe. This is the perspective from which we should evaluate the news given by 5th Ray and its interpretation of the hadiths. From this point, we consider it as a very natural situation when someone with religious sensitivities wonders about and examines the interpretations made by a grand scholar like Bediuzzaman and credit such interpretations.

It is obvious that, such scholarly findings shall be welcomed and respected by a believer. A devout person will of course say, "Oh, let us not be in a misguidance not to know who is reported in the hadith to be that man harmful to Qur'an". This is the dimension of the matter related to conscience, religion and knowledge, and it has nothing to do with the law. On the other hand, this issue has another aspect related to the deeds, in other words, its dimension not related to interpretation which can change from one person to another, but to concrete works and actions.

This is the point to which Bediuzzaman draws our attention. In a petition presented to the Court, we find the following statements: "To Mustafa Kemal who had proved, with his actions that he was very harmful to the nation of Islam and who showed with his life and death that he was the person about whom we are informed by the hadith.

Here we want to emphasize the expression of "who has proved with his action". Actions carried out under the name of reforms and their nature are obvious. It would be an appropriate approach to analyze these actions from the perspective of whether such actions are in conformity with the provisions of the Religion, whether they are contrasting with the requirements of faith and therefore, whether such practices are damaging the religion or not.

In fact, people with religious sensitivity would see when they look at such actions, the matters that they could not approve religiously and in deed, they should do so. By making use of this most basic human right, Bediuzzaman openly stated that he was opposing mentally and scholarly some practices that were being made, and that he did not approve them as an Islamic scholar.

So much negative propaganda was made about Bediuzzaman claiming that he was opposed to the regime, abusing religion for politics, with the intention of destroying state's order. In fact, he was, on purpose, mistaken for Sheikh Said. With the document obtained from different sources, we presented the position of Bediuzzaman against such allegations without making any personal comment. Although Bediuzzaman was opposed to some of the actions taken by the government both logically and politically, he never attempted to revolt and oppose the regime physically; even he tried to prevent those who made these attempts and he talked about the fallacy of such an endeavor.

The following is the most stunning example of this situation: In , during the incident of Sheikh Said, Sheikh Said sent him a letter asking for his support. Bediuzzaman, who did not accept the proposal of Sheikh Said, suggested him to give up this dangerous and erroneous attempt, which would certainly be fruitless.

Sheikh Said told him: "Sir, you are influential. If you participate and help us, we will be victorious". Besides, i his e e pla lette , he ga e so e ad i e and warned him: "For centuries, Turkish nation has been on the front line for Islam. It has raised many saints and given many martyrs. It is not right to draw sword towards the grandchildren of such a nation. We are Muslims, and we are their brothers. Do not make one brother fight with another.

It is prohibited by the religion. The sword is to be drawn against the external enemy. It cannot be used inside the country. In this day and age, our only remedy is to enlighten and to show the true path with the truths of Qur'an and faith and to wipe out the ignorance, which is our greatest enemy.

Please give up your attempt. Because, it will not give any result. Thousands of innocent men and women could be perished due to a few villain. In Barla, which used to be one of the oldest villages in Isparta, the literacy rate was very low and most of the population was made up elderly people. Apparently, it was chosen by the neurotic government as the most appropriate location for seclusion of Bediuzzaman from everybody and everything.

Bediuzzaman started to grow and burgeon, like a flower made of gold, in this soil where he had been thrown to decay. Bediuzzaman was left there without any access to library and books. But, he had already made his memory a library with 90 books about religious and various sciences that he had already studied and memorized with the wisdom of the faith. Bediuzzaman was viewing the books that he had read and memorized as steps leading him to the truths of Qur'an.

He had reached to such a level of knowledge that, he was able to write books by directly getting inspired by Qur'an without feeling any need to make a reference to any other book or to keep them besides.

The answers, which should be given against the doubts that had accumulated for centuries against Islam, and an innovative interpretation of Islam that did not conflict with the essence and the basic principles of the Religion needed to be presented to the humanity together with moral cures taken from the pharmacy of Qur'an. Risale-I Nur, was written and spread in an unprecedented way that had not been observed in the history until then.

In those days, reading and teaching the Qur'an and the writing and publication of all kinds of books with religious content were forbidden. Usage of our alphabet, which was the reflection of a cultural accumulation of years was also forbidden. Please have a look at the note provided below. On the other hand, given the changing world order, Bediuzzaman had the following interpretation of Jihad: "You can win against civilized people with persuasion" It is not possible with force, as it is against uncivilized savages who are unreasonable.

The people of Anatolia, who embraced the works written by Bediuzzaman, at a time when there were great efforts for the oblivion of religious values, started a moral mobilization. The works written by Bediuzzaman, who was under tight police control, were being secretly reproduced and distributed. The preparation of Moreover, this was happening in a century where the use of printing press was spreading. In the years that would follow, many lawsuits were filed against Risale-i Nur and Bediuzzaman.

Too many groundless allegations were made against him, from abusing the religion for politics to attempting to change the regime the order of the state by establishing an organization. The Risale-i Nur, which was nothing more than a faith service and a way of conveying the truths of Islam, was thoroughly examined and explored.

Bediuzzaman devoted his entire life of to the service of Risale-i Nur until his death in He spent 28 years of his life, as period of suffering, facing many charges in the courts and imprisonments; close surveillance, exiles and forced settlement under the repeated threats of poisoning and death.

However, with Allah's mercy, this grand struggle did not remain fruitless, millions of people voluntarily backed this struggle made in the name of Qur'an and they made all kinds of material and moral sacrifices in order transmit his works to humans in every corner of the world. In the past, the threats used to come from outside, therefore, it was easier to resist them. Now the danger is coming from the inside.

The worm has entered inside the body. Now, it has become more difficult to resist. I am afraid that the society would not be able to stand these pressures. Because it is not able to sense the enemy. If the foresight of the society becomes so blind, the fortress of faith would be in danger. Here you are, this is my sorrow, my only sorrow. Otherwise, I do not have time even for thinking the troubles and hardships that I faced. I wish I had thousand times more hardship but the future of the fortress of faith would be secure.

With what kind of measures shall the Islamic society resist this contagious disease? With Western world's rotten, stinky, disgusting, invalid formulas? Or with the new and fresh principles of faith of the Islamic society? I see that big heads are helpless and careless. The rotten pillars of infidelity cannot keep up the fortress of faith.

Therefore, I have concentrated my efforts only over faith. They consider me as a hodja of Madrasa, who is foundered in the swamp of scholasticism. I have spent my time studying positive sciences, today's sciences and philosophy.

I have solved most difficult questions in these areas. Even I have written some books in these subjects.

However, I am not informed about such games of logic and I do not pay attention to the deceits in philosophy. I am talking about inner life of the society, about conscience and faith. I am working on the basis of unity tavhid and faith established by Qur'an; and this is the main pillar of the Islamic society.

Once this pillar is shaken, we cannot talk about the society. I am not even aware of this. There is a big fire in front of me. Its flames are reaching to the sky. My child is burning inside, my faith is on fire. I am running to put up this fire, to save my faith. On my way, if somebody is trying to trip me up, and I stumble on him; is this of great significance?

Compared to this great fire, could this small incidence have any importance? Narrow mindedness! In every parts of the world, numerous academic activities such symposiums, panels, seminars and conferences are organized about Risale-i Nur and Bediuzzaman; they are studied within the context of doctorate dissertations.

Even the possibility of using them as textbooks in the educational institutions of some foreign countries, establishment of departments or institutes about them come to the agenda and in some cases these are also put into practice.

We would like to conclude here with the following words that Bediuzzaman had written for those who wanted to visit him and participate in his conversations; the words that express the importance of reading Risale-i Nur. Definitely, I am telling you, each book of Risale-i Nur is a Said. Whatever book you read, you can benefit from it ten times more than meeting me; besides, you would be like properly having met me".

No , at this poi t, e a see ou sel es as ha i g just stepped i o a isla d full of t easu es. We ha e fou d the pla e he e the t easu e is hidde. We ha e see ge s, ut ot all of the. Pe haps, just a s all po tio of the … Afte this poi t, the dis o e just sta ts a d ou ill ha e the p i ilege of li i g the ost e iti g episodes of ou life ad e tu e- if ou app e iate its alue ell — that ill last a lifeti e a d e e e d. The ea i gful eauties, that ou ill dis o e , a d the hea e l pleasu es, that ou ill taste, ill e e e d.

As e ha e p e iousl e tio ed, the k o ledge of faith is ot like othe hi h a e lea ed at o e a d o te plated a out, a d that the shah a d the sulta of all s ie es is the k o ledge of faith. The ealities elated to faith a e t uths a out hi h e eed to thi k e e o e e t like e eed ate a d food. It is ot possi le to sa I ha e u de stood o e, that is e ough.

Lea i g, tea hi g a d aki g othe s lea fo the asis of the eligio of Isla. The follo i g Hadith o fi s this poi t i a i p essi e a e : Allah ill aise so e people f o thei g a es o the Da of Judge e t i a state that thei fa es ill e glo i g ith adia t light. The shall e seated o pulpits ade of pea ls. Othe people shall e thei ele ated state. The Co pa io s su itted: O Messe ge of Allah!

Who a e these people? Tell us thei disti guishi g ualities. People olu ta il o e togethe fo these le tu es a d the t to lea a d u de sta d the t uths of Qu a as the elate to this e tu.

The lessi gs of Allah, espe iall those e eat do ot o e out of the sk ithi a ig asket. Dis ega di g these offi e s a d ist eati g the ould ea dis espe ti g a d i sulti g the ule ho se t the. I a si ila fashio , it is Allah ho di e ts us to the ight path, leadi g us to sal atio. Ho do e k o that this is ot the ase? Would t espe ti g a d atta hi g i po ta e to these i te edia ies also a ou t to a i g A out the light of faith a d sal atio se t Allah th ough these ea s?

Isla pla es g eat i po ta e o telli g a out the ighteous a d the t uth; sp eadi g the k o ledge, lea i g a d tea hi g it. This is a ealit o pati le ith the atu e of the atte. Ou P ophets sa s: Ve il , Allah se ds at the head of e e hu d ed ea s the s hola s ho efo the atte s of its eligio. The s hola s of Co u it a e like the p ophets of the Child e of Is ael.

Fi st of all, the ea i g of the hadiths e tio ed a o e looks e logi al. This se i e e tio ed the Hadith is to e u de take elite eligious s hola s ho a e alled as ujaddids ege e ato s of the eligio. A d this is t ue if su h a opi io is p o ed ith the ha ge fo esee i illio s of people ith these o ks. He e the k o ledge of faith is ea t. Ne e theless, e a t go o ithout e tio i g the follo i g. Isla is ot a eligio that a e li ed o its o.

A pe so ho elie es is the t uths that fu da e tall ha ge his o p ehe sio of the o ld a d ho puts these t uths i the e t e of his life eeds othe s ho sha e the sa e feeli gs a d eliefs, speaki g the sa e la guage.

But this is ot t ue. Just like ho diffi ult it is fo a d op of ate to es ape f o e apo atio due to the heat o i g f o the su , e a e i a si ila situatio i the fa e of u est a d the spi itual da age of the doo sda agai st hi h all p ophets a ed thei so ieties.

You a e oti ated seei g the people stud i g fo the e a just like ou. Just to joi this s ste a d to gai this e otio al po e , ost people spa e o e pe se a d allo ate thei ti e a d atte d these p epa ato ou ses. The othe hood of the elie e s is the asis of Isla.

Othe ise, it is ot a othe oad, se t, o upatio , dispositio et. I fa t, the ethods of the ealit a d the paths leadi g to hea e a e a a d a ious. Isla o ti uousl e ou ages the ei g togethe. Befo e that, I had ead se e al popula s ie e a d pe so al de elop e t ooks. It as so appeali g to e he he i ited e to joi the. No I e e e these da s istfull. The e ou see people ho, though the ha e ot see ou efo e, s ile ithout a al ulatio of i te est fo the sake of Allah a d si e e othe s ho hug ou as if the e e ou old-ti e f ie ds.

You u de sta d that this o ld is o posed of ot o l thi gs see out the e. A d ou feel that this is the ase, f o the deepest, ith all ou hea t.

This is ot a e agge ated lai , e ause i these pla es, the t uths of faith, hi h a e the g eatest t uths i the u i e se a d the easo s fo the esta lish e t of the o ld, a e taught i its pu est fo. You a do load these files eithe o e o e o all togethe as a zip a hi e as if ou a e usi g the o the ha d dis of ou p o ou a ope a d ie these te t, p ese tatio s a d ideos ithout do loadi g the.

The te ts i old fo ts sho the pla es he e ou eithe ha ge the Po e Poi t slide o pla a ideo. But, e ould e u h happie if ou ould ite ou sou e i ou p ese tatio s. I ea h ooklet, e ake efe e es to ou ai ook, a d at the e d of ooklet, e ake additio al e pla atio fo these efe e es as appe di es.

You a o tai these ooklets f o the do load sites hose add esses a e i di ated a o e o f o the Google Book a d E-Book se tio of Google Pla. The te t of the ook also o tai s a isualit of the sa e e te t. This is eall a e high ate. You a etu to the ook losi g the i do. Besides, you can view or download the files of all of our books, and videos, texts and PowerPoint presentations of our seminars altogether or one by one, from these storage spaces where all of our work on Risale-i Nur Treatise of Light are uploaded.

Othe pa ts of ou ook a e also ei g added as isual ooks o ti uousl as the elated se tio s a e dealt ith u de ou edu atio al p og a e tio ed a o e. I this a , the hole o ld e o es a lass oo he e k o ledge of faith is taught. You a also o ta t ith us, i ase ou a eed, th ough the e- ail i di ated elo i the se tio of The Autho s o ta t Add ess.

The li k of the i fo atio fo e isti g at the ai page of. We ould like to ask ou to help us i o e i g the t uths of faith to the people a ou d us. O Allah! Rehearsal Scene Evidence for Eternal Life. Academic Proof of the Creator İnteractive Version.

Hem dahi ey bedbaht ehl-i dalalet ve gaflet! Sevse de size bir fayda vermiyor. Hem hadsiz emellerin, elemlerin varsa nihayetsiz bir sevap ve hadsiz bir rahmet seni bekliyor. Hem der: Ey insan! Hakiki hakikatlerini tasdik ediyor. Bu ne demektir? Belki sen nefsine binersin. O vakit muhabbetin esefli, elemli, muvakkat olmaz. Veled-perverlik hislerini memnun eder. Ey insan! Etse hata eder. Sol taraf ise istikbaldir.

Hakikati temsile tatbik et. İman, hem nurdur hem kuvvettir. Belki zayi olur. Ben kuvvetliyim.