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Usefull Links for Risale i Nur |
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Written by omer yavuz
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Tuesday, 05 May 2009 06:16 |
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Last Updated on Wednesday, 06 January 2010 12:41 |
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What is The Risale-i Nur? |
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Written by Administrator
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Tuesday, 12 August 2008 09:26 |
What is The Risale-i Nur? The Risale-i Nur collection is a six-thousand-page commentary on the Quran written by Bediuzzaman Said Nursi in accordance with the mentality of the age. Since in our age faith and Islam have been the objects of the attacks launched in the name of so called science and logic, Bediuzaman Said Nursi therefore concentrated in the Risale-i Nur on proving the truths of faith in conformity with modern science through rational proofs and evidence, and by decribing the miraculous aspects of the Quran that relate primarily to our century. This collection now has millions of readers both in and outside of Turkey. Thanks to the Risale-i Nur, the Turks managed to maintain their religion despite the most despotic regimes of the past decades. Although its author faced unbearable persecution, imprisonment, and exile, while no effort was spared to put an end to his service to faith, he was able to complete his writings compromising the Risale-i Nur and raise a vast group of believers who courageously opposed the oppression and preserved the dominance of Islam in the country. Bediuzzaman understood an essential cause of the decline of the Islamic world to be weakening of the very foundations of belief. This weakening, together with the unprecedented attacks on those foundations in the 19th and 20th centuries carried out by materialists, atheists and others in the name of science and progress, led him to realize that the urgent and over-riding need was to strengthen, and even to save, belief. What was needed was to expend all efforts to reconstruct the edifice of Islam from its foundations, belief, and to answer at that level those attacks with a ‘manevi jihad’ or ‘jihad of the of the word.’ Thus, in exile, Bediuzzaman wrote a body of work, the Risale-i Nur, that would explain and expound the basic tenets of belief, the truths of the Quran, to modern man. His method was to analyse both belief and unbelief and to demonstrate through clearly reasoned arguments that not only is it possible, by following the method of the Quran, to prove rationally all the truths are the only rational explanation of existance, man and the universe. Bediuzzaman thus demonstrated in the form of easily understood stories, comparisons, explanations, and reasoned proofs that, rather than the truth of religion being incompatible with the findings of modern science, the materialist interpretation of those findings is irrational and absurd. Indeed, Bediuzzaman proved in the Risale-i Nur that science’s breathtaking discoveries of the universe’s functioning corroborate and reinforce the truths of religion. |
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Last Updated on Sunday, 10 May 2009 18:03 |
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Written by Administrator
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Monday, 11 August 2008 01:10 |
A BRIEF LOOK AT BEDIUZZAMAN SAID NURSI’S LIFE AND THE RISALE-I NUR Bediuzzaman’s Life Bediuzzaman Said Nursi was born in 1877 in eastern Turkey and died in 1960 in Urfa in Turkey. Readers may refer to his biography for details of his long and exemplary life, which spanned the last decades of the Ottoman Empire, its collapse after the First World War and the setting up of the Republic, then the twenty-five years of Republican Peoples’ Party rule, well-known for the measures taken against Islam, followed by the ten years of Democrat rule, when conditions eased a little for Bediuzzaman. Bediuzzaman displayed an extraordinary intelligence and ability to learn from an early age, completing the normal course of medrese (religious school) education at the early age of fourteen, when he obtained his diploma. He became famous for both his prodigious memory and his unbeaten record in debating with other religious scholars. Another characteristic Bediuzzaman displayed from an early age was an instinctive dissatisfaction with the existing education system, which when older he formulated into comprehensive proposals for its reform. The heart of these proposals was the bringing together and joint teaching of the traditional religious sciences and the modern sciences, together with the founding of a university in the Eastern Provinces of the Empire, the Medresetü’z-Zehra, where this and his other proposals would be put into practice. In 1907 his endeavours in this field took him to Istanbul and an audience with Sultan Abdulhamid. Although subsequently he twice received funds for the construction of his university, and its foundations were laid in 1913, it was never completed due to war and the vicissitudes of the times. Contrary to the practice of religious scholars at that time, Bediuzzaman himself studied and mastered almost all the physical and mathematical sciences, and later studied philosophy, for he believed that it was only in this way that Islamic theology (kalâm) could be renewed and successfully answer the attacks to which the Qur’an and Islam were then subject. In the course of time, the physical sciences had been dropped from medrese education, which had contributed directly to the Ottoman decline relative to the advance of the West. Now, in the 19th and early 20th centuries, Europe had gained dominance over the Islamic world, and in efforts to extend its dominance, was attacking the Qur’an and Islam in the name of science and progress in particular, falsely claiming them to be incompatible. |
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Last Updated on Tuesday, 05 May 2009 05:33 |
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Fighting Poverty with Kimse Yok Mu |
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Written by Administrator
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Monday, 11 August 2008 00:42 |
| Written by Thomas Michel, S.J. | | | | 1. The enemies of human societies Almost a hundred years ago, the prominent Turkish thinker Said Nursi analyzed the situation of Muslims in the modern world and came to the conclusion that, at the deepest level, the real enemies of Muslims were not one or another group of Christians, nor even one or another civilization of nonbelievers. In fact, the true enemies of humankind were not human at all. Rather, Nursi personified humankind's enemies as Lord Ignorance, Sir Poverty, and Master Disunity.[1] These three destructive forces in human society – ignorance, poverty, and disunity — threaten not only Muslims but the followers of all religions; they are thus common enemies that must be faced together. Although Said Nursi died in 1960, his writings, in the form of a 6600-page commentary on the Qur'an named the Risale-i Nur (Message of Light), continue to influence millions of Muslims, especially in Turkey. One of those whose thinking was stimulated by the writings of Nursi was Fethullah Gülen. Gülen came to know the writings of Nursi in 1958, when he was about 20 years old, and he acknowledges that he reaped much benefit from studying the Risale-i Nur. In fact, Gülen is sometimes accused in Turkey of being a Nurcu, that is, a follower of Said Nursi. Gülen does not deny that he learned much from reading Nursi, just as he profited from reading many other Muslim thinkers. However, he rejects his being categorized as being a disciple of Nursi in any sectarian sense. In an interview he noted: The word Nurcu, although it was used a little by Bediüzzaman Said Nursi, is basically used by his antagonists to belittle Nursi's movement and his followers and to be able to present it as a heterodox sect. In life, everyone benefits from and is influenced by many other people, writers, poets, and scholars. In my life I have read many historians and writers from the East and West, and I've benefitted from them. Bediüzzaman Said Nursi is only one of these. I never met him. On the other hand, I've never used suffixes like -ci, -cu [meaning – "ist"] that refer to a particular group. My only goal has been to live as a believer and to surrender my spirit to God as a believer.[2] Thus, while admitting the influence of Nursi on his own thinking, Gülen added his own emphases, interpretations, and directions to the original teaching of the Risale-i Nur. Turkish scholars suggest various ways of relating the thought and social program of Gülen to that of Nursi before him. According to Hakan Yavuz, Gülen was one of those who "reimagined" Nursi[3]; alluding to Gülen's appropriation of Nursi's ideas, Ihsan Yilmaz speaks of "economic, political, and educational transformations,"[4] and Mustafa Akyol refers to "new approaches of his [Gülen's] own."[5] One striking difference of emphasis between the directives given by the two men is where Nursi stressed study, Gülen puts the accent on service. There is no contradiction here, but the focus is shifted from an inner, spiritual transformation brought about by the study of the Risale-i Nur to a transformation of society through the efforts of a community of committed, generous agents of change. |
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Last Updated on Tuesday, 05 May 2009 05:34 |
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Islam Nur Culture
