The Pen Magazine 7 July/September 2010 by Erkan Eniştekin

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Educational, Cultural, Quarterly Magazine

Proving the Existence of Allah in the Risale-i Nur

The Truth of Tawhid

The Proofs of Existence of the Angels In Risale-i Nur

–Idris FERID

–Osman AKTAS

–Mustafa TOPOZ

t e n . e agazin

m n e p e w.th

/w / : p t t h

The

E D IT O R

Towards a belief age

he Palace of Versailles (pronounced "vair-sigh"), or simply Versailles, is a royal château in France. It is also considered one of the most beautiful palaces in the world. Suppose that officials in France plan to collapse that grandiose palace. How would they achieve that goal? With the modern building demolition techniques it is too easy to bring down that kind of a palace. The engineers who are professionals of that area first plant dynamits on foundation and columns of the building and then set off them. In a few seconds the great building, a masterpiece of architecture would be torn down to ground. All stability of building is depending on foundation, columns and pillars. We are again together in seventh issue of The Pen magazine with all our enthusiasm and excitement. In this issue we decided to cover the pillars of Iman (Faith) in terms of Islamic belief. In the wake of Enlightenment phenomenon in Europe the pillars of faith in god were shaken and belief in god was devastated in a very short of time just as the same the palace which I mentioned above to be brought down. The Age of Enlightenment (or simply the Enlightenment) is the era in Western philosophy and intellectual, scientific and cultural life, centred upon the eighteenth century, in which reason was advocated as the primary source for legitimacy and authority. When the reason and science became the primary source for legitimacy, the revelation and religion was cast away first from intellectual circles and then from the state authority and all society levels. Finally, this process of transformation became dominant all around the world along with cultural and political

A. Cıhangır ısbılır editor@ thepenmagazine.net

colonial expansion of Europe. Muslim world was not exempt of this process especially as a loyal imitator of Western culture. After the fall of Ottoman Empire the Qur’an and belief principles of Islam lost their last legitimate political protector. With western type cultural and educational revolutions in Muslim world secular way of thinking dominated minds of new generations. And in these new generations of minds there was hardly place for faith in a unique, almighty, allknowing, all-creator Allah. In our present issue our authors shed light into the crucial matters such as the compatibility of reason and revelation or belief in a god. They stress how the order in universe requires the existence of a creator. In this perspective each article of an author proves a pillar of Islamic faith and explains its compatibility with reason. Idris Ferid proves the impossibility of nonexistence of Allah benefiting the Nature Treatise, a masterpiece of Bediuzzaman, in his article titled as “Proving the Existence of Allah”. Mustafa Topoz convinces us that there should be the angels in this universe along with human kind and the other visible creatures in his article. Besides, Murat Darıcık interrogates the reality of the resurrection after death. And I believe you will find the other articles in our this issue very satisfying and convincing. We hope the enlightenment age to be completed by rediscovering the Iman by intellectuals and society again. Our journey of knowledge will go on in future issues as it is now. May Allah bring us and you together in happy new issues...

INDEX Basic principles of Islamic invitation ......................................................4 By Yunus ERDEM

Do you believe? .....................................................................................................7 info@thepenmagazine.net

Silent cries of “youth” ........................................................................................8 By Feride KARAHAN

The 3rd international Bediuzzaman and Risale-i Nur symposium ...........................................................................................................12 www.risaleinursymposium.com

Potential dangers threatening fraternity and the cure ...................14 By Selahattin OZEL

Being a Muslim in Europe ..........................................................................16 By Dr. Ahmet BAKCAN

Proving the existence of Allah in the Risale-i Nur ......................20 By Idris FERID

The Holy Qur’an and preserving the Islamic letters ................26 By Hamza BERAT

The truth of tawhid .........................................................................................28 By Osman AKTAS

The proof of existence of the angels in the Risale-i Nur ...........30 By Mustafa TOPOZ

How can we understand Allah has no beginning and no end? ...................................................................................................................35 www.askaquestionto.us

Are we alone in this universe? ..................................................................36 By Jamil RUSHANI

Life and afterlife ................................................................................................38 By Murat DARICIK

Worldly benefits of belief in the hereafter ........................................40 By Muhlis AYDINLI

Boundless easiness in faith, boundless difficulty in unbelief ............................................................................................................42 By Mirza INAK

Pay attention to those principles! ..........................................................45 info@thepenmagazine.net

The main theme of Risale-i Nur: Faith ..............................................46

By Dr. Fadhlullah JAMIL

Theory of evolution and modern science .......................................48 Dr. Hilmi AKSAMOGLU

“You will never love something, if you do not know it…” ....................................................................................................................................52 By Wan Azizah YOUSUF, MALAYSIA

Necessity and evidences of the revealed books in Sa’id alNursi’s Rasa’il al-Nur: Some Reflections ..........................................54

By Muhammad Nur MANUTY*

Twentieth letter: A reflection on uslub al-da’wah of Bediuzzaman Said Nursi .............................................................................57 By Ab. Halim ISMAIL The

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Basic principles of Islamic invitation

Basic principles of Islamic invitation "... I consider my own soul to need advice more than anyone, and at one time I addressed my soul at some length with Eight Words inspired by eight verses of the Qur’an from which I had benefited. Now I shall address my soul with these same Words, but briefly and in the language of ordinary people. Whoever wishes may listen together with me." ÐBy Yunus ERDEM y.erdem@thepenmagazine.net

isale-i Nur is one of the most precious works of our time. It both clarifies numerous faith related issues and includes guidelines for science. Starting from this issue, we will try to look at Risale-i Nur in this part of the magazine from a pedagogic and psychological point of view. Introduction sentence at the beginning of The Words also pointed out by Yusuf Karaçay in his article, will guide us. The

“Brother! You wanted a few words of advice from me, so listen to a few truths included in eight short stories, which since you are a soldier, are in the form of comparisons of a military nature. I consider my own soul to need advice more than anyone, and at one time I addressed my soul at some length with Eight Words inspired by eight verses of the Qur’an from which I had benefited. Now I shall address my soul with these same JULY-SEPTEMBER 2010

Words, but briefly and in the language of ordinary people. Whoever wishes may listen together with me.” “BROTHER...” Form of address is quite important in communication and Islamic invitation. A good manner of address shows our care and esteem for the addressees. It is highly possible for a communication to continue successfully if started in an effective www.thepenmagazine.net

Basic principles of Islamic invitation

An important point made in the sentence “Brother...” is that Ustad does not distance himself from his students. He considers his addressees to be his equals and calls them “brother”. Not “Oh My students”, “Oh Listeners” or “Oh People” but “Oh Brother”. It is a commonly known fact that people accept the messages coming from their equals more easily and faster. way. In short, communication and Islamic invitation should begin with a good style of address. An important point made in the sentence “Brother...” is that Ustad does not distance himself from his students. He considers his addressees to be his equals and calls them “brother”. Not “Oh My students”, “Oh Listeners” or “Oh People” but “Oh Brother”. It is a commonly known fact that people accept the messages coming from their equals more easily and faster. There will be a difference when the sentence ‘Tomorrow, come earlier” is uttered by our boss or by one of our colleagues. Or when a mother says “Study your lessons” or said by a friend. We accept faster the messages coming from people in the same level with us and not from our superiors. Therefore, a good communicator and Islamic preacher should speak in the level of his addressee instead of talking pedantically and priggishly. “YOU WANTED A FEW WORDS OF ADVICE FROM ME...” Getting people do something is really hard and tiring without creating motivation and desire in them. Therefore, the first phase of the education is to motivate or create desire in people to be educated. It is completely wrong trying to tell or teach something to our addressee if he is not willing to listen. So, a good communicator and Islamic preacher is the one able to create interest in his addressees. Posing a question that will create curiosity, telling The

stories and anecdotes are some of the foremost methods used to motivate the listener. When Ustad says “You wanted a few word of advice from me...” he means “Give the knowledge to the willing or make them interested in it.” “SINCE YOU ARE A SOLDIER...” Here, with his words “you are a soldier” Ustad Bediuzzaman inculcates a message into his addressees. A soldier is a person obliged to carry out his superior’s commands, obeying orders and avoiding prohibited actions, instead of acting on his desires, he does what his commander likes. With his words “You are a soldier”, Ustad Bediuzzaman intends to say. “You do not have the control of the life, you have a commander and you are obliged to obey His orders. “IN THE FORM OF COMPARISONS OF A MILITARY NATURE...” It makes Islamic invitation and communication easier to give examples from the situations our addressees in. Giving examples from tailoring while speaking to a tailor, from books to a writer, from education to a teacher or from school life to a student will be much more effective and permanent. It would be better to give examples from his lessons while explaining a student that there is no such thing as coincidence, while speaking with him including fruits in the examples will work more efficiently. JULY-SEPTEMBER 2010

“A FEW TRUTHS INCLUDED IN EIGHT SHORT STORIES...” Stories are told in indirect speeches. Since they include action, they are easy to listen and easier to stick in the mind. They can spread simply by word of mouth. As they are practical instead of theoretical, they can be adapted to real life conditions without much difficulty. While listening to a story, people put themselves into the place of the story’s hero and take their share from the lesson in it. In this way, since the lesson is given indirectly, no one is offended by it. For instance, while giving a lesson to an adolescent disrespectful to his parents, it would be much more efficient to tell him a story including respect for parents instead of giving advice in the old-fashioned way. It would be more permanent to narrate the attitude of Abdul-Qadir Gilani towards bandits instead of giving a sermon on the importance of keeping a promise. Indeed, stories could address to both children and adults. Stories including lessons are one of the most important elements of preaching. “LISTEN (TOGETHER WITH MY SOUL). (SINCE) I CONSIDER MY OWN SOUL TO NEED ADVICE MORE THAN ANYONE.” The reason behind Ustad Bediuzzaman’s words “listen together with my soul” is to give a message to his readers, “I do not think myself superior to anyone. I am www.thepenmagazine.net

Basic principles of Islamic invitation

in the same situation with you and I need these truths just like you do.” Such modesty and accepting the reader as equals, result in the gaining swift acceptance of the addressees. “(Since) I consider my own soul to need advice more than anyone.” is in fact a warning sentence Anyone hearing this sentence from the scholar of the era cannot help thinking that if such a great scholar cannot absolve himself from his nafs, I should be much more careful. Nafs is more dangerous than I think.

be more effective. As the speech gets longer, the message is clouded and concise information cannot stick in the mind. “AND IN THE LANGUAGE OF ORDINARY PEOPLE...”

Ustad Bediuzzaman is aware of the fact that one cannot improve others when he himself has not improved.

Talking pedantically with a complex vocabulary and forming complicated sentences is the biggest enemy of Islamic invitation. When preaching, the level of language of the addressee should be taken into account. Using words not understood by the addressee may end the invitation and communication even before it begins. Using the language of ordinary people always gives more effective outcomes.

“AT ONE TIME ... NOW BRIEFLY...”

“I SHALL ADDRESS MY SOUL.”

Researches have shown that the ideal duration one can stay focused is 20 minutes. After 40 minutes, it is easier to get distracted and harder to follow the message being transmitted. Therefore, if speeches, conversations and sermons are kept short, they would

Instead of wise guy attitude such as “I’ll teach you the truth.”, “I will tell you very important things.” Ustad Bediuzzaman first addresses to himself. Such sentences as “I’ll explain, I can teach, I’ll describe” may transmit the message “I know but you do not, I am better at this subject”. Therefore, it is always preferable to orientate our speech toward ourselves instead of the real addressee. Sentences in indirect speech and orientated towards ourselves like “Recently, a question popped in my mind...” I have listened to a really good story...” Once one of my teachers said that....” make persuasion easier.

The reason behind Ustad Bediuzzaman’s words “listen together with my soul” is to give a message to his readers, “I do not think myself superior to anyone. I am in the same situation with you and I need these truths just like you do.” Such modesty and accepting the reader as equals, result in the gaining swift acceptance of the addressees. The

into accept anything. According to studies, it is better to let the listener give his own decision after making enough explanations during a conversation. Indeed, people will make the right choice after we explain clearly and effectively. Moreover, people embrace their own decisions more strongly. The benefit and feelings of the one who listens to us willingly and the one who does not will be different. Only a small paragraph from Ustad’s works can open up new horizons for us if carefully examined. And it s really meaningful to start the first book with a paragraph including the principles of the Words, Islamic invitation and communication. These following principles in the first paragraph should always guide an Islamic preacher and communicator. 1. Start communication/Islamic invitation with a good form of address. 2. Do not distance yourself from people during communication/ Islamic Invitation. 3. Teach the one who demands and before everything else, create interest in your addressee. 4. Give examples from the social conditions your addressee in and the roles they have. 5. Tell truths through small stories.

“WHOEVER WISHES MAY LISTEN TOGETHER WITH ME.”

6. Before others, convince, train and master your own nafs.

We all know that no good can be achieved by force. Even if you explain the greatest truth to an unwilling person, it will be worthless for him. And it will be a waste of time for the preacher. Here, Ustad lets the addressee give his own decision. So, he shows his respect for the addressee and avoid forcing him

7. Keep communication/Islamic invitation concise and clear.

JULY-SEPTEMBER 2010

8. Talk in the language of ordinary people. 9. Do not forget to include your nafs among the ones you preach. 10. Do not force communication, Islamic invitation upon people. www.thepenmagazine.net

Do you believe?

DO YOU BELIEVE?

If there is no producer, a needle cannot exist; it needs a producer to exist. If there is no author, no book can exist. If they exist that shows that they have an owner who had written them.

man goes to a barber to have his hair cut as he always does and begins to speak to the barber. After speaking about many subjects, their conversation turns into a conversation about Allah (SWT). Barber: Look! I don’t believe in God. Man: Well… But what is your reason? Barber: It is very easy to explain, just go out to see. Tell me please; if God existed, would be there so many diseased and gloomy people? Would be there forsaken children? If there was God, nobody would be in pain, nobody would hurt… If there was God, he wouldn’t let them be so. The

The man stopped for a moment and didn’t answer in order not to have a pointless quarrel with him.

Barber: Well. There is barber but what can I do if they don’t come to me and have their hair cut?

After the barber finished his job, the man paid him and went out. Just then; he saw a man who had very long hair and long beard. It seemed that that guy hadn’t had his hair cut for a long time. Then; the man turned back to the barber’s.

Man: It’s absolutely true; it is the key point here. There is God and surely He is the One.

Man: Do you know? Something popped up into my mind. There is no barber in the world!!! Barber: How can it be? There I am. Man: No, there isn’t. If there was, there wouldn’t be any long hairy men walking on the street. JULY-SEPTEMBER 2010

If there is no producer, a needle cannot exist; it needs a producer to exist. If there is no author, no book can exist. If they exist that shows that they have an owner who had written them. How can it be possible for our splendid universe to be without any owner or a creator? But if people don’t gravitate to Allah (SWT) and do not follow the rules which put the world into an order, it is their own choice. And it is the main reason why there is so much pain and sorrow in this world. www.thepenmagazine.net

Silent cries of “youth”

SILENT CRIES OF

“YOUTH”

Islam gives youth a big importance. Islam places great importance on the education of the youth. As the major principle in Islam is belief, it requires a proper and pure Islamic Education of youth along with scientific education. ÐBy Feride KARAHAN f.karahan@thepenmagazine.net

ot long born; still in the first part of life, not old; juvenile, having little experience; inexperienced; unpracticed; weak… The literary meaning of “young”… I can hear the voices “No, not inexperienced. No not weak!” And you are not wrong actually. Some exceptions don’t make any difference. Young is young. It is true that young people have less experience in contrast with the older ones in life. But isn’t there a saying “Wisdom has nothing to do with the The

age; it has something to do with the head and what you care most about.” This means even if you are old enough, if you care more about the physical than the spiritual, this doesn’t mean that you have wisdom. But nowadays, some of the youth tend to prove the reverse of this saying above. Especially those who tend to take morality for granted. For some sad people the front is more attractive than what is behind it. People like to wear masks on their faces. All of them wear headphones, no hear. You JULY-SEPTEMBER 2010

may need help, you may even die, still no help as if they don’t hear. As if they are numb and have no feelings or senses. Most of them just look at you blankly as if someone had taken their senses out of them. And Rock music… it is the only kind of music that youth, nowadays, wants to be seen enjoying. Especially, When they are eighteen, it is very important that they are noticed listening to rock music. Anyone can know that most of what they claim as important is just a front, www.thepenmagazine.net

Silent cries of “youth”

ªYouth heeds the emotions rather than reason, and emotions and desires are blind; they do not consider the consequences. They prefer one ounce of immediate pleasure to tons of future pleasure. They kill for the one minute pleasure of revenge, and then suffer for eighty thousand hours the pain of prison...º a mask, a persona they wear even in front of the mirror. Hardly any teenager or young adult can be taken at face value except from those who decide reasonably and who care for the spiritual as well as the physical or who care about the spiritual more than the physical at the highest. Islam gives youth a big importance. Islam places great importance on the education of the youth. As the major principle in Islam is belief, it requires a proper and pure Islamic Education of youth along with scientific education. If there is a wish of cultivation and civilization of the societies, a pure Islamic and scientific education is required this has been proven by many researches. It must conserve, convince and satisfy the soul, heart and mind at the same time. Enlightening the mind, it must also ease the heart and content the soul. It is the true Islamic Education which can provide this, and Risale-i Nur makes this possible by melting Islamic education and scientific education in the same pot, for Allah declares: “You had better know that hearts become content only through the remembrance The

of Allah. (Surah Ra’d: 28)” So, the best and proper education must make the heart, soul and the mind content by reminding Allah, while enlightening the mind with the scientific education. Youth is important… One comes face to face with lots of problems in youth… The crisis of finding your personality… The silent cries of this pain stemming from pursuit of personality, thus happiness… It is in our hands to work on ourselves and control our emotions reasonably. Sometimes we get sad and we grieve… But no matter what, we must learn how to deal with the later stages of grief… The grief that follows a great loss can seem unbearable, but as we travel the emotional path - it is a journey - you will grow as a person. Learning about grief is probably the most painful part of “growing up”! But it is, of course, on condition that you learn from it. Grieving hopelessly is one thing and learning from your mistakes is another different one… Qur’an teaches us to work on the latter one. JULY-SEPTEMBER 2010

The problem and the illness is clear: “Youth heeds the emotions rather than reason, and emotions and desires are blind; they do not consider the consequences. They prefer one ounce of immediate pleasure to tons of future pleasure. They kill for the one minute pleasure of revenge, and then suffer for eighty thousand hours the pain of prison. And one hour’s dissolute pleasure in questions of honour may result in life’s enjoyment being utterly destroyed due to distress at the fear of both prison and enemies. There are many other examples, many pitfalls for the unfortunate young because of which they transform their sweet lives into the most bitter and pitiable lives. Consider a vast state to the north; it has gained possession of the passions of its young people and is shaking this century with its storms.” (From the book A Guide for Youth) Designating the problem Said Nursi also gives the cure and the solution in Risale-i Nur: “It is therefore most necessary in this century for all Muslim youths to act heroically, and to respond to this two-pronged attack with keen swords like the “Fruits of Belief ” and the www.thepenmagazine.net

Silent cries of “youth”

“If, on the other hand, they protect themselves with Qur’anic training and with the truths of the Risale-i Nur, they will become truly heroic youths, perfect human beings, successful Muslims, and in some ways rulers over animate beings and the rest of the animal kingdom.” “Guide for Youth” from the Risale-i Nur. Otherwise those unfortunate youths will destroy utterly both their futures in this world, and their agreeable lives, and their happiness in the hereafter, and their eternal lives, and transform them into torment and suffering. And through their abuses and dissoluteness, they will end up in hospitals, and through their excesses in life, in prisons. In their old age, they will weep copiously with a thousand regrets. If, on the other hand, they protect themselves with Qur’anic training and with the truths of the Risale-i Nur, they will become truly heroic youths, perfect human beings, successful Muslims, and in some ways rulers over animate beings and the rest of the animal kingdom.” (A Guide for Youth) “Dwell on the Hadith, the meaning of which is: “The best of the youths among you are those who imitate those of mature years, while the worst of your elderly are those who imitate the young.” That is to say, “The best of your youths are those who resemble the elderly in self-restraint and abstaining from vice, while the worst of your elderly are those who resemble the young in plunging themselves into dissipation and heedlessness.” (The Flashes – 26th Flash [A treatise for the elderly]) Youth is crucial… satan bothers the youth most … One reason why satan bothers the youth is because of their potential to learn The

and develop themselves in any branch… Youth has the hope and power. They have the potential either to follow the right path or the wrong one… Therefore, satan wants to direct them to the wrong path… Some, unfortunately, get lost by these deceptions. You are as young as your faith… In order not to fall in despair one needs to keep his Iman (belief) alive by renewing it, by gaining Ilm (knowledge) of Allah and practicing it in all his or her life. The eminent scholar of this age Bediuzzaman Said Nursi warns the youth of the misgivings of satan and gives the cure for the illness: “Your youth will definitely leave you, and if you do not remain within the bounds of the licit, it will be lost, and rather than its pleasures, it will bring you calamities and suffering in this world, in the grave, and in the hereafter. But if, through Islamic training (tarbiya), you spend the bounty of your youth as thanks honorably, in uprightness and obedience, it will in effect remain perpetually and will be the cause of gaining eternal youth.” (A Guide for Youth) According to Said Nursi in order to gain eternal youth one must be upright and obedient and honorable. Therefore, gaining true knowledge is one condition and practicing with this knowledge is the other condition of gaining eternal youth. JULY-SEPTEMBER 2010

Death is so close no matter how far it seems to be… Youth is essential… It is an advantage of worship, chance to gain experience, chance to learn, chance to practice what you learn in your life, it has the potential to go up so high. As Bediuzzaman Said Nursi declares: “If such a youth demonstrates through moderation and obedience, his gratitude for the pleasing, delightful bounty of youth, it will both increase it, and make it eternal, and make it a pleasure. Otherwise it will be both calamitous, and become painful, grievous, and a nightmare, and then it will depart. It will cause him to become like a vagrant, harmful for both his relatives, and his country, and his nation.” (A Guide for Youth) O youth! Find the despair and kill it no matter what happens. Find your mission and run in the way of it as long as Allah allows, for Allah bestowed you this “being young” as a blessing. So evaluate your youth by adorning it with the most virtuous manners and development of mind and soul. As your soul gets deeper into the good deeds and manners, you will get filled with happiness. Trust the One who created you in the first place and sent you in this world. And never despair for despair kills the delicate senses. O Allah! Forgive us, conceal our mistakes and honor us with the best manner you consent. www.thepenmagazine.net

News from the UNIW r Visit for more www.theunity.org

The 9th Council Meeting of the UNIW held in Malaysia

he Union of Non-Governmental Organizations of the Islamic World (UNIW) Ninth Council meeting was held in Kuala Lumpur, the capital of Malaysia on May 22-25, 2010. The UNIW Council founded as an international union approved by the cabinet decision in 2005 and now has 185 members from 45 countries. The council has 20 representative members from 20 countries. Necmi Sadıkoglu is the Secretary General of the UNIW and HQs is in Istanbul. Together with Council meeting an international symposium titled “Good Governance in the Islamic World” was held. After the meetings which lasted five days in Malaysia, the UNIW delegation moved to Cambodia and paid a range of visits to Cambodian Muslim non-governmental organizations and Cambodian government. The main goal of the meetings and visits in Malaysia and Cambodia was to negotiate the problems of non-governmental organizations of Muslim world and especially the problems of South East Asia Muslims and to provide development of capacity and performance of nongovernmental organizations to work effectively. Besides the projects of the six commissions under the UNIW’s Secretariat, providing opportunities for getting to know people of the Muslim world through non-governmental organizations and sharing experiences were discussed.

Historic Visit to Cambodia

inishing the programme in Malaysia they moved to Phnom Penh, the capital of Cambodia.

The committee was welcomed by M. Farid Hussain, the Cambodia representative of UNIW and the President of Muslim Scholars Union of Cambodia visited the Genocide Museum. The committee had a long meeting with Cambodian government about Cambodian Muslims and they promised to support two schools and a radio projects. Besides, it was agreed that some Cambodian students to be supported by bursary projects for their education. The UNIW paid a visit with a prominent delegation to Cambodia where 600,000 Muslims live made a meeting with Cambodian representatives of NGOs and negotiated the matters. Later, the delegation went to a Muslim village and found the opportunity to inspect the life conditions there.

The 3rd international Bediuzzaman and Risale-i Nur symposium

The 3rd Internationa

and Risale-i Nur The 3rd International Bediuzzaman and Risale-i Nur Symposium has been held by Hayrat Foundation in Konya with a large participation of people. www.risaleinursymposium.com

he 3rd International Bediuzzaman and Risale-i Nur Symposium has been held by Hayrat Foundation in Konya Mawlana Centre for Culture. The theme of the symposium was “the Truths of Belief in the Risale-i Nur” and it was stated that there are reasonable explanations of the essentials of belief such as belief in Allah, belief in prophets, belief in destiny, belief in angels, belief in hereafter and belief The

in scriptures in the Risale-i Nur which was authored by Bediuzzaman Said Nursi and all people need these Qur’anic explanations. Mustafa Kabakçı, the MP of Konya, Necmi Sadıkoglu, the Secretary General of the Union of NGOs of the Islamic World (UNIW), Lawyer Ali Kurt, the Member of Board of Directors of Hayrat Foundation and Turkey JULY-SEPTEMBER 2010

Representative and Deputy Secretary General of UNIW, Lawyer Necati Ceylan, the President of Foundation of Volunteer Organizations of Turkey, Ahmad Azam Abdurrahman, the Malaysia Representative of the UNIW, Prof. Dr. Wahba Zuhayli, the scholar of Damascus University, Hasan Abdullah Hasan Ali Shaykh, Yemen Deputy Minister of Foundations, Prof. Dr. Safsafi Ahmed al-Qaturi, the scholar www.thepenmagazine.net

The 3rd international Bediuzzaman and Risale-i Nur symposium

al Bediuzzaman

Symposium of Ayn Shams University, School of Literature, Muhammad Farid Hussain, the President of the Union of Muslim Scholars of Cambodia, Assistant Prof. Tariq Muhammed Nur, the scholar of Khartum University School of Literature Islamic sciences, Ali Abdullah Abu Huleyka, the Chairman of Constitutional Committee of Yemen and the President of Inter-Parliamentary Friendship Group participated in the symposium which lasted two days in five vivid sessions. The symposium, which began with the Qur’an recitation of Ishak Daniş, the Imam of Istanbul Piyale Pasha Mosque, continued with opening speeches of participants. In the first session in which the importance of Bediuzzaman Said Nursi and the Risale-i Nur was stressed, the speakers stated that they appreciate the works of Hayrat Foundation for the unity of Muslim world. Lawyer Ali Kurt, the Member of Board of Directors of Hayrat Foundation and Deputy Secretary General of the UNIW delivered the opening speech and said that Bediuzzaman Said Nursi devoted his life to rescue the imaan of people and unification of Muslim societies, and he sacrificed all his life for this cause. Konya MP, Mustafa Kabakçı said that the deceiving European so-called-paradise like lifestyle degenerates the children and the youth of Muslims, stressing that the endeavours for Islam will not be without reward. Mr. Kabakçı said that Bediuzzaman tried to save youth and children from the deceiving life style by and spreading these Islamic truths. In the day one, at the very first session, the belief in Allah was The

covered. The moderator Cihangir Isbilir, the General Coordinator of the UNIW and the Editor of The Pen Magazine said that the Western irreligious ideas and the bad-intentioned tried to damage the essentials of Islam in the last century and it brought out its grudge towards Islam which had been accumulating for a thousand years. Mr. Isbilir added that the Muslim ummah is in a great danger quoting the following words of Bediuzzaman Said Nursi: “The shaky foundations of kufr (irreligion) cannot bear the fortress of belief.” In the second day of the symposium, the pillars of Islamic belief such as the belief in destiny, belief in angels, belief in the hereafter and belief in scriptures were covered. The second day is commenced with the speech of Bulent Guner, the member of Board of Trustees of Hayrat Foundation. Mr. Guner said that Muslim world acts with reason and proof and he added: “The Muslims do not have the class of clergies and do not obey clergies like followers of the other religions but they they follow reason and proof. The belief system which Islam presents is not something which cannot be explained by reason.” Said Yavuz, representative of Hayrat Foundation for Ankara declared the Final Statement in the closing session of the Third International Bediuzzaman and Risale-i Nur symposium which was organized by Hayrat Foundation. The sympsium ended with Qur’an recitation of Nebi Yaşar, the imam of Bahçelievler Hafiz Ali Mosque. JULY-SEPTEMBER 2010

The moderator Cihangir Isbilir, the General Coordinator of the UNIW and the Editor of The Pen Magazine said that the Western irreligious ideas and the badintentioned tried to damage the essentials of Islam in the last century and it brought out its grudge towards Islam which had been accumulating for a thousand years. www.thepenmagazine.net

Potential dangers threatening fraternity and the cure

Potential dangers threatening fraternity and the cure “Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim.” ÐSelahattin �ZEL s.ozel@thepenmagazine.net

his old story is of the brothers and sisters. A very story which has been repeated since Habil and Qabil, the sons of prophet Adam (AS). The evil inclinations of human have their roles in this story as well as Shaytan (satan) himself. This is something which if it is obtained in a straightforward way it will be the building blocks of solidarity and cooperation in the society. Otherwise; it will trigger chaos and clash and turn the life into a hell. This is brotherhood. The fellowship and fraternity is installed among Muslims by the Qur’an with the following verse: “The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that you may receive Mercy.” (Al Hujurat, 10) However the case is not as plain as it may be supposed. Human’s evil commanding nafs (self) produces plots against human himself. Many times jealousy and hatred damage relations among Muslims. Then, undesirable and unfortunate events occur and sometimes people may have to confront the situations which they never guess. Taking into consideration these possible dangers in relations among Muslims our beloved Prophet (PBUH) has defined the limits of brotherhood for Muslims. In the following hadith which is The

taken from Muslim, a famous hadith source, we can see a complete definition of brotherhood: “Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellowbrothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here – and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour.” JULY-SEPTEMBER 2010

Although we are aware of the divine sanctions on brotherhood we sometimes cannot help indulging to the seditions of our nafs and we perpetrate some evil actions against our Muslim brothers or sisters. So, how can we run a strategy to get on well with our brothers, to keep our relations with them smoothly? We are likely to have quarrels with our friends due to any reasons. Suppose we have such kind of an experience with a friend. So, what will we do? How should be our reaction? What kind of a strategy should we use to minimize the damage which we and our friend are given? Imam Bediuzzaman Said Nursi, a prominent Muslim scholar who lived in Turkey between1873 and 1960, gives us very www.thepenmagazine.net

Potential dangers threatening fraternity and the cure

important clues to avoid breakups in our relations with Muslim brothers or to repair them if we have any. First of all we have to realize that in any dispute with a friend, the other party cannot be responsible for the dissent a hundred per cent. So, as Muslims we should take the role of the destiny into account. When we accept this fact and realize that it is inevitable to live such kind of an unhappy event in terms of fate, we will reduce our frustration and feel relieved at once. Secondly, we should reckon the effect of the Shaytan (Satan) and evil commanding nafs in this dispute. Most probably our poor brother is intrigued by devil and he bowed desperately to him. In that case what we should do is not to get angry or take revenge from that brother. All what we have to do is to have mercy for this brother and to help him because he is deceived by Shaytan and he is not aware of his situation. In the third step, we should inspect our responsibility in this bothering dissent, too. Of course, we also have a share in such kind of a disagreement and to realize our share will provide us to take a step back and assess the incident with sobriety. Finally, there will be a little share as the fault of our friend but sheltering under the name of Allah al-Ghafur (SWT) (who forgives all sins), we should forgive our friend and keep our good relations with all brothers. All Muslims are like the parts of a huge body which is indeed the Muslim ummah. As different parts of this huge body we should fulfil our duty responsibly and unselfishly. In order for a body to do his functioning without stopping all parts of it have to work cooperatively. If the parts compete with each other, instead of cooperation, then the result will be chaos. Imam Nursi explains this point delicately in his following words: “For just as one of man’s hands cannot compete with the other, neither can one of his eyes criticize the other, The

nor his tongue object to his ear, nor his heart see his spirit’s faults. Each of his members completes the deficiencies of the others, veils their faults, assists their needs, and helps them out in their duties. Otherwise man’s life would be extinguished, his spirit flee, and his body be dispersed.” Hatred, anger, jealousy, hostility and grudge are the hazardous feelings which have the ability to destroy our relations with friends and public peace. How can a Muslim bear grudge and jealousy to his Muslim brother? In theoretical level it seems impossible for a Muslim to have these negative feelings. Let me explain it. Why is a man jealous of the other man? It is because of worldly property, rank, fame and popularity. How should a Muslim think in such kind of a situation? Well, actually that’s the matter of fate. If Allah (SWT) predestined in the book of fate for that man all these properties so what could the other man do? What he should do is only to consent and be respectful to the predestination of Allah for that Muslim brother. Otherwise, it would be damaging both himself and his brother. Bediuzzaman Said Nursi portrays the situation of the owners of these feeling in the following way: “Those who cherish rancour and enmity transgress against their own souls, their brother believer, and Divine mercy. For such a person condemns his soul to painful torment with his rancour and enmity. He imposes torment on his soul whenever his enemy receives some bounty, and pain from fear of him. If his enmity arises from envy, then it is the most severe form of torment. For envy in the first place consumes and destroys the envier and its harm for the one envied is either slight or nonexistent.” So, what is the solution for those who are smitten with these negative feelings towards their Muslim brothers? Indeed, the solution is very concise but if it is applied well it is very effective to heal all these feelings stemming JULY-SEPTEMBER 2010

from grudge and jealousy. Let us hear from Imam Bediuzzaman Said Nursi: “The cure for envy: Let the envious reflect on the ultimate fate of those things that arouse his enmity. Then he will understand that the beauty, strength, rank, and wealth possessed by his rival are transient and temporary. Their benefit is slight, and the anxiety they cause is great. If it is a question of advantages enjoyed with respect to the Hereafter, they cannot be an object of envy. But if one does envy another on account of them, then he is either himself a hypocrite, wishing to destroy the goods of the Hereafter while yet in this world, or he imagines the one whom he envies to be a hypocrite, thus being unjust towards him.” As Muslims we live in a hard time and harsh geography. There are many opponents of Muslims who will be blissful when they see us in clash. We do not have the luxury to indulge our selfish low desires at the expense of brotherhood among Muslims. So, let us stick to the following verse for our salvation: “And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves.” (Al-’Imran, 10) *Quotations are extracted from 21. Flash and 22. Letter of Bediuzzaman Said Nursi.

All Muslims are like the parts of a huge body which is indeed the Muslim ummah. As different parts of this huge body we should fulfil our duty responsibly and unselfishly. In order for a body to do his functioning without stopping all parts of it have to work cooperatively. www.thepenmagazine.net

Being a Muslim in Europe

Being a Muslim in Europe In the sociological perspective, surely it is not true to think that Europe met Muslims at the beginning of the 20th century. When we look at the history, it can be clearly seen that contact between them is actually very old. Seven centuries ago, there was an Islamic civilization neighbouring France which is today called Spain. ÐBy Dr. Ahmet BAKCAN a.bakcan@thepenmagazine.net

he old continent Europe shelters 450 million people and 27 countries inside it. One of its boundaries goes to the Scandinavian countries and another continues along the Ural Mountains. The social values of Europe have been formed in a secular frame in accordance with Christianity and Judaism though there is a multicultural structure containing different religions and almost 35 million Muslims. For this reason, a Muslim individual living in Europe has to pay more attention to some specialities due to the divine responsibility of leading people to the straight path. Consequently, the first speciality to pay attention to is to know the society. We live inside in all its cultural, economic and political aspects and need to bear in mind its priorities as a matter of fact that our Muslim ancestors taught us. In the sociological perspective, surely it is not true to think that Europe met Muslims at the beginning of the 20th century. When we look at the history, it can be clearly seen that contact between them is actually very old. Seven centuries ago, there was an Islamic civilization neighbouring France which is today called Spain. That civilization was The

Al-Andulus. It was one of the best examples of living together in tolerance and peace. By the fact that pride comes before a fall, they collapsed owing to the decrease in following the Islamic principles of Islam in 1492. That was the first acquaintance and experience of Europe about Islam but it is ended with an indescribable end. The JULY-SEPTEMBER 2010

second experience was seen in the Balkans through the coming Ottomans and continued along the beginning of 20th century. After 1930, some crucial economic and social crisis arose in the middle of Europe. Those crisis triggered Nazism and World War II in Germany which is the neighbour of Spain. The results of the race based segregation www.thepenmagazine.net

Being a Muslim in Europe

and discrimination policy of Nazi Germany caused the deaths of 15 million people and massacre of 6 million Jews. In 1945, the view of the old continent we live in was not so acceptable. After the war, the consequence was poverty and suffering, millions of orphans, widows, and homeless people. In the meantime, industrialization necessitates human resources, in that period Muslims, especially European Muslims have to pay more attention to that reality. Europe is in the third period of time with Muslims. That connection has been continued for half of a century and the Muslim population in Europe increasing year by year puts forth a social truth that there is a new society having different comprehension and belief throughout Europe. What is that social truth? a- Muslim population over 30 million forms almost 10 percent of general population of the Europe. b- Migration to Europe from Islamic countries still continues. c- The European Muslim population increases naturally. d- There are conversions from other religions to Islam. e- If we count the existence of Muslims in East European countries and Turkey negotiating to enter the European Union, we can say that, in 2040 the Muslim population in Europe will reach 35%. However we see that there are a lot of different perceptions and comprehensions about accepting that truth. Shortly, these differences are: 1- Religious freedom issue in multicultural societies. The

2- Dimensions of Arabic and Islamic philosophy about leading Europe to the Renaissance.

As a result of this misconception and new global conjuncture, the consequences below are seen:

3- The integration of Islam in Europe.

- Islam is exposed to inequality in democratic processes.

4- Islam as a politic factor.

- After the collapse of Communism, Islam has been the target and become a negative phenomenon in the eye of Europeans.

5- Typical Islam living in suburbs of Europe 6- Problems Islam facing with schools 7- Problems about the representation of Islam and the issue of official recognition of Islam 8- Islam in England, Italy, Belgium, Germany, Spain and Switzerland. 9- European media and how they perceive and project Islam. If we look at these problems with the eye of a Christian or Jew, it is possible to see that definition of Islam and Muslim doesn't fit in any social formation. Muslims in Europe is argued as a problem, in other words Islam has been perceived as a black cat. For this reason; Muslims have got to exert more and more effort in this old continent in order to be a part of Europe. It is an undeniable fact that Muslims paved the way for Europe's improvements with scientific studies in Spain and translations of old Hellenic philosophical books before conveying them to Europe and educating thousands of Europeans in the al-Andulus State. On the contrary, unfortunately, Muslims started to be perceived in the patterns of September 11 and WTC terrorist attacks prepared by radical groups not representing Islam and Muslims in any way. JULY-SEPTEMBER 2010

- Muslims are subjected to discrimination even in small parts of society, which indicates the prejudices fixed on Europeans' minds. - Integration problem of Muslims is brought forward but there seem no positive proposals regarding Islamic priorities. For that integration, some prohibitive rules over Islam in constitutions of European countries have been ignored and there seems no study on this issue. Unclear thoughts of political parties about Islam complicate the integration of Muslims.

It is an undeniable fact that Muslims paved the way for Europe's improvements with scientific studies in Spain and translations of old Hellenic philosophical books before conveying them to Europe and educating thousands of Europeans in the alAndulus State. www.thepenmagazine.net

Being a Muslim in Europe

Does Islam belong to the Middle East? When all religions are thought universal, why has the universal character of Islam not been accepted? Or are there boundaries for cultures and religions in globalization trend? Is the title of terrorist attributed to Muslims realistic? Where will that Islamophobia wave, which has emerged recently in Europe, lead Europe? Does Islam belong to the Middle East? When all religions are thought universal, why has the universal character of Islam not been accepted? Or are there boundaries for cultures and religions in globalization trend? The Edict of Nantes was issued on 1598 by Henry IV of France to grant the Calvinist Protestants of France and Concordat of 1801 by Napoleon for religious liberty for bishops and later for Jews are the arrangements for religious freedom, is that not possible to make an arrangement for Muslims? Actually all the questions mentioned above are derived from communication failure. Moreover, we shall mention the opinions of other religions about this issue. But a dialogue starting with characterizing Islam as a problem does not help constituting an ambiance that people express themselves, that is to say: for a mechanism working properly in favour of all society, in peace and freedom, efforts should be taken by paying attention to identify commonality between sides. Also there are some recommendations to be followed by media, the most important one is not to see or present every single The

Muslim as a suicide bomber, instead of this, the media can help to form a multicultural environment where immoralities and corruption are excluded and moral values and goodness are accepted. In this context: - Everyone should be open to change. - Phenomenon are universal but at the same time they should be open to criticism. - Comprehending the differences that everything has. - Being aware of not making same mistakes again (Does history always repeat itself ?) - Thinking that decisions should not be made quickly with being biased. - Comprehending that everything has a capacity to change. - Everyone should be appreciated in same scales. - Saving our culture from discrimination. - And establishing an environment in which our priorities are human rights and social freedom. Who is going to perform all these duties under such circumstances that getting worse whereas Muslims are financially weak? As I said at the beginning, there is noone else but 10% of JULY-SEPTEMBER 2010

Muslim population to solve those. However, for sure the community is in need of being organized. The Muslim community, which seems financially weak but has an unending faith, will cause an emergence of a new generation and civilisation by breaking down the prejudices by means of living Islam properly and representing it in this land, where we settled as a result of our traditional experiences and with the guide of our destiny. In the mentioned studies related to organization, there are two ways to be followed in order to assure clarity of this sensitive matter. One of these ways is related to individuals and the other one is related to institutionalization. Our aim for institutionalization is as follows: 1- Educational institutions 2- Our mosques and madrasas 3- Our universities 4- Our civil rights 5- Our relationship with other Muslim institutions 6- Our dialogue and relations with the believers of other religions and our partnership in mutual studies. Since it is humans who will achieve institutionalization and our subject in this matter is Islam, the peculiarities of Muslim individuals have great importance in terms of this social structure. www.thepenmagazine.net

Being a Muslim in Europe

In this perspective, Muslim communities must educate Muslims in order to achieve institutionalization. Therefore, Muslim communities should follow some priorities in social and cultural activities. These priorities should be: 1- Qualified religious education. 2- Studying the science of the Qur’an 3- Organizing weekend courses 4- Organizing helping courses for homework. 5- Attaching importance to foreign language that is the first condition of conveying the Divine message and providing circumstances with education in order to prepare staff that will be able to lecture in seminars in 3-5 years. 6- Making higher education possible for our children. 7- At the same time we have to learn the professions of the Information Age. If we cannot catch the Information Age, Islam will be only the religion of the lower class. 8- As Sayyidina Imam Ali (R.A) said: "Train your children not in accordance with your age but in accordance with the age they will live "In the light of this saying, we must bring up our generations in moral, science and action. As a result, God willing, they will become good Muslims and beneficial for all mankind. One of the important services we can do for the society we live in is to teach Islam and practice it not to hide it and make Muslims as model citizens. Europe and the West experienced every kind of prejudice and The

discrimination. They were in unjust times and atrocities. They suffered and subjected those by their own people, it wasn’t by outer powers. Ecclesiastic structure of Middle Age (related to the Church) caused these factors. When they found out about those obstacles against progress coming from the religious principles, they abolished them and their progress began. This progress was achieved by separating religion and government from each other in the Age of Enlightenment. Therefore, Europeans have been prejudiced against every religion. Actually it is far more different than Christianity that we know that Muslims used to contribute the best ever to science when they were following the religion of Islam. Whenever they leave the teachings of the Quran and become ignorant, they suffer and become weak. Our duty is to change the Europeans’ opinion showing and proving that Islam is neither a danger nor an obstacle before progress. It is the source of progress and prosperity. History proves it. I congratulate those brothers and sisters performing these services practicing Islam and telling others. May Allah give us sincerity in our deeds and make us sincere in our sacred duties. May Allah grant us to know the truth and the false, and give us the ability to differentiate them and obey His rules and leave the falsehood. Let me finish my words with a quotation from Imam Bediuzzaman: “If you want pleasures of life, make your life alive with faith, make it adorned through prayers and make it preserved by avoiding sins.” JULY-SEPTEMBER 2010

The Muslim community, which seems financially weak but has an unending faith, will cause an emergence of a new generation and civilisation by breaking down the prejudices by means of living Islam properly and representing it in this land, where we settled as a result of our traditional experiences and with the guide of our destiny. www.thepenmagazine.net

“I went to Ankara in 1922. I saw that within the joy of triumph of Islamic Army over Greeks, believers were about to face a very great abominable current of atheism which tries to enter into and distort and poison. “Oh!” I said. “This monster is going to harm the fundamentals of belief!”

ISBAT-I VAJIB IN RISALA-I NUR

PROVING THE EXISTENCE OF ALLAH in the Risale-i Nur

ÐBy Idrıs FERID i.ferid@thepenmagazine.net

Proving the existence of Allah in the Risale-i Nur

slamic theology (Kalaam) tried to prove God’s existence only emphasizing on mind, and did not dwell on marifatullah (knowing Allah),. Mysticism (Tasawwuf) by contrast, did not focus on proving the existence of God, but on marifatullah, muhabbatullah (love of Allah), and spiritual tastes (lazzat-i ruhaniya), and moved by heart and spiritual journey Risale-i Nur, combining the mind and the heart, proved God’s existence via The

the mind, as well as using heart, and focusing on muhabbatullah and marifatullah. We can say that Risale-i Nur in this context, combines theology (Kalaam) and Sufism (Tasawwuf). Risale-i Nur, in some treatises, proves God’s existence with the issues of marifatullah and muhabbatullah. However, in some treatises, Proving god’s existence is highlighted whereas in some other treatises marifatullah JULY-SEPTEMBER 2010

and muhabbatullah is emphasized. These two issues will be covered briefly and separately. Treatise on Nature In the Western philosophy, the first person to ever consider whether it is possible or not to prove the existence of God is an 18th Century philosopher, Immanuel Kant. In his book “Critique of Pure Reason” he widely discussed this and came to concluwww.thepenmagazine.net

Proving the existence of Allah in the Risale-i Nur

sion that – even though he was a believer in God – “God’s existence or non-existence cannot be proven1” with this statement, Kant became a reference point for philosophers of materialistic and positivistic idea. This is why Kant has a major role in western philosophy which turned into atheist and agnostic (skeptical) structure. In the Islamic world, materialist and positivist ideas have been seen since the 19th century. But a largescale spread of these ideas was realized in the 20th century. Like many scholars, Ustad Bediuzzaman fought against materialistic ideas which emerged in the last period of the Ottoman Empire. He explains the situation during the War of Independence: “I went to Ankara in 1922. I saw that within the joy of triumph of Islamic Army over Greeks, believers were about to face a very great abominable current of atheism which tries to enter into and distort and poison. “Oh!” I said. “This monster is going to harm the fundamentals of belief !” At those times since this verse [Their messengers said: “Is there a doubt about Allah, The Creator of the heavens and the earth?”2] makes God’s existence and unity self-evidently plain, I sought assistance from it and wrote a treatise in Arabic which is powerful enough to disperse and destroy that atheistic current consisting of a proof taken from the All-Wise Qur’an. In Ankara, I had it printed in “Yeni Gun” printing press. But because of lack of people knowing Arabic and scarceness of people who gave importance, that summarized and concise strong evidence did not show any effect. Unfortunately, that atheism idea found strength and flourished. Out of necessity, I will declare 1.

Kants ideas are exaggerated by atheists. Today, there are rare cases of theologists who defends his ideas.

Surah Ibrahim, 10 The

those evidences in Turkish.” (The Flashes from the Risale-i Nur Collection- 23rd Flash)

ISBAT-I VAJIB IN RISALA-I NUR

*** Risale-i Nur Collection, The Work of Ustad Bediuzzaman, includes the proving of God’s existence and unity of a large amount of texts. Many treatises were allocated to this issue. The Treatise on Nature, without doubt is one of the most comprehensive and powerful of these. This treatise looms large in tawhid related treatises within Risale-i Nur Collection. Ustad explains this as follows: “numerous proof classified in some other treatises are partially coming together in this treatise, and each of them counted as a part of this one.” *** The Western philosophy of Kant until this day –for 200 years-generally accepted as “God’s presence is to never be proven” The provisions against the Master Natural Treatise of the opposite opinion argues, and even very large claims for talks. “For this treatise puts naturalistic atheism to death with no chance of reanimation and totally shutters the foundation stones of unbelief.” he says. This is philosophically a very large claim. Though it has been more than 70 years since the copyright of “Treatise on Nature” was written, that this claim hasn’t been, so far, refuted and that many people with the help of these treatises found deliverance or strengthened their belief proves that this claim is a true one. *** Ustad Bediuzzaman Said Nursi, in this treatise, used the method “ Sabr ve Taqsim[1] JULY-SEPTEMBER 2010

The Risale-i Nur Collection, The Work of Ustad Bediuzzaman, includes the proving of God’s existence and unity of a large amount of texts. Many treatises were allocated to this issue. The Treatise on Nature, without doubt is one of the most comprehensive and powerful of these. This treatise looms large in tawhid related treatises within Risale-i Nur Collection. www.thepenmagazine.net

Proving the existence of Allah in the Risale-i Nur

“ which is used to find the main reason of a comparison (illat of the qiyas). Sabr ve Taqsim, is a method and style of proving that goes by the names “Dalil-i taqsim, Dalil-i munqasim”. This proving method includes taking into account every variable that might be the main reason (illat) behind the comparison (qiyas), deducting every possiblenon-main-reasons and lastly finding out the appropriate ones to be the genuine main reason. Ustad, in the nature treatise, discusses four probable ways for the creatures to come into existence. By refuting three opinions that cannot be the main reason, he shows the true main reason. Three opinions that Said Nursi refutes symbolizes three philosophical systems (positivism, evolution, materialism). In the first part, he discusses the reasons, as the positivists claim that Allah’s existence cannot be proven, reviewing everything by a cause and effect relationship of which they give great importance. In the second part, “tashakkala binafsihi” idea of coming into exist-

ence by itself, is focused on. The idea of evolution is refuted here. In the third section, focus is on nature where the dialectical materialism is refuted. Here it should not be considered that only these three ideas are refuted. None of the entire atheist movements are in these three points. What Ustad wants to do is to refute completely all of the denial philosophies. And indeed, this has been achieved in a spectacular way in the nature treatise. *** Ustad Said Nursi puts forward a prior premise that no one can argue with. Says: “O Mankind! You should be aware that there are certain phrases which are commonly used and these imply unbelief. The believers also use them, but without realizing their implications. We shall explain three of the most important of them. The First: “Avjadathu’l-asbab Causes create this.” The Second: “Tashakkala binafsihi - It forms itself; it comes into existence and later ceases to exist.”

The Third: “Iktazathu’t-tabiat - It is natural; Nature necessitates and creates it.” Indeed, since beings exist and this cannot be denied, since each being comes into existence in a wise and artistic fashion, since each is not outside time but is being continuously renewed, then, O falsifier of the truth, you are bound to say either that the causes in the world create beings, for example, this animal; that is to say, it comes into existence through the coming together of causes, or that it forms itself, or that its coming into existence is a requirement and necessary effect of Nature, or that it is created through the power of One All-Powerful and All-Glorious. Since reason can find no way apart from these four, if the first three are definitely proved to be impossible, invalid and absurd, the way of Divine Unity, which is the fourth way, will necessarily and self-evidently and without doubt or suspicion, be proved true.” (23rd Flash – Treatise on Nature [Cause or Effect]) *** In fact, all of the evidences on the nature treatise implicitly refute three different kinds of denials. It seems that Ustad Said

“O Mankind! You should be aware that there are certain phrases which are commonly used and these imply unbelief. The believers also use them, but without realizing their implications. We shall explain three of the most important of them."

The

JULY-SEPTEMBER 2010

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Proving the existence of Allah in the Risale-i Nur

Nursi, to fully persuade and not to let any open-doors, preferred it this way. To sum up we can say that Ustad Said Nursi, in nature treatise, puts forward the following: “Apparently, in the universe there is an Infinite Divinity equipped with knowledge, will and might. The proof to this statement is all of the creatures that all come into existence in a wise an arty way. Denial is not the solution. If we are to deny the existence of Allah, we need to relate this infinite divinity to either to the causes, or to the nature, or to the thing itself. All three of these statements result in absurd and nonsensical situations. However, to relate the universe to Allah who have the infinite divinity is a reasonable and sensible way, and hence we need to relate it to Allah. Ustad Said Nursi formulates this phenomenon as follows: Person denying the sun in the sky is bound to accept all of the reflections of sun on earth as suns.” *** Here, we quote a part of nature treatise to give a general-overall idea of how abouts: “The Second Way: is “tashakkala binafsihi”. It comes into existence by itself, it forms itself. It too involves much impossibility and is absurd and impossible in many aspects. We shall explain three examples of these impossibilities. First Impossibility: O you obstinate denier! Your egotism has made you so stupid that somehow you decide to accept a hundred impossibilities all at once. For you yourself are a being and not some simple substance that is inanimate and unchanging. You are like an extremely well-ordered machine that is constantly being renewed and a wonderful palace that is undergoing continuous change. Particles are working unceasingly in The

your body. Your body has a connection and mutual relations with the universe, in particular with regard to sustenance and the perpetuation of the species, and the particles that work within it are careful neither to spoil that relationship nor to break the connection. In this cautious manner they set about their work, as though taking the whole universe into account. Seeing your relationships within it, they take up their positions accordingly. And you benefit with your external and inner senses in accordance with the wonderful positions that they take. If you do not accept that the particles in your body are tiny officials in motion in accordance with the law of the Pre-Eternal and All-Powerful One, or that they are an army, or the nibs of the pen of Divine Determining, with each particle as the nib of a pen, or that they are points inscribed by the pen of Power with each particle being a point, then in every particle working in your eye there would have to be an eye such as could see every limb and part of your body as well as the entire universe, with which you are connected. In addition to this, you would have to ascribe to each particle an intelligence equivalent to that of a hundred geniuses, sufficient to know and recognize all your past and your future, and your forbears and descendants, the origins of all the elements of your being, and the sources of all your sustenance. To attribute the knowledge and consciousness of a thousand Plato’s to a single particle of one such as you who does not possess even a particle’s worth of intelligence in matters of this kind is a crazy superstition a thousand times over.” 3. See. Imam Ghazali, the Islamic Law of Evidence and Interpretation Methodology. 2.s.253. Rey Y. Kayseri. 1994. Dr. Abdulvahhap Hallaf, Philosophy of Islamic Law. S.257. Moment. Reputation. Fk theology. Y. 2. edition. 1985 JULY-SEPTEMBER 2010

ISBAT-I VAJIB IN RISALA-I NUR

“Apparently, in the universe there is an Infinite Divinity equipped with knowledge, will and might. The proof to this statement is all of the creatures that all come into existence in a wise an arty way. Denial is not the solution.” www.thepenmagazine.net

The Holy Qur’an and preserving the Islamic letters

The Holy Qur’an an

the Islamic After the oppressive rules of the Alphabet Revolution (1928) in Turkey, Islamic letters were in danger and millions of people became illiterate. Although they knew how to write and read in Islamic alphabet, the new Latin alphabet was utterly strange for them, however they were not allowed to use their Prophet’s scripts. ÐBy Hamza BERAT h.berat@thepenmagazine.net

here were times that the bridge between generations, the bound between past and future, the relation between 20th century and 21st century had been broken out. The books in the libraries went in vain in one day. Millions of people were forced to leave the Qur’anic scripts away. The ones reading on and writing in Islamic letters were sent into jails and many suffered under The

the scrutiny of the then government’s so-called modernization rules, and the rest increasingly and honourably still preserve it. After the oppressive rules of the Alphabet Revolution (1928) in Turkey, Islamic letters were in danger and millions of people became illiterate. Although they knew how to write and read in Islamic alphabet, the new Latin JULY-SEPTEMBER 2010

alphabet was utterly strange for them, however they were not allowed to use their Prophet’s scripts. People were forced to learn Latin and abandoned to teach Qur’anic script. Apart from teaching the Latin letters in those days, it was forbidden to read and write in the Islamic scripts either. There was a group of committed people led by renowned thinker www.thepenmagazine.net

The Holy Qur’an and preserving the Islamic letters

nd preserving

letters and mujaddid of this age, Imam Bediuzzaman Said Nursi. Imam al-Nursi’s starting point in his cause was to prove that the Holy Qur’an is like the sun whose light cannot be extinguished forever. Due to some tricky games on Islamic world and trials to get Muslims away from the core of Islam, Imam al-Nursi vowed: “I will show and prove to the world that the Qur’an is such an undying and inextinguishable sun!” And he devoted his life to this mission. His sincere followers’ appreciated movement had struggled to keep preserving the Islamic manuscripts, which were banned in the Republican period. According to the teachings of Imam al-Nursi, one of the most important duties of Noor students is to preserve the Qur’anic letters writing and reading in Islamic letters. The main idea behind was to get connected with the Qur’an which the nation has been more than a thousand years. If Muslims do not have the connection with that they are supposed to have, they will not be following Islam no more as they are supposed to do. As a matter of fact, this will decrease their power in terms of piety and unity. Imam al-Nursi ordered his students to write and read from Qur’anic letters not from Latin letters. By doing so, his aim was to attract them to the importance of Islamic letters. His outstanding behaviour against bid’as (renovations) and his significant opposition to the worst ever bid’as of time are the historic actions The

against the oppression in the post-Ottoman and post-Alphabet Revolution period. Ahmed Husrev Efendi, being his senior assistant and the successor, was the one who understood him well and preserved the Islamic letters during all his life, even after his predecessor Imam al-Nursi’s decease. Like al-Nursi, he never allowed students to leave the sunnah way and was strictly opposed to those ill-intentioned scholars giving fatawa for bid’as just to get some worldly benefits. Imam al-Nursi, in his famous book Letters (al-Maktubat) categorizes stations in the service for the Qur’an. Friend, brother and student. Studentship is the highest rank in his categorization in terms of following the faraiz (compulsory duties), the sunnah (practice of Messenger Muhammad – ASW) and strict loyalty to the principles. Student of Noor’s main aim in his life is to spread the Qur’an and its interpretation, Risale-i Nur. Brotherhood is less strict than the previous but station of friendship in the service is the least one. Yet, in order to become a friend, the first principle is not to recognize the bid’as and oppose them and preserve the Islamic letters. Thanks to Imam al-Nursi and his successor Ahmed Husrev Efendi, there are thousands of Noor students who are honourably preserving the Islamic letters in today’s Turkey and connecting generations, past and future with the victorious history of Islam. JULY-SEPTEMBER 2010

Student of Noor’s main aim in his life is to spread the Qur’an and its interpretation, Risale-i Nur. Brotherhood is less strict than the previous but station of friendship in the service is the least one. Yet, in order to become a friend, the first principle is not to recognize the bid’as and oppose them and preserve the Islamic letters.

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The truth of tawhid

The truth of tawhid Tawhid (oneness of Allah) is to declare and acknowledge that Allah is one; that is, to attribute the source of everything to Him, and to demand everything from Him, to fear only Him, to make worship exclusively for Him and to see Him in everything. ÐBy Osman AKTAS o.aktas@thepenmagazine.net

awhid (oneness of Allah) is to declare and acknowledge that Allah is one; that is, to attribute the source of everything to Him, and to demand everything from Him, to fear only Him, to make worship exclusively for Him and to see Him in everything. If you pay attention you can see that almost all verses of the Qur’an indicate different dimensions of tawhid principle and become mirror to this truth in a way. Thus, all of the verses weave the creed of tawhid like a tapestry in the perfect way. Surah Al-Fatiha (The opening chapter) is the abstract of the Qur’an, its verse “Thee do we serve and Thee do we beseech for help” summarizes the principle of tawhid. It is stated in Surah Al-Baqara “and be careful (of your duty) to Me, O men of understanding!” it is clearly understood that a creed based on tawhid requires that you need only to be afraid of Allah. In the same way, it is understood that if you are clever then the point to which your mind will take you is the fear of Allah (taqwa) which does not allow any other feelings of fear.

except by way of precaution, that ye may Guard yourselves from them. But God cautions you (To remember) Himself; for the final goal is to God.” The fact that we will give account for our deeds in the presence of Allah requires that we should be afraid of only Allah.

In the following verse, one of the basics of the creed based on tawhid is indicated, together with its motive: “Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from God:

In the following verses, Qur’an leads up the facts which feed the faith based on the tawhid. “Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And

The

JULY-SEPTEMBER 2010

Allah has power over all things. (Al Imran, 28-29) A man who thinks wherever and however he is, Allah (SWT) will see and guard him and He is aware of his all states and He is powerful over everything will always go further in the path of tawhid and he will reach the perfection of tawhid if that man can live by caring these facts. In the hadith which Tirmidhi narrates from Ibn Abbas (RA) we see the clear and obvious statewww.thepenmagazine.net

The truth of tawhid

ments about the principle of tawhid. The Apostle of Allah (PBUH) says to Ibn Abbas who was then a little child and was seated in a pillion on a camel: “O Young man! Let me teach you a couple of words. Obey the orders and prohibitions of Allah so that he guards you. (Yes) Obey Allah so that you find him supporting you. If you have a wish, demand it from him. If you request any help, request it from Allah and remember that if all people come together and try to help you, they can just do only what Allah wishes for you. In the same way, if all people come together to damage you, they cannot do anything other than what Allah wishes for you. The pens were stopped and the ink of the pages dried.” The following explanations of Imam Bediuzzaman draw our attention to ways of adapting thought and belief based on tawhid as an effective spiritual remedy. Ustad says: “O heedless and ignorant man who claims that the works stemming from the sphere of causes are created by causes. The causes which you suppose that they own properties do not have properties. The real owner of the properties is the Eternal Power who is behind them and controls them. These causes are only charged for announcing and disseminating the real effects stemming from that power. So the sphere of causes are like the secretariat of the government who announce the ordainments which come from the high ranks. Because ‘Izzah (Dignity) and Jalal (Glory) require camouflage. Tawhid and Jalal refuse partnership. They do not attach the effect to the cause. (Because of this, while the authentic tawhid requires the camouflage of causes in terms of preservation of ‘Izzah and Jalal, tawhid and Jalal refuses the partnership. After all, the The

real light of tawhid glitters in the highest degree from the combination of these two truths.) Yes, the Eternal Sultan has officers. But they are not his performers (helpers). They cannot have share in his reign and divinity. The duty of these officers is to invite. They announce the performance of the Power. (They announce the existence and oneness of Allah and become mirror to His names and attributes.)” When we look into the biographies of the awliya, we see that they do not get angry easily but blame their souls ceaselessly instead. This is one of the natural results of being at the summit of the consciousness of tawhid. They adopted the truth of tawhid deeply which is succinctly expressed in the following sentence; “The human being tortures but the fate treats fairly.” When they are treated with injustice they condemn their souls. For instance, while Abu Osman al Hiri walked along the street a bucket of ash was scattered on his head. His students were about to act to punish the ones who do this, Abu Osman stopped them and and said: “Do not touch them, if a man like me who is deserved to burn in the fire gets rid of only by ash, I should thank Allah for this.” Let me finish with an exemplary story about Abdul Wahhab al Sha’rani who is the author of Mizan ul Kubra: When the Ottoman Sultan conquered Egypt he performed the Friday salah in the Masjid of al-Azhar. He bestowed a hundred dinars to the khatib. When the khatib was made aware of the endowment, he sought the permission of his friend, who was actually the real khatib. The khatib, who had devolved his duty, began to JULY-SEPTEMBER 2010

grumble when he learned that his friend was bestowed this money. Abdul Wahhab al Sha’rani who was present settled the quarrel by saying to the annoyed khatib: “Do not worry! Allah (SWT) has not destined this for you.” The man replied, “I got angry when this friend of mine caused me to lose my livelihood.” Abdul Wahhab responded, saying “Even if that seems to be the reason, the real reason is different. Your friend is a tool of Divine Power. Whoever uses the tool, he is the decisionmaker. Otherwise, the tool is not real reason. Your situation resembles the one where a man is beaten with a stick but he gets angry with the stick instead of the one who used the stick. Didn’t you say in the khutbas of Friday prayers “Really, both the one who gives and takes away is Allah (SWT). And the one who exalts and abases is Allah (SWT). So, why do you act in the contrary to what you said?” The khatib exclaimed “O Ustad! You have convinced me with your proof and logic”.

The proof of existence of the angels in the Risale-i Nur

The proof of

existence of the angels in the Risale-i Nur

It can be claimed that all philosophical schools called as rationalists and all religions which favor metaphysical knowledge about origins or ultimate causes agree on existence of the angels unanimously though they name them differently. ÐBy Mustafa TOPOZ m.topoz@thepenmagazine.net

ediuzzaman explains the proof of existence of the angels through ten points in 29. Word Treatise. 1- ‘THE TRUTH’ REQUIRES THE EXISTENCE OF THE ANGELS Although the earth is quite small when you compare it to the sky it is filled with the counscious beings such as human and jinn. This situation of the earth which The

is sometimes emptied and then filled indicates clearly that of course there are beings which have life and conscious in the skies which look like adorned palaces. These beings are called “angels” and “spirituals” in the tongue of Qur’an. Those also have four tasks just the same way the human beings and jinns in earth have. Firs, to watch the palace of the universe with amazement. Second, to scruJULY-SEPTEMBER 2010

tinize and read with care the book of universe. Third, to announce the dominicality of Allah (SWT) with conscience. Fourth, to represent the tasbihat of the universe and huge beings deliberately. 2- THE CONDITION OF THE UNIVERSE AND INSIDE OF IT PROVES THE EXISTENCE OF THE ANGELS Everyone who has beauty and perfection wants to see and show www.thepenmagazine.net

The proof of existence of the angels in the Risale-i Nur

his/her beauty and perfection. Allah (SWT), our Lord, created the universe adorned with countless artful ornaments, expressive beauties and significant decoration. Of course, these countless ornaments, beauties and decorations necessitate the existence and contemplation of admirers who think and hold in high esteem them. How the beauty requires an admirer and the food is given who is hungry. In the same way, these infinitely fine arts demand the hearts and spirits whose food and nourishment are just the beauty of the art. And these hearts and spirits are the angels. Infinite ornaments, arts and decorations require infinite worship and contemplation. Since human beings and jinns have nafs (evil soul) and heedlessness could hardly fulfill the one in million of this infinite worship and contemplation. Thus, infinite angel kinds are needed to fulfill this infinite worship and contemplation task. 3- ‘THE WISDOM’ REQUIRES THE EXISTENCE OF THE ANGELS Because Allah (SWT) who creates permenantly the life and conscious beings from the soil and water which are too distant from spirit and life and have less relations with them, of course, have some groups of conscious beings created from the other transparent materials such as noor and darkness, air and electricity which are more appropriate and deserved to spirit and life. Bediuzzaman shows this truth with an example considering the necessity of “the life and consciousness”: “A substance without life is alone and awkward even if it is a huge mountain. Its connection is limited with only its place and the ones intervene with it. Whatever there is in the universe out of that substance is absent in terms of this substance. Since it does not have a life and The

consciousness it does not have a connection with life and living beings. Now, let us look at a living but little being, for example a bee… Once the life penetrates into that bee, it gains such a connection and relation with universe, and especially it signs such ‘a trade agreement’ with the flowers and plants on earth, it can say “ the earth is my trading house”. The bee has dealings and connection and friendship with many beings on earth with its senses called as ‘saika’ (driver) and ‘Saika’ (encourager) and which are not famous plus to the senses that are common in all animals and it has a right of usage on them. It is understood from this example that the life has a huge effect even on a little being. Especially, while the life is getting on the human life level which is the highest level of life, it gains an immense breadth and expansion. As human kind looks round his home with his consciousness and mind which are the light of the life, he/she pays a visit and travels lofty, spiritual and material worlds spiritually. And these worlds may pay a visit to ‘spiritual mirror’ of human being. Summarily, it can be claimed that unles there is life, existence is not existence. It has no distinction than the non-existence. Bediuzzaman who stated the importance of the life and consiousness in that way explains why there should be the angels in terms of wisdom in the following way: “Now that, the life and consciousness is that important and we see that there is a perfect regularity and flawless and stable structure in that universe. And this our wrecked and little earth on which we live has been filled with countless beings which have life, spirit and intellect. After all these explanations, that truth is grasped by mind and heart swiftly and it takes root with a doubtless faith: Those skies which JULY-SEPTEMBER 2010

Everyone who has beauty and perfection wants to see and show his/her beauty and perfection. Allah (SWT), our Lord, created the universe adorned with countless artful ornaments, expressive beauties and significant decoration. Of course, these countless ornaments, beauties and decorations necessitate the existence and contemplation of admirers who think and hold in high esteem them.

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The proof of existence of the angels in the Risale-i Nur

look like alight palaces and huge towers are not without life and spirit and qite empty; of course they are full. As fish lives in the water, there are shining settlers in the fire of the sun. That they are not seen because of the distance or incapability of our eyes or because they hide is not a proof for their absence. Because not to be seen is not a proof for absence. We see that the Eternal Divine Power creates his countless living and spirited creatures from the soil and water which are the most ordinary being and abysmal and dense and far distance from spirit and life. And he transforms the dense and dull materials (such as soil and water) into transparent and pleasent materials through life with importance. And he disperses the light of the life on everything mostly. And he adorns most of the things with light of the consciousness. Of course, Allah (SWT), All- Erudite and All-Powerful, does not neglect and leave lifeless the other mobile transparent and pleasent materials which are close and appropriate to the spirit like noor and ether material with his flawles power and complete wisdom. He does not leave them without life and consciousness. Of course, he creates living and conscious creatures mostly from noor, darkness, ether material, air and even from the meanings and words. Some of them are the angels The

and and some of them are spirituals and some are jinns. 4- RELATIONSHIP BETWEEN MATTER AND SPIRIT POINTS TO THE EXISTENCE OF ANGELS AND SPIRITUALS While Bediuzzaman proves the existence of angels he compares the matter and spirit with each other. It is in the following way: The matter cannot stand up on its own. It stands with a meaning. That meaning is life and spirit. The matter is not what is served but it is servant. It serves a truth to be maturated. And that truth is life. And the essence of the life is spirit. It is clearly understood that since the matter is not manager, it is not applied by the others. The perfections are not demanded from him. On the contrary, the matter is imprisoned. It obeys the basic principles. It acts according to the ways of these principles. And these basic principles are life, spirit and consciousness. The fact is that the matter is a ‘cortex’, or a ‘foam’, or an ‘appearance’ which is usually ready to crack or melt or tear or deform or scatter.” Bediuzzaman explains this truth with such an example: JULY-SEPTEMBER 2010

“A microscobic living being has very sharp senses. They are such sharp and accurate senses that it can hear the voice of its friend and see its livelihood. That attitude of this animal shows that the more the matter becomes smaller the more the indicators and signs and results of its life increase. The noor of the spirit is intesified. It is as if the matter gets thinner and departs from our material world, it closes to the realm of spirit and life and consciousness and heat of the spirit and noor of the life show themselves more severely.” Is it ever possible that on one hand there are those indicators and dribbles of life and spirit and consciousness on matter sphere and on the other hand the inner world, the world of melekut and world of spirits which are under the sphere of matter are not full of the beings which have spirit and consciousness that is angels and spirituals? 5- THAT ALL PHILOSPHICAL MOVEMENTS AND RELIGIONS AGREE ON THE MEANING OF THE ANGELS IS AN EFFICIENT EVIDENCE PROVING EXISTENCE OF THE ANGELS It can be claimed that all philosophical schools called as www.thepenmagazine.net

The proof of existence of the angels in the Risale-i Nur

rationalists and all religions which favor metaphysical knowledge about origins or ultimate causes agree on existence of the angels unanimously though they name them differently.

of everything, these principles will not come about to scene and appear. They cannot be a stable ‘truth’. However the life is a stable truth. A delusive principle cannot take over a stable truth.

For example the philosephers of the school of Meshaiyyun (Aristotelianism) which favor matter over spirit and claim that we can reach the truth just through the reason and refuse the wahy (revelation), accepting the the meaning of the angels, say “there is a spiritual truth inside of a kind of being differently from its material structure.” They define the angels in this way. And again the philosophers of old school of Ishraqiyyun (the Illuminationist philosophy), being obliged to accept existence of the angels, namig them wrongly for equivalence of angels as “ten minds” and “arrangers and governers of species” which are claimed descented from each other and efficint in creation and governing of universe. Again all religions accept the existence of an assigned angel for every sort of being such as “angel assigned for the monuntains”, “angel assigned for the seas”, “angel assined for rain” with the inspiration and teaching of the wahy (revelation) and they titled them in this way. Even the materialists and naturalists who accept only what they see have been obliged to accept the truth of angels, being unable to refuse the existence of the angels, calling them as “the spreading power without barrier”

For example, If we comparison the principles in universe to the laws of a state, the angels are like the government wich applies the laws. If it is not the government, the laws cannot govern a state on their own. Because the law does not have an existence. It is a scientific rule. These principles are understood, applied and appear through only a power or authority, that is a government.

6- THE PRINCIPLES WHICH GOVERN THE UNIVERSE INDICATE THE EXISTENCE OF THE ANGELS The principles which govern the universe and the positive sciences accept are not sufficient for emergence of the life. Because these principles which are taking place do not have existence but they have only scientific existence. Thus, they are cosidered nearly ‘non-existent’. If they are not servants of Allah called angels who will represent these principles and hold control The

The human kind is an ummah. It is carrier and representative of Divine Law which derives from the Kalam attribute of Allah (SWT). In the same way, the angels are also such an immense ummah that workers group of them are carriers and representatives of the laws which derive from Will attribute of Allah and wrongly named as ‘nature’. They are a kind of worshippers of Allah who are subjugated to the Divine will and power who has real effect. Each one of the stars in the sky and celestial bodies is a mosque and sanctuary of them. 7- BEING SEEN OF ONLY AN ANGEL THROUHGOUT HUMAN HISTORY IS AN EVIDENCE PROVING THE EXISTENCE OF ANGELS GENERALLY When we prove the existence of one of the angels we prove the existence of all the angels at the same time. Being seen of one individual of the angels, the existence of all the angels is known. Because the ones who refuse the existence of the angels refuse them totally. And if someone accepts the existence of one of them he has to accept the existence of all of them. If that is the truth, we can say that: All the members of the religions of JULY-SEPTEMBER 2010

all times from Adam to now agree on the existence of the angels. They agree on that we can talk to the angels and see them and narrate from them as the groups of people speak to and meet with each other. Was it ever possible that that allience would continue unless anyone of the angels was seen and their existence could be felt? Is it ever possible that a groundless thought would continue without change and it would survive throughout all humane revolutions and thought changes? 8- THAT ALL PROPHETS AND AWLIYAS AGREE ON THIS MATTER PROVES ITS TRUTHNESS The prophets and awliyas are models for morality, integrity, merit and truthfulness for human kind. That their allience on the existence of the angels and reporting from them though they came in different times and places proves the existence of the angels. Because they are expert and specialist and consultative authority in this matter. The words that are uttered by

Because Allah (SWT) who creates permenantly the life and conscious beings from the soil and water which are too distant from spirit and life and have less relations with them, of course, have some groups of conscious beings created from the other transparent materials such as noor and darkness, air and electricity which are more appropriate and deserved to spirit and life. www.thepenmagazine.net

The proof of existence of the angels in the Risale-i Nur

The matter cannot stand up on its own. It stands with a meaning. That meaning is life and spirit. The matter is not what is served but it is servant. It serves a truth to be maturated. And that truth is life. And the essence of the life is spirit. It is clearly understood that since the matter is not manager, it is not applied by the others. The perfections are not demanded from him. two experts of a field concerning a matter of that field are more valuable and superior than the words stated by thousands of people who are unexpert of that field. The prophets and awliyas are in the probatory position on the matter of the angels. A probatory reduces the refusals of thousands rejectors to nonentity. Is it ever possibel that the witnessings of the Glorius Qur’an and the prophet Muhammad Peace and Belssings be upon Him, the commentator and disseminator of Qur’an, contain doubts. 9- THE WISDOM OF REPRESENTING THE REMEMBERENCE OF EACH CREATURE THROUGH SPEECH AND CONSCIOUSNESS PROVES AND SHOWS THE ANGELS Our Lord thus speaks in the 44. verse of the Isra sura: “there is not a thing but celebrates His praise” Yes, as does a flower remembrance (tesbihat) of his creator through the tongue of the adornments on it, the huge garden of earth renders the regular and general task of remembrance (tesbihat) like an immense flower. As a tree has a remembrance (tesbihat) with its leaves, fruits and flowers the huge sky praises his Lord with its suns, stars and moons which are in the place of its words. Like these epitomes each one of all inanimate beings has duties and tasbihat like the ones who are alive and have consciousness although they are appearingly inanimate and without consciousness. The angels are representatives of these inanimate beings in the realm of malakut The

(alem’ul malakut) and express their tasbihat. In the same way, the inanimate beings are examplers, homes and mosques of angels in the concrete realm of witnessing (alamu’ul shahadah). Thus, all beings have a deputy angel who is appropriate fort hem and like their spirit and knows and states verbally and proclaims to the universe the divine names and sacred meanings which are expressed and proclaimed through the tongue of disposition and offers them to divine presence. That is, divine wisdom requires the worship and tasbihat which every being performs through tongue of disposition to be performed also with consciousness and verbally. This wisdom necessitates the existence of the angels and their general duties. 10- DIVINE WISDOM REQUIRES THE EXISTENCE OF SERVANTS WHO WILL SERVE DELIBERATELY FREE OF CHARGE IN THE PLACE OF UNIVERSE There are four kinds of servants of Allah (SWT) who employ them in the palace of universe. The plants and inanimate serve free of charge uncosciously in the authority of an all knowing for important duties. The animals serve for quite general goals for a little wage unconsciously. Men and jinns serve for obeying divine purposes deliberaely obtaining a share for their soul in everything and supervising and performing leadership for the other servants in exchange for to kinds of wages; JULY-SEPTEMBER 2010

one is advance and the other is late payment. It is understood in that point that there should be another fourth kind of servants. These servants resemble to men in respect of serving for general purpose of Allah with a conscious worship. And on the contrary to the human being they are isolated from their sensual pleasures and advanced little rewards. They work with sincerity being contented with the pleasure, bliss, perfetction stemming from loyalty to Allah (SWT), to be with view and order and complaisance and plan and name of Allah (SWT). Their rewards are inherent in their obedience and service. AS A CONSEQUENCE ‘The Truth’ necessitates the existence of the angels. The condition and inner face of the universe proves the existence of the angels. ‘The Wisdom’ requires the existence of the angels. The relationship between matter and spirit indicates the existence of the angels and spirits. That all the phiolosphical and religious movements agree on the meaning of the angels is a strong evidence which proves the existence of the angels. The laws which are prevailing in the universe shows the existence of the angels. That even one of the angels was seen in human history shows that they generally exist. That all prothets and awliyas agree on angels proves this fact. The wisdom that to show the tasbihat of every being which they do through tongue of disposition with verbal speech proves the existence of the angels. The Divine wisdom requires the existence of servants who will work consciously in palace of universe on unwaged. We implore Allah that He make us read and understand the Risale-i Nur which explains and proves the truths of faith to the people of modern age absolutely and make us serve for other people belief. Amin! Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu www.thepenmagazine.net

How can we understand Allah has no beginning and no end?

How Can We Understand Allah Has No Beginning

and No End?

ow can the human being conceive Allah’s being Eternal and having no beginning and no end?

his work as a condition. In this case, should we think that a carpenter resembles the table he made?

Say: “He is One and Only!” “Allah the Eternal, Absolute (Everything depends on Him in every aspect, but He depends on no one)!” “He beggetteth not, nor is He begotten!” “And there is none like unto Him!” (Sura Ikhlaas)

Creations have a beginning and an end. They are confined to time. Time is a creation created by Allah like everything else. A beginning and end is surely inevitable for those which appear with a confinement in time and space and which are included in the law of growth and development. The one, which grows and develops surely began one day and will end one day. For instance, a tree begins life with a seed, grows and develops. It ages and dies in time. Men are born, live and then die. As the BIG BANG is the beginning of the universe, which expands with bangs in the sky, the Doomsday will be the end of it.

Sometimes it comes to the mind: “How come Allah is eternal? If Allah created us, then who created Allah?” Such questions occurring in the mind are unreasonable just like laying down the resemblance of an artist to

Allah does not resemble to His creations. Allah is free from matter. Therefore, He is excluded from having a space, confinement to time, growth, development, integration and disintegration. He has no begin-

Created ones are born convicted to the time; they live and die with a confinement on time. Allah (swt) does not resemble to His creations. Time is also a law or a being created by Allah. Allah cannot be prisoner of His own laws.

The

JULY-SEPTEMBER 2010

A thing is either a creation or a creator. Creations cannot create. The universe and humans are in the category of “to be or not to be”. Namely, we are creations. Allah is everlasting in that he chose to make those which are in the state of ‘to be or not to be’ and created them. If the everlasting did not exist, how would the creations exist? Surely, each number is dependent on the number prior to it. Eight is dependant on seven; seven on six; six on five… Whereas each number is dependent on “1”, it is not dependant on any number. Like all the features we have, we were bestowed with “existence” afterwards. It does not belong to us nor is fixed in us. We have a life, power, sight, and hearing. If those belonged to us, they would never leave us or none of them would have a degree and limit. For instance, I can hear the sounds in this room but not those in the next room. I am able to carry a weight of 10 kilos but not a weight of 1000 kilos. One day, all of them will leave me forever. Hearing and power were bestowed upon me by Allah, they do not belong to me. The existence of Allah and all the attributes of Him belong to Him. He was not bestowed with them afterwards and they will never have an end. He is everlasting and eternal, His attributes and names have no limits. He depends on no one but everything depends on Him. www.thepenmagazine.net

Are we alone in this universe?

ARE WE ALONE IN THIS UNIVERSE?

The moral of this dream is clear. Human reason alone is not enough to understand the secrets of the universe and the meaning of our frail presence in it. One has to believe, so that he can give a meaning to everything his mind reaches. Otherwise he only sees chaos, destruction and endless misery when he looks around through the lens of his reasoning. ÐBy Jamil RUSHANI j.rushani@thepenmagazine.net

n the second point of the first chapter of his treatise on belief, Twenty Third Word, Ustad Bediuzzaman recounts a dream, where Bediuzzaman sees himself on a high bridge between two lofty mountains. It is pitch-dark everywhere. A deep dark abyss lies beneath. When Bediuzzaman looks around he imagines an endless graveyard on his right and a colossal storm approaching from the left. Terrified by the scene, he pulls a flashlight from his pocket in order to see well and to calm himself. Yet things are worse under the dim light. He notices monsters, dragons and lions all around and at the end of the bridge. Wherever the weak light of his flashlight touches, things appear more terrifying. Bediuzzaman, frustrated by his dysfunctional flashlight, smashes it by throwing The

it on the ground. The moment the flashlight is broken, the deep darkness surrounding the bridge dispels and everything becomes clear. Only then does Bediuzzaman notice that he is actually on a wide road crossing a beautiful green valley. He also discovers the true identity of the monsters that he perceived threatening and horrifying, which turn out to be quite the contrary. He wakes up reciting the Quranic verses and َ‫َا ْلحَ م ُْدلِ َّل ِه ع ََلى ُنورْا ٍالي َمن‬ .‫َات ِالَى النُّو ِر‬ ِ ‫َا َّلل ُه َولِ ُّى الَّ ِذينَ َا َم ُنوا ي ُْخ ِرجُ ُه ْم ِمنَ ا ُّلظ ُلم‬ (Allah is the Protector of those who believe. He brings them out of the depths of darkness into the light. / Quran 2:257)

very instructive. To him the bridge symbolizes the human lifespan. The darkness at the same time represents the secrets of the universe, obscurity of the future and irrevocability of the past. The monsters are the affairs of the world. Under the wrong instrument of lighting, in this case the flashlight, all these things appear more dreadful to the person. The flashlight in the dream is the human reason. And the act of smashing it is the act of belief or the proverbial leap of faith. Only through such an act one can dispel the darkness and enlighten his world. All the things that appear gloomy or threatening reveal their true identity. They turn into friendly companions or beautiful scenery.

Bediuzzaman’s interpretation of this dream is to the point and

The moral of this dream is clear. Human reason alone is not enough to

JULY-SEPTEMBER 2010

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Are we alone in this universe?

understand the secrets of the universe and the meaning of our frail presence in it. One has to believe, so that he can give a meaning to everything his mind reaches. Otherwise he only sees chaos, destruction and endless misery when he looks around through the lens of his reasoning. A great example to this argument can be brought from the recent remarks of Stephen Hawking, the famous British physicist who is accepted as one of the great minds of the age. In the premier episode of his show “Into the Universe with Stephen Hawking,” on the Discovery Channel, he declares that if an intelligent alien life form exists in the vast space they “would perhaps become nomads, looking to conquer and colonize whatever planets they could reach.” And “if so, it makes sense for them to exploit each new planet for material to build more spaceships so they could move on. Who knows what the limits would be?” Hawking, an agnostic in his words, does not believe in the direct interference of God in the workings of the universe. He relies solely on his reason to understand the meaning of life and everything in it. And in his mind, we humans are most probably alone in the vast universe and the best companion to humanity in this universe is possibly plundering aliens. What a gloomy perspective! Hawking’s television show is of course for an audience who think that there might be other life forms in the universe. And unlike Hawking, many people especially in the US believe that there are extraterrestrials that even visited the earth in many occasions. These people defend their belief with a simple question: do you really think that we are alone in such a vast universe? Anybody who is aware of the vastness of the universe would hesitate to answer this question negatively. Even the most skeptical would accept the possibility of extraterrestrial life forms. As a Muslim, I could answer this question with absolute certainty: No The

we are not alone in the universe. My religion tells me that there are other life forms in every corner of the universe and they all praise Allah. And I would ask these UFO believers: What makes you think that “aliens” are made up flesh and bones? Why are they supposed to be like us? Why would they need flying metal objects to travel long distances? In short, why are you putting limits to your imagination of life? Islam does not restrict life to the material world around us. There are different levels and phases of life and existence, most of which human reason cannot comprehend. Some of the inhabitants of these different realities are made of fire, like the jinn. They have a nafs (ego) like we do and they are subjected to a test in this world, like humans are. Some others are made of light and have no nafs. They are called angels and serve a major purpose: praising Allah. Angels are also the inhabitants of far off galaxies, where they observe the art of creation and praise the power of Allah. Muslims never believed that humans are alone in this universe. Yet their understanding of the universe, thanks to our holy book, is far more sophisticated and multilayered. There are multiple levels of life, different circles of existence and everywhere our mind reaches and beyond is filled with life. And to all, our Prophet

Muhammed Mustafa (PBUH) was sent as Allah’s mercy. A Muslim’s concept of an angel is never of a partner or a meddler in the acts of Allah. Angels, as we believe, are the spectators of each and every work of Allah. They are the witnesses of the things of which we humans are not even aware. They are created by Allah to witness these events and praise the work of Allah. And in the far galaxies that we can only reach through our minds, angels are assigned to observe the art of creation in every moment. Angels make us believe that we are not alone in this universe. There are other creatures that accompany us. And we humans are the most honorable of them. (ashraf ul-makhluqat) I want to end my article by going back to the flashlight metaphor. It is hard for anyone to claim superiority over Hawking’s mind. He is far more knowledgeable and clever than this author and the readers of this article. Yet, such a brilliant mind does not bring peace to its owner when not accompanied with belief. A believer might not be as clever as Hawking. But at least he is aware of the limits of his reasoning and able to make the leap of faith which would enlighten the huge rock we live on and the worlds surrounding it. In other words, a believer does not put his complete trust on what his flashlight shows him..

Hawking’s television show is of course for an audience who think that there might be other life forms in the universe. And unlike Hawking, many people especially in the US believe that there are extraterrestrials that even visited the earth in many occasions. These people defend their belief with a simple question: do you really think that we are alone in such a vast universe? JULY-SEPTEMBER 2010

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Life and afterlife

Life and afterlife Actions and works in the world are the proof of hereafter too. Mostly, a tyrant retires from the world without being punished properly. The oppressed emigrate to hereafter without getting their due. Certainly, there is a Supreme Court of the Almighty, where everybody will be judged. ÐBy Murat DARICIK m.daricik@thepenmagazine.net

his world and hereafter are two separate universes but there is such a close relationship between them. The border of these two universes is like a very transparent curtain and passing through to the other side is as easy and quick as opening a curtain. In addition to this, there is also a long distance; there are long ways and quite different universes between the world and hereafter. It’s possible to pass through hereafter by traversing these ranges. Although these two situations are considered to contrast each other, there are many narrations that describe both the first and the second alternatives. Just as this universe, the world which we observe consists of not only the parts that we can see but also many universes, so too hereafter universes consist of many universes. A human comes to the world from ghayb (the unseen) by the will of Allah (SWT). To pass through hereafter necessitates ‘‘death’’ and al-Barzakh is the first step and door of the hereafter universes. Then humankind travels through the ranges starting with alBarzakh. Then they go on to the Day of Judgement, from the Day of Judgement to Mizan (Balance of Action), from Mizan to Sirat (The Straight Bridge), from Sirat to hell or heaven. In order to comprehend the relationship between the world and hereafter and understand these two universes which are perceived differently, we must find out the answers to some vital questions. The

Why does hereafter exist and what can prove its existence? The proof of hereafter’s existence is the contrasts in the universe; like yesterday-tomorrow, summer-winter, past-future. The Almighty Allah (SWT), who creates past, also creates future as He (SWT) could create yesterday and bring the next day to us. The rest of the contrast in the universe is the proof of hereafter as well. Humankind wishes they would take pleasure without any trouble, would live forever and would always be with friends. However, the world is not a suitable universe for these desires. The contrasts make us desire a life which has no contrasts, all evil actions go to hell and all goodness and beauties go to paradise. Actions and works in the world are the proof of hereafter too. Mostly, a tyrant retires from the world without being punished JULY-SEPTEMBER 2010

properly. The oppressed emigrate to hereafter without getting their due. Certainly, there is a Supreme Court of the Almighty, where everybody will be judged. Otherwise, tyrants would remain in glory and the oppressed would remain in contempt while emigrating to hereafter. If it were just like this, it would be an injustice and wicked situation for humanity. How can a disposition of baby in its mother's womb be evidence for hereafter? A baby in its mother’s womb can be an example for hereafter as follows: A baby in its mother’s womb has organs which are not used or not used properly by him. That baby cannot eat with its mouth, breath with its lungs, hold something with its hands, walk with its feet, see with its eyes or use its mind etc. All the organs of that baby are the signs of a world life where the baby will use those organs one day where he is supposed to go. www.thepenmagazine.net

Life and afterlife

This situation proves the existence of world life. Like in this example, although people desire to do many things in this world, most of them cannot fulfil their aims. They cannot use most of their organs at maximum capacity. According to the scientific method’s optimistic results, humankind can use only 10 percent of his brain at most. Most of both the five senses and spiritual emotions cannot be satisfied fully in this world. Everybody has a strong feeling to live forever but this world is not suitable for this wish. A human being needs such a universe where he can use both his physical and spiritual senses and we call this universe as ‘‘hereafter’’. If you were to ask a baby in mother womb whether it wants to leave there or not, the baby would prefer to stay there. No matter how much you try to describe the world, the baby cannot understand. Neither do we understand the hereafter universe and most of us do not want to go there just like a baby in mother womb. How can the arts of Mercy, which Allah (SWT) creates in spring, be evidence for hereafter? When we observe the arts of Mercy, which Allah (SWT) creates in spring, we can come to the conclusion that Allah (SWT) recreates living creatures that died in winter. Allah (SWT) recreates more than four hundred thousand creatures without mixing with each other in a few weeks and in the same form that He (SWT) did in the previous year. It is certain that there is a morning after night and there is a spring after winter. In this way, there is no doubt that there will be a morning of the resurrection and hereafter after the winter of doomsday. Just as Allah (SWT) can recreate the living creatures that died in the previous year, so Allah (SWT) certainly can recreate us too. 'Ajb al-Zanab A bone particle that is called ‘Ajb al-Zanab, exists at the last part of the vertebral column and is about the same size as a fig seed is also evidence for hereafter. Although all parts of human body start to decay, The

that particle never decays. That particle can be said to be equivalent to the seed of the human body. Just as seeds of plants which die in winter come into leaf again and eggs of insects come to life in next spring under suitable circumstances, so too will the seed of human beings start to come to leaf again in the Resurrection Day. In first creation, Allah (SWT) created without any seed, of course Allah (SWT) can recreate without any seed but He (SWT) wants us to conclude from that seed. Coming to life is possible for a plant or an animal when there is a seed or egg. In the same way, we will come to life through our seeds called ‘Ajb al-Zanab. Mawlana Rumi says: I was in non-existence; then I came into existence. I was a stone and ground; then I became a vegetable; then I died and became an animal then I died and became a man. I am a man and will die. If I rise to a higher degree when I die, is there any reason that I should fear of death? Death is the night of wedding. Death is the place where you meet the beloved. It is not nothingness; on the contrary it is the beginning of real life. It is not a separation but a meeting. It is not non-existence but existence. Death is the start of being immortal. It allows people to come together with 99 percent of their friends and relatives. Happy is the one who does not escape from death, does not forget the truth of death, looks at the grave bravely and makes essential arrangements for the life after death… What do people who do not believe in hereafter gain and what do believers lose by believing in hereafter? People who do not believe in hereafter will always be in distress both in this world and next. As we have already explained this issue above, there is no need to explain it here in details. People who believe in hereafter behave more patiently and less sad when one of their close friends or relatives JULY-SEPTEMBER 2010

passes away just because they know that they will meet again one day. On the other hand, death is nonexistence from the perspective of people who do not believe in hereafter. When an unbeliever loses one of his relatives or friends, he becomes totally unhappy as he thinks that his friend does not exist anymore. An unbeliever asks Sayyidina Imam Ali (RA): ‘Oh, Imam, if there is no hereafter, all your prayers and acts of worship are in vain. Imam Ali (RA) responds: ‘If there is no hereafter, we will not lose anything but what if there is, woe to you! The owner of this Great Sovereignty has great Generosity and total Compassion. Allah (SWT) also has Great Glory, Dignity and Honour. Being Munificent necessitates bestowing. Compassion cannot be without bestowing. Glory necessitates effort. Dignity and Honour necessitates punishing violators. However, in this world, when we consider the compassion and honour, no complete punishment is seen. It is seen as if tyrant remains in glory and the oppressed remains in contempt while emigrating from here. Therefore, their judgement is postponed to a Supreme Court.

When we observe the arts of Mercy, which Allah (SWT) creates in spring, we can come to the conclusion that Allah (SWT) recreates living creatures that died in winter. Allah (SWT) recreates more than four hundred thousand creatures without mixing with each other in a few weeks and in the same form that He (SWT) did in the previous year. www.thepenmagazine.net

Worldly benefits of belief in the hereafter

Worldly benefits of belief in the hereafter In this universe, good things and beauties are created as essential of creation. Evil and ugly things are few and purposely created either to show the ranks of good things and beauties or to cause those to be seen clearly. Ă?By Muhlis AYDINLI m.aydinli@thepenmagazine.net

ppressed people whose rights are violated, and those who cannot get their rights back may exactly console themselves by only believing in the hereafter providing a thought that their rights will surely be taken from the unjust and will be given back to them (by Allah). Every man wants to live a heavenly life. This demand of man is due to his nature. When he demands something, he demands the best of it. He wants to live forever along with demanding a beautiful The

life in this world. Furthermore, he endeavours to fulfil all his sentiments and feelings as well as seeking to fulfil the needs of his small stomach. Even each man has such feelings that nothing satisfies them except for an infinite life. In this universe, good things and beauties are created as essential of creation. Evil and ugly things are few and purposely created either to show the ranks of good things and beauties or to cause those to be seen clearly. JULY-SEPTEMBER 2010

Man is always keen on his personal benefits and loves himself first. He evaluates all the events and occurrences in this perspective. If he does not like something or if it is not beneficial to him, it seems evil in his eye. However, when the real meaning of those evil things are understood, we realise that they are not evil indeed. Generally, Man evaluates the occurrences in life in two different ways: Firstly, he learns the real meaning, purpose and wisdom of them. www.thepenmagazine.net

Worldly benefits of belief in the hereafter

Secondly, he gives names to them and evaluates accordingly. The most effective factor to have this perspective is the intention in his heart. If he evaluates every occurrence under good names, he gets nice meanings from them. “The one, who looks at things in a positive way, thinks well as well. The one who thinks well enjoys his life.” The essence of the exploration of the truths is to look and examine them by giving good names and to understand their real meaning. So I would like to give a few examples to show how believing in the hereafter affects the man’s point of view and forms the intentions in his heart. A man can only treat and look at the life as beautiful by the way of believing in the hereafter. Providing a meaningful thought of life, it will give him everything back that he lost in his life. They will not end after death, will not perish, and will cause his life tree to bear nice fruits. As a result of that he can only save his life from being meaningless and pointless. In terms of family life, believing in the hereafter is the only way to ensure love, respect and fidelity among the family members. For instance, a mother can only find solace in the belief of the hereafter when she thinks that death will take his child and she will never see him again. If she does not believe the hereafter, she will either suppress her feelings to forget her sorrow or try to find solace in heedlessness such as not thinking about the future. In addition, the real love among the family members can only be provided and assured by believing in the hereafter. A husband can only and fully have a sincere love for his wife by believing that in the hereafter she will be his eternal wife eternally and she will regain her beauty and youth which she has lost or will lose and she will be more beautiful than houries in paradise. The

A child can sincerely and truly love his/her parents only by the way of believing in the hereafter where he/she and his/her parents will live together forever and their unity will not perish and constantly continue as free from grief. And if he faces with deaths of small children or their friends in their environment, they may only provide a strength and support to their fine and very weak souls, which cannot even bear the lightest occurrence in the life, by thinking “They have become birds in paradise.”

in the best way, makes the souls happy, and maintains friendships and togetherness.

The idea which can direct youngsters to respect elderly, to preserve the right of weak and protect them from any attack and keep themselves from an illicit way of life is nothing but believing in the hereafter.

“The one, who looks at things in a positive way, thinks well as well. The one who thinks well enjoys his life.”

“Get ready; you will all go to another eternal country. It is such a country that your country is like a prison compared to the eternal one. You will go to the Sovereignty Centre of our King and attain His mercy and bounties there on condition that you listen and obey His orders. However, if you do not obey and if you rebel Him you will be thrown into terrific prisons.”

The youngsters can only live and cause other people to live a heavenly life in this world by believing imprisonment of hell created by Allah who sees and knows everything. And, the elders, whose connection with life becomes quite weak, are the ones who will soon leave their relatives, friends, beloved ones, memories and everything they have into the hands of death. What can you offer them to fulfil their loss? How much do your offers can satisfy them? Then is there any other remedy except for believing in the hereafter that will give a support to their weak shoulders and ease the load of their life? Thus people can bear death which alters all pleasure to pain, joy to grief, love to hate and beautiful dreams to nightmares by only believing in the hereafter. It is the belief of the hereafter which kills the death, gives back the rights of the oppressed, brings back all the loss, trains us JULY-SEPTEMBER 2010

A man can only treat and look at the life as beautiful by the way of believing in the hereafter. Providing a meaningful thought of life, it will give him everything back that he lost in his life. They will not end after death, will not perish, and will cause his life tree to bear nice fruits.

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Boundless easiness in faith, boundless difficulty in unbelief

In exactly the same way, if beings and animate creatures are not attributed directly to the manifestation of the Pre-Eternal Sun’s Names, it becomes necessary to accept that in each being, and especially animate beings, there lies a nature, a force, or quite simply a god that will sustain an infinite power and will, and knowledge and wisdom. ÐBy Mirza iNAK m.inak@thepenmagazine.net

ediuzzaman questions faith and unbelief ways by contrasting them with scholarly and logical principles in most of his books. As a result of this questioning, in a very apparent way, he proves that the faith way is quite reasonable and possible and easy; the unbelief way is full of impossibilities and contradictions and unreasonable acceptances. Bediuzzaman, The imam of our age says “They did not see the inside story of their profession”1 about the deniers. Without any doubt, he declares how much irreligion profession is away from reason and how much it is full of ugly superstitions.2 In his works, he explains the real truth of the deniers’ way and he shows them and everyone what kind of impossibilities and inconsistencies they will have to accept and he also shows the indispensable results of that false way. Here, with the aspect of Bediuzzaman, we will try to expound that contrary to the denial path, the faith path is extremely easy, possible and reasonable from various aspects. EASINESS IN TERMS OF ATTACHMENT AND ATTRIBUTION Hadrad Master remarks that the most definite and reasonable way to expound and prove the existence of beings we see around us is only possible by attributing them to Allah, the Pre-eternal sun. The sun’s manifestations and reflections appear The

in all small fragments of glass and droplets on the face of the earth. If those miniature, reflected imaginary suns are not ascribed to the sun in the sky, it is necessary to accept the external existence of an actual sun in every tiny fragment of glass smaller than a match-head, which possesses the sun’s qualities and which, though small in size, bears profound meaning; and therefore to accept actual suns to the number of pieces of glass. In exactly the same way, if beings and animate creatures are not attributed directly to the manifestation of the Pre-Eternal Sun’s Names, it becomes necessary to accept that in each being, and especially animate beings, there lies JULY-SEPTEMBER 2010

a nature, a force, or quite simply a god that will sustain an infinite power and will, and knowledge and wisdom. Such an idea is the most absurd and superstitious of all the impossibilities in the universe. It demonstrates that a man who attributes the art of the Creator of the universe to imaginary, insignificant, unconscious Nature is without a doubt less conscious of the truth than an animal.3 EASINESS IN TERMS OF KNOWLEDGE When he scrutinizes the easiness of faith in terms of knowledge, Bediuzzaman says: If all things are not all together attributed to that Pre-Eternal All-Powerful One, the www.thepenmagazine.net

Boundless easiness in faith, boundless difficulty in unbelief

One Knowing of All Things, then as well as having to gather together in a particular measure from most of the varieties of beings in the world the body of the tiniest thing like a fly, the particles which work in that tiny fly’s body will have to know the mysteries of the fly’s creation and its perfect art in all its minutest details. And since natural causes are ignorant and lifeless, and have no knowledge with which to determine a plan, index, model, or programme according to which they can smelt and pour the particles which enter the immaterial mould of the being in question, so they do not disperse and spoil its order.4 Now that is the case, how can it be possible to attribute such actions as holding the atoms flowing like a flood together without dispersing and as a block without any mould to create a fly to unconscious nature? How can it be grounded on lifeless causes to give perfect life to beings which are wonders of art? EASINESS IN TERMS OF WILL Ustad Bediuzzaman says “For choosing innumerable states occurs by means of a designation, a choice, a purpose, and a will.”5 And he presents this truth to our attentions: Measured shapes and wellordered identities have been given to all things [especially to humans] in a most sensitive and delicate measure and with a most fine and subtle order. They have been given these from among the inanimate elements which flow without balance in confused and monotonous floods, and from among the barren and fruitless paths and endless possibilities that surround all beings. This necessarily and self-evidently demonstrates that they are the works of a comprehensive will.6 Now to which unconscious cause can we give “face” which provides people to differentiate themselves from the rest and where the greatest mark of difference is? To which unreasonable law can we attribute the action of creating a wondrous pine tree from a simple seed? And with a lifeThe

less element, how can we explain a beautiful bird with diverse arts on it comes out of a simple egg? EASINESS IN TERMS OF OMNIPOTENCE If the creation of the universe is not attributed to the omnipotence of Allah, then creation of a single creature becomes as difficult as the creation of the universe and creation of a seed becomes as difficult as the creation of a tree. If it is attributed to its real master Allah, creation of universe becomes as easy as the creation of a seed of a tree and the creation of heaven becomes so easy as a creation of a flower. And he expounds this issue with such examples as: For example, if the equipment of all the soldiers of an army is manufactured in one centre, according to one law, and at the command of one commander-in-chief, it is as easy as equipping one soldier. If on the other hand, all their equipment is made in different factories, in different centres, then all the military factories necessary to equip an army are necessary to equip one soldier.7 In the same way, if everything is attributed to omnipotence of Allah, the only one, creation of anything becomes very easy, for example; creation of all the apples become s as easy as creation of one single apple. If it is attributed to causes, coincidences or accidental factors, then creation of each apple becomes as demanding as creation of a cosmos. The one who creates an apple must of a certainty be able to create all the apples in the world and to bring the vast spring into being. Conversely, the one who cannot create a spring cannot create a single apple either, for the apple is made at the same workbench. But the one who makes an apple can make the spring. Each apple is an example in miniature of a tree, even of a garden or a cosmos.8 That Wise and Preserving One, Who preserves and inserts the JULY-SEPTEMBER 2010

spirit of a great tree in the smallest seed, no bigger than a dot — is it permissible even to ask what he is able to do? Is it possible that a power which changes a simple soil into an apple, a fig, a grape or a corn which are wonders of his art is lacking of anything? EASINESS IN TERMS OF CONTROL AND SOVEREIGNTY Bediuzzaman says: “ If everything is attributed to the control and sovereignty of One, creation of everything becomes very easy, on the other hand, if things are attributed to numerous artists and causes, there occurs such a hardness and difficulty that it is close to impossibility, and he uses these expressions on this issue: “For example, if the masterly art in vaulted domes is attributed to the stones of the domes, and if the command of a battalion, which properly belongs to its officer, is left to the soldiers, either neither of them would ever come into existence, or with great difficulty and confusion they would achieve a state completely lacking in order. Whereas, if in order for the situation of the stones in the dome to be achieved, it is accorded to a master who is not a stone himself, and if the command

And since natural causes are ignorant and lifeless, and have no knowledge with which to determine a plan, index, model, or programme according to which they can smelt and pour the particles which enter the immaterial mould of the being in question, so they do not disperse and spoil its order. www.thepenmagazine.net

Boundless easiness in faith, boundless difficulty in unbelief

If it is attributed to causes, coincidences or accidental factors, then creation of each apple becomes as demanding as creation of a cosmos. The one who creates an apple most of a certainty be able to create all the apples in the world and to bring the vast spring into being. Conversely, the one who cannot create a spring cannot create a single apple either, for the apple is made at the same workbench. of the soldiers in the regiment is referred to an officer who possesses the essential quality of officership, both the art is easy and command and organization are easy. This is because, while the stones and the soldiers are obstacles to each other, the master and the officer can look from every angle, they command without obstacle.”9 As you see, human body is like a wonderful palace with thousands of domes; in each of its domes, atoms, cells can exist without any column in space. In addition, this palace is so interesting that it is refreshed at any moment; it is renewed with a splendid balance. These unconscious particles demonstrate wonderful examples of power miracle, such as eye and tongue like a wondrous dome. If these particles were not the employees who are dependent on the order of the master of this cosmos, than each particle would be both dominating the other particles and is dominated by the other ones, thus it would be possible for creation of a wonderful body. And each particle should have all the attributes of Allah in order to maintain their own existence. This cannot be accepted by any reason and logic. EASINESS IN TERMS OF MERCY AND WISDOM Of the easiness which is seen on all the beings in terms of mercy and wisdom, Bediuzzaman says this: All the beings especially the ones having life have many various needs and desires. Their needs and desires are answered with differThe

ent ways which they do neither know nor expect and cannot attain by their own, in the most proper time and in the most available way. However, on their own, they cannot answer their needs; their power is not enough for those.10 Yes, who sends separately their foods, clothes and instructions and discharge separately to each plant and animal with a perfect wisdom and order on time and in the most beautiful style? Who responds to all the needs and desires of beings without forgetting any of them, without any confuse, and with mercy? Now, apart from The One who is endlessly generous, merciful and wise, how can we explain these actions which are full of wisdom and mercy? With deaf nature, with blind forces, with dazed coincidence or with unable, lifeless and frozen causes?11 EASINESS IN TERMS OF SPEED AND VASTNESS Creation of beings I such a way that is very easy, embellished and fast, immediate is only possible with divine unity. On this issue, Bediuzzaman says: “The difficulty or easiness in human arts is measured with knowledge or ignorance of those men. The more that man has knowledge and ability in delicate and elegant devices, the easier whatever he does is. Its difficulty changes according to his ignorance. Consequently, the absolute quickness in the endless easiness seen in the creation of things is the proof of JULY-SEPTEMBER 2010

that the artist of these affairs has a limitless knowledge.12 It is supposed that the immediate creation of life in the womb of a mother in such an absolute quickness results in confusion, disorder and roughness. However, in contrast, there occurs a wonderful masterpiece with a perfect order and measurement. Now, apart from the Creator the wise, how can we explain a creation which is both careful and exceptional with such quickness? To which ignorant cause can we attribute these arts embellished with endless skill and ornaments yet created with such quickness? AS A CONCLUSION Bediuzzaman, the imam of our age, in a very apparent way, he proves that the faith way is quite reasonable and possible and easy; the unbelief way is full of impossibilities and contradictions and unreasonable acceptances. If one goes on the path of faith, that is if he attributes all beings to Allah the only one, then everything from the smallest to the biggest any living thing, any particle becomes His mirror and is connected only to Him and becomes employee of Him. All the beings become recipients of the names of Allah, the owner of everything with a boundless knowledge and wisdom, an endless will and sovereignty and limitless mercy and wisdom. Yes, the arts are being created with a great quickness but carefully; universally but in a very measured style; in a magnificent abundance but in such a preciousness; with an absolute cheapness but very artfully. They are the most important evidence of His existence and oneness. 1. Lem’alar (The Flashes), p.185 2. Lem’alar (The Flashes), p.185 3. Lem’alar (The Flashes), p.191 4. Lem’alar (The Flashes), p.252 5. Mektûbât (The Letters), p.75 6. Mektûbât (The Letters), p.75 7. Mektûbât (The Letters), p.79 8. Zülfikâr (Zulfikar), p.291 9. Mektûbât (The Letters), s.82 10. Mektûbât (The Letters), s.311 11. Mektûbât (The Letters), s.312 12. Mesnevî-i Nuriye (Al-Mathnawi AlNuriya), p.187 13. Lem’alar (The Flashes), p.381 www.thepenmagazine.net

Pay attention to those principles!

Pay Attention to those Principles!

1- Everything is subjected to the one who is servant of Allah. And everything is hostile to the one who is not.

you. Allah will eternalize and protect them for you. If they remain in your hand they will perish in vain.

bound to be perished. These are going to decline like second, minute, hour and day following each others.

2- Everything is destined with the judgement of the fate. Be contented with your predestination so that you become at ease.

4- There is no pleasure in a thing which will not last. You are bound to be perished in this world. The world is also bound to be perished. That current situation of the universe is also

5- If you do not have works which will save you in the hereafter do not esteem the works which you do in the transient world.

3- Everything belongs to Allah and they are entrusted to The

JULY-SEPTEMBER 2010

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The main theme of Risale-i Nur: Faith

The main theme of Risale-i Nur: Faith However, once the humantiy degenerates and goes into moral devastation, Almighty Allah (SWT) sends a mujaddid (a refresher of faith) and a muslih (arranger) or a group of amendatory in the beginnig of every century to bring the order and reconciliation again to the world. Ă?By Dr. Fadhlullah JAMIL f.jamil@thepenmagazine.net

he Muslim world suffered some pains and trials after the prophet Muhammad (PBUH) passed away. These are the ideological assaults launched by Western world, the ethical degeneration, oppression, imitation without understanding, insulting attempts to the blessings of Islam and fractionist enmities among The

Muslims. The basic reasons of emerging these kinds of problems are spreading materialist west culture, ignorance of Muslims about their religion and indiffirence of Muslims to each other. However, once the humantiy degenerates and goes into moral devastation, Almighty Allah (SWT) sends a mujaddid (a JULY-SEPTEMBER 2010

refresher of faith) and a muslih (arranger) or a group of amendatory in the beginnig of every century to bring the order and reconciliation again to the world. The Messenger of Allah (PBUH) said the following hadith regarding this event: â&#x20AC;&#x153;Actually, In the beginning of every century, Allah (SWT) will send a mujaddid who will revive www.thepenmagazine.net

The main theme of Risale-i Nur: Faith

the religion again (Narration of Abu Dawud and Al Hakim through Abu Hurairah).” When we observe the historical progress of ummah which lasted for centuries. For example, in the first century of the hijra the Khalifa Umar b. Abdul Aziz emereged and then the Imams such as Abu Hanifa, Imam Malik, Imam Shafi’i, Imam Ahmad b. Hanbal and Imam Ghazzali followed him. On the other hand, the mujaddids like Imam Bediuzzaman has come up. Depending on the success which they made all these figures were confirmed by the present and past scholars. In this point, it is necessary to state that “tajdid” which is renewal and revival of Islam does not mean to create something new or to diverge from the rules of Islam. On the contrary, it is a restoration of Islam and (its core) Iman by applying the teachings of Qur’an and sunnah after their being stained and getting dirty with the rise of some extrinsic principles and practices stemming from unislamic teachings. Besides, tajdid and amendment do not cease in the stage of getting rid of extrinsic effects by applying the basics of Islam; it extends to the point of taking Islam as a guidance for struggle to have a good life in this world as well as to be happy in the hereafter. In addition, tajdid and amendment contain ijtihad acts based on staunch logic and Qur’an and sunnah to solve the new problems in life especially the transactional ones (muamalat). Nothing is coincidental in the process of tajdid and amendment. In fact, all coming up judgements are inherent in “sunatullah” which are the laws enjoined by Allah to make better the lives of people. We can infer that all mujaddids and muslihs are mujtahids (judicial opinion makers) at the same time. They acted under the guidThe

ance of Allah for the benefits of Islam. These scholars do not compete and bluster for the properties and ranks of the world life. They usually struggle in the path of Allah to recipient of the pleasure and help of Allah. Bediuzzaman was interested with some branches of sufism but he did not participate any of them. For example, he met with Qadiri and Naqshi shayks. However, he thought the real challenge facing the people is atheism and to solve this problem with sufism is hardly difficult. To prevent people from being faithless, first of all the creed (iman) should be strenghtened. Thus, he wrote his grand tafsir Risale-i Nur and devoted rest of his life in struggling against atheistic and materialistic assaults. This tafsir which is comprised of 130 parts deals with and explains the verses of Qur’an in detail and in addition it it is not like an ordinary commentary of traditional scholars of the past since it handles the matters of natural sciences and proves the truthness of the divine message. The main theme of this tafsir is “tawhid” (belief in that Allah is single) and it came out because of the prevalence of the assaults stemming from materialist and atheist way of life. This approach shows that he had a more modern view than his contemporary mufassirs and conceived the world that he lived in better. *This author gives lectures part time in Malaysia Sains University, Distance Education Faculty in Penang, Malaysia. He specialized in Islamic History and Modern Middle East History and gave lessons in Malaysia Sains University, Social Sciences Faculty as associate professor. Besides, he gives lectures on Islamic Civilization and Modern Malaysia History (containing Islam’s Role in Malaysia). JULY-SEPTEMBER 2010

Bediuzzaman was interested with some branches of sufism but he did not participate any of them. For example, he met with Qadiri and Naqshi shayks. However, he thought the real challenge facing the people is atheism and to solve this problem with sufism is hardly difficult.

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Theory of evolution and modern science

Theory of evolution and modern science The theory of evolution is briefly a series of assumptions and coincidences. However, the world of modern science found this theory so logical and perfect that they clung to it by assuming that the existence and variety of organisms cannot be described better by any other means. Ă?By Dr. Hilmi AKSAMOGLU h.aksamoglu@thepenmagazine.net

he destination of the creation and life is as important as where they stem from originally. Who embarked us on this dominical ship of earth? What is the reason behind it? What does He demand from us? Where are we headed? Without finding convincing answers to these questions, we cannot reach any real conclusion in any other thing. Knowing the extent of the universe, measuring the diameter of the Earth, extracting mines from it are useless in this matter. The theory of evolution has two main parts; natural selection and development of species through evolution. First of all, we will explain what these two concepts are. (The following sentences are not mine. They describe aforementioned concepts according to Darwinian discourse.) Natural Selection Every organism from unicellular bacteria and plants to animals adopts itself into the conditions of its surrounding environment. They defend themselves against factors threatening their own and their progenyâ&#x20AC;&#x2122;s existence. The ones who lost this struggle are doomed to die out. The ones to survive and able to adapt themselves into the new conditions will reproduce more sucThe

cessfully and constitute a variant who no longer carries weak traits. Generally the following classical examples are given: Since the skin of the people living in African deserts darkened by the sun and only dark skinned people could live there, light skinned people could not survive and reproduce successfully. Therefore, only dark skinned people live at the equator. Here is another example; variants of the same plant species growing in warm zones are prone to cold and JULY-SEPTEMBER 2010

growing in cold zones are prone to warm weather. This is the situation for most plant species. That is to say, the ones prone to cold weather could not survive and die out and the stronger ones successfully reproduce and are naturally selected. Darwin claimed that these adapted traits could always be inherited by the next generation, but after finding out that these traits are not always inheritable, neoDarwinists leave the door open by their assertion that even though not www.thepenmagazine.net

Theory of evolution and modern science

always inheritable, the ability of the animals to adapt is an example of natural selection. One of the most frequently cited examples for this is the case of someone who developed his muscles through exercise but has an offspring with normal, undeveloped muscles. Mutation Before explaining development of species, we should define mutation. Because, according to Darwin, the main cause of variation is mutation. Organisms pass on their genetic traits to the subsequent generations through genes which are made up of protein. Sometimes these genes are exposed to changes. These changes may be caused by chemical factors such as medicine or poison or by physical factors such as heat and radiation. For example, exposure to radiation can lead to malformation of the embryo and taking some sort of pill may damage an unborn child. An example for the artificial mutation is manipulation of E. coli (the microbe causing illness in contaminated water) in modern biological engineering. The main characteristic of this microorganism is the ability to grow fast and produce protein. It is possible to produce human insulin in great numbers and inexpensively, by inserting the insulin gene into the E. coli bacterial cell, to produce insulin that is chemically identical to its naturally produced counterpart. Today, the insulin given to the diabetic patient is supplied in this way. The species of the bacteria does not change, but parts of its inner structure change and the next generations can also synthesize human insulin. This is an artificial mutation. Mutations almost always have destructive effects except the ones created by genetic engineering for special purposes. For example, there is no instance where a newborn became stronger because of exposure to radiation. Development of Species There are no important mistakes in the Darwinian discourse till now. The

Even though there may be some difference of interpretation, they are generally true. Indeed the real debate begins from here. According to Darwinism all the organisms on Earth from bacteria to animals (it puts animals and humans in the same category) are constituted of the same atoms and very similar molecules. All the organisms are composed of cells. Cells display essentially identical activities. Such a condition gives rise to the idea that there is a connection among them. Mutations change genetic structure and are inherited by future generations. Mutations (except induced by humans) are coincidental changes. They are not necessarily destructive. Accidentally, it may occur to bring better traits. This is possible in its very nature. Such advantageous mutations occurring successively may have set ground for the evolution of species into a new one. Indeed, natural selection allows only perpetuation of beneficial mutations. Species may have evolved into each other through this process. Here is a favourite example: “Some fish living in lakes feed on animals on nearby trees. These fish jump from the water almost flying to catch its prey on the branch and return to the water. While in the air, they use their fins like wings. Through mutations their fins changed into wings and the ones who have more developed wings could reproduce more successfully because of natural selection and they evolved into birds.

The theory of evolution is briefly a series of assumptions and coincidences. However, the world of modern science found this theory so logical and perfect that they clung to it by assuming that the existence and variety of organisms cannot be described better by any other means. A scale of evolution is designed according to it, and each organism is placed in a certain evolutionary position and named accordingly. Organisms are graded according to this theory. There is no distinct class for human beings. Humans (homo sapiens) are placed at the end of animal class. Homininae a subfamily includes the species of hominini and gorillini. Gorillini tribe includes gorillas. Hominini tribe comprises humans and chimpanzees. This is the source of the saying “Humans came from monkeys.” Some of the fossils discovered are also placed in this scale as transitional forms and decorated with phrases like “lived around so and so years ago”. Although it is accepted that some of the fossils are fake and just assumptions, this is the only biological taxonomy accepted worldwide. The situation is so dreadful that there is no other system for scientific and technical classification of organisms.

Although it is accepted that some of the fossils are fake and just assumptions, this is the only biological taxonomy accepted worldwide. The situation is so dreadful that there is no other system for scientific and technical classification of organisms.

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Theory of evolution and modern science

Basically, the possibility of a mutation to be beneficial is extremely low. The successive repetition of it is so low that it is accepted impossible according to the figures of probability theory and it is out of the limitations of the logic to develop a theory based on such a tiny possibility. Anti-Darwinists Indeed there are also a great number of anti-Darwinists in the world of modern science. They have lots of well-founded rejections. Basically, the possibility of a mutation to be beneficial is extremely low. The successive repetition of it is so low that it is accepted impossible according to the figures of probability theory and it is out of the limitations of the logic to develop a theory based on such a tiny possibility. Some even defend reverse evolution by asserting that if we assume that species developed through mutations then evolution goes backwards. Some claim that there is no such thing as development of species; each organism emerged distinctively, they are what they were a million years ago. In short, like Darwinists, there are different types of anti-Darwinists. There is also a “perfection” debate with people defending different opinions. Anti-Darwinists claim that each organism comes into existence perfectly. And each organism is equipped according to its needs. If a species had developed through evolution, the organisms upper in the evolution scale would have always had better traits than the lower ones. But the real situation is not always so. For instance, eagles have much more developed and sharp eyes than humans. According to Darwinists there is no such thing as perfection. Every organism only has enough traits to lead its life and reproduce. And The

this has a tendency for deteriorating. They claim that if there was perfection, there would not be any illnesses and deaths. Islamic Point of View and Treatise on Nature (Risalatut Tabi’at) The booklet on nature by Bediuzzaman Said Nursi sets forth clearly the right approach towards this subject which is technically impossible to defy. It offers four possibilities behind the existence of the universe, especially living organisms: “1- “Causes create this. 2- It forms itself; it comes into existence and later ceases to exist. 3- It is natural; Nature necessitates and creates it. 4- It is created through the power of One All-Powerful and All-Glorious. Reason can find no way apart from these four. If the first three are definitely proven to be impossible, invalid and absurd, the way of Divine Unity, which is the fourth way, will necessarily and self-evidently and without doubt or suspicion, be proved true.” Islamic scholars previous to this approach have generally tried to prove the existence of Allah as the Creator of everything. But such an approach could not persuade the modern scientists who generally have an attitude of not accepting any proof. The three possibilities here are concepts that modern science employs interchangeably. Most people do not know the difference between them and use them interchangeably. Even though they are ridiculous JULY-SEPTEMBER 2010

and impossible, lots of big-headed scientists use these hollow concepts under various guises. Because the denomination of a situation is sufficient in modern science and there is no further need to explain it. Such an approach is nonsensical but it is commonly applied today. The following example is a really funny application of it in medical science: Idiopathic is a medical adjective used for cases where a recognized cause has not yet been established. Such a classification contributes nothing to solve the mystery, but at least it has a name and this suffices for the physicians! Another point is that modern science descends to details too much. Ignoring the philosophical perspective, it only deals with the technical side. When you emphasize the philosophical side, they defend themselves as: “Modern science only seeks the answer for “how”, not “why”. The question of “why” concerns philosophy, not science.” In fact, under any circumstances the answer to the question “why” is always much more important than answering “how”. Indeed without answering the question of why we cannot truly understand anything, but no one cares about this. A good and common example describing this fallacy is this: What would a person do upon finding himself on a ship unconscious? He would of course get up and look around. Here are the first questions that will pop up in his mind: 1- Who took me here? 2- What is the reason behind it? 3- Where is this ship headed to? Anyone with an average level of intelligence cannot rest easy until finding answers to these three questions. Now think of another man who right after regaining consciousness goes down to the boiler room, and starts investigating how the ship operates, what sort of fuel it burns, what is the length, width and height of the ship, from what and when it was built, etc. If he tries to answer these questions and devotes all his life to them, it would be quite fair to declare him a fool. www.thepenmagazine.net

Theory of evolution and modern science

To conclude, the destination place of creation and life is as important as where they came from originally. Who embarked us on this dominical ship of earth? What is the reason behind it? What does He demands from us? Where are we headed? Without finding convincing answers to these questions, we cannot reach any real conclusion in any other things. Knowing the extent of the universe, measuring the diameter of the Earth, extracting mines from it are useless in this matter. An incorrect thing does not necessarily have to be incorrect in every aspect and a true thing vice versa. To judge its incorrectness or reality we have to rely on the results. There are certainly some true observations and explanations within the theory of evolution. But the results it deduced are most of the time wrong and fallacious. Modern science has a lot of incorrect and insufficient approaches. Lost in details, it lacks an overarching view. It cannot lead and guide humanity in its current form. How can it have a guiding characteristic without concerning itself about where we are headed? Science without religion doubts everything, religion without science leads to superstitions. Religion and science go hand in hand, they do not contradict one another. This is the only way it can satisfy the task of being a real guide. If none of the possibilities of a situation can be proven, the one with the easiest explanation, and the most logical should be accepted, not the most complicated and problematic one. It is quite illogical to develop a theory based on an imaginary, groundless possibility of coincidences, even on the possibility of succession of such coincidences which has not even occurred yet. It is true that nothing is perfect in this world. But, this does not indicate that everything happens by chance but that this world is transitory. Illness and death are The

not deficiencies of life but a part of its natural flow. If such things were really accidental there should be immortal people without any illnesses. Because this is also a possibility in its nature but has never occurred. Furthermore, illnesses occur with the corruption of just one mechanism in the human body. If these corruptions are accidental then half of the system should always be corrupted. Indeed, the conditions leading to illnesses are many times more than the ones maintaining its normal, healthy functioning. Therefore, the condition of illness should be the norm, being healthy should be the coincidental condition. However the current situation is quite the contrary. Being healthy is normal, illnesses are coincidental. Only 10 % of the total human population gets sick. The other 90% lead their life healthily. It shows that illnesses do not occur coincidentally, there is a power taking them under control. Every organism is born with the necessary traits and knowledge to lead its life and reproduce. They bestow everything to the next generations except knowledge. Humans constitute the only exception for this. Humans learn throughout their lives and without taking some precautions they could neither survive nor reproduce. But they are able to transmit their knowledge to the next generations. The scale of organisms in the theory of evolution is full of mistakes and peculiarities. Even though having wings and being able to fly is a higher trait and ability, birds are lower than mammals on it. Fish are lower than birds, but dolphins

are higher than birds just because of different reproduction system and being a mammal. The only reason behind the common usage of this ridiculous system is the lack of any other alternatives. Except our partial appearance, we do not have any common traits with chimpanzees, our closest relatives. For example, calf and pig insulin are the closest to human insulin. There is no similarity to the chimpanzeesâ&#x20AC;&#x2122;. Among animal liver transplant attempts to humans, chimpanzee liver transplants have been quite unsuccessful; but sheep liver has given better results. Except humans, no organism has the muscle adductor pollicis brevis which enables humans to write, to obtain knowledge. Believing that it accidentally developed is only possible by abdicating reason. To conclude, not only the theory of evolution but also modern science itself relies on very weak foundations, it dedicates itself to details. Because it would cause the overall criticism of the entire system of modern science, no one wants the collapse of the theory of evolution. To show that faith and science are characterized by harmony not by conflict, to shape the 21st century world of science, to turn science into a real guide are the responsibilities of every religious scientist and the foremost task to carry out. Itâ&#x20AC;&#x2122;s better to light a candle than curse the darkness.

If a species had developed through evolution, the organisms upper in the evolution scale would have always had better traits than the lower ones. But the real situation is not always so. For instance, eagles have much more developed and sharp eyes than humans.

JULY-SEPTEMBER 2010

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“You will never love something, if you do not know it…”

In today’s world, it is a fact that the tendency toward religious precepts is strong than ever. International research confirms this fact. It is already accepted that religion is a powerful asset that affects the man of the 21st century. ÐBy Wan Azizah YOUSUF, Malaysia The

JULY-SEPTEMBER 2010

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“You will never love something, if you do not know it…”

People say if you get only one second to see the world, see Istanbul. So, June last year (2009) I went for a trip to Turkey with a group consist of 35 people organized by Wadah Pencerdasan Umat Malaysia in cooperation of Hayrat Foundation. The moment I got off the plane, (come) out of the airport, I immediately fell in love with the city, and the beautiful scenery of Istanbul. It’s blue everywhere -the sky is blue, blue mosque, and blue street. Everything’s so beautiful. You can see flowers everywhere. The city’s abundance of important historic buildings and exciting new art galleries and museums provides visitors with more than enough to see. Istanbul is a mixture of history and modern life. It’s like a melting pot, different people, different race and culture. People in Turkey are friendly, open-minded and humorous. I like Turkish people very much. They will smile to you when you look at them. And they will try to talk to you, no matter whether they can speak English or not. And they will be very eager to teach you Turkish if you ask them to do so. And they’ll invite you to their home (house) and prepare a cup of Turkish tea for you. Our trip to Turkey consider as 3 in 1. A 10-day tour of various historical sites which includes among others, the tomb of Sultan Muhammad Al-Fatih, the Blue Mosque, Al-Fatih Mosque, Eyub Sultan Mosque, Miniaturk, Panorama Museum, Bosphorus Strait in Istanbul, Afyon (poppi platation), the Quranic printing factory in Isparta and the tomb of Jalaluddin Ar-Rumi in Konya. We are very touched when visiting Quranic printing factory because they are owned by Hayrat Foundation, the follower of Ustaz Bediuzaman Said Nursi’s. He is a great philosopher. From a Sufi family, Turkish theologian Ustaz The

People in Turkey are friendly, open-minded and humorous. I like Turkish people very much. They will smile to you when you look at them. And they will try to talk to you, no matter whether they can speak English or not. And they will be very eager to teach you Turkish if you ask them to do so. And they’ll invite you to their home (house) and prepare a cup of Turkish tea for you. Said Nursi (1876-1960) attempted to integrate Islamic and modern scientific thought. Known particularly for his biting opposition to the social consequences of atheist ideology, Nursi spent many years in internal exile and prison. Our group were also had an opportunity attended an International Symposium on Badiuzzaman Said Nursi that was held in Istanbul, Turkey from 6 - 7 June 2009 organized by The Hayrat Foundation (a prominent NGO based in Turkey). Paper Presenter from many countries included from Malaysia was a clear signal that Ustaz Said Nursi collections are distributed world wide. I noticed that he does not talk and discussed only about “Tauhid” but he stresses on the importance of solidarity in social life in his works. He helps the poor, the desperate, the needy and the orphans. He does not allow clashes, hatred, enmity or blood. Today, however, his works are freely available in Turkey, where his followers – known in Turkish as “Nurcular” – operate their own foundations and mosques. From my reading and stayed 10 days in Turkey as a guest of Hayrat Foundation, I found that Ustaz Said Nursi and his collection attribute a special importance to the stability and integrity of social life. He works for the maintenance of social peace and simplicity in the entire world. He does not rely on disruptive, JULY-SEPTEMBER 2010

divisive or destructive alternatives; he views optimism and positive action as a duty and a principle that should not be abandoned. He does not tolerate negative action. He reinforces tolerance, love and solidarity in society. He rejects tribalism, ethnical extremism, racism and negative nationalism. In Malaysia, books about Ustaz Said Nursi are difficult to find in bookshops. In today’s world, it is a fact that the tendency toward religious precepts is strong than ever. International research confirms this fact. It is already accepted that religion is a powerful asset that affects the man of the 21st century. Ustaz Said Nursi and the Risala-i Nur Collection made its calls with wisdom and gave its message with efficiency. He remained loyal to his cause without retreat and with patience and optimism. He put a special emphasis on the importance of the human being; he never wavered in his position of optimism about the future. To all Brothers and sisters in Hayrat Foundation, I just wanted to write to let you know that we had the absolute best time in Turkey! It was such a wonderful experience, you made this look trip look so easy. From the minute you met us at the airport I knew that we were in good hands. Thank you so much for your friendliness and hospitality. Never in my life have I ever encountered such an enthusiastic person. Thank you for all of your help while we were in Turkey. www.thepenmagazine.net

Necessity and evidences of the revealed books in Sa’id al-Nursi’s Rasa’il al-Nur: Some Reflections

Necessity and Evidences of the Revealed Books in Sa’id al-Nursi’s Rasa’il alNur: Some Reflections

Here, Syaikh al-Nursi stresses the point if there were no books and prophets, than eternal life would remain unknown. He further illustrates that when a man speaks, he is recognized to be alive. Similarly, it is the prophets and revealed books that make manifest the words and decrees of the Being Who, from behind the world of the unseen (al-ghaybiyyat) ÐBy Muhammad Nur Manuty* Introduction

n this brief paper, we will illustrate some of the significant thoughts of Syaikh Sa’id al-Nursi with regard to the belief in messengers and revelations. The correlation between previous messengers and revelations can be seen in the correlation form with the finality of the Prophetic Muhammad (SAW) message and its Qur’anic mu’jizah (miracle). Evidences of Messengers and Revealed Books Syaikh Sa’id al-Nursi explains that the innermost essence of life symbolically proves the pillar of belief in the prophets send by the Almighty God to mankind. The cosmos was created for the sake of life, and life is in turn becomes one of the supreme manifestations of the Living, Self-Subsistent and Eternal One. It is one of His most perfect designs, one of His most beauteous arts. Further, the eternal life of God shows itself only through the sending of messengers and the revelation books. Here, Syaikh al-Nursi stresses the point if there were no books and prophets, than eternal life would remain unknown. He further illustrates that The

when a man speaks, he is recognized to be alive. Similarly, it is the prophets and revealed books that make manifest the words and decrees of the Being Who, from behind the world of the unseen (al-ghaybiyyat). The method of Allah informing human beings the truthfulness of the Messengers through signs which infringe the law of nature is like the method of informing them of His Divinity through signs which signify on it. (Badi’uzzaman al-Nursi, The Fruits of belief, pp. 256-258) JULY-SEPTEMBER 2010

Significant of the Revelations Syaikh al-Nursi illustrates the poignant point that all the revelations are manifestation from the One All-Knowing of the Unseen, a testimony to His existence and unity which is recognised far stronger than testimony of the present universe *Senior Academic Fellow International Islamic University College of Selangor Malaysia (KUIS) Deputy President WADAH www.thepenmagazine.net

Necessity and evidences of the revealed books in Sa’id al-Nursi’s Rasa’il al-Nur: Some Reflections

and created beings. In addition to this reality, Syaikh al-Nursi also stresses the fact that these revelations have been proclaimed in a consensus among 1,000 prophets through evidences and miracles contained in the sacred books and heavenly pages (perhaps it is meant as the Divinely Scrolls), which are the guides and examples of the overwhelming majority of humanity. (Badi’uzzaman al-Nursi, al-Lawami’, p.83) Further, Syaikh al-Nursi views that the truth of revelation proclaims the five sacred truths as following: First: Speaking in accordance with men’s intellects and understanding which is known as “Divine condescension to the minds of men”; Second: The One Who is to make Himself known, fills the cosmos with His miraculous creations and endows them with tongues speaking of His perfections will necessary make Himself known to His own words. Third: It is a function of His Being the Creator to respond in words to the supplication and offering of thanks that are made by the most selected, the most needy, the most delicate and the most ardent among His beings, namely, the man; Fourth: The attribute of Speech, an essential concomitant and luminous manifestation of both Knowledge and Life, will necessarily be found in a comprehensive and eternal form in the being whose Knowledge is comprehensive and Whose Life is eternal; Five: It is a consequences of Divinity that the Being Who endows men with desire, poverty and need, anxiety for future, love and worship, should communicate His own existence through His speech to His most loved and lovable, His most anxious and needy creatures who are most desirous of finding their Lord and Master. ( Badu’uzzaman al-Nursi, The Rays/The Supreme Sign, p.148). So, as Syaikh al-Nursi explains on the importance of God’s messengers and divine scriptures, refers to the a particular verse in the Qur’an: “And who believe in the revelation sent to thee (O Prophet), as well as in that which The

was bestowed before thy time; for it is they who (in their innermost hearts) are certain of the life to come. It is they who follow the Guidance (which comes) from their Sustainer and it is they who shall attain to a happy state.” (Surah al-Baqarah: 4-5). Muhammad Asad, the famous writer and thinker, elaborates this verse to the significant of the doctrine of the historical continuity of Divine Revelation. The Qur’an teaches us as continuity, organic process. (Hussain Abbara, 2008: 401). Of all those Prophets and Messengers none except Prophet Muhammad (SAW) brought the message of the Unity of Divinity (Tawhid or the Oneness of Allah) at a time when religions became devoid of Tawhid, although all the Prophets and Messengers too, were basically Muwahhidun (Unitarians) and preached the Oneness of Allah. The Prophet came as the Final Messenger and as the Final Prophet to reform the doctrine of Tawhid preached by his predecessors. Supremacy of the Qur’an over the Previous Revealed Books Syaikh al-Nursi views the importance of giving two comparisons as an illustration on the supremacy of the Qur’an to the revealed books as well as its supremacy over all speech and writings. Let us ponder the following examples: A king has two forms of speech and two forms of address. He is to speak on his private telephone with his common subject concerning some minor thing which is essentially a private matter. The other one is related to sublime sovereignty, supra vicegerent and universal ruler. As a ruler, he has to speak to his envoy or other higher official for the purpose of making known and promulgating his commands, to make an utterance through an elevated decree proclaiming his majesty. The other example is that one man holds the mirror which he is holding up to the sun. He receives light containing the seven colours JULY-SEPTEMBER 2010

according to the capacity of mirror. He becomes connected to the sun in which through that relation and converses with it. Supposedly, he directs the light-filled mirror towards his dark house or his garden covered by a roof, naturally he would benefit, not in relation to the sun’s value, but rather the capacity of the mirror. In this connection, the Qur’an says: “And If all the trees on earth were pens and the Ocean (were ink) , with Seven Oceans behind it to add to its supply, yet would not the Words of God be exhausted (in the writing). For God is in exalted in power, full of Wisdom.” (Surah Luqman: 27). Clearly, Syaikh al-Nursi argues further that the Qur’an has been given the highest rank among the infinite God words because the Qur’an has come from the greatest Divine Name. It is God’s word in respect of His being Sustainer for the world, and also His decree through His title of God for all Being. He is the creator of the heavens and the earth. In his exposition on the uniqueness of the Qur’an, briefly it can be illustrated as following: “....The Qur’an is the interpreter on the book of the unseen (‘alam al-ghyb) and the physical

It is a consequences of Divinity that the Being Who endows men with desire, poverty and need, anxiety for future, love and worship, should communicate His own existence through His speech to His most loved and lovable, His most anxious and needy creatures who are most desirous of finding their Lord and Master. www.thepenmagazine.net

Necessity and evidences of the revealed books in Sa’id al-Nursi’s Rasa’il al-Nur: Some Reflections

world (‘alam al-shahadah), the unvealing of the treasure of spiritual of His names which are concealed between the earth and the throne, the opener of the realities which are concealed in the happenstances, the sun of the spiritual world for Islam and its principles, it is the map for the otherworld, the interpreted words, the clear exegete, the decisive prove and the capable translator for the Essence of Allah and His attributes, Names and Things, it is the educator for this universe, the water and radiance of Islam for the greater humanity.” ( Badi’uzzaman al-Nursi, al-Mu’jizat al-Qur’aniyyah, 2009:5). Syakh Sa’id al-Nursi postulates the subject of ‘ijaz al-Qur’an (miracle of the Qur’an) and the true word of God (al-kalam al-muwahiyy) in a beautiful exposition. He gives four points to illustrate his arguments: First: The Qur’anic miracle is indeed the greatest prove of Sayyidina Muhammad’s (SAW) prophecy (nubuwwah) and perfection of his knowledge; Second, the Qur’an in this world brought about in so luminous and truthful, a revolution in the social life of man, and more significant revolutions in the souls, hearts, spirits and intellects of men. For the last fourteen centuries at every moment, the Qur’an with six thousand, six hundred and sixty –six verses have been read by more than a hundred million men. Such a book is of a certainty unparalleled. Certainly, the Qur’an is a wonder, a marvel and a miracle; Third; The Qur’an, from that age down to the present has demonstrated such eloquence that it caused the value attached to the

odes known al-Sab’u al-Mu’allaqat (Seven Hanging Poems) that were written in the gold on the wall of Ka’bah to descend to such a point that the daughter of Labid when taking down her father’s poem from the Ka’ba said: Compared with verses of the Qur’an, this no longer has any value.”; Every century sees the Qur’an enjoying a new youth, as if it were addressing that century in particular. Scholars of every branch of discipline see the Qur’an maintains the originality of its style and manner of explanation. (al-Mu’jizat al-Qur’aniyyah, 2009: 14) Syaikh al-Nursi explains the importance of rethoric (al-balaghah) in the life of Arab before and after the coming of Islam. The Arabs were known as the protector of the excellent speech in the form of poem (shi’r) even though they were illiterate (ummiyyun). So, they considered speech as the most valuble thing in their life and they transmitted from one generation to another. If the witchcraft (al-shir) became the tangible practices in the times of Sayyidina Musa (a.s) and Sayyidina ‘Isa (a.s), then the Quran was revealed by Allah (SWT) in its unique form (‘ijaz) to the Meccan people in the time of the rhetoric speech (balagaht al-kalam) achieved its highest influence. The Qur’an challenged the Arab poets such as Imar’ul Qays, Labid, ‘Antarah, etc, to come up the shortest sentence which exemplified the shortest surah in the Qur’an. The Qur’an affirms: “And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce

Clearly, Syaikh al-Nursi argues further that the Qur’an has been given the highest rank among the infinite God words because the Qur’an has come from the greatest Divine Name. It is God’s word in respect of His being Sustainer for the world, and also His decree through His title of God for all Being. He is the creator of the heavens and the earth. The

JULY-SEPTEMBER 2010

a Surah like thereunto; and call your witnesses or helpers (if there are any) besides God, if your (doubts) are true.” (Surah al-Baqarah: 23). (al-Mu’jizat al-Qur’aniyya, 2009: 10). The supremacy of the Qur’an as a prophetic miracle has been shared some other contemporary Muslim scholars such as Wahiduddin Khan. He gives three reasons why the Qur’an is a genuine miracle: a) The language of the Qur’an – Arabic – has, unlike other international languages , remained form of communication over the ages; b) The Qur’an is unique among divine scriptures. Its text has remained intact in the original form; c) the Qur’an challenged its doubters to produce a book like it. No one has been able to take this challenge, and produce anything comparable to the Book of God. (Wahiduddin Khan, The Qur’an – An Abiding Reminder, New Delhi, 2000, pp.56). The famous historian Gibbon admits that “The creed of Muhammad is free from suspicious of ambiguity, and the Qur’an is the glorious testimony to the Unity of God.” (Quoted in Hussain M.Abbara, The Straight Path, Vol.1, 2008:238). Conclusion From the above discussion, we can understand that Syaikh alNursi’s thought in Risalah al-Nur has prompted us to study more about God’s Essence and Attributes in the Qur’an as the genuine practical action and action in our daily life as a committed Muslim. His emphasis on the importance of tawhid as brought by all messengers sent by Allah (SWT), and in particular the message of tawhid carried out by Prophet Muhammad (SAW) need to be studied in a serious manner. The Qur’anic approach on tawhid and the stories of God’s creation of this universe and his vicegerent is indeed fresh forever. • Paper presented for the International Symposium on the 50th Anniversary of Shaikh Badi’uzzaman al-Nursi, Konya, Turkey, 5th-6th, June, 2010. www.thepenmagazine.net

TWENTIETH LETTER:

A Reflection on uslub al-da’wah of Bediuzzaman Said Nursi

But here everyone can have recourse to Him directly (Good News). This phrase, therefore, delivers joyful announcement to the human spirit: the human spirit which has attained to faith may, without any hindrance, enter the presence of the Possessor of Beauty and Glory. ÐBy Ab. Halim Ismail h.ismail@thepenmagazine.net Ustaz Bediuzzaman Said Nursi repeatedly in his writings emphasized the belief in Allah as the the utmost purpose of creation and the final aim of existence. The knowledge of Allah contained within belief in Allah will accelerate one’s self to a higher rank in term of humanity. And the knowledge of Allah will develop into love of Allah. And in knowledge of Allah and love of Allah lies the true happiness, pure joy, sweet bounties and genuine pleasure. One who knows and loves Allah is one who knows his Owner and discover His Master. And for the true love he shows towards his Owner and Master, he is eligible for endless bounties, happiness, light and mysteries.

his is an attempt to give a brief review in term of styles and approaches of da’wah of Bediuzzaman Said Nursi, based on the Twentieth Letter, contained in the Second Volume of Risalat-i Nur Collection titled The Letters, written by him between 1928-1932, while in exile in Barla, an isolated village in Province of Insparta in South Western Anatolia. They were largely written in reply to questions put by his students and also in reply to criticism and attack on various questions of belief and Islam. Its original title is Mektubat with thirty three letters altogether. There are another collection of letters such as Barla Lahikasi (Barla Letters). The Twentieth Letter was written based on a prayer The

or supplication taught by Muhammad Sallallahu`alaihi wasallam, as follows: ‫بسم الله الرحمن الرحيم‬ ‫ال إ�له إ�ال الله وحده ال شريك له له الملك وله الحمد ويحي�ى ويميت‬ .‫وهو حي ال يموت بيده الخير وهو على كل �شي�ئ قدير و إ�ليه المصير‬ In the Name of God, the Merciful, the Compassionate. There is no god but Allah, He is One. He has no partner. He is the dominion and He is the praise: He alone grants life, and deals death, and He is living and dies not: all good is in His hand.He is powerful over all things, and with Him all things have their end. JULY-SEPTEMBER 2010

Based on the above du’a (prayer of supplication), Ustaz Bediuzzaman made an effort to highlight the most fundamental aspect of God in relation to the wellbeing of man. According to Ustaz Bediuzzaman, this sentence expresses Divine Unity and possesses numerous merits and based on an authentic narration, bears the degree of the Greatest Name. Ustaz Bediuzzaman derived eleven fundamental points or phrases. In first part of his writing called the First Station, he observed that in each phrase of the prayer contains both good tidings and affirmation of the Unity of God. And in each good news lies cure, while in each cure comes together with a spiritual pleasure. Ustaz Bediuzzaman’s ability to dug deeper into each point is very astonishing. www.thepenmagazine.net

Twentieth letter: A reflection on uslub al-da’wah of Bediuzzaman Said Nursi

FIRST STATION THE FIRST PHRASE: ‫‘ ال إ�له إ�ال الله‬There is no god but Allah.’ The good news in this phrase is such that the human spirit, subject as it is to countless needs and the attacks of innumerable enemies, finds a place of recourse, a source of help (Good News). This opens for it the door of a treasury of mercy that will guarantee all its needs, and provides it with a point of support and Strength which shows it its Master and Owner; just as it makes known to it its Creator and True Object of Worship, Who possesses an absolute power that will secure it from the evil of all its enemies (Cure). Through pointing this out, the phrase saves the heart from utter desolation and the spirit from aching sorrow; it ensures an eternal joy, a perpetual happiness (Spiritual Pleasure). THE SECOND PHRASE: ‫‘ الله وحده‬Allah, He is One.’ This phrase, according to Ustaz Bediuzzaman, announces the good news, which is both healing and a source of happiness. Man in his interaction with fellow human being and environment will be inevitably experiencing trouble, misery and confusion. He will find in the phrase ‘He is One’ a refuge and protector that will deliver him from all the confusion and bewilderment, instead give him patience and courage (Good News and

Cure). He doesn’t have to submit to others for help other than Him. “If you find Him, you will be saved from endless indebtedness, countless fears.” (Spiritual Pleasure). THE THlRD PHRASE: ‫‘ ال شريك له‬He has no partner.’ Ustaz Bediuzzaman explained, “Just as in His Divinity and in His sovereignty He has no partner, Allah is One and He cannot be many, so too in His Dominicality and in His actions and in His creating He has no partner. It sometimes happens that a monarch is one, having, no partner in his sovereignty, but in the execution of His affairs his officials act as his partners; they prevent everyone from entering his presence. But here everyone can have recourse to Him directly (Good News). This phrase, therefore, delivers joyful announcement to the human spirit: the human spirit which has attained to faith may, without any hindrance, enter the presence of the Possessor of Beauty and Glory, the One of power and perfection, the Owner of the treasuries of mercy and bliss (Cure). With His mercy and bliss human being will attain perfect ease and happiness (Spiritual Pleasure). THE FOURTH PHRASE: ‫‘ له الملك‬His is the dominion.’ This phrase means “ownership is altogether His”. Men and

women are but His property, owned by Him, and work in His property. This phrase announces joyful and healing news. Ustad Bediuzzaman eloquently pronounced, “O mankind! Do not suppose that you own yourself, for you have no control over any of the things that concern you; such a load would be heavy. Also, you are unable to protect yourself, to avoid disasters, or to do those things that you must. In which case, do not suffer pain and torment without reason, the ownership is another's. The Owner is both All-Powerful and All-Merciful; rely on His power and do not cast aspersions on His mercy! Leave grief behind, be joyful! Discard your troubles and find serenity!...” THE FIFTH PHRASE: ‫‘ وله الحمد‬His is the praise.’ Praise, laudation, and acclaim are proper to Him, are fitting for Him. That is to say, bounties are His; they come from His treasury. And as for the treasury, it is unending. This phrase, therefore, delivers the following good news: “O mankind! Do not suffer and sorrow when bounties cease, for the treasury of mercy is inexhaustible. And do not dwell on the fleeting nature of pleasure and cry out with pain, because the fruit of the bounty is the fruit of a boundless mercy. And since its tree is undying, when the fruit finishes it is replaced by more…” SIXTH PHRASE: ‫‘ ويحي�ى‬He alone grants life.’ “The giver of life is He. And the one who causes life to continue by means of sustenance is again He. And the supplier of the necessities of life is also He. And the exalted aims of life pertain to Him and its important results look to Him and ninety-nine out of a hundred of its fruits are His. Thus, this phrase calls out to ephemeral and impotent man in this way, it makes this joyful announcement:”

The

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Twentieth letter: A reflection on uslub al-da’wah of Bediuzzaman Said Nursi

O man? Do not trouble yourself by taking the heavy responsibilities of life onto your own shoulders. Do not think of the transience of life and start grieving. And do not see only its worldly and unimportant fruits and regret that you came to this world. “O man? Do not trouble yourself by taking the heavy responsibilities of life onto your own shoulders. Do not think of the transience of life and start grieving. And do not see only its worldly and unimportant fruits and regret that you came to this world. Rather, the life-machine in the ship of your being belongs to the Ever-Living and Self Subsistent One, and it is He Who provides for all its expenses and requirements. Also, your life has a great many aims and results and they pertain to Him, too.” “As for you, you are just a helmsman on the ship, so do your duty well and take the wage and pleasure that come with it. Think just how precious is the life-ship and how valuable its benefits; then think just how Generous and Merciful is the Owner of the ship. So, rejoice and give thanks and know that when you perform your duty with integrity, all the results the ship produces will in one respect be transferred to the register in which your actions are recorded, that they will secure an immortal life for you, will endow you with eternal life.” THE SEVENTH PHRASE: ‫‘ ويميت‬And deals death.’ “The one who causes death is He. He discharges you from the duty of life, changes your abode from this transitory world, and releases you from the labour of service. That is, He takes you from a transient life to an immortal one. This phrase, then, shouts out the following to ephemeral jinn and man: Here is good news for you! Death is not destruction, or nothingness, or annihilation; it is not cessation, or extinction; it is not eternal separation, or non-existence, or a chance event; it is not The

authorless obliteration. Rather, it is being discharged by the Author Who is All-Wise and All-Compassionate; it is a change of abode. It is being despatched to eternal bliss, to your true home…”

lishes the manifestation of the Beauty's radiance. Since He exists, everything exists…”

THE EIGHTH PHRASE: ‫‘ وهو حي ال يموت‬And He is living and dies not.’

“Every good action you perform is transferred to His register. Every righteous deed you do is recorded with Him. Thus, this phrase calls out to jinn and mankind with the following good news:”

“The Possessor of a beauty, perfection, and munificence that are infinitely superior to the beauty, perfection, and munificence to be seen in all the creatures of the universe, and that arouse love, and an Eternal Object of Worship, an Everlasting Beloved, one single manifestation of Whose beauty is sufficient to replace all other beloveds, has an enduring life through pre-eternity and post-eternity - a life free from any trace of cessation or ephemerality and exempt from any fault, defect, or imperfection. Thus, this phrase proclaims to jinn and man, to all conscious beings, and the people of love and ardor: “Here is good news for you! There is an Everlasting Beloved Who will cure and bind your wounds caused by countless separations from the ones you love. Since He exists and is undying, whatever may happen do not fret over the others. Furthermore, the beauty and generosity, virtue and perfection in them, which are the cause of your love, are, passing through many veils, the shadows of the palest of shadows of the manifestation of the Ever-Enduring Beloved's everenduring Beauty. Do not grieve at their disappearance, for they are mirrors of a sort. The changing of the mirrors renews and embelJULY-SEPTEMBER 2010

THE NINTH PHRASE: ‫‘ بيده الخير‬All good is in His hand.’

“O you wretched ones! When you journey to the grave do not cry out in despair, ‘Alas! Everything we owned is destroyed, all our efforts wasted; we have left the beautiful broad earth and entered the narrow grave,’ for everything of yours is preserved, all your actions written down, every service you have rendered recorded. One of Glory in Whose hand is all good and Who is able to bring all good to fruition, will reward your service: drawing you to Himself, He will keep you only temporarily under the ground. Later, He will bring you to His presence. What happiness for those of you who have completed their service and duty; your labour is finished, you are going to ease and mercy! Service and toil are over, you going to receive your wage!” “Indeed, the All-Powerful One of Glory preserves seeds and grains, which are the pages of the register of last spring's deeds and the depositboxes of its services, and preserves and publishes them the following spring in glittering fashion, indeed, in a manner a hundred times more plentiful than the originals. He is, then, preserving the results of your life in the same way, and will reward your service in a truly abundant fashion...” www.thepenmagazine.net

HEALTH –By Dr. Elif ARSLANALP e.arslanalp@thepenmagazine.net

Time to Quit

moking is an addiction. Nicotine is the component of cigarettes that addicts. Nicotine, therefore, makes it very difficult (although not impossible) to quit. Almost immediately upon inhalation, the body responds to nicotine. An individual feels relaxed, calmer, and happier than before inhalation. These pleasant feelings reflect physical side of addiction; but not smoking cigarettes causes craving for more cigarettes, irritability, impatience, anxiety, and other unpleasant symptoms. Indeed, these symptoms are of withdrawal from cigarettes. Moreover, in due course of time, additional nicotine is desired The

to produce favourable effects and avoid symptoms of withdrawal. Effects of Smoking By smoking, you can cause health problems not only for yourself but also for those around you. Smoking greatly increases the risk of having lung cancer, heart attack, chronic lung disease, stroke, and many other cancers. Smoking is one of the most preventable causes of breathing (respiratory) diseases. Smoking harms not just the smoker, but also family members, co-workers, and others who breathe smoker’s cigarette smoke, called second hand smoke or JULY-SEPTEMBER 2010

passive smoke. Among infants up to 18 months of age, second hand smoke is associated with many cases of chronic bronchitis and pneumonia each year. In addition, second hand smoke from parent’s cigarette increases a child’s chance for middle ear problem, causes coughing and wheezing, worsens asthma and increases an infant’s risk of dying from sudden infant death syndrome (SIDS). Smoking is also harmful to the unborn foetus. If a pregnant woman smokes, her foetus is at an increased risk of miscarriage, early delivery (prematurity), stillbirth, infant death, and low birth weight. www.thepenmagazine.net

"Ask Allah (swt) for forgiveness and health, for after being granted certainty, one is given nothing better than health." (Hadith, Tirmidhi)

Exposure to passive smoke can also cause cancer. Research shows non-smokers who reside with smokers have an increased risk for developing lung cancer when compared with non-smokers. Second hand smoke also increases the risk of stroke and heart disease. A teenager is more than twice as likely to smoke as a teenager whose parents are both smokers. Even in households where only one parent smokes, young people are more likely to start smoking. Benefits of Quitting Smoking To quit smoking makes a difference right away in the way you feel. It lowers your blood pressure and reduces your pulse after only 20 minutes. Within a day oxygen and carbon monoxide levels in your blood return to normal and risk of heart attack decreases. You can smell and taste food better. Your breath smells better. Your cough goes away. More significantly, in the long run, quitting smoking cuts the risk of lung cancer, many other cancers, heart disease, stroke, and other lung or breathing (respiratory) diseases (for example, chronic bronchitis, pneumonia, and emphysema). Moreover, ex-smokers have better health than current smokers. For example, ex-smokers have fewer days of illness, fewer health complaints, and less frequent bouts with chronic bronchitis and pneumonia than current smokers. Finally, quitting smoking saves money. Tips to Quit Smoking No.1: Why You Want to Quit Because it is bad for you is not good enough. To get motivated, you The

need a powerful reason. Maybe you want to protect your family from secondhand smoke. Maybe you would like to look and feel younger. Or maybe the thought of lung cancer frightens you. No.2: Try Nicotine-Replacement Therapy When you stop smoking, nicotine withdrawal may make you frustrated, depressed, restless or angry. Nicotine-replacement therapy can reduce this feeling. Studies suggest nicotine gum, lozenges and patches can help double your chances of quitting successfully when used with an intensive behavioural program. No.3: Ask About Prescription Pills There are pills that reduce craving by altering the areas of brain affected by nicotine. This change may also make smoking less satisfying if you do pick up a cigarette. Other drugs can help reduce troubling withdrawal symptoms, such as depression or inability to concentrate. No.4: Don`t Go It Alone Tell your friends, family and co-workers that you are trying to quit. Behavioural therapy is a type of counselling that helps you identify and stick to quit-smoking strategies. No.5: Avoid Triggers Certain activities may boost your urge to smoke. If coffee is a trigger, switch to tea for a few weeks. If you usually smoke after meals, find something else to do JULY-SEPTEMBER 2010

instead, like brushing your teeth or chewing gum. No.6: Clean House Wash any clothes that smell like smoke and clean your carpets, draperies and upholstery. Use air freshener to help rid your home of that familiar scent. No.7: Try and Try Again It is very common to have a relapse. Examine the emotions and circumstances that lead to your relapse. Use it as an opportunity to reaffirm your commitment to quitting. Once you have made the decision to try again, set a â&#x20AC;&#x153;quit dateâ&#x20AC;? within the next month. No.8: Get Moving Physical activity can reduce craPhysical activity can reduce craving and ease some withdrawal symptoms. Even mild exercise is helpful, such as walking or riding a bike. The extra calories you burn will also ward off weight gain as you quit smoking. No.9: Eat Fruits & Veggies Eat regular meals because feeling hungry is sometimes mistaken for the desire to smoke. Focus on eating more fruits, vegetables and low-fat dairy products. Studies suggest these foods make cigarettes taste terrible. No.10: Choose Your Reward In addition to the tremendous health benefits, one of the perks of giving up cigarettes is all the money you will save. Reward yourself by spending part of it on something fun. www.thepenmagazine.net

THE GARDEN OF TRUTHS

–By Zeynep EREN z.eren@thepenmagazine.net

THE TRUE TREASURE A wise man was asked: “Do the sultans need treasure?” The wise man responded: “There is a real treasure. He needs it.” They asked, “What is that true treasure?” He answered: “The good prayers of their peoples are true treasures for themselves.”

IN A WORD Key points while you end your speeches: To summarize, to repeat and to give brief outlines of important points,

TIPS FOR A HEALTHIER LIFE

To keep the audience active,

The

To stay in a discreet relationship with audience, To say something fun, To read some couple of lines from a poet, To quote from famous works. *Start the day with a glass of water and drink 2.5 litres of water every day! *Consume the fruits and vegetables in their natural seasons! *Put the milk always for children and yoghurt for adults! *Gain strength with herbs before getting ill! *Have the following herbs always in your house; peppermint, lime, garden sage, thyme, basil, ginger, nigella and green tea. *Consume more dittander, parsley, peppermint, dill, rocket, basil! *Prepare the salad using various ingredients. *Prepare your own soup instead of buying ready-made ones. JULY-SEPTEMBER 2010

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"Nay, but [by the very act of creation] We hurl the truth against falsehood, and it crushes the latter: and lo! it withers away. But woe unto you for all your [attempts at] defining [Allah]." (al - Anbiya, 18)

DONTS IN SALAH TRAINING Do not confront indispensable pleasures of children with salah. Do not push the children to double dealing. Do not want them to learn and practise the knowledge and practice which are not appropriate to their age. Pay attention to what you say. Speak kindly and accordingly to the age and capacity of your children. Do not give them an impression that you observe their prayers like a detective. Do not start to train them with a verse or hadith describing the future punishment and situation of people who don’t pray. Tell them what those who pray will gain. Do not speak about prayers as if you are quarrelling. And do not make it only in one day. Sporadic speeches are more effective.

VIRTUOUS ISLAM

T H E

S C I E N T I S T

Famous Muslim Astronomer Biruni submitted his best studies on astronomy to the ruler of his time, Sultan Mas’ud, the son of Mahmud of Ghazni. Amazed by the wonderful scientific study, Sultan Mas’ud sent him many gifts of an elephant load. However, Biruni said, “These gifts may corrupt me and draw my attention away from the science and knowledge if I take them” and he declined the gifts.

People asked our Prophet (PBUH): “O Messenger of Allah, which Islam is more virtuous?” The Prophet (SAW) answered: “Muslim is the one whom people are safe from his hand and tongue.” “The one who offers dinner and greets people he knows or not.” “The one who is better in morale and piety”

THE CRUCIAL WORD A man decides to buy a cow for his farm and sets off to the bazaar. He comes across his friend on the way. His friend asks him: “What are you up to?” The man answers “I am going to buy a cow for the farm!” Then his friend says “Why are you talking in this way?” You should say inshaAllah (God willing). No one knows what will happen. Say “God willing, I’m going to buy a cow.” Then the man responds “Why do I need to talk that way? I have money in my pocket and I know where to go. I’m going to buy a cow. That’s it.” On the way back home, the man bumps into his friend again and sees that he has no cow with him. His friend asks “Tell me what happened? Didn’t you buy a cow?” The man responds sorrowfully: “InshaAllah (God willing) they’ve stolen my money” The

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CROSSWORD PUZZLE

Ă? By Yakup KARACA y.karaca@thepenmagazine.net

Across

The

Down 1. His is the "..." (6) 2. soul (4) 3. Risale-i "..." (3) 4. expected to happen (3) 5. the realm of unseen (5) 6. the realm between the world and the hereafter (7) 8. a preposition (2) 9. prayer (5) 11. really, so (adv) (4)

30. mistake (5) 32. a pronoun (2) 33. blessing (6) 36. sound heard after a loud noise (4) 37. patience (4) 39. periodic rising and falling of large bodies of water (4) 41. traditional drink of Turkish people (3) 45. a pronoun (2) 46. negative answer (2)

13. to defeat (4) 16. to press the buttons on the telephone (4) 18. And hold fast, all together, by the rope of Allah (4) 19. a crucial word we should say before our actions (10) 21. to fasten sth with a piece of string (3) 24. "..." Jalaluddin Rumi (7) 27. a living body (8) 29. showing mercy, rahmah (8) JULY-SEPTEMBER 2010

SOLUTION

1. the "..." for the truth seekers (3) 3. a gentle push with your elbow (5) 6. perfect happiness (5) 10. (exclamation) the sound that people make when they are not sure about sth (2) 11. pointless, futile (4) 12. someone who refrains from doing sth (9) 14. a determiner (3) 16. Say: My Lord would not care for you were it not for your "..." (3) 17. training in moral terms as well as in other aspects (7) 20. the direction from which the sun rises (4) 22. an auxiliary verb (2) 23. nervous and embarrassed about doing something (3) 25. identification (2) 26. learned person, Alim (7) 28. the most valuable thing which cannot be collected (4) 31. a large area of sea partly enclosed by land (4) 33. a man whose job is to cut men's hair and sometimes to shave them (6) 34. place where students of Qur'an are taught (7) 35. global (9) 38. bridge which the righteous will pass over and the unrighteous will fall on the Day of Judgment (5) 40. a preposition (2) 42. reality, fact (5) 43. a pronoun (2) 44. human faculty which reasons and judges (4) 47. a stick used to row a rowboat (3) 48. infinite article (2) 49. a part of the foot (3)

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Risale-i Nur Collection in Arabic

The collection was translated into Arabic from the original copies in Ottoman language by Altinbasak Academic Research and Translation Board whose members are both expert on Risale-i Nur and competent in Arabic language.

Even the slightest points in original texts were considered.

It was revised by an expert editorial staff.

“

A rewarding collection A rewarding collection of books ofguidance guidance of books of through the the way of faith through way of faith in today’s challenging in today’s challenging world. world. Altinbasak Publication

Halkali Cd. No: 192 Sefakoy / ISTANBUL Tel: (+90) 212 696 13 70 Fax: (+90) 212 696 13 71 www.altinbasaknesriyat.com

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