On Friday, 23 December 2011, Malaysia-Turkey Cultural Association visited MUIS, Islamic Religious Council of Singapore. Ustaz Kamaruzaman Afandi and Ridhwan Bin Mohd Basor warmly welcomed MTCA staff. Ustaz Kamaruzzaman called this first meeting as “Bidayet-ul Hidayet” which means “Inception of Hidayah” !
Prof. Dr. Adem Kilicman and the other volunteers (of MTCA) made a brief presentation describing some subjects explained in The Risale-i Nur Collection, regarding “Belief, Prayer, Hereafter, Destiny, Messengership of Muhammad (PBUH), Qur`an-i Karim” etc. In summary, they pointed that the greatest reality in the universe is “Belief” (Iman) and it must be strengthened by “Words”.
Ustaz Kamaruzaman expressed that he was influenced by the presentation and different questions which had been answered in Risales. (Click here to download the presentation)
An English collection of Risale-i Nur has been given to MUIS as a gift to support Singaporean Muslims in their “Duty of Islamic Service” (Tablig).
On Saturday, Dar-ul Arqam- Convert to Islam Center, Singapore has been visited by MTCA. Mr Omar Ma kindly hosted the meeting.
Mr Omar denoted that he appreciated for the visit and introducing new Risales. He also highlighted that Risale-i Nur might be translated in Thai and Taiwanese languages in the near future by his friends living in Thailand and Taiwan. (Admin Note: It depends on our effort and Pray)
A Risale-i Nur collection (in English) will be sent to Convert to Islam Centre soon inshaAllah .
May Allah support all these foundations` services, Amin !
There is tawâfuq in the Qur’an. However if the publisher or writer does not pay attention, or is not precise and careful enough, the tawâfuq may not be captured or recognized.
Without the help and guidance of Bediuzzaman Said Nursi the miraculous nature of tawâfuq may have remained unknown and, since previously such works had not been highlighted, common people would have been unaware of them.
Tawâfuq is when two things happen in a precise and orderly fashion without intent. Tawâfuq is especially understood to be when we know there is no possibility of coincidence or chance in an event and when we understand that the occurrence must have been ordained by Allah for an important cause.
The miraculous nature of tawâfuq in the Qur’an is displayed when the printed occurrences of the word Allah (Lafzullah), mentioned 2806 times, miraculously correspond to each other. With the exception of all but a few of the 604 pages of the Qur’an containing the word Allah such correspondence is evident.
In every page the occurrence of the word Allah corresponds to another, on either two pages overlapping each other face to face, by corresponding in a row top to bottom or by directly corresponding on the front and back of pages. The same tawâfuq may be seen with other words such as Rab (Lord), Qur’an and Rasul (Messenger) and in many other forms.
The miraculous nature of tawâfuq in the Qur’an was first revealed by Bediuzzaman Said Nursi one century ago. Now, in this era of materialistic and irreligious philosophy, at a time when people only believe in what they can see, that is to say whose minds have been limited by their sight, the fascinating tawâfuq miracle of the Quran is surely meaningful and is totally a blessing of Allah.
There is undeniable wisdom in the miracle of tawâfuq being discovered nearly 1350 years after the Qur’an was compiled. This being that if the tawâfuq of the Qur`an had been spotted earlier, during the time of the life of Messenger Muhammad (Peace be upon Him) and His Companions (Sahabas), His enemies of that time and of later generations may have accused Him and His Companions, saying that they deliberately aligned the words. However the tawâfuq, being discovered at a time when people are saying, “I only believe in what I can see”, is enough to destroy such denial.
In this respect Bediuzzaman says, “All Praise be to Allah that a Qur’an has been inscribed which openly portrays one of the six miracles that can be spotted by the naked eye. This is the Qur’an that was inscribed by Hafiz Osman. Other than a few rare instances Allah’s names are repeated 2806 times with the tawâfuq miracle. The pages or sentences were never amended. We have only regulated it. From that regulation a marvelous tawâfuq has prevailed. Some “ahl-al kalb”figures (people who approach reality with their hearts) have seen the Qur’an that we inscribed; they have all agreed it was close to the Qur’an in Lawh-al Mahfûz (Preserved Tablet).
“And from amongst you there must be a party who will call people to all that is good and will enjoin the doing of all that is right and will forbid the doing of all that is wrong. It is they who will attain true success. Do not be like those who fell into factions and became opposed to one another after Clear Signs had come to them. A mighty chastisement awaits them.”[aal-Imraan: 104-105 ]
Last week we started the serialization of the great sermon of Damascus by Badiuzzan Said Nursi and hope to continue this week, in sha Allah.
“Furthermore, from the blessed time of the Prophet (PBUH) up to the present, not a single event in history has shown us a Muslim who has embraced another religion, whether old or new, in preference to Islam, as a result of reasoned argument and conclusive evidence. If the uneducated embrace another religion without evidence in blind imitation, it has no bearing on this matter. And to be without religion is yet another question. However, history shows us that followers of other religions, and even the English and pre-Revolution Russians, who displayed the greatest bigotry in religion, are gradually approaching and entering Islam on the strength of reasoned argument and cogent proofs, sometimes in groups.
[Proofs of this claim and powerful witnesses to it, are the following facts; that forty-five years after this claim was made, in spite of two appalling World Wars and the emergence of an extreme and absolute despotism small northern states like Sweden, Norway and Finland accepted and started to teach the Qur’an in their schools as a barrier to communism and irreligion. And certain important English orators are seen to be in favour of encouraging the English to accept the Qur’an. And America, which is now the most powerful state on earth, is seen to support the truths of religion with all its strength, and has decided that Asia and Africa shall find happiness, peace and reconciliation through Islam, and it patronizes and encourages the newly born Muslim states and tries to enter into alliance with them.]
If we were to display through our actions the perfections of the moral qualities of Islam and the truths of belief, without doubt, the followers of other religions would enter Islam in whole communities; rather, some entire regions and states, even, on the globe of the earth would take refuge in Islam.
Moreover, mankind has been awakened and aroused by the sciences of civilization, in particular; they have understood the true nature of humanity. Without any shadow of a doubt, they are not able to live without religion, aimlessly. They cannot. Even the most irreligious of them is compelled to take refuge in religion. For the only point of support for impotent mankind in the face of the innumerable disasters and the external and internal enemies that plague them, and the only point from which they may seek help and assistance in the face of the innumerable needs with which they are afflicted, and their desires that stretch to eternity, despite their utter want and poverty, is in recognizing the Maker of the world, in faith, and in believing and affirming the hereafter. There is no help for awakened mankind apart from this.
If the jewel of true religion is not present in the shell of the heart, material, moral, and spiritual calamities of untold magnitude will break loose over mankind and they will become the most unhappy, the most wretched of animals.
IN SHORT:
This century, man has been awakened by the warnings of war, science, and awesome events, and he has perceived the true nature of humanity and his own comprehensive disposition. Man has begun to understand that with his wonderful comprehensive abilities and disposition, he was not created only for this brief and troublesome worldly life; rather, that he is a candidate for eternity, for there are within him desires that extend that far. Everybody has begun to realize that this narrow and transient world is not sufficient and cannot meet man’s boundless hopes and desires.
If it is said to the imagination, which is one of the faculties and servants of humanity, “You will rule the world and live for a million years but in the end you will be dispatched to non-existence with no possibility of a return to life”, for sure, the imagination of one who has not lost his true humanity and who has been awakened, rather than being joyful and pleased, would weep longingly and with sighs and regrets at there being no eternal happiness. Thus, included in this point is the fact that in everyone’s heart an inclination has sprung up to search earnestly for a true religion. In the face of the sentence of death, before anything else man is searching. for a truth, contained only in true religion, so that he may save himself. The present state of the world testifies to this fact.
After forty-five years and the appearance of irreligion, regions and states on the globe of the earth have each begun to. perceive, like a human being, this intense need of mankind. Furthermore, at their beginning and end, the verses of the Qur’an refer man to his reason, saying, “Use your intelligence! Think! Consult your mind and your heart! Confer with them so that you might know this fact!”
For example, look at the beginning and end of verses such as those, they say, “Why do you not look? Why do you not take warnings? Look so that you may know the truth”. Take note of the way “Know!” is used. Many verses contain sentences that have the meaning of, “Why does mankind not know, why do they fall into compounded ignorance? Why do they not understand, and then sink into lunacy? Why do they not look, have they become blind so that they cannot see the Truth? Why does man not call to mind and ponder over his own life and the events in the world so that h e might find the straight path’? Why do they not think, deliberate and reason with the mind and so fall i nto misguidance? Oh men! Take a lesson! Take a warning from past ages and try to be saved from the moral and spiritual calamities of the future!” .These verses refer man to his intellect, they enjoin him to consult with his reason.
Oh my brothers in this Umayyad Mosque as well as those in the vast mosque of the world of Islam! You, too, take warning. Take warning from the dreadful events of the last forty-five years. Come right to your senses! Oh you who are wise and thoughtful and consider yourselves to be enlightened!
Conclusion
We Muslims, who are students of the Qur’an, follow proof; we approach the truths of belief through reason, though, and our hearts. We do not abandon proof in favour of blind obedience and imitation of the clergy like some adherents of other religions. Therefore, in the future, when the intellect, science and technology prevail, of a certainty, that will be the time the Qur’an will gain ascendancy, which relies on rational proofs and invites the intellect to confirm its pronounce
Moreover, the veils that eclipse the sun of Islam, hinder its emergence and prevent it illuminating mankind have begun to disperse. Those things that were hindering it have begun to fall back. The signs of the dawn appeared forty-five years ago.* The true dawn broke in 1371 /1951, or it will break. Even if that was the false dawn, in thirty or forty years time the true dawn will break….”
We promised to conclude the article with a glimpse of the life and time of this great timeless scholar and reformer; Badiuzzaman Sa’id Nursi. Here is the fulfillment of the promise:
Bediuzzaman Said Nursi was born in 1876 in Eastern Turkey (the Village of Nurs) and died in 1960 in Urfa in Turkey. Readers may refer to his biography for details of his long and exemplary life, which spanned the last decades of the Ottoman Empire, its collapse after the First World War and the setting up of the Republic, then the twenty-five years of Republican Peoples’ Party rule, well-known for the measures taken against Islam, followed by the ten years of Democrat rule, when conditions eased a little for Bediuzzaman.
Bediuzzaman displayed an extraordinary intelligence and ability to learn from an early age, completing the normal course of Madrasa (religious school) education at the early age of fourteen, when he obtained his diploma. He became famous for both his prodigious memory and his unbeaten record in debating with other religious scholars.
He was a scholar of the highest standing having studied not only all the available traditional religious sciences, but also modern sciences of his time. The extraordinary intelligence and capability of learning that he showed at a very early age made him popular with his teachers, colleagues and the people. When he was sixteen years old, he silenced the distinguished scholars who had invited him to a debate (debate was then a popular practice among scholars). This later recurred several more times with various groups of scholars, and he thereby began to be called Bediuzzaman (Wonder of the Age). The time he spent in education paved the way in his mind for the thought that at a time when the world was entering a new and different age, where science and logic would prevail, the classical educational system of theology would not be sufficient to remove doubts concerning the Qur’an and Islam. He concluded that religious sciences should be taught at modern schools on the one hand, and modern sciences at religious schools on the other. “This way,” he said, “the people of the school will be protected from unbelief, and those of the madrasa from fanaticism.” After completing a lifetime of almost a century, with every minute spent in the service of faith, Bediuzzaman Said Nursi departed from this world on the morning of March 23, 1960, with complete honor, dignity and victory, leaving behind him the Risale-i Nur Collection that would illuminate this and the forthcoming centuries and a love that would be handed over from generation to generation until eternity.
Bediuzzaman’s life-time spanned the final decades of the Caliphate and Ottoman Empire, its collapse and dismemberment after the First World War, and, after its formation in 1923, the first thirty-seven years of the Republic, of which the years up to 1950 are famous for the government’s repressive anti-Islamic and anti-religious policies.
Until the years following the First World War, Bediuzzaman’s struggles in the cause of Islam had been active and in the public domain.
The time he spent in education paved the way in his mind for the thought that at a time when the world was entering a new and different age, where science and logic would prevail, the classical educational system of theology would not be sufficient to remove doubts concerning the Qur’an and Islam. He concluded that religious sciences should be taught at modern schools on the one hand, and modern sciences at religious schools on the other. “This way,” he said, “the people of the school will be protected from unbelief, and those of the madrasa from fanaticism.” After completing a lifetime of almost a century, with every minute spent in the service of faith, Bediuzzaman Said Nursi departed from this world on the morning of March 23, 1960, with complete honuor, dignity and victory, leaving behind him the Risale-i Nur Collection that would illuminate this and the forthcoming centuries and a love that would be handed over from generation to generation until eternity, in sha Allah!
Developing a clear vision for life is essential for success. When Prophet Muhammad (PBUH) started his mission he was well aware of the goal he intends to reach in future. In Makka, when the new entrants to Islam were still subjected to terrible forms of persecution, and he was not able to rescue weak companions from the ruthless clutches of the Quraish, he declared his goal as, ‘a day will come when a woman will travel from one corner of Arabia to the other, peacefully without fear except from wild wolves’ (or as he stated). At that time of chaos what he could do was only to advise them to maintain patience. He was utterly confident that he can create such a situation and indeed he did it, as the history shows us.
Creating a clear vision takes time; it requires maturing of ideas and gathering of experiences. If the goal one intends to reach has been clearly defined, the path he chooses comes second. He may make mistakes in the path and the way of approach, but that can be corrected through the process of trial and error. However, his vision should remain clear and intact throughout the journey of his entire life.
It’s learned that Jamaluddin Afghani’s ideas have substantially helped to broaden the vision of Imam Bediuzzaman. He was a gifted personality. Abundance of intelligent and charismatic leadership qualities, which are blessings of Allah, were identified even at the prime of in his childhood. He possessed an enquiring mind and rational thinking to unusual levels. One of his childhood experiences describes the level of intelligence he possessed.
‘…..One night on hearing tin cans clashed together and a rifle being fired, the family rushed out of the house to find it was an eclipse the moon. Said Nursi asked his mother: ‘Why has the moon gone like that? She replied:
‘A snake had swallowed it’. So Said asked:
The why can it still be seen?
‘The snakes in the sky are like glass; they show what they have inside them’.
All those who observed the brilliant spirit he was hiding inside himself expressed amazement about his extraordinary intelligence. It was reported, ‘…The owner of the Tag Medrese, Sheikh Abdur Rahman Tagi, used to show a close interest in the students from (the village of) Nursi….moreover he used to say to the older students:
‘Look after these students from Nursi well, one of them will revivify the religion of Islam, but which of them it will be I do not know at present’. Another renown scholar of the time, Tavasli Hasan Efendi after an scholarly encounter with the young Bediuzzaman had this to say: ‘such a person has not been seen before, he is a rarity of creation. The likes of him has yet to appear’.
He possessed a rare blend of multi-faceted brilliance. That in fact was greatly helpful in acquiring diverse forms of skills and abilities. He went through the experiences of waning stages of the Khilafah Uthmaniyah; Sultan Abdul Hamid’s ambitious Pan-Islamic Unity project, abolishment of the Khilafah, the emergence of anti-Islamic Turkish Republic, the two destructive world wars, and the great despondency the Muslim Ummah had been witnessing. All these varied experiences have immensely contributed in shaping his vision.
One of the best Divine gifts he was endowed with was his ability of using similitude of things. It is the ability to explain complex Qur’anic truths through simplified stories, examples and comparisons. This is a distinguished characteristic of Risale Nur. He said: ‘my Glorious Lord blessed me with the radiance of similitude of things which is from the brightest and most eloquent miracles of the Qur’an. With my impotent, weak and inferior personality in front of my Lord, this is a great blessing He bestowed on me. I used this gift to dig out the mysteries of the Qur’an and make it easier for understanding’.
Everyone learns from mistakes. Imam Bediuzzaman was not an exception to this. As a down-to-earth leader he was accommodative of rectifications. His transformation from Old Said to New Said, then to Third Said indicates his willingness to change and alter course when he found a new and more effective way. This is not unusual for great leaders of our history. Umar Bin Al Khattab (R.A) was a transformed man after he assumed the post of Khalifa, from his pre-Khilafa times. Imam Bediuzzaman told his disciples: ‘understand that surely your Ustaz is not infallible; neither immune from mistakes. It’s totally wrong to believe he is immune from mistakes. However, the presence of one bad apple in an orchard does not spoil the orchard; likewise, the presence of some fake notes in a treasury does not devalue the value of the treasury’.
Adopting flexibility and being accommodative are essential in vision formation. A rigid person who is firmly glued with the past and a person who is adamant in upholding his old diehard ways, how erroneous they may be, cannot develop progressive vision.
A heavy and prime responsibility on the part of a leader is to spell out the vision of his organization or community. Setting out the vision in clear and unambiguous terms would give followers the idea of where to start and where to end their journey; it would help them develop appropriate approaches and means. Imam Bediuzzaman clearly spelled out the vision of Risale Nur Movement as follows:
‘... as for our occupation in this Sacred Islamic Society consist of the followings: Conveying of the truths of Iman contained in the Glorious Qur’an to the students of truth and Iman in the most correct and fairer ways in order to save us and them from permanent death penalty and eternal solitary confinement in the hell-fire...’
(Excerpt from the author’s book, ‘The Positive Warrior’- Thrilling Leadership Lessons from the Life of Imam Bediuzzaman Said Nursi)
Those who spend (in Allah’s Cause) in prosperity and in adversity, who restrain anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)’[1].
Restraining anger and pardoning wrongdoers have been lauded as Ihsan (Excellence) by the Qur’an. Expressing anger hysterically is not a sign of bravery; acting arrogantly out of uncontrollable emotions too is not bravery. Bravery, rather, is an excellent virtue right in the middle between arrogance and timidity. A brave person’s heart possesses compassion towards people, whereas an arrogant person would find himself deprived of it. This is the beauty of bravery in the Islamic sense, a heart filled with compassion! But on the contrary, an arrogant person thinks himself to be superior and powerful than others; he displays the character of self-pride and rudeness; he shows disrespect to others’ opinions and emotions, how true they might be; he believes his positions, strength and wealth are gained through his own efforts, so he is not obliged to anyone. Due to this he would find himself deprived of rational thinking. On the contrary, ‘nervousness’ is written on the forehead of a timid person. ‘Cannot do’ and ‘please, you do’ are the signs his actions express. He possesses skills in abundance, but his ‘shyness’ would hold him in its powerful grip from being forward in action; he always prefer to take a back seat.
As we go through this chapter, we will find that Imam Bediuzzaman was brave and he used it in the right sense in the cause of his divine mission. In the following anecdote, he advised his disciples on how to be objective and use anger and valour in a controlled manner.
‘…..It was in one of the 1st World War battle fronts. In the face of relentless enemy onslaught, Ottoman army contingents were forced to make a tactical withdrawal, however, Imam Bediuzzaman insisted that he would remain in the Bitlis front with a group of highly motivated volunteers, in order to evacuate the weak who were unable to move out. No dust settled when they were suddenly confronted by a contingent of dreadful enemy force. In the melee scores of volunteers had martyred, including his sister’s son, Ubaid. Afterward, he was left with only four of the volunteers. As they had already penetrated into the enemy territory in a daring fashion, found themselves in a precarious situation. He addressed them in an entertaining way: ‘we shall not use our weapons unless the enemy confront us in large numbers; neither shall we sell our souls cheaply nor fire at one or two from among the enemy’[2].
For a leader, the objective use of bravery and anger is essential. However, that use differs from one context to another. It also differs according to the psychology of the addressee. Anger is a laudable human quality, but its hysterical use increases misery. The Qur’an in the above verses lauds those who use anger in a well balanced and restrained manner. One cannot stop anger arising in his heart, but he certainly can manage it according to the situation.
In the following situation we find how Imam Bediuzzaman uses ‘the outrage of the Ummah’ in a well balanced and constructive way. It was a time when the powerful Khilafah Uthmaniyah (Ottoman Empire), had disintegrated into pieces and the Ummah was left to wander without a political leadership. Istanbul, the Darul Khilafah (The Seat of Caliphate) was occupied by the British and the morale of the people was found in its lowest ebb. Even the Ulema (religious scholars) too were mentally shaken and showing signs of appeasement towards the British. Imam Bediuzzaman was not able to tolerate the insolence of the British, and in the meantime he did not possess any power to retaliate. In the following encounter he found a rare opportunity to spit at the British:
‘One time, when the British had destroyed the guns on the Bosporus and had invaded Istanbul, the chief cleric of the Anglican Church, which is that country’s highest religious authority, asked the Sheikhul Islam’s Office six questions about religion. I was a member of Darul Hikmah Al Islamiyah at the time and they said to me: ‘You answer them!’ They wanted a six hundred-word reply to the six questions. I said: I shall answer not with six hundred words, nor with six words, and not even with one word, but with a handful of spit! Because, you can see, the moment they stepped ashore here, their chief arrogantly started asking us questions. What has to be done in the face of this is to spit in his face. So spit in the face of that merciless tyrant![3].
This action of his should in no way be construed as preventing peoples’ access to the Truth, nor as not restraining his anger. Doubtless, it’s not allowed for a Muslim to prevent Islamic knowledge reaching to people. However, in this context, the intent of the British was malicious and in such situations, a Muslim preacher can use the most appropriate psychology to rebuff. The Qur’an advises the Prophet (PBUH) on how to behave in such situations:
‘When the hypocrites come to you, they say: “We bear witness that you are certainly Allah’s Messenger.” Allah certainly knows that you are His Messenger. But Allah also bears witness that the hypocrites are utter liars![4]
Imam Bediuzzaman explained his management of bravery as follows:
‘Surely Said shall not hit with a handle-broken staff; in his tongue there is a diamond sword made of the miraculous Qur’an; he shall certainly use that sword’[5]
His bravery drove him to speak in lucid and straight forward language. He said in the Denizli court in one of his defences: ‘Surely millions of heads have been sacrificed for the sacred truth and let our heads too be sacrificed; even if you ignite the entire world with fire on our heads, that have been sacrificed to the truth of the Qur’an, they shall not bow down nor submit to the atheists’[6].
This stance of his resembles the Prophet’s (PBUH) encounter with his uncle, Abu Talib, who under immense pressure from the Quraish leaders tried to find a way out to the problem of the Prophet’s mission and tried to persuade his nephew to forgo his preaching. The Prophet (PBUH) replied him this way: ‘O my uncle, by God, if they were to place the sun in my right hand and the moon in my left, and ask me to abandon this course, I would not turn from it until God makes it victorious or I perish therein’[7].
(Excerpt from the author’s book, ‘The Positive Warrior’– Thrilling Leadership Lessons from the Life of Imam Bediuzzaman Said Nursi)
