Hutbe-i Şamiye/en

Introduction to the Turkish Translation of the Original Arabic ‘Damascus Sermon’

Bu Hutbe-i Şamiye eseri, Üstad Bediüzzaman Said Nursî Hazretlerinin otuz beş yaşında iken Şam’da, Şam ulemasının ısrarı üzerine Cami-i Emevî’de îrad ettiği bir hutbedir. Çok büyük bir ehemmiyeti haiz olması hasebiyle o zaman Şam’da bir hafta içinde iki defa tabedilmiştir. Bilâhare müellif Bediüzzaman Said Nursî tarafından tercümesi neşredilmiştir.

Introduction to the Turkish Translation of the Original Arabic ‘Damascus Sermon’

In His Name, be He glorified!

And there is nothing but it glorifies Him with praise.

Peace be upon you and God’s mercy and blessings for ever!

My Dear, Loyal Brothers!

With a presentiment of the future, the Old Said perceived the truths expressed in this Arabic sermon, which, on the insistence of the Damascus religious authorities, he delivered forty years ago in the Umayyad Mosque to a congregation of close on ten thousand, which included a hundred religious scholars; he gave news of those truths with complete certainty as though they were going to be realized shortly. However, the two World Wars and twenty-five years of absolute despotism delayed their realization; it is now that the signs of this, which were predicted then, are beginning to be seen in the world of Islam.

Therefore, if you consider it appropriate, you may publish the translation of this most important and instructive piece, not as an old, outdated sermon, but as fresh and correct instruction on social and Islamic questions addressing directly, in 1371 instead of 1327, the congregation of three hundred and seventy (now more than a million) million in the mosque of the Islamic world, rather than in the Umayyad Mosque.

Said Nursî

It is fitting here to write the most important answer to a most important question. For the Old Said spoke prophetically in that lesson of forty years ago as though he was seeing the wondrous teachings of the Risale-i Nur and its effects. It is for this reason that I am writing that question and answer here. It is like this:

Many have asked both me and the Risale-i Nur students: “Why is it that the Risale-i Nur is not defeated in the face of so much opposition and so many obdurate philosophers and people of misguidance? By preventing to an extent the dissemination of numerous valuable and true books on belief and Islam, and by means of their worldly pleasures and vices, they have deprived many youths and others of the truths of belief. But their most violent attacks, vicious treatment, lies and propaganda have been directed at the Risale-i Nur, to destroy it and to scare people away from it and to give it up. Despite this, the Risale-i Nur has spread in a way never seen in any other work, six hundred thousand copies of its treatises being written out by hand with unflagging zeal and published secretly. How is it that it causes itself to be read with such enthusiasm, both within the country and abroad? What is the reason for it? In reply to the many questions of this sort, we say:

Being a true commentrary on the All-Wise Qur’an through the mystery of its miraculousness, the Risale-i Nur demonstrates that in misguidance is a sort of Hell in this world, while in belief is a sort of Paradise. It points out the grievous pains in sins, bad deeds, and forbidden pleasures, and proves that in good deeds and virtues and the truths of the Shari‘a are to be found pleasures like the pleasures of Paradise. In this way it saves the sensible among those who have fallen into vice and misguidance. For at this time there two awesome conditions:

The First:Since man’s emotions, which are blind to the consequences of things and prefer an ounce of present pleasure to tons of future joys, have prevailed over his mind and reason, the only way to save the dissipated from their vice is to show them the pain present in their pleasure and to defeat their emotions. Although they are aware of the diamond-like bounties and pleasures of the hereafter, as the verse, They deem lovable the life of this world1 indicates, while being believers, the people of misguidance choose worldly pleasures, which are like pieces of glass soon to be shattered. The only way of saving them from this love of the world and from the danger of succumbing to it is by showing them the hell-like torments and pains they suffer even in this world. This is the way the Risale-i Nur takes.

For at this time, due to the obduracy arising from absolute unbelief and the intoxication caused by the vice and misguidance arising from science, perhaps only one in ten or even twenty can be induced to give up his evil ways by proving the existence of Hell and its torments, after having told him of Almighty God. Having heard this, such people are likely to say: “God is Forgiving and Compassionate, and Hell is a long way off,” and continue in their dissipation. Their hearts and spirits are overcome by their emotions.

Thus, by showing through most of its comparisons the grievous and terrible results in this world of disbelief and misguidance, the Risale-i Nur makes even the most stubborn and arrogant people feel disgust at those inauspicious, illicit pleasures, leading them to repent. The short comparisons in the Sixth, Seventh, and Eighth Words, and the long one in the Third Stopping-Place in the Thirty-Second Word induce a person feel repugnance at the vice and misguidance of the way he has taken, and cause him to accept what they teach.

As an example, I shall recount briefly the situations I beheld on a journey of the imagination, which were in fact reality. Those wishing for a more detailed account may look at the end of Sikke-i Tasdik-i Gaybi (The Ratifying Stamp of the Unseen Collection).

When on that journey of the imagination I looked at the animal kingdom through the eyes of materialist philosophy and of the people of misguidance and heedlessness, the innumerable needs of animals and their terrrible hunger together with their weakness and impotence appeared to me as most piteous and grievous. I cried out. Then I saw through the telescope of Qur’anic wisdom and belief that the Divine Name of All-Merciful had risen in the sign of Provider like a shining sun; it gilded with the light of its mercy that hungry, wretched animal world.

Then I saw within the animal world another grievous world which was swathed in darkness and would make anyone feel pity in which young were struggling in their need and powerlessness. I was sorry I had looked through the eyes of the people of misguidance. Suddenly, belief gave me other spectacles and I saw the Name of All-Compassionate rise in the sign of clemency; it transformed and lit up that pitiful world in joyous and beautiful fashion, changing my tears of complaint and sorrow into tears of joy and thanks.

Then the world of humanity appeared to me as though on a cinema screen. I looked through the telescope of the people of misguidance and saw that world to be so dark and terrifying that I cried out from the depths of my heart. “Alas!” I cried. For they had desires and hopes that stretched to eternity, thoughts and imaginings that embraced the universe, the earnest desire for everlasting happiness and Paradise, an innate capacity and powers on which no limit had been placed and which were free, yet despite their innumerable needs and their weakness and impotence they were exposed to the attacks of innumerable enemies and the blows of innumerable calamities. Under the perpetual threat of death, they lived out their brief and tumultuous lives in wretched circumstances. Ever looking to the grave, which for the misguided is the door to everlasting darkness, they suffered the continuous blows of death and separation, the most painful state for the heart and conscience. I saw that singly and in groups they were being thrown into that black well.

On seeing the world of humanity in this darkness I was about to cry out with my heart, spirit, and mind, and all my subtle inner faculties, indeed all the particles of my being, when the light and power of belief proceeding from the Qur’an smashed those spectacles of misguidance, giving me insight.

I saw the Divine Name of All-Just rising like the sun in the sign of All-Wise, the Name of All-Merciful rising in the sign of Munificent, the Name of All-Compassionate rising in the sign of, that is, in the meaning of, All-Forgiving, the Name of Resurrector rising in the sign of Inheritor, the Name of Giver of Life rising in the sign of Bountiful, and the Name of Sustainer rising in the sign of Owner. They lit up the entire world of humanity and all the worlds within it. They dispelled those hell-like states, opened up windows onto the luminous worlds of the hereafter, and scattered lights over the world of humanity. I declared: “Praise and thanks be to God to the number of particles in existence!” I understood with complete certainty that in belief is a sort of paradise in this world too and in misguidance, a sort of hell.

Then the world of the earth appeared. On that journey of the imagination, the dark, hypothetical rules of the philosophy which does not obey religion depicted a ghastly world. Voyaging through space on the ship of the aged earth -which travels seventy times faster than a cannon-ball a distance of twenty-five thousand years in one year, ever disposed to break up, its interior in a state of upheaval- the situation of wretched human kind appeared to me in a desolate darkness. My eyes darkened. I flung the spectacles of philosophy to the ground, smashing them. Then I looked with an eye illuminated with the wisdom of the Qur’an and belief,

and I saw the Names of Creator of the Heavens and Earth, All-Powerful, All-Knowing, Sustainer, Allah, Sustainer of the Heavens and Earth, Subjugator of the Sun and Moon had risen like suns in the signs of mercy, tremendousness, and dominicality. They lit up that dark, desolate, and terrifying world so that the globe appeared to my eye of belief as a most well-ordered, subjugated, pleasant, and safe ship, or aeroplane or train. It contained everyone’s provisions, and had been decked out for trade and enjoyment and to carry beings with spirits through the dominical realms around the sun. I exclaimed: “All praise be to God to the number of particles of the earth for the bounty of belief.”

This has been proved with many comparisons in the Risale-i Nur, that those who follow vice and misguidance suffer a hellish torment in this world too, while through the manifestations of belief, the believers and righteous may taste through the stomachs of Islam and humanity the pleasures of Paradise. They may benefit according to the degree of their belief.

But in these stormy times, currents which numb the senses and scatter man’s attention on peripheral matters, plunging him into them, have deadened his senses and bewildered him. As a result of this the people of misguidance are temporarily unable to feel their torment, while the people of guidance are overwhelmed by heedlessness and cannot truly appreciate its pleasures.

The Second Awesome Condition This Age: In former times, compared with the present there was very little absolute disbelief, or misguidance arising from science, or the disbelief arising from perverse obstinacy. The instruction of the Islamic scholars of those times and their arguments were therefore sufficient, quickly dispelling any unbelief arising from doubts. Belief in God was general, and they could persuade most people give up their misguidance and wrongdoing through teaching them about God and reminding them of Hell-fire.

But now there are a hundred absolute disbelievers in one small town instead of perhaps one in a whole country. Those who lose their way due to science and learning and obstinately oppose the truths of belief have increased a hundredfold in relation to former times. With pride like that of the Pharaoh and their terrible misguidance these obdurate deniers oppose the truths of belief. A sacred truth is therefore much needed that will completely destroy the bases of their disbelief in this world, like an atom bomb, and will halt their aggression and bring some of them to belief.

All praise be to Almighty God that with its many comparisons, as the perfect remedy for the wounds of this time, the Risale-i Nur -a miracle of the Qur’an of Miraculous Exposition proceeding from its effulgence- has routed even the most worst of those obdurate deniers with the diamond sword of the Qur’an. Its proofs and arguments to the number of the atoms of the universe demonstrating Divine Unity and the truths of belief show that in twenty-five years it has not been defeated in the face of the severest attacks, but has itself prevailed and been victorious.

Yes, with its comparisons of belief and unbelief, and guidance and misguidance, the Risale-i Nur proves those truths self-evidently. If note is taken for example of the proofs and flashes of the Second Station of the Twenty-Second Word, the First Stopping-Place of the Thirty-Second Word, the ‘Windows’ of the Thirty-Third Letter, and the eleven proofs of Asa-yı Musa (The Staff of Moses), it will be understood that it is the truths of the Qur’an manifested in the Risale-i Nur that will smash and destroy absolute disbelief and perverse misguidance at this time.

In the same way that the parts of the Risale-i Nur solving the greatest mysteries of religion and the riddles of the world’s creation have been collected together in Tılsımlar Mecmuası (The ‘Mysteries’ Collection), the pieces which describe the hell in this world of the people of misguidance and the paradise-like pleasures of the people of guidance and show that belief is like a seed of Paradise while unbelief is a seed of the Zakkum-tree of Hell, will be put together in a small collection, God willing, and published.

The Damascus Sermon

In the Name of God, the Merciful, the Compassionate.

We too offer the praise and thanks and gifts that all animate creatures offer through the tongues of their beings and lives to their Creator, the Necessarily Existent One, Who said:Do not despair of God’s mercy.(*)And never-ending blessings and peace be upon our Prophet, Muhammad the Elect of God (Upon whom blessings and peace), who said:

“I came to perfect morality.”(*)

That is, “An important reason for my being sent to mankind by Almighty God was to perfect good conduct and morality, and deliver mankind from immorality and vice.”

Having offered praise to God and sought His blessings for His Messenger, I say this: O my Arab brothers who are listening here in the Umayyad Mosque! I have not mounted this pulpit, which is far above my station, in order to guide you, for to teach you is beyond my authority. I am like a child before this gathering, among whom are close on a hundred religious scholars, who goes to school in the morning and learns his lesson, then in the evening returns and repeats it to his father. His father sees whether or not what the child has learnt is correct, and the child awaits either approval or guidance from him. Yes, we are like children before you, and we are your students. You are our masters, and the masters of the other Muslim nations. I shall therefore repeat to you, our masters, part of the lesson I have learnt. It is as follows:

In the conditions of the present time in these lands, I have learnt a lesson in the school of mankind’s social life and I have realized that what has allowed foreigners, Europeans, to fly towards the future on progress while it arrested us and kept us, in respect of material development, in the Middle Ages, are six dire sicknesses. The sicknesses are these:

FIRSTLY: The rising to life of despair and hopelessness in social life.

SECONDLY: The death of truthfulness in social and political life.

THIRDLY: Love of enmity.

FOURTHLY: Not knowing the luminous bonds that bind the believers to one another.

FIFTHLY: Despotism, which spreads, becoming widespread as though it was various contagious diseases.

SIXTHLY: Restricting endeavour to what is personally beneficial.

I shall explain, by means of six ‘Words,’ the lesson I have learnt from the pharmacy of the Qur’an, which is like a faculty of medicine. This lesson constitutes the medicine to cure our social life of those six dire sicknesses.

First Word The first word is ‘hope;’ that is, to nurture a strong hope of God’s mercy. As a consequence of the lesson I have learnt on my own account, I say: O congregation of Muslims! I give you this good news: the first signs of the true dawn of Arab happiness are just appearing. This happiness will occur through the kindling of the worldly happiness of all Muslims, in particular that of the Ottomans, and especially through the progress of Islam. The emergence of the sun of happiness has drawn close. In order to rub despair’s nose in the dust,(*)I say what is my firm conviction so that the world will hear:

The future shall be Islam’s and Islam’s alone. And its ruler shall be the truths of the Qur’an and belief. Therefore, we must submit to Divine Determining and our fate of the present, for ours is a brilliant future, while the Europeans’ is a dubious past.

I shall now mention one and a half preliminary arguments. I start with the premises of those arguments:

Islam and its truths possess the perfect capacity to progress, both materially and in moral and non-material matters.

Progress in Moral and Non-Material Matters, which is the First Aspect You should know that history, which records actual events, is the most faithful witness to the truth. See! History is showing us. The testimony of the Japanese Commander-in Chief who defeated Russia to the validity and justice of Islam is this:

“History shows that the Muslims increased in civilization and progressed in relation to the power of the truths of Islam; that is, to the degree that they acted in accordance with that power. History also shows that they fell into savagery and decline, and disaster and defeat amidst utter confusion to the degree of their weakness in adhering to the truths of Islam.” As for other religions, it is quite to the contrary. That is to say, history shows that they increased in civilization and progressed in relation to their weakness in adhering to their religions and bigotry, and were subject to decline and revolution to the degree of their strength in adhering to them. Up to the present, time has passed thus.

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 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.(*)

If we were to display through our actions the perfections of the morality of Islam and the truths of belief, without doubt the followers of other religions would enter Islam in whole communities; some entire regions and states, even, would take refuge in Islam.

Moreover, man has been awakened and aroused by the modern sciences in particular; he has understood the true nature of humanity. Without any shadow of a doubt, man cannot live without religion, aimlessly. He cannot. Even the most irreligious person is compelled to take refuge in religion. For the only point of support for impotent man in the face of the innumerable disasters and the external and internal enemies that plague him, and the only point from which he may seek help and assistance in the face of the innumerable needs with which he is afflicted, and his desires that stretch to eternity, despite his 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 humanity and man 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, but 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 their 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 despatched 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, will 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 earth have 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!”

Look at the beginnings and ends 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 do men not know, why do they fall into compounded ignorance? Why do they not look? Have they become blind so that they cannot see the Truth? Why do men not call to mind and ponder over their own lives and the events in the world so that they might find the straight path? Why do they not think, deliberate and reason with the mind, and so fall into misguidance? O 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.

O 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 straight to your senses! O 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, thought, 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 reason, 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 reason to confirm its pronounce-ments.

Moreover, the veils that have eclipsed the sun of Islam, hindered its emergence and prevented 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.5 Then the true dawn broke in 1371/1951, or it will break. Even if it is the false dawn, in thirty or forty years’ time the true dawn will break.

Eight serious obstacles prevented the truths of Islam completely overwhelming the past.

THE FIRST, SECOND, AND THIRD OBSTACLES: The Europeans’ ignorance, their barbarity at that time, and their bigotry in their religion. These three obstacles have been removed by the virtues of knowledge and civilization, and they have begun to disperse.

THE FOURTH AND FIFTH OBSTACLES : The domination and arbitrary power of the clergy and religious leaders, and the fact that the Europeans obeyed and followed them blindly. These two obstacles have also started to disappear with the emergence among mankind of the idea of freedom, and the desire to search for the truth.

THE SIXTH AND SEVENTH OBSTACLES : The despotism that was with us, and our degeneracy that arose from opposing the Shari‘a, were obstacles. The fact that the separate despotic power residing in a single individal is now declining indicates that the fearful despotism of larger groups in society and of committees will also decline in thirty to forty years’ time. And the great upsurge in Islamic zeal, together with the fact that the ugly results of immorality are becoming apparent, show that these two obstacles are about to decline, indeed, that they have begun to do so. God willing, they will completely disappear in the future.

THE EIGHTH OBSTACLE : Since certain matters of modern science were imagined to oppose and be contrary to the outer meanings of the truths of Islam, it prevented, to some extent, their prevailing in the past. Scientists and philosophers opposed Islam because they did not know the truth and, for example, imagined the two angels composed of spirit called Thawr and Hut, who are charged through a Divine command to oversee the globe of the earth, to be a great corporeal ox and fish.

There are hundreds of examples like this one. After learning the truth, even the most opinionated philosopher is compelled to submit to it. In the treatise called the Miraculousness of the Qur’an,(*)the Risale-i Nur points out flashes of the Qur’an’s miraculousness that lie beneath each of all the verses that science attacks, and it sets forth clearly the elevated truths, which the hand of science cannot reach, in those sentences and phrases of the Holy Qur’an that the scientists suppose to be points of criticism; it compels even the most obstinate philosopher to submit. It is clear and self-evident, anyone who wishes may look. -So let them look and see how this obstacle is being destroyed, as these words forecasted forty-five years ago.

Some perspicacious Muslim scholars have indeed written on this subject. Signs that this eighth serious obstacle will be overturned are to be seen.

For sure, even if not now then in thirty to forty years’ time, in order to fit out and equip to perfection the three forces of science, true knowledge, and the virtues of civlization, and to rout and put to flight those eight obstacles, the desire to search for the truth, equity, and love of humanity will be despatched to the eight fronts of those eight enemy squadrons. They have already started to drive them back. God willing, in half a century they will scatter them completely.

It it well-known that the most indisputable virtue is that which even its enemies testify to and affirm.

The following therefore are two examples out of hundreds:

The First:A famous European scholar and philosopher of the 19th century, Carlyle, did not hold back from proclaiming in the loudest voice to philosophers and Christian scholars the following, which he also wrote in his works,

that Islam was born like a brilliant flame and devoured the religions of its time as though they were dead wood.

It was Islam’s right to do this he said, for it was a reality, while the other religions lacked reality.

He said also that the words most worthy to be heeded first are those of Muhammad (Upon whom be blessings and peace), for the true word was his.

He said too that if the truth of Islam is doubted then the most self-evident matters should be doubted, because the most self-evident and necessary truth is Islam.(*)

Second Example:A famous European of the last century who was also a scholar and philosopher, Prince Bismarck, said:

“I have studied all the revealed books, but since they are corrupted, I have been unable to find the true wisdom I was searching for, for the happiness of mankind. Then I saw that the Qur’an of Muhammad was far superior to all the other Books. I found wisdom in all its words. There is no other work that will serve man’s happiness like this. Such a work cannot be the word of man. Those who say it is Muhammad’s work are denying the imperatives of knowledge. That is, the Qur’an is self-evidently the word of God.”

So, supported by the fact that the clever fields of Europe and America have produced crops of brilliant and exacting scholars like Carlyle and Bismarck, I say with all assurance:

Europe and America are pregnant with Islam; one day they will give birth to an Islamic state. Just as the Ottomans were pregnant with Europe and gave birth to a European state.

O my brothers who are here in the Umayyad Mosque and those who are in the mosque of the world of Islam half a century later! Do the introductory remarks, that is, those made up to here, not point to the conclusion that it is Islam that will be the true, and spiritual, ruler over the future, and only Islam that will lead mankind to happiness in this world and the next; and that true Christianity, stripping off superstition and corrupted belief, will be transformed into Islam; following the Qur’an, it will unite with Islam?

Second Aspect

That is, the powerful reasons for Islam’s material progress show that Islam will also be materially dominant in the future. The First Aspect demonstrated its progress in moral and spiritual matters and this Second Aspect offers strong proofs for its material progress and supremacy in the future. For established in the heart of the Islamic world’s collective personality are five extremely powerful, unbreakable ‘Strengths,’ which have blended and coalesced.(*)

First Strength: This is the reality of Islam, which is the master of all perfection, can make three hundred and seventy million souls as a single soul, has been furnished with a real civilization and positive, true sciences, and is such that it cannot be destroyed by any power.

Second Strength: An intense need, which is the real master of civilization and industry, and is the source and means of development, together with complete, back-breaking poverty, are such strengths that they may be neither silent nor crushed.

Third Strength: This Strength, which teaches men exalted aims in the form of competition for exalted things, and causes them to strive on that way, which shatters despotism, excites exalted emotions, and destroys jealousy, envy, malice and rivalry, and is furnished with true awakening, the eagerness of competition, the tendency towards renewal and predisposition for civilization, consists of the freedom which is accordance with the Shari‘a. That is to say, it has been fitted out with the desire for the highest accomplishments worthy of humanity.

Fourth Strength: This the fearlessness arising from belief, which is decked out with compassion. That is, neither to demean oneself or to be servile to oppressors and despots, nor to oppress and be arrogant towards the unfortunate; these form the foundations of the freedom which is accordance with the Shari‘a.

Fifth Strength: This is the dignity of Islam, which proclaims and upholds the Word of God. In this age, proclaiming the Word of God is contingent on material progress; it may be proclaimed only through ahieving true civilization. It cannot be doubted that in the future the world of Islam’s collective personality will carry out to the letter that categorical command issued by the dignity of Islam through belief.

In the past, Islam’s progress occurred through smashing the enemy’s bigotry and obstinacy and through defence against their aggression; through weapons and the sword. Whereas in the future, in place of weapons, the immaterial, moral swords of true civilization, material progress, and truth and justice will defeat and scatter the enemies.

You should understand that

what I mean are the good things that are civilization’s virtues and its benefits for mankind. Not its iniquities and evils that idiots have imagined to be its virtues, and imitating them, devastated our possessions. Giving religion as the bribe, they have not even gained the world. Through civilization’s iniquities prevailing over its benefits and its evils being preferred to its virtues, mankind has suffered two calamitous blows in the form of two world wars, and overturning that sinful civilization men have been so utterly disgusted that they have smeared the face of the earth with blood.God willing, through the strength of Islam in the future, the virtues of civilization will prevail, the face of the earth cleansed of filth, and universal peace be secured.

Indeed, the facts that European civilization is not founded on virtue and guidance, but on lust and passion, rivalry and oppression, and that up to the present the evils of civilization have predominated over its virtues, and that it has been infiltrated by revolutionary societies like a wormeaten tree, are each like powerful indications and means for the supremacy of Asian civilization.

In a short period of time it will prevail.How is it that while there are such powerful and unshakeable ways and means for the material and moral progress of the believers and people of Islam, and although the road to future happiness has been opened up like a railway, you despair and fall into hopelessness in the face of the future, and destroy the morale of the Islamic world? In despair and hopelessness you suppose that “the world is the world of progress for Europeans and everyone else,” but “it is the world of decline only for the unfortunate people of Islam!” By saying that you are making a grievous mistake.

Since the desire to progress and be perfected has been included in the universe and in man’s essential nature, for sure, if doomsday does not soon engulf mankind as a result of its errors and wrongdoing, in the future truth and justice will show the way to a worldly happiness in the world of Islam, God willing, in which there will be atonement for the former errors of mankind.

Consider this: time does not run in a straight line so that its beginning and end draw apart from one another; it moves in a circle, like the motion of the globe of the earth. Sometimes it displays the seasons of spring and summer as progress, and sometimes the seasons of storms and winter as decline.

Just as every winter is followed by spring and every night by morning, mankind also shall have a morning and a spring, God willing. You may expect from Divine mercy to see true civilization within universal peace brought about through the sun of the truth of Islam.

At the start of the lesson I said I would demonstrate one and a half arguments to support my assertion. Now, one argument, in concise form, is finished and the remaining half argument is as follows:

As has been established by the prying investigations and innumerable experiments of the sciences, the fundamental and absolutely overriding aim and the true purpose of the All-Glorious Maker in the order of the universe are good, beauty, excellence and perfection. For all the physical sciences demonstrate such an order and perfection in the fields they study in accordance with their comprehensive laws that the intellect can find nothing more perfect.For example, sciences such as anatomy in medicine, the science of the solar system in astronomy, and botany and biology, all demonstrate the miracles of power and the wisdom of the All-Glorious Maker in the order in their own particular fields, and the truth of the verse,Who makes most excellent everything that He creates.(*)

Also, inductive reasoning and general experience demonstrate that evil, ugliness, defect, badness and futility are minor in the creation of the universe.

They are not the aim; they are dependent and secondary. That is to say, ugliness has not entered the universe for the sake of ugliness, but as a unit of measurement in order to transform a single truth of beauty into numerous truths. Evil, and Satan even, have been set to pester man in order to be the means of his limitless progress through competition. Minor evils and ugliness like these have been created in the universe in order to be the means of instances of universal beauty and good.

Thus, according to inductive reasoning, the true aim and result of creation prove that good, beauty and being perfected are fundamental in the universe and that they are the true aim. So since men have filthied and disordered the face of the earth to this degree with their wicked godlessness and depart this world without receiving their deserts and without reflecting the true aim present in the universe, they certainly shall not escape to non-existence. They shall rather be despatched to the dungeons of Hell.

Also, it is established by inductive reasoning and the investigations of the sciences that man is the most exalted among animals and the most important. For he discovers with his reason the steps between the apparent causes and effects existent in the universe, and the relationships of causes, which follow on after each other in succession. And, in order to imitate Divine art and orderly and wise dominical creation with his own insignificant art, and in order to understand Divine actions and Divine art through his partial knowledge and his own arts, he has been given the faculty of will as a scale and measure. Thus, the fact that man knows the universal, all-embracing actions and attributes of the All-Glorious Creator through the materials he works through the exercise of his will proves that he is the most honoured and exalted creature in the universe.

Also, according to the testimony of the truths of Islam concerning man and the universe, the most noble and exalted, the most excellent and the highest, are the people of Islam, who are the people of truth and reality. And, according to inductive reasoning and the testimony of history, among the people of truth, the most exalted among honoured mankind, the most excellent and superior was the Prophet Muhammad (PBUH). This is testified to by his thousand miracles, his elevated morals, and the truths of Islam and the Qur’an.

Since the three truths of this half argument give such news, is it at all possible that mankind should refute the testimony of so many sciences and deny this reasoning with their depravity, and, being perversely obstinate in the face of Divine will and pre-eternal wisdom, which embraces the whole universe, continue in their iniquitous savagery, wilful godlessness and fearful destruction? Is it at all possible that they should continue in this way against Islam?

I swear with all my strength and, if I possessed them, with innumerable tongues by the All-Wise and Glorious One, the All-Beauteous Maker, Who creates the world with this perfect order, and the universe, from particles to the planets, from a fly’s wing to the lamps in the heavens, with an unbounded wisdom of regularity, that it is in no way possible for mankind, contrary to every other sort of being and opposed to the other species, which are its small brothers, to stand in opposition to the order in the universe through its universal acts of evil and to eat and digest the bitter fruits which, for thousands of years, have been the cause of evil predominating over good among men.

This possibility could only occur by supposing the impossible, that, although man is at the degree of having been charged with the ‘supreme trust’ over the universe, has the rank of Divine vicegerent of the earth, and is an elevated elder brother to the other beings in the universe, he was the lowest, most base, most wretched, most harmful and most insignificant, and as a consequence had stealthily entered the universe and caused chaos in it. This impossibility can in no way be accepted.

This half argument of mine for this fact leads to this conclusion that just as the existence of Heaven and Hell in the hereafter is a necessary fact, so too shall the religion of good and truth prevail absolutely in the future so that, as is the case with all other beings, good and virtue will prevail absolutely over mankind; and mankind may be equal to the rest of their brothers in the universe; and it may be said that the mystery of pre-eternal wisdom is established in mankind also.

In Short : As the definite facts mentioned above demonstrate, the choice result of the universe and the most important creature in the view of the Creator is man. And as man’s wrongful conduct up to this time necessitates the existence of Hell, so do his comprehensive innate abilities and potentialities and the truths of his belief related to the universe self-evidently necessitate Paradise. Thus, since he cannot endure the crimes, and two world wars, which have made the cosmos weep, and cannot digest the bitter evils he has swallowed; and because of his conduct, at which he is sick and through which he has filthied the whole face of the earth; and since he has caused humanity to fall to the most abject level and cannot endure the crime of having overturned a thousand years of progress;

certainly and without any doubt, if some ghastly catastrophe does not soon break loose over his head, the truths of Islam will be the means of delivering man from the low and debased degree to which he has fallen, of cleansing the face of the earth, and securing universal peace. We beseech this from the mercy of the All-Merciful and Compassionate One, and we await it with hope.

Second Word The Second Word has been born in my thought as a result of my experiences in the course of life. It is as follows:

Despair is a most grievous sickness and it has entered the heart of the world of Islam.

It is despair that has as though killed us so that a small state of one or two million in the West has as though made twenty million Muslims in the East its servants and their country, its colony.

And it is despair that has killed our high morals, and causing us to abandon the public good, has restricted our sight to personal benefits.

It is despair too that has destroyed our morale. Although with little power we were victorious from east to west through the moral strength that arose from belief, because it was destroyed through despair, tyrannical foreigners have made three hundred million Muslims their captives for the last four hundred years. And because of this despair, Muslims even suppose the indifference and despondency of others to be an excuse for their own laziness and say: “What is it to me?” Saying, “Everybody is contemptible, like me,” they abandon the courageousness of belief and fail to perform their Islamic duties.

Since the sickness of despair has inflicted so much tyranny on us and is killing us, we shall totally shatter it with the verse,

God willing, we shall destroy it with the truth of the Hadith,

“Even if a thing is not wholly obtained, it should not be wholly left.”

Despair is a most grievous sickness of communities and nations, a cancer. It is an obstacle to achievement and is opposed to the truth of the Sacred Hadith, “I am with my bondsman who thinks favourably of Me.” It is the quality and pretext of cowards, the base and the impotent. It does not tell of Islamic courage. It cannot be the quality of a people like the Arabs in particular, who among mankind have been privileged with a fine character that is the cause of pride. The nations of the Islamic world have taken lessons from the Arabs’ fortitude. God willing, once more the Arabs will give up despair and will stand together with the Turks, who are the heroic army of Islam, and will unfurl the banner of the Qur’an in every part of the world.

Third Word This Third Word I have learnt from the studies and researches I have carried out in the course of my life and from my experience of the ups and downs of social life; its summary and essence are as follows:

truthfulness is the basis and foundation of Islam, and the bond between people of good character, and the basis of elevated emotions. Since this is so, as the foundation of the life of our society, we must bring to life truthfulness and honesty, and cure our moral and spiritual sicknesses with them.

Yes, truthfulness and honesty are the vital principles in the life of Islamic society. Hypocrisy is a sort of actualized lying. Flattery and artifice are cowardly lying. Duplicity and double-dealing are harmful lying. And as for lying, it is to slander the All-Glorious Maker’s power.

Unbelief in all its varieties is falsehood and lying. Belief is truthfulness and honesty. As a consequence of this, there is a limitless distance between truth and falsehood; they should be as distant from one another as the East is from the West. Like fire and light, they should not become mixed with one another. However, cruel politics and tyrannical propaganda have mixed and confused them, and have also thrown into confusion man’s achievements.(*)</ref>)</ref>)

Truthfulness and lying are as distant from one another as are belief and unbelief. With Muhammad’s rising to the highest of the high by means of truthfulness in the Era of Bliss, and with the treasury of the truths of belief and the truths of the universe being unlocked with the key of truthfulness, truthfulness became the most valuable merchandise in the market of human society, and the goods most in demand.

Because of lying, the likes of Musaylima the Liar fell to the lowest of the low. Since that mighty revolution showed that at that time lying and falsehood were the key to blasphemies and superstition, they became one of the worst and filthiest goods on the market of the universe, and it was not as though everyone wanted to buy them, indeed, everyone detested them. Certainly the Companions, who were in the first line of that mighty revolution and in whose nature it was to buy things that were the cause of pride and to be customers for the most valuable goods and those most in demand, would never knowingly have advocated any falsehood. They would not have soiled themselves with lying. They would not have made themselves resemble Musaylima the Liar. Indeed, since with all their strength and through innate disposition they were customers for truthfulness and honesty, which formed the steps whereby Muhammad (Upon whom be blessings and peace) rose to the highest of the high, and were the most sought-after merchandise and the most valuable commodity and the key to realities, and since as far as was possible they tried not to depart from truthfulness, it became an established principle in the science of Hadith and among scholars of the Shari‘a that “the Companions always spoke the truth. Their narrations do not require to be investigated in the same way as other narrations. The Hadiths they related from the Prophet (PBUH) are all sound.” A decisive argument for the consensus of the scholars of Hadith and the Shari‘a is this fact.

Thus, at the time of the mighty revolution in the Era of Bliss truthfulness and lying were as far from one another as belief and unbelief, yet with the passing of time they have gradually drawn closer to each other. Political propaganda has sometimes given greater currency to lies, and evil and lying have to some degree taken the stage. It is because of this fact that no one could attain to the level of the Companions. Since this has been discussed in the Addendum to the Twenty-Seventh Word, which is about the Companions, we refer you to that and cut short the matter here.

O my brothers here in this Umayyad Mosque! And O my brothers who, forty to fifty years later, form the four hundred million believers in the vast mosque of the world of Islam! Salvation is only to be found through truthfulness and honesty. The “support most unfailing”(*)is honesty. That is to say, the strongest chain with which to be bound to salvation is honesty.

However, sometimes in the past lying abrogated this if there were advantages to be gained. Some scholars issued ‘temporary’ fatwas in case of necessity or for benefit. But in this age, such fatwas may not be given. For it has been abused so much that there may be only one benefit among a hundred harms. The judgement cannot therefore be based on benefit.

For example, the cause for shortening the ritual prayers while on a journey is hardship. But it cannot be the reason. For it has no determined limit and may be abused. The reason may only be the journey.

Similarly, benefit may not be the reason for telling a lie. Because it has no specified limit and is a swamp breeding abuse. The judgement for a fatwa may not be based on it. In which case, “Either truthfulness or silence.” That is, there are two ways, not three; that is, not either the truth, or lies, or silence.

Since public order and security have been overturned through mankind’s evident and ghastly lying and wilful misrepresentations, and through its abuse of benefits, mankind is clearly commanded and compelled to close the third way. Otherwise, the world wars, hideous revolutions, and decline and destruction that humanity has suffered in the past half-century will bring down some overwhelming disaster on men’s heads.

Indeed, everything you say must be true, but it is not right to say everything true. If on occasion it is damaging, then be silent. But there is no fatwa for lying. Everything you say must be the truth, but you do not have the right to say everything that is true. Because if it is not sincere, it will have a detrimental effect and truth will be spent on wrong.

Fourth Word

What I am certain of from my experience of social life and have learnt from my life-time of study is the following:

The thing most worthy of love is love, and that most deserving of enmity is enmity. That is, love and loving, which render man’s social life secure and lead to happiness are most worthy of love and being loved. Enmity and hostility are ugly and damaging, have overturned man’s social life, and more than anything deserve loathing and enmity and to be shunned.

Since this truth has been clearly explained in the Twenty-Second Letter of the Risale-i Nur, here we shall point it out only briefly. It is as follows:

The time for enmity and hostility has finished. Two world wars have shown how evil, destructive, and what an awesome wrong is enmity. It has become clear that there is no benefit in it at all. In which case, on condition they are not aggressive, do not let the evils of our enemies attract your enmity. Hell and Divine punishment are enough for them.

Sometimes, man’s arrogance and self-worship cause him to be unjustly hostile towards believers without his being aware of it; he supposes himself to be right. But this hostility and enmity is to slight powerful causes of love towards the believers, like belief, Islam, and fellow-humanity; it is to reduce their value. It is a lunacy like preferring the insignificant causes of enmity to the causes of love, which are as great as a mountain.

Since love and enmity are contrary to one another, like light and darkness, they cannot truly combine. The opposite of whichever is predominant in the heart cannot at the same time be truly present. For example, if love is truly present, then enmity will be transformed into pity and compassion. This is the position towards the believers. Or if enmity is truly present in the heart, then love takes on the form of feigned approval, not interfering, and being apparently friendly. This may be the position towards unaggressive people of misguidance.

Indeed, the causes of love, like belief, Islam, humanity and fellow-feeling, are strong and luminous chains and immaterial fortresses. One sort of the causes of enmity towards the believers are personal matters, which are like small stones. In which case, to nourish true enmity towards a Muslim is a great error; it is like scorning the causes of love, which are as immense as a mountain.

In Short: Love, brotherhood, and affection are basic to Islam, and are its bond. The people of enmity resemble a spoilt child who wants to cry. He looks for an excuse, and something as insignificant as a fly’s wing becomes the pretext. They resemble too an unfair, pessimistic person who so long as it is possible to distrust, never thinks favourably. He ignores ten good deeds due to one bad deed. Fairness and favourable thinking, which mark the Islamic character, reject this.

Fifth Word The lesson I have learnt from the mutual consultation enjoined by the Shari‘a is this: in this age, the single sin of one person does not remain as one; it sometimes swells, spreads and becomes a hundred sins. And sometimes a single good deed does not remain as one, but progresses to the order of thousands of good deeds. The reason for this is as follows:

Freedom in accordance with the Shari‘a and the consultation enjoined by the Shari‘a have demonstrated the sovereignty of our true nationhood. The foundation and spirit of our true nationhood is Islam. In so far as they have carried the standard of the Ottoman Caliphate and Turkish army in the name of that nationhood, the two true brothers of Arab and Turk are like the shell and citadel of the nationhood of Islam, and the sentries of that sacred citadel.

Thus, through the bond of this sacred nationhood, all the people of Islam become like a single tribe. Like the members of a tribe, the peoples and groups of Islam are bound and connected to one another through Islamic brotherhood. They assist one another morally, and if necessary, materially. It is as if all the groups of Islam are bound to each other with a luminous chain.

If a member of one tribe commits a crime, all its members are guilty in the eyes of another, enemy, tribe. It is as though each member of the tribe had committed the crime so that the enemy tribe becomes the enemy of all of them. That single crime becomes like thousands of crimes. While if a member of the tribe performs a good act that is the cause of pride affecting the heart of the tribe, all its members take pride in it. It is as if each person in the tribe feels proud at having done that good deed.

It is because of this fact that at this time, and particularly in forty to fifty years’ time, evil and bad deeds will not remain with the perpetrator; they will transgress the rights of millions of Muslims. Numerous examples of this shall be seen in forty to fifty years’ time.

O brothers who are listening to these words of mine here in the Umayyad Mosque! And O Muslim brothers in the mosque of the world of Islam forty to fifty years’ later! Do not make apologies, saying: “We do no harm, but neither do we have the power to do anything beneficial; therefore we are excused.” Such an apology is not acceptable. Your laziness and saying: “What is it to me?”, and your displaying no effort and not getting into the working spirit through Islamic unity and true Islamic brotherhood, have done much damage and are an injustice to you.

Just as bad deeds thus mount to thousands, so also at this time good deeds, that is, good deeds that affect the sacredness of Islam, do not remain restricted to the one who performs them. Indeed, such good deeds may in fact be beneficial to millions of believers; they may strengthen the bonds of moral, spiritual, and material life. Therefore, this is not the time to cast oneself on the bed of idleness, saying: “What is it to me?”

O my brothers here in this mosque and my brothers forty to fifty years later in the mighty mosque of the world of Islam! Do not suppose I have mounted this place of delivering lessons in order to give you advice. I have done so to claim my rights from you. That is to say, the interests and happiness in this world and the hereafter of small groups are bound to masterly teachers like you, the Arabs and Turks, who are a vast and esteemed body. We, the Muslim groups who are your unhappy small brothers suffer harm through your idleness and laxity.

Especially the Arabs, who are esteemed, numerous, and either have been awakened or will be! First and foremost, I address you with these words. For you are our teachers and leaders, and the teachers and leaders of all the peoples of Islam, and you are the fighters of Islam. It was later that the mighty Turkish nation assisted you in that sacred duty.Therefore, due to laziness your sin is great. Your good acts and deeds are also great and exalted.

In particular we await with great expectation from Divine mercy the different Arab groups entering upon exalted circumstances in forty to fifty years’ time, like those of the United States of America, and your being successful like in former times in establishing Islamic rule in half the globe, indeed, in most of it, which at the moment is in captivity. If some fearful calamity does not soon erupt, the coming generation shall see it, God willing.

Beware, my brothers! Do not imagine that I am urging you with these words to busy yourselves with politics. God forbid! The truth of Islam is above all politics. All politics may serve it, but no politics can make Islam a tool for itself.

With my faulty understanding, I imagine Islamic society at this time in the form of a factory containing many machines. Should any components of the machines fall behind or encroach on another, which is its fellow, the machines cease to function. The exact time for Islamic unity is therefore beginning. It necessitates not paying attention to one another’s personal faults.

I say this to you with regret and sadness that certain foreigners have taken our most valuable possessions and country from us and have given us a rotten price in return.

Similarly, they have taken from us our elevated morals and a part of our fine character that touches on social life, and they have made them the means of their progress. And it is their dissipated morals and dissipated character that they have given us as their price.

For example, because of the fine national feeling they have taken from us, one of them says: “Should I die, let my nation live, for I have an everlasting life in my nation.”

They have taken these words from us and it is the firmest foundation in their progress. These words proceed from the religion of truth and the truths of belief. They are our property, the property of the believers.

However, because of the obscene and bad character that infiltrated us from foreigners, a selfish man from among us says: “If I die of thirst, let it not rain again anywhere in the world. If I do not experience happiness, let the world go to rack and ruin as it wishes.” These ridiculous words arise from lack of religion and from not recognizing the hereafter. They have entered among us from outside and are poisoning us.

Also, because of the idea of nationhood which those foreigners obtained from us, an individual becomes as valuable as a nation. For a person’s value is relative to his endeavour. If a person’s endeavour is his nation, that person forms a miniature nation on his own.

Because of the heedlessness of some of us and the foreigners’ damaging characteristics that we have acquired, and, despite our strong and sacred Islamic nationhood, through everyone saying: “Me! Me!” and considering personal benefits and not the nation’s benefits, a thousand men have become like one man.

مَن۟ كَانَ هِمَّتُهُ نَف۟سُهُ فَلَي۟سَ مِنَ ال۟اِن۟سَانِ لِاَنَّهُ مَدَنِىٌّ بِالطَّب۟عِ

If a man’s endeavour is limited to himself, he is not a human being, for human beings are by nature civilized. Man is compelled to consider his fellow humans. His personal life continues through social life. For example, how many hands is he in need of to eat one load of bread, and in return for it how many hands does he in effect kiss? And how many factories is he connected to through the clothes that he wears? You make the comparison! Since he cannot survive with only skin like an animal, and is by nature connected to his fellow humans, and is compelled to pay them an immaterial price, by his nature, he maintains civilization. One who confines his view to his personal benefits abandons his humanity, and becomes an iniquitous animal lacking all innocence. If nothing happens as a consequence and he has an authentic excuse, that is an exception!

Sixth Word The key to Muslims’ happiness in the life of Islam-ic society is the mutual consultation enjoined by the Shari‘a. The verse, Whose rule is consultation among themselves(*)orders consultation as a fundamental principle. Just as the consultation of the ages and centuries that mankind has practised by means of history, a conjunction of ideas, formed the basis of man’s progress and sciences, so too one reason for the backwardness of Asia, the largest continent, was the failure to practise that true consultation.

The key and discloser of the continent of Asia and its future is mutual consultation. That is to say, just as individuals should consult one another, so must nations and continents practise consultation. For it is the freedom that is in accordance with the Shari‘a, which is born of the consultation enjoined by the Shari‘a, and the noble-mindedness and compassion of belief that will loosen and remove the fetters and chains of the various forms of tyranny fastened to the feet of three hundred, rather, four hundred, million strong Islam. It is that lawful freedom which, adorned with the customs and observances of the Shari‘a, will cast out the evils of dissolute Western civilization.

The freedom born of the Shari‘a, which arises from belief, enjoins two principles:

اَن۟ لَا يُذَلِّلَ وَ لَا يَتَذَلَّلَ مَن۟ كَانَ عَب۟دًا لِلّٰهِ لَا يَكُونُ عَب۟دًا لِل۟عِبَادِ لَا يَج۟عَل۟ بَع۟ضُكُم۟ بَع۟ضًا اَر۟بَابًا مِن۟ دُونِ اللّٰهِ ۝ نَعَم۟ اَل۟حُرِّيَّةُ الشَّر۟عِيَّةُ عَطِيَّةُ الرَّح۟مٰنِ

Belief necessitates not humiliating others through oppression and despotism and not degrading them, and secondly, not abasing oneself before tyrants. Someone who is a true servant of God cannot be a slave to others. Do not make anyone other than God lord over yourselves. That is to say, someone who does not recognize God ascribes relative degrees of mastery to everything and everyone, and piles worries on his own head. For sure, the freedom born of the Shari‘a is a bounty of Almighty God through the manifestation of His Names of All-Merciful and All-Compassionate; it is a characteristic of belief.

فَل۟يَح۟يَا الصِّد۟قُ وَلَا عَاشَ ال۟يَا۟سُ فَل۟تَدُمِ ال۟مَحَبَّةُ وَل۟تَق۟وَى الشُّورٰى وَال۟مَلَامُ عَلٰى مَنِ اتَّبَعَ ال۟هَوٰى وَالسَّلَامُ عَلٰى مَنِ اتَّبَعَ ال۟هُدٰى

Long live truthfulness! Death to despair! Let love endure! Let mutual consultation find strength! Let those who follow their own whims and desires be the object of blame, reproach and detestation! And on those who follow right-guidance be peace and well-being! AMEN.

If it is asked:Why do you attach this much importance to mutual consultation? And how may the life and progress of mankind, in particular Asia, and particularly Islam, be achieved through mutual consultation?

We would answer: As is explained in the Twenty-First Flash of the Risale-i Nur, the Treatise on Sincerity, since just consultation results in sincerity and solidarity, three ‘alifs’(*)become one hundred and eleven. Thus, three men between whom there is true solidarity may benefit the nation as much as a hundred men. Many historical events inform us that as a result of true sincerity, solidarity, and consultation, ten men may perform the work of a thousand.

Man’s needs are endless and his enemies innumerable, his strength and capital insignificant, and the number of destructive, harmful humans who have become like monsters through lack of religion is increasing. In the face of those endless enemies and innumerable needs, man can continue his personal life only through the support and assistance proceeding from belief, and can maintain his social life only through the mutual consultation enjoined by the Shari‘a, that again proceeds from the truths of belief. It is only thus that he can halt his enemies and open up a way to secure his needs.

A Summary of the Addendum to the Arabic Text of the Damascus Sermon

In the Arabic addendum to the Damascus Sermon, the unassailable moral heroism born of belief in God was described by means of a truly subtle comparison. Here we shall set forth a summary of it and explain it.

Close to the beginning of the Second Constitutional Period (1908-1918), I joined Sultan Reşad’s tour of Rumelia(*)on behalf of the Eastern Provinces. In our carriage of the train a discussion started with two friends who taught in the new secular schools and were well-versed in science.

They asked me: “Which is more necessary and should be stronger, religious zeal or national zeal?”

To which I replied:With us Muslims religion and nationhood are united, although there is a theoretical, apparent and incidental difference between them. Indeed, religion is the life and spirit of the nation. When they are seen as different and separate from each other, religious zeal encompasses both the common people and upper classes, whereas national zeal is felt by one person out of a hundred, that is, a person who is ready to sacrifice his personal benefits for the nation. Since this is the case, religious zeal must be the basis with regard to the rights of all the people, while national zeal must serve it and be its fortress. This is especially so since we people of the East are not like those of the West: our hearts are governed by the sense of religion. The fact that it was in the East that pre-eternal Divine Determining sent most of the prophets indicates that only the sense of religion will awaken the East and impel it to progress. A convincing argument for this is the era of the Prophet Muhammad (PBUH) and those who followed after him.

O my friends who are studying with me in this travelling school called a train! You asked me to which one should give more importance, religious zeal or national zeal. And now, all you who received secular education and are travelling with me towards the future in the train of time! I say the following to you as well:

Religious zeal and Islamic nationhood have completely fused in the Turks and Arabs, and may not now be separated. Islamic zeal is a luminous chain which is most strong and secure and is not born of this world. It is a support that is firm and certain, and will not fail. It is an unassailable fortress that cannot be razed.When I said this to those two enlightened school teachers, they said to me: “What evidence is there for this? For a claim as great as this an equally great proof and powerful evidence are necessary. What is the evidence?”

Suddenly the train emerged from a tunnel. We put our heads out of the window and looked. We saw that a child not yet six years old was standing right next to the railway line where the train was about to pass. I said to my two teacher friends:

Look, this child is answering our question just by the way he is acting. Let the innocent child be the teacher in our travelling school instead of me. See, his behaviour is stating the following truth:

You can see that the child is standing only a metre’s distance from where this hideous monster will pass the minute it roars shrieking out of its hole, the tunnel, with its fearful onslaught. Although it is roaring and threatening with its overwhelming attack saying: “Anything in my way better watch out!”, the innocent child is standing right next to it. With perfect courage, heroism and freedom of spirit he gives no importance at all to its threats. He has contempt for the monster’s onslaught, and says with his childish heroism: “Hey, railway train, you can’t frighten me with your thunderous roars!”

It is as if he is saying too through his resolution and fortitude: “Hey, railway train, you’re the prisoner of a system! Your bit and bridle are in the hands of the one who’s driving you. It’s beyond your power to attack me. You can’t seize me and hold me under your despotism. Off with you! Get on your way! Carry on down the track at the command of your driver!’”

O friends in this train and brothers who are studying science fifty years later! Traversing time, suppose that with their proverbial heroism Rustam of Iran and Hercules of Greece are there in place of the innocent child. Since at their time there were no trains, of course there was not the belief that trains move regularly, according to a system. When the train suddenly roars out of its hole, the tunnel, snorting thunder and fire, with lightening in its eyes, how Rustam and Hercules rush to one side at its threatening onslaught! How those two heroes are terrified and flee! For all their proverbial courage they run more than a thousand metres. So look, see how their freedom and courage dissolve in the face of the monster’s threat. There is nothing they can do but flee. They do not realize that it is an obedient steed, because they do not believe in its driver and orderly system. They imagine it to be a sort of lion with twenty terrifying and rapacious lions the size of waggons attached to its rear.

O my brothers and my friends who are listening to these words after fifty years! What gives the five-year-old child greater freedom and courage than those two heroes, and a fearlessness and confidence far exceeding theirs, is faith, trust and belief. Belief in the order and system of the railway, which is a seed of truth in that innocent child’s heart. Belief that the reins of the train are in the hands of a driver, that its movement is regulated, that someone is driving it on his own account. While what terrifies the two heroes and makes their consciences prisoners to delusion is their ignorant lack of faith; it is the fact that they do not know the driver and do not believe in the order and system.

The heroism which arose from the innocent child’s belief in the comparison is like the heroism of a number of tribes -in particular Turkish and Turkified tribes- from among the Islamic peoples who, by reason of the faith and belief that was rooted in their hearts, for a thousand years raised the banner of Islam and all its perfections in the face of more than a hundred nations and states in Asia, Africa and half Europe; who went to meet death laughing and saying: “If I die, I shall be a martyr; if I kill, I shall be a champion of Islam.”Foremost the Turks and Arabs, and all the Muslim peoples, never fearing, confronted with the heroism of belief the unending succession of hostile events in this world, and the threats of that fearsome railway train which is inimical to man’s comprehensive disposition, from microbes, even, to comets. Through the submission to Divine Determining and Decree that arises from belief, they took lessons, and gained wisdom and a sort of worldly happiness in place of terror and fright. The fact that, like the innocent child, they displayed this extraordinary heroism demonstrates that in this world as in the hereafter the absolute ruler of the future will be the nation of Islam.

The cause of the truly strange fear, alarm and anxiety of those two strange heroes in the two comparisons was their lack of belief, their ignorance, and their misguidance; a truth which the Risale-i Nur demonstrates with hundreds of proofs. It is as follows:

Unbelief and misguidance show to the people of misguidance a universe consisting wholly of series of terrible enemies. Thousands of different enemies from the solar system to tubercular bacteria are attacking unfortunate humanity with the hands of blind force, aimless chance, and deaf nature.By presenting to man’s comprehensive disposition, and his endless needs and infinite desires, continuous fear, pain and anxiety, unbelief and misguidance are forms of Hell; it puts those who follow it into a sort of Hell while still in this world.All science and human progress outside religion and belief is worth nothing, like the heroism of Rustam and Hercules. All it does is to administer injections to deaden the senses so that through drunkenness and dissipation those grievous fears may be temporarily forgotten.

Thus, on the one hand belief and unbelief yield fruits and results in the hereafter like Paradise and Hell, and on the other in this world belief ensures a sort of Paradise, and transforms death into a release from duty, while unbelief makes this world into a sort of Hell, destroys true human happiness and reduces death to eternal nothingness. The Risale-i Nur, relying on definite insight and direct cognition, has demonstrated this truth with hundreds of proofs. Therefore, we refer you to those and cut short the discussion here.

If you wish to see the truth that lies in this comparison, raise your head and look at the universe. Look and see how many vehicles there are like the railway train: balloons, cars, aeroplanes, ships of the land and the sea... the globes of the stars, the heavenly bodies, the chains of events and successive occurrences that pre-eternal power creates with order, regularity, wisdom and purpose on land and sea and in space.

Anyone who has intelligence and sight is able to see most of these chains of events in the manifest world and corporeal universe and to confirm their existence. Similarly, they may confirm that there are even more wonderful successive events created by pre-eternal power in the spirit and incorporeal worlds.

Thus, all these material and immaterial chains of events in the universe attack, threaten and frighten the unbelieving people of misguidance; they destroy their moral and spiritual strength. Whereas, for the people of belief, rather than threatening and frightening them, they bring them joy and comfort, and give them hope and strength.This is because the believers understand through their belief that an All-Wise Maker is impelling each of those innumerable chains of events, corporeal and incorporeal railway trains and travelling universes, to carry out their functions within a perfect orderliness, regularity, wisdom and purpose; that He is causing them to work. Not one jot are they confused in their duties, nor can they transgress against one another.The believers see through their belief that these events are displaying the perfections of His art and the manifestations of His Beauty in the universe. Thus belief gives all moral strength to them and demonstrates a sample of eternal happiness.

Nothing, then, no science, no human progress, can ensure moral strength in the face of the ghastly pains and fears that arise from the people of misguidance’s unbelief, nor give them any comfort. They destroy their courage, but temporarily draw a veil of neglect over them, deceiving them.

The believers, by reason of their belief, look on these events, not with fear and crumbled moral strength but with an extraordinary strength and fortitude, and with the truth that is in belief, like the innocent child in the comparison. They observe the planning and will of an All-Wise Maker within the sphere of His wisdom and are saved from delusion and fears.They understand and say: “If it were not for the command and permission of the All-Wise Maker, these travelling universes could not be in motion, they could do nothing.” With perfect confidence, they manifest happiness in the life of this world, each according to his degree.

When the seed of truth born of belief and true religion are not present in a person’s heart and conscience, and are not his point of support, in the same way that Rustam and Hercules’ courage and heroism crumbled in the comparison, such a person’s courage and morale too will be annihilated and his conscience will decay. He will become prisoner to all the events in the universe. He will sink to being a trembling beggar before everything.

Since the Risale-i Nur has demonstrated this truth concerning belief and the fearsome wretchedness that misguidance brings in this world with hundreds of decisive proofs, we shall cut short this long and extensive truth here.

Man in this century has perceived that his greatest need is for moral and spiritual strength, solace, and fortitude. Therefore, for him to abandon Islam and the truths of belief at this time, which are a point of support and secure the moral strength, solace, and happiness he needs, and, instead of benefiting from Islamic nationhood, under the pretext of becoming westernized, for him to rely on misguidance, dissipation, and lying politics and diplomacy, which completely destroy and annihilate all moral strength, solace, and fortitude, are acts far from all benefit and profit for mankind. Just how far they are from benefiting mankind, foremost the Islamic world, and all mankind, will realize. They will be awakened to this truth, and, if time has not run out for this world, they will adhere to the truths of the Qur’an.

* * *

As in the comparison above, in the former period at the beginning of the Second Constitutional Period, a number of religiously-minded deputies said to the Old Said:

Sen her cihette siyaseti dine, şeriata âlet ediyorsun ve dine hizmetkâr yapıyorsun ve yalnız şeriat hesabına hürriyeti kabul ediyorsun. Ve meşrutiyeti de meşruiyet suretinde beğeniyorsun. Demek hürriyet ve meşrutiyet, şeriatsız olamaz. Bunun için seni de “Şeriat isteriz!” diyenlerin içine 31 Mart’ta dâhil ettiler.

Eski Said onlara demiş ki:

Evet, millet-i İslâmiyenin sebeb-i saadeti, yalnız ve yalnız hakaik-i İslâmiye ile olabilir. Ve hayat-ı içtimaiyesi ve saadet-i dünyeviyesi şeriat-ı İslâmiye ile olabilir. Yoksa adalet mahvolur. Emniyet zîr ü zeber olur. Ahlâksızlık, pis hasletler galebe eder. İş yalancıların, dalkavukların elinde kalır. Size bu hakikati ispat edecek binler hüccetten bir küçük numune olarak bu hikâyeyi nazar-ı dikkatinize gösteriyorum:

Bir zaman bir adam, bir sahrada, bedevîler içinde ehl-i hakikat bir zatın evine misafir olur. Bakıyor ki onlar mallarının muhafazasına ehemmiyet vermiyorlar. Hattâ ev sahibi, evinin köşesinde paraları oralarda açıkta bırakmış. Misafir, hane sahibine dedi: “Hırsızlıktan korkmuyor musunuz, böyle malınızı köşeye atmışsınız?”

Hane sahibi dedi: “Bizde hırsızlık olmaz.”

Misafir dedi: “Biz, paralarımızı kasalarımıza koyduğumuz ve kilitlediğimiz halde çok defalar hırsızlık oluyor.”

Hane sahibi demiş: “Biz emr-i İlahî namına ve adalet-i şer’iye hesabına hırsızın elini kesiyoruz.”

Misafir dedi: “Öyle ise çoğunuzun bir eli olmamak lâzım gelir.”

Hane sahibi dedi: “Ben elli yaşıma girdim, bütün ömrümde bir tek el kesildiğini gördüm.”

Misafir taaccüb etti, dedi ki: “Memleketimizde her gün elli adamı hırsızlık ettikleri için hapse sokuyoruz. Sizin buradaki adaletinizin yüzde biri kadar tesiri olmuyor.”

Hane sahibi dedi: Siz büyük bir hakikatten ve acib ve kuvvetli bir sırdan gaflet etmişsiniz, terk etmişsiniz. Onun için adaletin hakikatini kaybediyorsunuz. Maslahat-ı beşeriye yerine adalet perdesi altında garazlar, zalimane ve tarafgirane cereyanlar müdahale eder, hükümlerin tesirini kırar. O hakikatin sırrı budur:

Bizde bir hırsız elini başkasının malına uzattığı dakikada hadd-i şer’înin icrasını tahattur eder. Arş-ı İlahîden nâzil olan emir hatırına gelir. İmanın hâssası ile kalbin kulağı ile kelâm-ı ezelîden gelen ve “hırsız elinin idamına” hükmeden اَلسَّارِقُ وَ السَّارِقَةُ فَاق۟طَعُوا اَي۟دِيَهُمَا âyetini hissedip işitir gibi iman ve itikadı heyecana ve hissiyat-ı ulviyesi harekete gelir. Ruhun etrafından, vicdanın derin yerlerinden, o sirkat meyelanına hücum gibi bir halet-i ruhiye hasıl olur. Nefis ve hevesten gelen meyelan parçalanır, çekilir. Gitgide o meyelan bütün bütün kesilir. Çünkü yalnız vehim ve fikir değil belki manevî kuvveleri –akıl, kalp ve vicdan– birden o hisse, o hevese hücum eder. Hadd-i şer’îyi tahattur ile ulvi zecir ve vicdanî bir yasakçı o hissin karşısına çıkar, susturur.

Evet iman kalpte, kafada daimî bir manevî yasakçı bıraktığından fena meyelanlar histen, nefisten çıktıkça “Yasaktır!” der, tard eder, kaçırır.

Evet, insanın fiilleri kalbin, hissin temayülatından çıkar. O temayülat, ruhun ihtisasatından ve ihtiyacatından gelir. Ruh ise iman nuru ile harekete gelir. Hayır ise yapar, şer ise kendini çekmeye çalışır. Daha kör hisler onu yanlış yola sevk edip mağlup etmez.

Elhasıl: Had ve ceza, emr-i İlahî ve adalet-i Rabbaniye namına icra edildiği vakit hem ruh hem akıl hem vicdan hem insaniyetin mahiyetindeki latîfeleri müteessir ve alâkadar olurlar.

İşte bu mana içindir ki elli senede bir ceza, sizin her gün müteaddid hapsinizden ziyade bize fayda veriyor. Sizin adalet namı altındaki cezalarınız, yalnız vehminizi müteessir eder. Çünkü biriniz hırsızlığa niyet ettiği vakit millet, vatan maslahatı ve menfaati hesabına cezaya çarpılmak vehmi gelir. Yahut insanlar eğer bilseler ona fena nazarla bakarlar. Eğer aleyhinde tebeyyün etse hükûmet de onu hapsetmek ihtimali hatırına geliyor. O vakit yalnız kuvve-i vâhimesi cüz’î bir teessür hisseder. Halbuki nefis ve hissinden çıkan –hususan ihtiyacı da varsa– kuvvetli bir meyelan galebe eder. Daha o fenalıktan vazgeçmek için o cezanız fayda vermiyor. Hem de emr-i İlahî ile olmadığından o cezalar da adalet değil. Abdestsiz, kıblesiz namaz kılmak gibi battal olur, bozulur. Demek hakiki adalet ve tesirli ceza odur ki: Allah’ın emri namıyla olsun. Yoksa tesiri yüzden bire iner.

İşte bu cüz’î sirkat meselesine sair küllî ve şümullü ahkâm-ı İlahiye kıyas edilsin. Tâ anlaşılsın ki: Saadet-i beşeriye dünyada adalet ile olabilir. Adalet ise doğrudan doğruya Kur’an’ın gösterdiği yol ile olabilir…

(Hikâyenin hülâsası bitti.)

* * *

Eğer beşer çabuk aklını başına alıp adalet-i İlahiye namına ve hakaik-i İslâmiye dairesinde mahkemeler açmazsa maddî ve manevî kıyametler başlarına kopacak; anarşilere, ye’cüc ve me’cüclere teslim-i silah edecekler diye kalbe ihtar edildi.

İşte bu hikâyeyi o zamandaki bazı dindar mebuslara Eski Said söylemiş. Ve iki defa tabedilen Arabî Hutbe-i Şamiye’nin Zeyli’nde kırk beş sene evvel yazılmış. (Hâşiye)

Şimdi bu hikâye ile evvelki temsil, o zamandan ziyade tam bu zamanın dersi olmasından bera-yı malûmat hakiki dindar mebusların nazarına medar-ı ibret için gösteriyoruz.

Said Nursî

Hutbe-i Şâmiye'nin Zeylinin Zeyli

(Kırk iki (*) sene evvel dinî ceridelerde neşredilen Said’in makalesidir.)

Yaşasın Şeriat-ı Garrâ

29 Şubat 324
Dinî ceride: 73
Mart 1909

Ey mebusan!

Uzunluğu ile beraber gayet mûciz bir tek cümle söyleyeceğim. Dikkat ediniz zira itnabında îcaz var. Şöyle ki:

Meşrutiyet ve kanun-u esasî denilen adalet ve meşveret ve kanunda cem’-i kuvvet, bu unvan ile beraber asıl mâlik-i hakiki ve sahib-i unvan-ı muhteşem (1)

ve müessir ve adalet-i mahzayı mutazammın (2)

ve nokta-i istinadımızı temin eden (3)

ve meşrutiyeti bir esas-ı metine istinad ettiren (4)

ve evham ve şükûk sahibini varta-i hayretten kurtaran (5)

ve istikbal ve âhiretimizi tekeffül eden (6)

ve menafi-i umumiye olan hukukullahı izinsiz tasarruftan sizi tahlis eden (7)

ve hayat-ı milliyemizi muhafaza eden (8)

ve umum ezhanı manyetizmalandıran (9)

ve ecanibe karşı metanetimizi ve kemalimizi ve mevcudiyetimizi gösteren (10)

ve sizi muaheze-i dünyeviye ve uhreviyeden kurtaran (11)

ve maksat ve neticede ittihad-ı umumiyeyi tesis eden (12)

ve o ittihadın ruhu olan efkâr-ı âmmeyi tevlid eden (13)

ve çürük mesavî-i medeniyeti hudud-u hürriyet ve medeniyetimize girmekten yasak eden (14)

ve bizi Avrupa dilenciliğinden kurtaran (15)

ve geri kaldığımız uzun mesafe-i terakkide –sırr-ı i’caza binaen– bir zaman-ı kasîrede tayyettiren (16)

ve Arap ve Turan ve İran ve Samileri tevhid ederek az zamanla bize bir büyük kıymet veren (17)

ve şahs-ı manevî-i hükûmeti Müslüman gösteren (18)

ve kanun-u esasînin ruhunu ve On Birinci Madde’yi muhafaza ile ve sizi hıns-ı yeminden kurtaran (19)

ve Avrupa’nın eski zann-ı fâsidlerini tekzip eden (20)

Muhammed aleyhissalâtü vesselâm hâtem-i enbiya ve şeriatın ebedî olduğunu tasdik ettiren (21)

ve muharrib-i medeniyet olan dinsizliğe karşı set çeken (22)

ve zulmet-i tebayün-ü efkâr ve teşettüt-ü ârâyı safha-i nuranisi ile ortadan kaldıran (23)

ve umum ulema ve vaizleri ittihat ve saadet-i millete ve icraat-ı hükûmeti meşruta-i meşruaya hâdim eden (24)

ve adalet-i mahzası merhametli olduğundan anâsır-ı gayr-ı müslimeyi daha ziyade telif ve rabteden (25)

ve en cebîn ve âmî adamı en cesur ve en has adam gibi hiss-i hakiki-i terakki ve fedakârlık ve hubb-u vatanla mütehassis eden (26)

ve hēdim-i medeniyet (*) olan sefahet ve israfat ve havaic-i gayr-ı zaruriyeden bizi halâs eden (27)

ve muhafaza-i âhiretle beraber imar-ı dünya etmekle sa’ye neşat veren (28)

ve hayat-ı medeniyet olan ahlâk-ı hasene ve hissiyat-ı ulviyenin düsturlarını öğreten (29)

ve her birinizi ey mebuslar elli bin kişinin takazasını yani haklarını sizden dava etmelerini hakkınızda tebrie eden (30)

ve sizi icma-ı ümmete küçük bir misal-i meşru gösteren (31)

ve hüsn-ü niyete binaen a’malinizi ibadet gibi ettiren (32)

ve üç yüz milyon Müslüman’ın hayat-ı maneviyesine suikast ve cinayetten sizi tahlis eden (33)

ol şeriat-ı garra unvanıyla gösterseniz ve hükümlerinize me’haz edinseniz ve düsturlarını tatbik etseniz acaba bu kadar fevaidi ile beraber ne gibi şey kaybedeceksiniz? Vesselâm.

Yaşasın şeriat-ı garra!..

Said Nursî

Yaşasın Şeriat-ı Ahmedî (A.S.M)

5 Mart 1325
Dinî Ceride No: 77
18 Mart 1909

Şeriat-ı garra, kelâm-ı ezelîden geldiğinden ebede gidecektir. Nefs-i emmarenin istibdad-ı rezilesinden selâmetimiz, İslâmiyet’e istinad iledir. O hablü’l-metine temessük iledir. Ve haklı hürriyetten hakkıyla istifade etmek, imandan istimdad iledir. Zira Sâni’-i âlem’e hakkıyla abd ve hizmetkâr olanın, halka ubudiyete tenezzül etmemesi gerektir. Herkes kendi âleminde bir kumandan olduğundan âlem-i asgarında cihad-ı ekber ile mükelleftir. Ve ahlâk-ı Ahmediye aleyhissalâtü vesselâm ile tahalluk ve sünnet-i Nebeviyeyi ihya ile muvazzaftır.

Ey evliya-i umûr! Tevfik isterseniz kavanin-i âdetullaha tevfik-i hareket ediniz. Yoksa tevfiksizlik ile cevab-ı red alacaksınız. Zira maruf umum enbiyanın memalik-i İslâmiye ve Osmaniye’den zuhuru, kader-i İlahînin bir işaret ve remzidir ki bu memleket insanlarının makine-i tekemmülatının buharı diyanettir. Ve bu Asya ve Afrika tarlasının ve Rumeli bostanının çiçekleri, ziya-yı İslâmiyet ile neşv ü nema bulacaktır.

Dünya için din feda olunmaz. Gebermiş istibdadı muhafaza için vaktiyle mesail-i şeriat rüşvet verilirdi. Dinin meseleleri terk ve feda edilmesinden, zarardan başka ne faydası görüldü? Milletin kalp hastalığı zaaf-ı diyanettir. Bunu takviye ile sıhhat bulabilir.

Bizim cemaatimizin meşrebi: Muhabbete muhabbet ve husumete husumettir. Yani beyne’l-İslâm muhabbete imdat ve husumet askerini bozmaktır.

Mesleğimiz ise ahlâk-ı Ahmediye aleyhissalâtü vesselâm ile tahalluk ve sünnet-i Peygamberîyi ihya etmektir. Ve rehberimiz şeriat-ı garra ve kılıncımız da berahin-i kātıa ve maksadımız i’lâ-yı kelimetullahtır. Cemaatimize her bir mü’min manen müntesiptir. Sureten intisap ise sünnet-i Nebeviyeyi kendi âleminde ihyaya azm-i kat’î iledir. En evvel mürşid-i umumî olan ulema ve meşayih ve talebeyi, şeriat namına ittihada davet ederiz.

Said Nursî

İhtar-ı Mahsus

Gazeteci denilen huteba-i umumî, iki kıyas-ı fâsidle milleti bataklığa düşürtmüştür.

Birincisi: Vilayatı, İstanbul’a kıyas ederek… Halbuki elifbayı okumayan çocuklara felsefe dersi verilse sathî olur.

İkincisi: İstanbul’u Avrupa’ya kıyas etmişler. Halbuki bir erkek, kadının kametinden istihsan ettiği libası giyinse maskara ve rezil olur.

Said Nursî

Hakikat

26 Şubat 1324
Dinî Ceride: 70
Mart 1909

Biz Kalû Belâ’dan Cemiyet-i Muhammedî’de –aleyhissalâtü vesselâm– dâhiliz. Cihetü’l-vahdet-i ittihadımız tevhiddir. Peyman ve yeminimiz imandır. Mademki muvahhidiz, müttehidiz. Her bir mü’min i’lâ-yı kelimetullah ile mükelleftir. Bu zamanda en büyük sebebi, maddeten terakki etmektir. Zira ecnebiler, fünun ve sanayi silahıyla bizi istibdad-ı manevîleri altında eziyorlar. Biz de fen ve sanat silahıyla i’lâ-yı kelimetullahın en müthiş düşmanı olan cehil ve fakr ve ihtilaf-ı efkâra cihad edeceğiz.

Amma cihad-ı haricîyi şeriat-ı garranın berahin-i kātıasının elmas kılınçlarına havale edeceğiz. Zira medenilere galebe çalmak ikna iledir, söz anlamayan vahşiler gibi icbar ile değildir. Biz muhabbet fedaileriyiz, husumete vaktimiz yoktur. Cumhuriyet ki (Hâşiye) adalet ve meşveret ve kanunda inhisar-ı kuvvetten ibarettir. On üç asır evvel şeriat-ı garra teessüs ettiğinden, ahkâmda Avrupa’ya dilencilik etmek, din-i İslâm’a büyük bir cinayettir ve şimale müteveccihen namaz kılmak gibidir. Kuvvet kanunda olmalı. Yoksa istibdat tevzi olunmuş olur. اِنَّ اللّٰهَ هُوَ ال۟قَوِىُّ ال۟مَتٖينُ hâkim ve âmir-i vicdanî olmalı. O da marifet-i tam ve medeniyet-i âmm veyahut din-i İslâm namıyla olmalı. Yoksa istibdat daima hüküm-ferma olacaktır.

İttifak hüdadadır, heva ve heveste değil.

İnsanlar hür oldular amma yine abdullahtırlar. Her şey hür oldu, şeriat da hürdür, meşrutiyet de. Mesail-i şeriatı rüşvet vermeyeceğiz. Başkasının kusuru, insanın kusuruna senet ve özür olamaz.

Yeis, mani-i herkemaldir. “Neme lâzım, başkası düşünsün.” istibdadın yadigârıdır.

Bu cümlelerin mabeynini rabtedecek olan mukaddimatı, Türkçe bilmediğim için mütaliînin fikirlerine havale ediyorum.

Said Nursî

Sadâ-yı Hakikat

27 Mart 1909

Tarîk-i Muhammedî aleyhissalâtü vesselâm, şüphe ve hileden münezzeh olduğundan, şüphe ve hileyi îma eden gizlemekten de müstağnidir. Hem o derece azîm ve geniş ve muhit bir hakikat, bâhusus bu zaman ehline karşı hiçbir cihetle saklanmaz. Bahr-i umman nasıl bir testide saklanacak?

Tekraren söylüyorum ki: İttihad-ı İslâm hakikatinde olan İttihad-ı Muhammedî’nin (aleyhissalâtü vesselâm) cihet-i vahdeti tevhid-i İlahîdir. Peyman ve yemini de imandır. Encümen ve cemiyetleri, mesacid ve medaris ve zevayadır. Müntesibîni umum mü’minlerdir. Nizamnamesi sünen-i Ahmediyedir aleyhissalâtü vesselâm. Kanunu, evamir ve nevahi-i şer’iyedir. Bu ittihat, âdetten değil, ibadettir.

İhfa ve havf riyadandır. Farzda riya yoktur. Bu zamanın en büyük farz vazifesi, ittihad-ı İslâm’dır. İttihadın hedef ve maksadı; o kadar uzun, münşaib ve muhit ve merakiz ve meâbid-i İslâmiyeyi birbirine rabtettiren bir silsile-i nuraniyi ihtizaza getirmekle, onunla merbut olanları ikaz ve tarîk-i terakkiye bir hâhiş ve emr-i vicdanî ile sevk etmektir.

Bu ittihadın meşrebi, muhabbettir. Husumeti ise cehalet ve zaruret ve nifakadır. Gayr-ı müslimler emin olsunlar ki bu ittihadımız, bu üç sıfata hücumdur. Gayr-ı müslime karşı hareketimiz iknadır. Zira onları medeni biliriz. Ve İslâmiyet’i mahbub ve ulvi göstermektir. Zira onları munsif zannediyoruz. Lâübaliler iyi bilsinler ki dinsizlikle kendilerini hiçbir ecnebiye sevdiremezler. Zira mesleksizliklerini göstermiş olurlar. Mesleksizlik, anarşilik sevilmez. Ve bu ittihada tahkik ile dâhil olanlar, onları taklit edip çıkmazlar.

İttihad-ı Muhammedî –aleyhissalâtü vesselâm– olan ittihad-ı İslâm’ın efkâr ve meslek ve hakikatini efkâr-ı umumiyeye arz ederiz. Kimin bir itirazı varsa etsin, cevaba hazırız.

جُم۟لَه شٖيرَانِ جِهَان۟ بَس۟تَۀِ اٖين۟ سِل۟سِلَه اَن۟د رُوبَه اَز۟ حٖيلَه چِه سَان۟ بِگُسَلَد۟ اٖين۟ سِل۟سِلَه رَا

Said Nursî

Neşrettiğim fihriste-i makasıddan terk ettiğim bir fıkradır. Şöyle ki:

Zâhiren hariçten cereyan eden maarif-i cedidenin bir mecrası da bir kısım ehl-i medrese olmalı. Tâ gıll ü gıştan tasaffi etsin.

Zira bulanıklığıyla başka mecradan taaffün ile gelmiş ve atalet bataklığından neş’et ve istibdat sümumu ile teneffüs eden, zulüm tazyiki ile ezilen efkâra bu müteaffin su, bazı aksü’l-amel yaptığından, misfat-ı şeriat ile süzdürmek zarurîdir. Bu da ehl-i medresenin dûş-u himmetine muhavveldir.

وَالسَّلَامُ عَلٰى مَنِ اتَّبَعَ ال۟هُدٰى

Said Nursî

Reddü'l-Evham

31 Mart 1909

İttihad-ı Muhammedî –aleyhissalâtü vesselâm– cemaatine isnad ettikleri dokuz evham-ı fâsideyi reddedeceğim.

Birinci Vehim: Böyle nazik bir zamanda din meselesini ortaya atmak münasip görülmüyor.

Elcevap: Biz dini severiz. Dünyayı da yine din için severiz.

لَا خَي۟رَ فِى الدُّن۟يَا بِلَا دٖينٍ

Sâniyen: Mademki meşrutiyette hâkimiyet millettedir. Mevcudiyet-i milleti göstermek lâzımdır. Milletimiz de yalnız İslâmiyet’tir. Zira Arap, Türk, Kürt, Arnavut, Çerkez ve Lazların en kuvvetli ve hakikatli revabıt ve milliyetleri, İslâmiyet’ten başka bir şey değildir. Nasıl ki az ihmal ile tavaif-i mülûk temelleri atılmakta ve on üç asır evvel ölmüş olan asabiyet-i cahiliyeyi ihya ile fitne ikaz olunmaktadır. Ve oldu gördük…

İkinci Vehim: Bu unvan tahsisiyle, müntesip olmayanları vehim ve telaşa düşürüyor?

Elcevap: Evvel de söylemiştim. Ya mütalaa olunmamış veya sû-i tefehhüme uğramış olduğundan tekrarına mecbur oldum. Şöyle ki:

İttihad-ı İslâm olan İttihad-ı Muhammedî –aleyhissalâtü vesselâm– dediğimiz vakit, umum mü’minlerin mabeyninde bi’l-kuvve veya bilfiil sabit olan ittihat muraddır. Yoksa İstanbul ve Anadolu’daki cemaat murad değildir. Amma bir katre su da sudur. Bu unvandan tahsis çıkmaz. Tarif-i hakikisi şöyledir:

Esas temeli, şarktan garba cenuptan şimale mümted ve merkezi Haremeyn-i Şerifeyn ve cihet-i vahdeti tevhid-i İlahî; peyman ve yemini iman; nizamnamesi, sünnet-i Ahmediye aleyhissalâtü vesselâm; kanunnamesi, evamir ve nevahi-i şer’iye; kulüp ve encümenleri, umum medaris, mesacid ve zevaya; o cemaatin ile’l-ebed ve muhalled nâşir-i efkârı, umum kütüb-ü İslâmiye ve her vakit nâşir-i efkârı başta Kur’an ve tefsirleri (ve bu zamanda bir tefsiri, Risale-i Nur) ve i’lâ-yı kelimetullahı hedef ve maksat eden umum dinî ve müstakim ceraiddir. Müntesibîni, umum mü’minlerdir. Reisi de Fahr-i Âlem’dir aleyhissalâtü vesselâm.

Şimdi istediğimiz nokta, mü’minlerin teveccühleri ve teyakkuzlarıdır. Teveccüh-ü umumînin tesiri inkâr edilmez. İttihadın hedefi ve maksadı i’lâ-yı kelimetullah ve mesleği de kendi nefsiyle cihad-ı ekber ve başkalarını irşaddır. Bu mübarek heyetin yüzde doksan dokuz himmeti siyaset değildir. Siyasetin gayrı olan hüsn-ü ahlâk ve istikamet vesaire gibi makasıd-ı meşruaya masruftur. Zira bu vazifeye müteveccih olan cemiyetler pek az, kıymet ve ehemmiyeti ise pek çoktur. Ancak yüzde biri, siyasiyyunu irşad tarîkiyle siyasete taalluk edecektir. Kılınçları, berahin-i kat’iyedir. Meşrepleri de muhabbet olduğu gibi beyne’l-mü’minîn uhuvvet çekirdeğinde mündemic olan muhabbete şecere-i tûba gibi neşv ü nema vermektir.

Beşinci Vehim: Ecnebilerin bundan tevahhuş etmek ihtimali var?

Elcevap: Bu ihtimale ihtimal verenler mütevahhiştir. Zira merkez-i taassuplarında İslâmiyet’in ulviyetine dair konferanslarla (Hâşiye) takdis etmeleri bu ihtimali reddeder. Hem de düşmanlarımız onlar değil; asıl bizi bu kadar düşürüp i’lâ-yı kelimetullaha mani olan ve cehalet neticesi olan muhalefet-i şeriattır. Ve zaruret ve onun semeresi olan sû-i ahlâk ve harekettir ve ihtilaf ve onun mahsulü olan ağraz ve nifaktır ki ittihadımız bu üç insafsız düşmana hücumdur.

Amma ecnebilerin vahşi oldukları kurûn-u vustâda; İslâmiyet, vahşete karşı husumet ve taassuba mecbur olduğu halde, adalet ve itidalini muhafaza etmiş. Hiçbir vakit engizisyon gibi etmemiş. Ve zaman-ı medeniyette ecnebiler medeni ve kuvvetli olduklarından, zararlı olan husumet ve taassup zâil olmuştur. Zira din nokta-i nazarından medenilere galebe çalmak ikna iledir, icbar ile değildir. Ve İslâmiyet’i, mahbub ve ulvi olduğunu, evamirine imtisalen ef’al ve ahlâk ile göstermek iledir. İcbar ve husumet, vahşilerin vahşetine karşıdır.

Altıncı Vehim: Bazıları “Sünnet-i Nebeviyeyi hedef-i maksat eden ittihad-ı İslâm, hürriyeti tahdid eder ve levazım-ı medeniyeye münafîdir.” diyorlar.

Elcevap: Asıl mü’min, hakkıyla hürdür. Sâni’-i âlem’e abd ve hizmetkâr olan, halka tezellüle tenezzül etmemek gerektir. Demek ne kadar imana kuvvet verilse hürriyet de o kadar kuvvet bulur.

Amma hürriyet-i mutlak ise vahşet-i mutlakadır belki hayvanlıktır. Tahdid-i hürriyet dahi insaniyet nokta-i nazarından zarurîdir.

Sâlisen: Bazı sefih ve lâübaliler, hür yaşamak istemediklerinden nefs-i emmarenin esaret-i rezilesi altına girmek istiyorlar.

Elhasıl: Şeriat dairesinden hariç olan hürriyet, ya istibdat veya esaret-i nefis veya canavarcasına hayvanlık veya vahşettir. Böyle lâübaliler ve zındıklar iyi bilsinler ki dinsizlikle ve sefahetle sahib-i vicdan hiçbir ecnebiye kendilerini sevdiremezler ve benzetemezler. Zira mesleksiz ve sefih sevilmez. Ve bir kadına yakışır –istihsan ettiği– libası erkek giyse maskara olur.

Yedinci Vehim: İttihad-ı İslâm cemaati, sair cemiyet-i diniye ile şakku’l-asâdır. Rekabet ve münaferatı intac eder.

Elcevap: Evvela: Umûr-u uhreviyede hased ve müzahamet ve münakaşa olmadığından bu cemiyetlerden hangisi münakaşaya, rekabete kalkışsa ibadette riya ve nifak etmiş gibidir.

Sâniyen: Muhabbet-i din sâikasıyla teşekkül eden cemaatlerin iki şart ile umumunu tebrik ve onlarla ittihat ederiz.

Birinci şart: Hürriyet-i şer’iyeyi ve asayişi muhafaza etmektir.

İkinci şart: Muhabbet üzerinde hareket etmek, başka cemiyete leke sürmekle kendisine kıymet vermeye çalışmamak. Birinde hata bulunsa müfti-i ümmet cemiyet-i ulemaya havale etmektir.

Sâlisen: İ’lâ-yı kelimetullahı hedef-i maksat eden cemaat, hiçbir garaza vasıta olamaz. İsterse de muvaffak olamaz. Zira nifaktır. Hakkın hatırı âlîdir, hiçbir şeye feda olunmaz. Nasıl Süreyya yıldızları süpürge olur veya üzüm salkımı gibi yenilir? Şems-i hakikate “Püf, üf!” eden, divaneliğini ilan eder.

Ey dinî cerideler! Maksadımız: Dinî cemaatler maksatta ittihat etmelidirler. Mesalikte ve meşreplerde ittihat mümkün olmadığı gibi caiz de değildir. Zira taklit yolunu açar ve “Neme lâzım, başkası düşünsün.” sözünü de söylettirir.

Sekizinci Vehim: Ehl-i ittihad-ı İslâm olan buradaki cemaate, manen gibi sureten de intisap edenlerin ekserisi avam, bir kısmı da meçhulü’l-hal olduğundan fitne ve ihtilafı îma ediyor.

Elcevap: Belki ağraza adem-i müsaadesine binaendir. Hem de madem maksadı, ittihat ve i’lâ-yı kelimetullahtır. Teşebbüsat ve harekâtı da ibadettir. İbadet camiinde şah ve geda birdir. Müsavat hakiki düsturdur. İmtiyaz yoktur. Zira en ekrem, en müttakidir. Ve en müttaki, en mütevazidir.

Binaenaleyh manen asıl hakikat-i ittihada intisap ile beraber sureten onun numunesi olan bu uhrevî ve sırf dinî cemaate intisap ile teşerrüf edecek, yoksa şeref vermeyecektir. Bir katre, bahr-i ummanı tezyid edemez. Hem de bir günah-ı kebire ile imandan çıkmadığı gibi şems garptan tulû etmediğinden tövbenin kapısı da açıktır. Bir testi müteneccis su, bir denizi tencis etmediği gibi kendi de temizlendiğinden şimdi bu numune-i ittihada intisap eden adama şartımız olan sünnet-i Nebeviyeyi aleyhissalâtü vesselâm, ihya ve evamirine imtisal ve nevahiden içtinab ve asayişe ilişmemek –elinden gelse– azm-i kat’î ile dâhil olan bazı meçhulü’l-hal olanlar bu hakikat-i âliyeyi lekedar etmez. Zira kendi lekedar olsa da imanı mukaddestir. Rabıta da imandır. Bu unvan-ı mukaddese böyle bahane ile leke sürmek; İslâmiyet’in kıymet ve ulviyetini bilmemekle beraber, kendini ahmaku’n-nâs ilan etmektir.

Numune-i ittihat olan cemaatimize –sair cem’iyat-ı dünyeviyeye kıyasen– leke sürmeyi, ta’riz etmeyi cemi’ kuvvetimizle reddederiz. İstifsar tarîkiyle bir itirazları olursa cevaba hazırız. İşte meydan!

Benim dâhil olduğum cemaat, burada tafsil ettiğim ittihad-ı İslâm’dır. Yoksa muterizlerin bâtıl tevehhüm ettikleri cemiyet-i mütehayyile değildir. Bu dinî heyet efradı, şarkta olsa garpta olsa cenupta olsa şimalde olsa beraberiz.

Sual: Sen imzanı bazen Bediüzzaman yazıyorsun. Lakap medhi îma eder?

Cevap: Medih için değildir. Kusurlarımı, sened-i özrümü, mazeretimi bu unvan ile ibraz ediyorum. Zira bedî’, garib demektir. Benim ahlâkım suretim gibi üslub-u beyanım elbisem gibi garibdir, muhaliftir. Görenekle revaçta olan muhakemat ve esalibi, benim üslup ve muhakematımla mikyas ve mihenk itibar yapmamayı bu unvanın lisan-ı haliyle rica ediyorum. Hem de muradım bedî’, acib demektir.

اِلَىَّ لَعَم۟رٖى قَص۟دُ كُلِّ عَجٖيبَةٍ ۝ كَاَنّٖى عَجٖيبٌ فٖى عُيُونِ ال۟عَجَائِبِ mâsadak oldum. Bir misali budur: Bir senedir İstanbul’a geldim, yüz senenin inkılabatını gördüm.

وَالسَّلَامُ عَلٰى مَنِ اتَّبَعَ ال۟هُدٰى

Cemi’ mü’minlerin lisanıyla insanların adedi kadar deriz: Yaşasın şeriat-ı Ahmedî! (aleyhissalâtü vesselâm).

Bediüzzaman

Said Nursî

Biraderim Başmuharrir Bey’e!

Edibler edepli olmalıdırlar. Hem de edeb-i İslâmiye ile müteeddib olmalıdırlar. Matbuat nizamnamesini vicdanlarındaki hiss-i diyanet tanzim etsin. Zira bu inkılab-ı şer’iye gösterdi ki vicdanlarda hüküm-ferma, nure’n-nur olan hamiyet-i İslâmiyedir. Hem de anlaşıldı ki ittihad-ı İslâm umum askere ve umum ehl-i imana şâmildir. Hariç kimse yoktur.

Said Nursî

Hutbe-i Şâmiye'nin Birinci Zeylinin Zeylinden Son Parçası

(31 Mart Hâdisesi’nde isyan eden sekiz taburu itaate getiren ve musibeti yüzden bire indiren iki derstir ki dinî ceridelerde 1325’te neşredilmiştir. Miladî: 1909)

Kahraman Askerlerimize

Ey şanlı asakir-i muvahhidîn! Ve ey bu millet-i mazlumeyi ve mukaddes İslâmiyet’i iki defa büyük vartadan tahlis eden muhteşem kahramanlar!

Cemal ve kemaliniz, intizam ve inzibattır. Bunu da hakkıyla en müşevveş bir zamanda gösterdiniz. Ve hayatınız ve kuvvetiniz itaattir. Bu meziyet-i mukaddeseyi en ufak âmirinize karşı bile irae ediniz. Otuz milyon Osmanlı ve üç yüz milyon İslâm’ın namusu artık sizin itaatinize bağlıdır. Sancak ve tevhid-i İlahî sizin yed-i şecaatinizdedir.

Sizin o mübarek elinizin kuvveti de itaattir. Sizin zabitleriniz, müşfik pederlerinizdir. Kur’an ve hadîs ve hikmet ve tecrübe ile sabittir ki: Haklı âmire itaat farzdır.

Malûmunuzdur ki otuz üç milyon nüfus yüz sene zarfında böyle iki inkılabı yapamadı. Sizin o itaatten neş’et eden hakiki kuvvetiniz, umum millet-i İslâmiyeyi medyun-u şükran etti. Bu şerefi hakkıyla teyid etmek, zabitlerinize itaatledir. İslâmiyet’in namusu da o itaattedir. Biliyorum ki müşfik pederleriniz olan zabitlerinizi mes’ul etmemek için işe karıştırmadınız. Şimdi ise iş bitti. Zabitlerinizin âğuş-u şefkatlerine atılınız. Şeriat-ı garra böyle emrediyor. Zira zabitler ulü’l-emrdirler. Vatan ve millet menfaatinde, hususan nizam-ı askerîde ulü’l-emre itaat farzdır. Şeriat-ı Muhammedî’nin –aleyhissalâtü vesselâm– muhafazası da itaat iledir.

Said Nursî

Asakire Hitap

(Dinî Ceride Numara: 110, 30 Nisan 1909)

Ey asakir-i muvahhidîn! Fahr-i Âlem’in aleyhissalâtü vesselâm fermanını size tebliğ ediyorum ki şeriat dairesinde ulü’l-emre itaat farzdır. Ulü’l-emriniz ve üstadlarınız zabitlerinizdir. Askerlik ocağı cesîm ve muntazam bir fabrikaya benzer. Çarkların biri intizam ve itaatte serkeşlik etmekle, bütün fabrika herc ü merc olur.

Sizin o muntazam ve kuvvetli fabrika-i askeriyeniz, otuz milyon Osmanlı ve üç yüz milyon nüfus-u İslâmiyenin nokta-i istinadı ve maden-i istimdadıdır.

Sizin iki müthiş istibdadı kansız ve def’aten öldürmeniz hârikulâde olduğundan ve şeriat-ı garranın iki mu’cize-i garrasını izhar ettiğinizden zaîfü’l-akide olanlara, hamiyet-i İslâmiyenin kuvvetini ve şeriatın kudsiyetini iki bürhan ile izhar eylediniz. Bu iki inkılabın pahasına binler şehit verse idik ucuz sayacaktık. Lâkin itaatinizden binde bir cüzü feda olunsa bize pek çok pahalı düşer. Zira itaatinizin tenakusu, ukde-i hayatiye veya hararet-i gariziyenin tenakusu gibi mevti intac eder.

Tarih-i âlem serâpa şehadet ediyor ki asker neferatının siyasete müdahaleleri, devletçe ve milletçe müthiş zararları intac etmiştir. Elbette hamiyet-i İslâmiyeniz, böyle sizi uhdenizde olan hayat-ı İslâmiyeye zarar verecek noktalardan men’edecektir. Siyaseti düşünenler, sizin kuvve-i müfekkireniz hükmünde olan zabitleriniz ve ulü’l-emrlerinizdir.

Bazen zarar zannettiğiniz şey, siyaseten büyük zararı def’ettiği için ayn-ı maslahat olduğundan, zabitleriniz tecrübeleri hasebiyle görüyor ve size emir veriyor. Sizde de tereddüt caiz değildir. Ef’al-i hususiye-i nâmeşrua, sanattaki maharet ve hazakate münafî değildir ve sanatı menfur etmez. Nasıl ki bir tabib-i hâzık ve bir mühendis-i mahirin nâmeşru harekâtı için onların tıp ve hendeselerinden mani-i istifade olamaz. Kezalik fenn-i harpte tecrübeli ve o sanatta mahir ve hamiyet-i İslâmiye ile münevverü’l-fikir zabitlerinizin bazılarının cüz’î nâmeşru harekâtı için itaatinize halel vermeyiniz. Zira fenn-i harp, mühim bir sanattır.

Hem de sizin kıyamınız; şeriat-ı garra, –yed-i beyza-i Musa gibi– sair sebeb-i tefrika ve teşettüt-ü efkâr olan cemiyetleri bel’ etti. Sahirleri de secdeye mecbur eyledi. Harekâtınız bu inkılabda ilaç gibi idi ki fazla olsa zehire münkalib olur. Ve hayat-ı İslâmiyeyi fena bir hastalığa hedef eder. Hem de himmetinizle bizdeki istibdat şimdilik mahvoldu. Lâkin terakkiler için Avrupa’nın istibdad-ı manevîsi altındayız. Nihayet derecede ihtiyat ve itidal lâzımdır.

Yaşasın şeriat-ı garra!.. Yaşasın askerler!..

Said Nursî

Cemiyetlere İhtar-ı Mühim

Şimdi cemiyetimiz bir hükûmet-i meşruta-i meşruadır. Hükûmet içinde hükûmetin zararı görüldü. Seviye-i irfan bir olmadığından fırkalarda husumet, taassup ve taraftarlık intac eder. Tabiî o kuvveti istimal ile siyasete karışacak ve umumî idarede herkesçe lezzetli olan tahakkümatı yapacak sahib-i ağraza müsait bir zemin olur. Binaenaleyh bizdeki fırkaların şimdiki hal ile devamı gayet muzırdır. Lâkin bir şirkette veya münevverü’l-fikir ve bîtaraf mabeyninde tenkidat-ı siyasetten veya ehl-i ilim mabeyninde nasihat ve irşaddan menfaat olabilir. Şimdi hükûmet-i meşruamız asıl büyük cemiyettir.

Bediüzzaman Said Nursî

Hakikat Çekirdekleri

Sûre-i İhlâs'ın Bir Remzi

Hutbe-i Şamiye’nin İkinci Zeyli’nin İkinci Kısmı

Sure-i İhlas’ın Bir Remzi

بِس۟مِ اللّٰهِ الرَّح۟مٰنِ الرَّحٖيمِ

اَل۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ وَ الصَّلَاةُ وَ السَّلَامُ عَلٰى مُحَمَّدٍ سَيِّدِ ال۟مُر۟سَلٖينَ

قُل۟ هُوَ ıtlak ile tayini, tevhid-i şuhuda işarettir.

اَى۟: لَا مَش۟هُودَ بِنَظَرِ ال۟حَقٖيقَةِ اِلَّا هُوَ

اَللّٰهُ اَحَدٌ tevhid-i uluhiyete tasrihtir.

اَى۟: لَا مَع۟بُودَ اِلَّا هُوَ

اَللّٰهُ الصَّمَدُ tevhid-i rububiyete remizdir.

اَى۟: لَا خَالِقَ وَلَا رَبَّ اِلَّا هُوَ

Ve tevhid-i ceberuta telvihtir.

اَى۟: لَا قَيُّومَ وَلَا غَنِىَّ عَلَى ال۟اِط۟لَاقِ اِلَّا هُوَ

لَم۟ يَلِد۟ tevhid-i celale telmihtir. Şirkin envaını reddeder. Yani tagayyür veya tecezzi veya tenasül eden, ilah olamaz. Ukûl-ü aşere veya melâike veya İsa veya Üzeyr’in velediyetini dava eden şirkleri reddeder.

وَلَم۟ يُولَد۟ ispat-ı ezeliyet ile tevhiddir. Esbab-perest, nücum-perest, sanem-perest, tabiat-perestin şirkini reddeder. Yani hâdis veya bir asıldan münfasıl veya bir maddeden mütevellid olan ilah olamaz.

وَلَم۟ يَكُن۟ لَهُ كُفُوًا اَحَدٌ câmi’ bir tevhiddir. Yani zatında, sıfatında, ef’alinde naziri, şeriki, şebihi yoktur.

لَي۟سَ كَمِث۟لِهٖ شَى۟ءٌ وَ هُوَ السَّمٖيعُ ال۟بَصٖيرُ

Şu sure, bütün enva-ı şirki reddeder. Ve yedi meratib-i tevhidi tazammun eden altı cümlesi mütenaticedir. Her biri ötekinin hem neticesi hem bürhanıdır.

Muvahhid-i ekber ve tevhidin bürhan-ı muazzamı olan kâinat, değil yalnız erkân ve azası belki bütün hüceyratı, belki bütün zerratı birer lisan-ı zâkir-i tevhid olarak bu büyük bürhanın sadâ-yı bülendine iştirak ederek hep birden لَا اِلٰهَ اِلَّا اللّٰهُ diye mevlevîvari zikrediyorlar.

Tevhidin bürhan-ı nâtıkı olan Kur’an’ın sinesine kulağını yapıştırırsan işiteceksin ki kalbinde derinden derine gayet ulvi, nihayet derecede ciddi, gayet samimi, nihayet derecede munis ve mukni ve bürhan ile mücehhez bir sadâ-yı semavî işiteceksin ki: اَللّٰهُ لَا اِلٰهَ اِلَّا هُوَ zikrini tekrar ediyor.

Evet, şu bürhan-ı münevverin altı ciheti de şeffaftır. Üstünde sikke-i i’caz, içinde nur-u hidayet, altında mantık ve delil, sağında aklı istintak; solunda vicdanı istişhad; önünde hayır, hedefinde saadet-i dâreyn, nokta-i istinadı vahy-i mahzdır. Vehmin ne haddi var, girebilsin!

* * *

Vicdanın anâsır-ı erbaası ve ruhun dört havassı olan irade, zihin, his, latîfe-i Rabbaniye, her birinin bir gayatü’l-gayatı var:

İradenin ibadetullahtır.

Zihnin marifetullahtır.

Hissin muhabbetullahtır.

Latîfenin müşahedetullahtır.

Takva denilen ibadet-i kâmile, dördünü tazammun eder. Şeriat şunları hem tenmiye hem tehzib hem bu gayatü’l-gayata sevk eder.

* * *

Eğer icaddaki vasıta hakiki olsaydı ve hakiki tesir verilseydi hem bir şuur-u küllî verilmek lâzım idi hem de bizzarure eserde itkan-ı kemal-i sanat muhtelif olacaktı. Halbuki en âdiden en âlîye, en küçükten en büyüğe itkan; derece-i kemalde, mahiyetin kameti nisbetindedir. Demek Müessir-i Hakiki’den bazı karib, bazı baîd, kısmen vasıtasız, kısmen vasıta ile kısmen vesait ile değildir. İnsanın ihtiyarî eserindeki adem-i kemal; cebri nefiy, ihtiyarı ispat eder.

Cây-ı dikkattir ki: Cüz’î bir ihtiyarın tavassutu ile eser-i akıl bir insan şehri, intizamca semere-i vahiy bir arı kovanındaki cemaate yetişmez. Ve arıların meşher-i sanatı bir petek hüceyrat şehri; bir nar ve (cilnar) gülnardan intizamca geridir. Demek, kâinattaki cazibe-i umumiye hangi kalemden akmışsa cüz-i lâyetecezzadaki küçücük cazibeler o kalemin noktalarıdır.

İslâmiyet der: لَا خَالِقَ اِلَّا هُوَ Hem vesait ve esbabı, müessir-i hakiki olarak kabul etmez. Vasıtaya mana-yı harfî nazarıyla bakar. Akide-i tevhid ve vazife-i teslim ve tefviz öyle ister. Tahrif sebebiyle şimdiki Hristiyanlık esbab ve vesaiti müessir bilir, mana-yı ismî nazarıyla bakar. Akide-i velediyet ve fikr-i ruhbaniyet öyle ister, öyle sevk eder. Onlar azizlerine mana-yı ismiyle birer menba-ı feyz ve –güneşin ziyasından bir fikre göre istihale etmiş lambanın nuru gibi– birer maden-i nur nazarıyla bakıyorlar. Biz ise evliyaya mana-yı harfiyle yani âyine güneşin ziyasını neşrettiği gibi birer ma’kes-i tecelli nazarıyla bakıyoruz. (Hâşiye)

Bu sırdandır ki bizde sülûk tevazudan başlar, mahviyetten geçer, fenafillah makamını görür. Gayr-ı mütenahî makamatta sülûka başlar. Ene ve nefs-i emmare kibriyle, gururuyla söner. Hakiki Hristiyanlık değil belki tahrif ve felsefe ile sarsılmış Hristiyan’da, ene levazımatıyla kuvvetleşir. Enesi kuvvetli, müteşahhıs, rütbeli, makam sahibi bir adam, Hristiyan olsa mütesallib olur. Fakat Müslüman olsa lâkayt olur.

* * *

Kuvveden fiile geçmek olan faaliyetteki şedit ve mütenevvi lezzet, tagayyür-ü âlemin mâyesi ve kanun-u tekâmülün nüvesidir. Zindandan bostana çıkmak, daneden sümbüle geçmek ayn-ı lezzettir. Faaliyet istihaleyi tazammun etse lezzet tezayüd ederek taşar. Vazifedeki külfeti taşıttıran o tattır. Zîşuura nisbeten gayetteki kemal, ne kadar cazibedarsa “Lâmüdrike”ye nisbeten nefs-i faaliyet öyle de cazibedardır, sa’ye sevk eder. Bu sırdandır ki rahat zahmettir, zahmet rahattır.

Hırs ile acûliyet, sebeb-i haybettir. Zira müretteb basamaklar gibi fıtrattaki tertibe, teselsüle tatbik-i hareket etmediğinden harîs muvaffak olamaz. Olsa da tertib-i ca’lîsi bir basamak kadar seyr-i fıtrîden kısa olduğundan yeise düşüp gaflet bastıktan sonra kapı açılır.

Allah, kalbin bâtınını iman ve marifet ve muhabbeti için yaratmıştır. Kalbin zâhirini, sair şeylere müheyya etmiştir. Cinayetkâr hırs kalbi deler, sanemleri içine idhal eder. Allah darılır, maksudunun aksiyle mücazat eder.

* * *

Hırs cihetiyle siyaset efkârını, İslâmiyet akaidinin yerlerine kadar îsal eden herifler şan ve şeref değil belki şeyn ü şenaate mazhar oldular. Nefsanî aşklardaki felaketler, haybetler bu sırdandır. O çeşit âşıkların bütün divanları birer feryad-ı matemdir.

Gece kalben nevmi merak edersin, bakiyyesini de kaçırıp uyanık kalırsın.

İki dilenci: Biri musırr-ı muhteris, biri müstağni-i muhteriz… İkincisine vermeyi daha ziyade arzu etmekliğin, şu geniş kanunun bir numunesidir.

* * *

En müthiş maraz ve musibetimiz, cerbeze ve gurura istinad eden tenkittir. Tenkidi eğer insaf işletirse hakikati rendeçler. Eğer gurur istihdam etse tahrip eder, parçalar. O müthişin en müthişidir ki akaid-i imaniyeye ve mesail-i diniyeye girse. Zira iman hem tasdik hem iz’an hem iltizam hem teslim hem manevî imtisaldir. Şu tenkit; imtisali, iltizamı, iz’anı kırar. Tasdikte de bîtaraf kalır.

Şu zaman-ı tereddüt ve evhamda, iz’an ve iltizamı tenmiye ve takviye eden nurani sıcak kalplerden çıkan müsbet efkârı ve müşevvik beyanatı, hüsn-ü zan ile temaşa etmek gerektir. “Bîtarafane muhakeme” dedikleri şey, muvakkat bir dinsizliktir. Yeniden mühtedi ve müşteri olan yapar.

وَالَّذٖى عَلَّمَ ال۟قُر۟اٰنَ ال۟مُع۟جِزَ اِنَّ نَظَرَ ال۟بَشٖيرِ النَّذٖيرِ وَبَصٖيرَتَهُ النَّقَّادَةَ اَدَقُّ وَاَجَلُّ وَاَج۟لٰى وَاَن۟فَذُ مِن۟ اَن۟ يَل۟تَبِسَ اَو۟ تَش۟تَبِهَ عَلَي۟هِ ال۟حَقٖيقَةُ بِال۟خَيَالِ وَاِنَّ مَس۟لَكَهُ ال۟حَقَّ اَغ۟نٰى وَاَن۟زَهُ وَاَر۟فَعُ مِن۟ اَن۟ يُدَلِّسَ اَو۟ يُغَالِطَ عَلَى النَّاسِ

Zira hakikatbîn göz aldanmaz, hakperest kalp aldatmaz.

* * *

Gıybetin Derece-i Şenaati

Kur’an der:

اَيُحِبُّ اَحَدُكُم۟ اَن۟ يَا۟كُلَ لَح۟مَ اَخٖيهِ مَي۟تًا

Altı kelime ile altı derece şiddetle gıybeti takbih ediyor. Yani hemze ile der:

Aklına bak, böyle şeye cevaz verir mi? Müstakim aklın yoksa kalbine bak! Böyle şeye muhabbet eder mi? Selim kalbin yoksa vicdanına bak, böyle dişinle kendi etini parçalamak gibi hayat-ı içtimaiyeyi bozmaya rıza gösterir mi? Vicdan-ı içtimaiyen olmazsa insaniyetine bak, böyle canavarvari iftirasa iştiha gösterir mi? Manen insaniyetin olmazsa rikkat-i cinsiye ve karabet-i rahmiyene bak! Böyle kendi belini kıracak harekete meyleder mi? Rikkat-i cinsiyen olmazsa hiç sağlam tabiatın yok mu ki ölüyü dişlerinle parçalıyorsun.

Demek akıl, kalp, vicdan, insaniyet, rikkat-i cinsiye, tabiat, şeriat nazarında gıybet; merduddur, matruddur.

* * *

اِنَّ ال۟اِن۟سَانَ الَّذٖى لَا يُد۟رِكُ سِرَّ التَّعَاوُنِ لَهُوَ اَج۟مَدُ مِنَ ال۟حَجَرِ اِذ۟ مِنَ ال۟حَجَرِ مَا يَتَقَوَّسُ لِمُعَاوَنَةِ اَخٖيهِ اِذِ ال۟حَجَرُ مَعَ حَجَرِيَّتِهٖ اِذَا خَرَجَ مِن۟ يَدِ ال۟مُعَقِّدِ ال۟بَانٖى فِى السَّق۟فِ ال۟مُحَدَّبِ يَمٖيلُ وَ يَخ۟ضَعُ رَا۟سَهُ لِيُمَاسَّ رَا۟سَ اَخٖيهِ لِيَتَمَاسَكَا عَنِ السُّقُوطِ

Yani kubbelerde taşlar, baş başa vururlar tâ düşmesinler.

Cüz-i lâyetecezza zerresinden insana, insandan şems-i şümusa müteselsil mahrutî silsilenin vasatındaki cevher-i ferîdi, insan-ı mükerremdir.

* * *

İnsanın meşhur havassından başka havassı vardır. Zaika gibi bir hiss-i sâika hem bir hiss-i şâika vardır. Hem insanda gayr-ı meş’ur hisler çoktur.

* * *

Bazen arzu, fikir suretini giyer. Şahs-ı muhteris, arzu-yu nefsaniyesini fikir zanneder.

* * *

Garibdir ki bazı adam pis bir çamura düşer, kendini aldatmak için misk ü amber diye yüzüne gözüne bulaştırır.

* * *

Şehit velidir. Cihad farz-ı kifaye iken farz-ı ayn olmuştur. Belki muzaaf bir farz-ı ayn hükmüne geçmiştir. Hac ve zekât gibi cihadda da niyetin tasarrufu azdır. Hattâ adem-i niyet dahi asıl nokta-i nazarından niyet hükmündedir. Demek zıdd-ı niyet, yakînen tebeyyün etmezse cihad, şehadet-i hakikiyeyi intac eder. Zira vücub tezauf etse taayyün eder. İhtiyarı tazammun eden niyetin tesiri azalır. Şu günahkâr millette, birdenbire on binler evliya inkişaf ve tezahür etse az bir mükâfat değildir.

* * *

Bizde biri fâsık olsa galiben ahlâksız ve vicdansız olur. Zira arzu-yu masiyet, vicdandaki imanın sadâsını susturmakla inkişaf edebilir. Demek vicdanını ve maneviyatını sarsmadan, istihfaf etmeden tam ihtiyar ile şerri işlemez. Onun için İslâmiyet; fâsıkı hain bilir, şehadetini reddeder. Mürtedi zehir bilir, idam eder. Hristiyan bir zimmîyi ve kâfir muahidi ibka eder. Hanefî mezhebi zimmînin şehadetini kabul eder.

İcra-yı adalet, din namına olmalı tâ akıl ve kalp ve ruh müteessir olsunlar, imtisal etsinler. Yoksa yalnız vehim müteessir olur. Yalnız hükûmetin cezasından korkar eğer tahakkuk etse. Nâsın itabından çekinir eğer tebeyyün etse.

* * *

Bir cani yüzünden, çok masumları ihtiva eden bir gemi batırılmaz. Bir cani sıfat yüzünden, çok evsaf-ı masumeyi muhtevi bir mü’mine adâvet edilmez.

Lâsiyyema sebeb-i muhabbet olan iman ve tevhid, Cebel-i Uhud gibidir. Sebeb-i adâvet olan şeyler, çakıl taşları gibidir. Çakıl taşlarını Cebel-i Uhud’dan daha ağır telakki etmek ne kadar akılsızlıksa mü’minin mü’mine adâveti, o kadar kalpsizliktir. Mü’minlerde adâvet, yalnız acımak manasında olabilir.

Elhasıl: İman muhabbeti, İslâmiyet uhuvveti istilzam eder.

اَل۟كَلَامُ كَال۟مَالِ لَا يَجُوزُ فٖيهِ ال۟اِس۟رَافُ

Said Nursî

Siyaset ve Medeniyetle İlgili Cevaplar

Aziz, sıddık kardeşlerim!

Evvela: Hem geçmiş hem gelecek hem maddî hem manevî bayramlarınızı ve mübarek gecelerinizi, bütün ruh u canımla tebrik ve ettiğiniz ibadet ve duaların makbuliyetini rahmet-i İlahiyeden bütün ruh u canımızla niyaz edip isteyip o mübarek dualara âmin deriz.

Sâniyen: Hem çok defa manevî hem çok cihetlerden ehemmiyetli iki suallerine mahremce cevap vermeye mecbur oldum.

Birinci Sualleri: Ne için eskide hürriyetin başında siyasetle hararetli meşgul oluyordun? Bu kırk seneye yakındır ki bütün bütün terk ettin?

Elcevap: Siyaset-i beşeriyenin en esaslı bir kanun-u esasîsi olan: “Selâmet-i millet için fertler feda edilir. Cemaatin selâmeti için eşhas kurban edilir. Vatan için her şey feda edilir.” diye bütün nev-i beşerdeki şimdiye kadar dehşetli cinayetler bu kanunun sû-i istimalinden neş’et ettiğini kat’iyen bildim.

Bu kanun-u esasî-yi beşeriye, bir hadd-i muayyenesi olmadığı için çok sû-i istimale yol açılmış. İki harb-i umumî, bu gaddar kanun-u esasînin sû-i istimalinden çıkıp bin sene beşerin terakkiyatını zîr ü zeber ettiği gibi on cani yüzünden doksan masumun mahvına fetva verdi. Bir menfaat-i umumî perdesi altında şahsî garazlar, bir cani yüzünden bir kasabayı harap etti. Risale-i Nur bu hakikati bazı mecmua ve müdafaatında ispat ettiği için onlara havale ediyorum.

İşte beşeriyet siyasetlerinin bu gaddar kanun-u esasîsine karşı arş-ı a’zamdan gelen Kur’an-ı Mu’cizü’l-Beyan’daki bu gelen kanun-u esasîyi buldum. O kanunu da şu âyet ifade ediyor:

وَ لَا تَزِرُ وَازِرَةٌ وِز۟رَ اُخ۟رٰى ۝ مَن۟ قَتَلَ نَف۟سًا بِغَي۟رِ نَف۟سٍ اَو۟ فَسَادٍ فِى ال۟اَر۟ضِ فَكَاَنَّمَا قَتَلَ النَّاسَ جَمٖيعًا

Yani bu iki âyet, bu esası ders veriyor ki: “Bir adamın cinayetiyle başkalar mes’ul olmaz. Hem bir masum, rızası olmadan bütün insana da feda edilmez. Kendi ihtiyarıyla, kendi rızasıyla kendini feda etse o fedakârlık bir şehadettir ki o başka meseledir.” diye hakiki adalet-i beşeriyeyi tesis ediyor. Bunun tafsilatını da Risale-i Nur’a havale ediyorum.

İkinci Sual: Sen eskide Şark’taki bedevî aşâirde seyahat ettiğin vakit, onları medeniyet ve terakkiyata çok teşvik ediyordun. Neden kırk seneye yakındır, medeniyet-i hazıradan “mimsiz” diyerek hayat-ı içtimaiyeden çekildin, inzivaya sokuldun?

Elcevap: Medeniyet-i hazıra-i Garbiye, semavî kanun-u esasîlere muhalif olarak hareket ettiği için seyyiatı hasenatına; hataları, zararları faydalarına râcih geldi. Medeniyetteki maksud-u hakiki olan istirahat-i umumiye ve saadet-i hayat-ı dünyeviye bozuldu. İktisat, kanaat yerine israf ve sefahet ve sa’y ve hizmet yerine tembellik ve istirahat meyli galebe çaldığından, bîçare beşeri hem gayet fakir hem gayet tembel eyledi.

Semavî Kur’an’ın kanun-u esasîsi لَي۟سَ لِل۟اِن۟سَانِ اِلَّا مَا سَعٰى ۝ كُلُوا وَ اش۟رَبُوا وَ لَا تُس۟رِفُوا ferman-ı esasîsiyle: “Beşerin saadet-i hayatiyesi, iktisat ve sa’ye gayrette olduğunu ve onunla beşerin havas, avam tabakası birbiriyle barışabilir.” diye Risale-i Nur bu esası izahına binaen kısa bir iki nükte söyleyeceğim:

Birincisi: Bedevîlikte beşer üç dört şeye muhtaç oluyordu. O üç dört hâcatını tedarik etmeyen on adette ancak ikisi idi. Şimdiki Garp medeniyet-i zalime-i hazırası, sû-i istimalat ve israfat ve hevesatı tehyic ve havaic-i gayr-ı zaruriyeyi, zarurî hâcatlar hükmüne getirip görenek ve tiryakilik cihetiyle şimdiki o medeni insanın tam muhtaç olduğu dört hâcatı yerine, yirmi şeye bu zamanda muhtaç oluyor. O yirmi hâcatı tam helâl bir tarzda tedarik edecek, yirmiden ancak ikisi olabilir. On sekizi muhtaç hükmünde kalır.

Demek, bu medeniyet-i hazıra insanı çok fakir ediyor. O ihtiyaç cihetinde beşeri zulme, başka haram kazanmaya sevk etmiş. Bîçare avam ve havas tabakasını daima mübarezeye teşvik etmiş. Kur’an’ın kanun-u esasîsi olan “vücub-u zekât ve hurmet-i riba” vasıtasıyla avamın havassa karşı itaatini ve havassın avama karşı şefkatini temin eden o kudsî kanunu bırakıp burjuvaları zulme, fukaraları isyana sevk etmeye mecbur etmiş. İstirahat-i beşeriyeyi zîr ü zeber etti!

İkinci Nükte: Bu medeniyet-i hazıranın hârikaları, beşere birer nimet-i Rabbaniye olmasından hakiki bir şükür ve menfaat-i beşerde istimali iktiza ettiği halde, şimdi görüyoruz ki ehemmiyetli bir kısım insanı tembelliğe ve sefahete sevk ve sa’yi ve çalışmayı bırakıp istirahat içinde hevesatı dinlemek meylini verdiği için sa’yin şevkini kırıyor. Ve kanaatsizlik ve iktisatsızlık yoluyla sefahete, israfa, zulme, harama sevk ediyor.

Mesela, Risale-i Nur’daki “Nur Anahtarı”nın dediği gibi: Radyo; büyük bir nimet iken maslahat-ı beşeriyeye sarf edilmek ile bir manevî şükür iktiza ettiği halde, beşte dördü hevesata, lüzumsuz malayani şeylere sarf edildiğinden tembelliğe, radyo dinlemekle heveslenmeye sevk edip sa’yin şevkini kırıyor. Vazife-i hakikiyesini bırakıyor. Hattâ çok menfaatli olan bir kısım hârika vesait, sa’y ve amel ve hakiki maslahat-ı ihtiyacat-ı beşeriyeye istimali lâzım gelirken ben kendim gördüm; ondan bir ikisi zarurî ihtiyacata sarf edilmeye mukabil, ondan sekizi keyif, hevesat, tenezzüh, tembelliğe mecbur ediyor. Bu iki cüz’î misale binler misaller var.

Elhasıl: Medeniyet-i Garbiye-i hazıra, semavî dinleri tam dinlemediği için beşeri hem fakir edip ihtiyacatı ziyadeleştirmiş. İktisat ve kanaat esasını bozup israf ve hırs ve tama’ı ziyadeleştirmeye, zulüm ve harama yol açmış.

Hem beşeri vesait-i sefahete teşvik etmekle o bîçare muhtaç beşeri tam tembelliğe atmış. Sa’y ve amelin şevkini kırıyor. Hevesata, sefahete sevk edip ömrünü faydasız zayi ediyor.

Hem o muhtaç ve tembelleşmiş beşeri hasta etmiş. Sû-i istimal ve israfat ile yüz nevi hastalığın sirayetine, intişarına vesile olmuş.

Hem üç şiddetli ihtiyaç ve meyl-i sefahet ve ölümü her vakit hatıra getiren kesretli hastalıklar ve dinsizlik cereyanlarının o medeniyetin içlerine yayılmasıyla, intibaha gelip uyanmış beşerin gözü önünde ölümü idam-ı ebedî suretinde gösterip her vakit beşeri tehdit ediyor. Bir nevi cehennem azabı veriyor.

İşte bu dehşetli musibet-i beşeriyeye karşı Kur’an-ı Hakîm’in dört yüz milyon talebesinin intibahıyla ve içinde semavî, kudsî kanun-u esasîleriyle bin üç yüz sene evvel gösterdiği gibi yine bu dört yüz milyonun kendi kudsî, esasî kanunlarıyla beşerin bu üç dehşetli yarasını tedavi etmesini ve eğer yakında kıyamet kopmazsa beşerin hem saadet-i hayat-ı dünyeviyesini hem saadet-i hayat-ı uhreviyesini kazandıracağını ve ölümü, idam-ı ebedîden çıkarıp âlem-i nura bir terhis tezkeresi göstermesini ve ondan çıkan medeniyetin mehasini, seyyiatına tam galebe edeceğini ve şimdiye kadar olduğu gibi dinin bir kısmını, medeniyetin bir kısmını kazanmak için rüşvet vermek değil belki medeniyeti ona, o semavî kanunlara bir hizmetkâr, bir yardımcı edeceğini Kur’an-ı Mu’cizü’l-Beyan’ın işarat ve rumuzundan anlaşıldığı gibi rahmet-i İlahiyeden şimdiki uyanmış beşer bekliyor, yalvarıyor, arıyor!

اَل۟بَاقٖى هُوَ ال۟بَاقٖى

Said Nursî

بِاس۟مِهٖ سُب۟حَانَهُ

Çok aziz, çok mübarek, çok müşfik, çok sevgili Üstadımız Hazretleri!

Risale-i Nur’u himmet ve dualarınızla, dikkat ve tefekkürle okudukça bu muazzam eser külliyatının tılsım-ı kâinatın muammasını keşif ve halleden bir keşşaf olduğunu, hal ve istikbalin bir mürşid-i ekberi ve bir rehber-i a’zamı olduğunu, yine dua ve himmetinizle idrak ediyoruz.

Evet, Üstadımız Hazretleri! Risale-i Nur’u okuyan her idrak sahibi anlıyor ki Risale-i Nur gerek bu asrın, gerekse önümüzdeki asrın beşeriyetini fikir karanlıklarından kurtarıp tenvir ve irşad edecektir.

Risale-i Nur yalnız bu vatan ve millet için değil, âlem-i İslâm ve bütün beşeriyetin ihtiyacına cevap verecek bir külliyat olarak telif edilmiştir. Bugün tarihte hiç görülmemiş bir fecaat ve felaket içerisinde çırpınan beşeriyet için halâskâr olarak Risale-i Nur’a sarılmaktan ve ne pahasına olursa olsun, Risale-i Nur’un nurani ve parlak eczalarını elde edip dikkat ve tefekkürle okumaktan başka bir kurtuluş çaresi yoktur. Risale-i Nur’u okuyan herkes, bu hakikati idrak etmiş ve etmektedir.

Eğer biz muktedir olsak bu hakikati, kâinata nâzır bir mahalle çıkıp bütün kâinata ilan edeceğiz. Fakat mademki buna muvaffak olamıyoruz ve mademki Risale-i Nur’un cihanşümul kıymetini bu derece Üstadımızın himmetiyle idrak etmişiz. Şu halde o nur ve feyiz hazinesi, irfan ve kemalât menbaı olan Risale-i Nur’u, bir dakikamızı bile boş geçirmeden, mütemadî ve devamlı bir şekilde her gün ve her saat okuyacağız ve bu uğurda geceli gündüzlü çalışacağız inşâallah. Fakat her an bütün işlerimizde olduğu gibi bunda da büyük Üstadımızın dua ve himmetiyle muvaffak olabileceğiz.

Hem şu hakikat zâhir ve bâhirdir ki: Bir kimse allâme dahi olsa Risale-i Nur’un ve müellifinin talebesidir. Risale-i Nur’u okumak zaruret ve ihtiyacındadır. Eğer gaflet ederse kendisini aldatan enaniyetine boyun eğip Risale-i Nur Külliyatı’nı okumazsa büyük bir mahrumiyete düçar olur. Fakat biz idrak ettiğimiz bu muazzam hakikat karşısında, beşeriyetin halâskârı ve milyarlarca insanların fevkinde olan bir memur-u Rabbanîye nasıl minnettar ve medyun olduğumuzu tarif edemiyoruz.

Yine dua ve himmetinizle idrak etmişiz ki Kur’an-ı Kerîm’in bir mu’cize-i maneviyesi olan hârika Risale-i Nur Külliyatı’nın bir satırından ettiğimiz istifadenin, bir miktar-ı mukabilini dahi ödemeye gücümüz yetişmez. Bunun için ancak Cenab-ı Hakk’a şöyle yalvarmaya karar verdik:

“Yâ Rab! Bizi ebedî haps-i münferidden kurtarıp bâki ve sermedî bir âlemin saadetine nâil edecek bir hakaik hazinesinin anahtarını Risale-i Nur gibi nazirsiz bir eseriyle bahşeden sevgili ve müşfik Üstadımızı, zalimlerin ve düşmanların suikastlarından muhafaza eyle, Kur’an ve iman hizmetinde daima muvaffak eyle, ona sıhhat ve âfiyetler, uzun ömürler ihsan eyle!” diye dua ediyoruz.

Evet, Üstadımız Hazretleri! Risale-i Nur’u dikkat ve tefekkürle okumak nimet-i uzmasına nâil olan biz bir kısım üniversite gençliği, bir hüsn-ü zan veya bir tahmin ile değil, tahkikî ve tetkikî bir surette, sarsılmaz ve sarsılmayacak olan ilmelyakîn bir kuvvet-i imaniye ile inanıyoruz ki zemin yüzünün bu asra kadar görmediği bir vahşet ve dehşetin sebebi olan dinsizlik ve ilhadı, Bediüzzaman ortadan kaldırmaya inayet-i Hak ile muvaffak olacaktır.

Bizim bu kanaatimiz, safdilane veya tahminle değildir; ilmî ve delile müstenid bir tahkik iledir. Bunun için muarız olan dahi bu hakikati kalben tasdik edecektir.

Dua ve şefkat buyurun, Kur’an ve iman hizmetinde fedai olalım. Risale-i Nur’u, bir dakikamızı bile kaybetmeden okuyalım, yazalım, ihlas-ı tamme muvaffak olalım.

Üniversite Nur talebeleri namına
Abdülmuhsin

بِاس۟مِهٖ سُب۟حَانَهُ

Çok mübarek Üstadımız Hazretleri!

Evvela; geçenlerde alınan Nur eczalarının hepsi dağıldı, Nur’un müştakları sürur içinde kaldılar. Nur’dan kısmeti olanlar, birer birer çıkıp ona koşuyorlar. Nur arayan sineler مَن۟ طَلَبَ وَ جَدَّ وَجَدَ hakikatince buluyorlar. Bu sefer Ziya kardeşimizin getirdiği otuz dört adet Sözler kapışıldı. Asâ-yı Musalar Ankara’ya ve Anadolu’nun muhtelif yerlerine dağılıyor.

Risale-i Nur’un perde arkasındaki parlaklığını görmeyenler dahi ona taraftardırlar. Risale-i Nur’un Medresetü’z-Zehrası Anadolu çapında ve âlem-i İslâm ölçüsünde genişleyeceğini; Risale-i Nur’un hakikatinin yüksekliğinden ve dikkat ve tefekkürle okuyan mü’minlerin ve ehl-i ilmin arasında vücuda gelen sarsılmaz uhuvvet ve kardeşlikten anlıyoruz.

Medresetü’z-Zehranın bu muazzam faaliyetleri, zemin yüzünde bahar mevsiminde olan İlahî ve muazzam neşir gibi sessiz, gürültüsüz, şaşaasız, gösterişsiz ve mütevazi ve fakat muazzam bir şekilde cereyan etmektedir. Fıtraten acûl olan insanoğlu, âlemde hâkim olan kanun-u İlahî’yi düşünmeyerek, her meselenin istediği vakitte hallolunmasını istiyor; küçük dairelerdeki vazifelerini atlayıp büyük dairelere sapıyor.

Tohumları atılmış ve sümbül vaktine gelmiş olan Risale-i Nur’un yetiştirdiği hakiki imanlı zatlar, inşâallah yakın zamanda âlem-i İslâm’a birer numune-i imtisal olup nur-u hidayeti göstereceklerdir.

Ankara Üniversitesi
Nur talebeleri namına
Abdullah