nur-the light - issue 3

THE ARMENIAN ISSUE:EXTERMINATION ORRELOCATION By Suleyman Kurter

NEW TRANSLATION OF“TABİAT RİSALESİ”(BOOKLET ON NATURE)

UNIVERSAL QUR’ANHacer Cayabatmaz

HOW THE QURANSHAPES THE BRAINBy Abu Talib

ARAB SPRING:SPRINGBOARD TODEMOCRACY, SPRINGTIME FOR ISLAMby Kevin Barrett

“See the beauty, also look in the bright sight; so should

you think positively.”Bediuzzaman

Volume 1 Number 3 March 2012

Nur / The Light, Yeni Asya USA, All Rights Reserved

Who is Professor Bernard Lewis?Ironically, Lewis is Jewish likeSarkozy, but he has an exten-

sive education on Ottoman History and isregarded as a world respected authorityon Middle Eastern History. ProfessorLewis’s interview clearly puts into per-spective the issue of the “ArmenianGenocide”. As an expert on Ottoman His-tory, he defines the issue asRELOCATION, not genocide. Let usquote Lewis’s interview directly from LeMonde.

Le Monde – Why do the Turks alwaysrefuse to admit the Armenian Genocide?

Bernard Lewis – You mean, the Armenianversion of the history? There was anArmenian problem for the Turks created bythe advance of the Russians, and also therewas a population with an anti-Turkish sen-timent in the Ottoman Empire who soughtindependence, and they overtly sympa-thized with the Russians advancing fromthe Caucasus. Also, there were Armenianbands, the Armenians bragged about theirheroic exploits in resistance, and the Turkshad trouble to maintain order under theprevailing war conditions. For the Turks itwas necessary to take the punitive and pre-ventive measure against a hostilepopulation in a region threatened by for-eign invasion. For the Armenians it wasliberating their land. However, both partiesagree that the repression was geographi-cally limited; for example, those measuresdid not affect the Armenians who lived inthe other parts of the Ottoman Empire.No one has any doubt that terrible events

took place; the Armenians, as well as theTurks suffered and perished in equal meas-ure. Yet, no one will be able to tell what thecircumstances were like, and how many peo-ple died. Consider, for instance, the case ofLebanon (Beirut) that took place recentlyand in full view of the entire world. Duringtheir (the Armenians) relocation to Syria (anOttoman province at that time) hundredthousands of Armenians died on account offamine and epidemics. However, when youbrought up the question of “genocide”, youimply that there was a deliberate policy ofextermination, to annihilate systematicallythe Armenian nation. This is very doubtful.The Turkish documents prove an action ofrelocation, not extermination.

The Question arises as to why is Sarkozypromoting the Genocide Bill which iscontrary to the historical facts?

He is losing his popularity and France isfacing economic hardship, thus definitelyhis upcoming reelection will be an uphillbattle. Sarkozy’s desperate situation ıspushing him to promote blatantly the nonfactual issue, the “Armenian Genocide”, sothat he can secure the French Armenianvotes. However, if this Genocide Billpasses, not only will Sarkozy commit agreat error, he will also drag France intoconflicting relations with Turkey for manyyears to come. The French Genocide Billcontradicts all historical facts. It is not onlycontrary to Turkish sources but it defiesthe sources of many prominent historianssuch as Professor Bernard Lewis. No doubtif this bill will become a law, France will bea greater loser than Turkey.

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www.yeniasyausa.com March 2012page 3

THE ARMENIAN ISSUE:EXTERMINATION OR RELOCATION

NUR - THE LIGHTPublicationCommittee |Yayın Heyeti

English:Havva KurterSüleyman KurterKevin Barretteİmran KurterRon HandreeNafi YalcınUmut YavuzIbrahim Abdullah

TURKISH:Yusuf ÇayabatmazFaruk SoyluNejat ErenHacer ÇayabatmazSadik CetinHüseyin MacarNafiz Efe

DESIGN:Mustafa Işıldak

By Suleyman Kurter

On November 16, 1993, the French Daily, Le Monde published aninterview with Professor Bernard Lewis in regard to his book, TheMiddle East. The interview concentrated on Islamic Fundamen-talism; however, given the preeminence of Professor Lewis, LeMonde touched on the so called “Armenian Genocide”.

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Below is the new translation of Tabiat Risalesi(Booklet on Nature) completed by Kevin Barrettand Suleyman Kurter. They compared it to the

Arabic and Turkısh versions and proofread by HavvaKurter. This translation is clear and understandable forAmerican readers. Insha-Allah (by the will of Allah), theentire booklet on Nature will be published soon.

The Twenty-Third Flash: On Nature[This scholarly essay was originally the sixteenth note ofthe Seventeenth Flash. Due to its unusual importance, itbecame the Twenty-Third Flash. It annihilates the wholegodless "naturalistic" school of thought, and demolishesthe foundations of kufr.1

ReminderThis essay analyzes the philosophy of the most militantgodless naturalists. It shows just how far they have wan-dered off the path of balance and reason, and revealstheir odious superstitiousness, by way of nine extremeimpossibilities, each one summarizing ninety extremeimpossibilities in their thought. Since some sectionsexplain these impossibilities, they have been publishedin other parts of the Risale-i Nur, those portions are sum-marized here.

The question that must be addressed is:

How could famous philosophers and scholars acceptthese scandalous superstitions, and how could an entireage allow itself to be led by the nose by such nonsense?

The answer: These militant naturalistic thinkers have notproved the truth of their method (1) which is empty andvoid of substance. They do not grasp the extent to whichtheir method requires impossible, unsound, and unrea-sonable things. Each of their lapses in logic will beexposed and rebutted in this essay.

I am fully prepared to prove this, with clear andirrefutable proofs, in elaborate detail, to anyone whoentertains doubts.

(1) This booklet was written in response to certaincrude, coarse attacks on the Holy Qur'an -- attacks whoseugly excesses counterfeited the truth of iman2 , usednature to justify atheism, and affixed the label "supersti-tion" to anything the authors' small and decadentintellects could not comprehend. These attacks vexed myheart, causing a volcanic explosion of anger whose boil-ing lava flowed into the ink of this essay. My anger, alongwith some harsh slaps, fell upon the atheists whosemethods had led them so far from the truth. Otherwise,the Risale-i Nur's style is generally mild and inoffensive;it aims, with gentle rigor, to persuade.

NEW TRANSLATION OF

“TABİAT RİSALESİ” (BOOKLET ON NATURE)

1 Kufr: unbelief in Allah;(see the footnote 3 on Allah) the state of being an infidel. Literally, the word means “covering” or “hiding” and

has connotation of “ungratefulness.” The kafir (person of kufr) covers up the truth of Allah, thereby displaying ungratefulness for the

gift of creation.

2 Iman: Faith, belief: The specific articles of faith (iman) in Islam are: Allah, His Angels, His books of revelation, His Prophets and the

Day of Judgment, and Al-Qader. i.e. Divine Preordainment whatever Allah has ordained must come to pass).

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This noble aya4 poses a rhetorical question in orderto clearly demonstrate Allah's existence and one-ness in a plain, spontaneous and natural manner.

But before elucidating this secret, I would like to men-tion the following:

When I visited Ankara in 1922, I witnessed the joy ofthe mu'mineen5 as they celebrated the collapse of theGreeks before the Islamic army. But I also saw -- in themidst of this wave of rejoicing -- the ugly intrigues ofatheism infiltrating, corrupting and poisoning thedeeply-rooted tenets of the people of iman. Grievingfrom the depths of my soul, I cried out to Allah mosthigh, Master of Destiny, and sought refuge in this nobleaya from the terrifying monster seeking to oppose thepillars of iman. And I wrote, in an Arabic-languageessay, a powerful, razor-sharp proof to behead the athe-istic monster, drinking deeply from the ideas andwisdom flowing from the light of this noble aya, todemonstrate the spontaneity and naturalness of the exis-tence of Allah, glory be to Him, and the clarity of Hisoneness. It was printed by the Yeni Gün Press inAnkara. Unfortunately its effects were barely felt duringthat atheistic power-grab, that creeping invasion of athe-ism into the mass mind. The reason: My essay wasextremely terse and condensed; additionally, there werefew who could read Arabic in the Turkey of that era.And so, I am very sorry to say, the errors of atheismflowed through the ranks of men. This has forced me toreturn to this essay and present its proof in Turkish,along with some of its clarifications and explanations.

Since some portions of this proof have already been fullyclarified in other parts of the Risale-i Nur, they will only

be summarized here. Additionally, several other proofsthat are scattered throughout the Risale-i Nur arebrought together in this essay; and each proof comprisesa section of this essay.

IntroductionO human being! Know that there are certain frightfulwords that emit the vile stench of kufr. These wordsleave the mouths of men, then echo from the tongues ofpeople of faith, without their having understood the dan-ger of what they are saying. I will examine three of themost dangerous.

The first: “It happens due to cause and effect; causationis responsible for this.”

The second: “It forms and creates itself; it gives shapeto itself, creates its own existence, and then ceases toexist.”

3Allah: The Arabic word for the one and only God-the same God

worshipped by all monotheists. (Arabic-speaking Jews and Chris-

tians also worship “Allah.”) We have chosen to retain the word

Allah, rather than translate it as “God,” because the word “God”

comes with the historical baggage of old English polytheism,

Christian trinitarianism, the worship of multiple “gods” by

Greeks and other polytheists, and so on.)

4Aya: Verse, evidence, sign, revelation, etc.

5Mu’mineen: Faithful person (people); believer(s). People of iman

(belief)

In the name of Allah3 the all-merciful, all-compassionate:"Their Prophets said: Can there be any doubt about Allah, creator of the heavens and the earth?" (Qur'an, 14:10)

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The third: “Nature requires this; it isnatural; it is nature that is responsi-ble for this.”

Indeed, since things undeniablyexist, and since every existing thingcomes into existence with a certainexcellence and wisdom, not outsideof time, yet forever renewed; then, oatheist! You must say either that cre-ated things, such as this or thatanimal, are created by worldlycauses, or that they come to exist asthe result of a confluence of materialcauses, or that they create them-selves, or that they come intoexistence as required by nature, or asnatural effects; or, alternatively, youmay say: It is the All-Powerful, All-Glorious Creator who creates them.

Since reason dictates that these arethe only four possibilities, if it can beproved that the first three are barren,empty, or impossible, then by neces-sity the fourth – the way of DivineUnity – will be proved beyond anydoubt.

The First WayThis is the way that says: The sum ofworldly causes is what creates,brings into existence, and givesshape and form to things. We willmention only three of its manyimpossibilities.

The First Impossibility

An analogy will help make thingsclear: Imagine a pharmacy with hun-dreds of medicine bottles filled withvarious chemical substances. Nowimagine that an active, life-givingremedy is required from these mate-rials to counteract a case ofpoisoning. Imagine that we enter thepharmacy and discover a huge num-ber of these active remedies, each

one made up of a complex mixture ofthe many compounds from the vari-ous jars and vials, and each onecontaining the precise amounts ofeach necessary compound: Oneounce of this one, three ounces ofthat one, ten ounces of another, andso on, such that from each one wastaken a different amount, to makeeach of the remedies; and yet if evena slightly larger or smaller amounthad been taken from any of the med-icine bottles, none of the remedieswould have been effective.

Now let us examine more closely thechemical composition of these life-giving antidotes to poison. Wediscover that certain precise quanti-ties of each substance have beencarefully measured out, in traceamounts so small they are almostimpossible to determine, in such away that if even an atom's weight hadbeen added or subtracted, the rem-edy would have completely lost itspotency.

To summarize: An assortment ofchemical compounds has been pre-pared with a variety of carefullymeasured ingredients – ingredientsso carefully measured that theirmeasurements are on the thresholdof measurability. Is it reasonable toconclude that such a painstakingly-prepared array of remedies somehowresulted from some bizarre accident?Could they be the result of a stormor an earthquake that struck thepharmacy and somehow mixed upthe ingredients into precisely-pre-pared quantities and formulas, suchthat all of them would be perfectantidotes and life-giving remedies?Could anything be more illogical,unreasonable, and impossible?Could there be a grosser superstitionthan to imagine such a thing? Could

any absurdity be more absurd? Evena donkey - were it a half-wit amongdonkeys - could not help but say, if itcould speak: “Whoever said this isan idiot!”

And in light of this illustration, wesay: Each living being is like anactive potion, and each plant is a life-giving remedy, a living antidote topoison. A living being, like a potion,is a perfect admixture of a large num-ber of parts and finely detailedmaterials, assembled in a delicatebalance of the utmost sensitivity.There can be no doubt that ascribingthe chain of creation of this gloriousCreator to material causes and ele-ments, by saying “reality is the resultof material cause and effect,” aresuch an absurd impossibility that itcan only be the product of an unbal-anced mind. This materialistposition is the equivalent of sayingthat delicately-prepared life-givingpotions mixed themselves up by acci-dent, in perfect proportions, fromtheir chemical constituents.

In Brief: The living matter that hasbeen prepared, in perfect balance, bythe power of divine decree of the All-Wise, All-Just Creator of this vastuniverse, this gigantic and fantasticpharmacy, could not possibly existwithout the Creator's limitless wis-dom and limitless knowledge, andthe divine will that comprises andencompasses everything. Who couldpossibly be so wrongheaded as tobelieve that such creations resultfrom the outpourings of blind, deafand dumb material factors andforces, or that they are “just natural,material things,” or “the product ofmaterial causes”?

There can be no doubt that the pro-ponent of this doctrine, who holds

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that such a marvelously-preparedremedy somehow created itself atrandom, is the worst of troublemak-ers, the greatest of imbeciles, andthe utmost hallucinator of drunkenhallucinations. Indeed, such kufrexceeds the wildest delusions of themaddest drunkard.

The Second ImpossibilityIf the all-powerful, all-glorious Onewere not the source of creation, andif instead creation resulted frommaterial factors and forces, it wouldthen be necessary for most of thesematerial causes to enter into andaffect the being of every creature;and these utterly unconnected,clashing material causes would thenneed to come together, of their ownaccord, in finely-adjusted harmoniesand perfectly-balanced proportions –for example, in the body of a tiny fly.This is such a blatant impossibilitythat even an intellect the size of adust mote from the wing of that tinyfly would reject it, saying: No WAY!How absolutely ludicrous!

It is indeed the case that the body ofa tiny fly exists in a complex rela-tionship with the factors and forcescommon to all beings, and in factcould be said to be a concise sum-mary of those factors and forces. Butif this did not result from theabsolute power of Allah, then thesematerial causes would have toswarm around the fly and enter intoits minuscule body – even the cell ofits eye, which is a miniature replicaof its body.6 This is because thosecauses, if they were merely material,would need to exist in proximity totheir effects. And in that case, all ofthe material forces and factors fromevery corner of the universe, with allof their wildly diverse natures,would have to materially enter into

that exquisitely small cell and dotheir work with the utmost profes-sional skill, craftsmanship andthoroughness! Would not such asupposition shame the most simple-minded sophist?

The Third ImpossibilityIf we discover that something bearsthe traces of an all-encompassingunity, as if formed by a single hand,we may be certain, according to thewell-established rule “only unitycan produce unity,” that it wasindeed effected by a unitary source.And if that thing is of the utmostexcellence in its order and balance,its delicately harmonious perfec-tion, its mastery of the whole of life,it clearly cannot be the product ofmany hands, which would haveimbued it with divisiveness andstrife. Instead, it can only haveemanated from the single hand ofthe All-Powerful and All-Wise. Toattribute this creation that is sobeautifully-organized and perfectly-arranged, with such amazingbalance and unity, to the hands of agreat many natural causes that areblind, deaf, undisciplined, and apa-thetic, without feelings orintelligence, thrown together ran-domly into an even more blind,deaf, and stupid mixture - and toclaim that such a heap of randomcauses created this wondrous cre-ation, singling it out from among thelimitless possibilities – is to acceptimpossibilities piled upon impossi-bilities. Such an idea is the furthestthing imaginable from the productof a balanced intellect.

Let us leave this impossibility asidefor a moment, and examine thealleged workings of these “materialcauses,” which can only exert theireffects through direct, tangible con-

tact. These tangible material causescan only affect the exterior surfacesof living organisms, but are neverfelt in their interiors - which aremore finely tuned, harmoniouslyorganized, gracefully created, andcongruently achieved than theirexterior surfaces. Additionally,micro-organisms and tiny life forms,which are far too small to allowroom for all of these supposed mate-rial causes (whose “hands” cannotpossibly reach their interiors), areeven more marvellously perfectedworks of genius than the largestcreatures.

Therefore no-one could possiblyattribute the creation of such crea-tures to causes that are blind, deaf,ignorant, crude, widely separatedone from another, and indeed mutu-ally opposed to each other, exceptone who is blind beyond blindness,and deaf beyond deafness.

6This statement seems to anticipate the dis-

covery of DNA and subsequent discoveries

that every cell’s DNA contains a complete

template of the whole organism, in a rela-

tionship to the larger organism not unlike

those of the “cells” of holographs and frac-

tals to the larger holograph or fractal. Be-

diuzzaman’s insight into the “deep

structure” of physical reality, as it wouldbe elucidated by microbiology and chaos

theory, is astonishing.

Some days we need to sigh due to all the goals thatwe should achieve. Everything is needed to pro-ceed. Literally, humankind should search for

undisputed subjects such as cosmology in the viewof existence and creation. While scientistsare searching for the beginning of thecosmos (universe), they try tofigure out where thehuman beingswere. ‘Manis createdfrom anextract ofclay’. It waswritten in theQur’an fourteenhundred yearsago. Scientists fig-ured it out in thetwenty-first century.One of the scientists,who is also chairman of auniversity, says that: “It isimpossible for a man, who isilliterate, to know all aboutembryology and cosmology. Hecannot figure out all these scientificthings from his own mind. There mustbe a secret. Maybe, it is a miracle.”The idea of the scientist shows how heed-less some philosophers are. They all believein nature and hang on to its apparent beauty

but cannot approach its reality.Moreover, they observe some sciences such as cosmologyand embryology. These sciences are distant from the ori-gin of Islam in the prospect of their explanation. Forinstance, the earth and the heavens were separated in thebeginning of creation of the universe. These entities, theearth and the heaven were separated by Allah. The proofis in one of the verses in the Qur’an: “Have not those whodisbelieved known that the heaven and the earth wereone connected entity, then we separated them?’’ (21:30)Yet, some scientists lack benefiting from all these versesin the way of belief in Allah.In short, let our soul find out the virtues. The dispositionknows the way, where to go. The only thing we shoulddo is not to stop the sound of our conscience, heart and

spirit, rather knock on the door with our sinceresupplication. WESSELAM

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Universal Qur’an

Hacer

Cayabatmaz

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How the Quranshapes the brain


"If it wasn't for their political problems and con-stant fighting between each other, the Muslimswould have been on the moon by the 1400's"

was the statement made by a non-Muslim professor in a400-level undergraduate class on the history of science.It seems that the rate of discovery and advancement inscience achieved by the Muslims was quite impressiveand has yet to be replicated. What was it that they weredoing that allowed for their fast progress?

The teacher in me immediately thinks about their edu-cation system, and the neuroscientist in me wants toexamine the factors involved in shaping the brains ofsuch a civilization. Interestingly, many Muslim religiousscholars will say something about how the Muslimswere the leaders when the Quran was the center of theireducation, and only when they abandoned the Quranthat they lost their reign. The amazing thing about thisis that while Muslim religious scholars are typically talk-ing about spiritual and moral realities, there is actuallya material reality to what they're saying, which takesplace in the brain.

A quick disclaimer here: The list of all that is affected inthe brain by the Quran and how that can influence otherfunctions is quite exhaustive. But in the interest of keep-ing it short, I chose some major areas to present in thisarticle.

Before getting into the brain and how the Quran changesit, one should be familiar with how traditional Muslimeducation took place. In case you're wondering whereI'm getting this from, it's from reading the biographiesof major figures of scholarship in the traditional Muslimworld such as Ibn Rushd, Ibn Sina, and others. This isalso based on my personal experience and what I havebeen told by some of my teachers.

The very first thing taught to an aspiring student was

the Quran, which had to be memorized completely.Unlike anything else encountered in spoken Arabic,Quran recitation is a very specific science. Local dialectsof Arabic or different ways of pronunciation are not per-mitted when reciting the Quran. In fact, part of learningthe Quran is learning what is called in Arabic, “taj'weed”which means elocution. The very first thing the studentmust do is replicate exactly how the teacher is recitingthe verse. This refers to where individual letter soundsare being generated in the mouth and throat and wherethe tongue is to be placed exactly. Once this is done, thestudent writes the verse on a wooden board in the Oth-amni script, which follows different spelling rules thanregular Arabic writing. The student then takes his boardand goes away to memorize the verse. A typical memo-rization session for a beginner starts with repeating oneverse multiple times as it is read on the board to alsomemorize how it is spelled using the Othmani script.The next day the student reviews the verse several timesbefore returning to the teacher to receive the followingverse. After repeating it with the teacher to ensure exactreplication of sound and pronunciation, the studentwrites the new verse and goes away to begin a new mem-orization session. The third day begins with reviewingthe first verse one final time, followed by the secondverse several times before going to receive the thirdverse. On the fourth day the first verse is not reviewedanymore as it would have taken hold in memory, andthe second verse takes its place for being reviewed whilethe third verse is repeated several times before going toreceive the fourth verse. At the end of the week is a com-plete review session for everything that was memorizedin the previous days.

As the days pass the capacity for memorization increasesand the student is able to take on several verses or evenpages at a time instead of only one or two verses. Thewriting using Othmani spelling continues, as well as thereview sessions.

By Abu Talib

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Eventually, the whole Quran having more than 6,200verses is memorized word for word with their specificpronunciation and Othmani spelling. Now the hard taskbegins as the student works to review all the verses ona monthly basis so as to not forget them. This usuallymeans taking the 30 parts of the Quran as it has beendivided to facilitate memorization and reviewing onepart every day until all 30 have been recited by the endof the month.

It should be mentionedhere that the Quran has10 different modes ofrecitation. This refers tothe placement of diacrit-ical marks on the wordsand how certain wordsare pronounced. Somestudents take this taskon and memorize theQuran in all the differentmodes of recitation,which requires a verycareful attention towhere the pronuncia-tions are different sothey're not confusedwith each other givenhow subtle they some-times can be.

There are a couple ofimportant qualitiesabout the Quran thatrelates to how it sounds.Verses in the Quranrhyme and changerhythm often, whichgives a pleasurable effectto the listener. Further-more, as one recites,they're supposed to sing it rather than simply read it. Infact, the very practice of Taj'weed (elocution) forces thereciter into a singing tone as they enunciate the words ofeach verse.

A final note to bring up is in regards to the Arabic lan-guage and writing in Othmani script. Part of studying thedifferent modes of recitation requires the student to

write not only in an unusual spelling, but also to excludethe diacritical marks from the words. This would allowthe student to learn the variations of recitation withouthaving the diacritical marks visually interfere with theirmemorization of different modes of recitation. Moreover,the grammar of the Arabic requires the proper use of dia-critical marks in pronunciation so as to not confusethings such as the subject and predicate. This means thatthe one learning the Quran must always keep track ofhow the words are enunciated so as to not alter the over-

all meaning of the verse.

How all of this relates tothe brain is quiteimpressive. The brain isrecognized to be a mal-leable organ that canchange its connectionsand even its size of cer-tain areas based on howactive they become.Understanding howinvolved the brain is ofsomeone learning theQuran using the tradi-tional Muslim methodcan explain how theywere able to achievesuch success in theirknowledge endeavors.

While learning theQuran, the careful atten-tion to listening andpronunciation of versesstimulates an area of thebrain located in the tem-poral lobe. Thetemporal lobe is alsowhere the hippocampusis located, which is the

memory consolidation center. It's also the brain regionactivated for processing of musical sounds such as thecase when the Quran is recited. Moreover, it becomesinvolved when the student engages in handwriting exer-cises similar to the ones on the wooden board. Wherethis matters is that this is the part of the brain whoseactivity levels and capacities have been correlated with aperson's aptitude for learning new information. The

‘

’

What was the Muslims'secret for theirexponential rise inscientific advancementand contribution tohuman knowledge?Literally, the Quran whenit was the centre of theireducation system.

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more activation this area receives,and the more involved this activa-tion is such as the case with theQuran, the better and more efficientit becomes in its functions for learn-ing and memory.

The parietal lobes are also quiteheavily engaged as one learns theQuran. The left parietal lobe dealswith reading, writing and functionsin speech. It's also the part whoseactivity is important for math andlogic problems. The right parietallobe handles speech tone, which isrelated to elocution. It's alsoresponsible for visuospatialrelationships and under-standing facialexpressions. The frontpart is responsible for thesense of touch discrimina-tion and recognition,which is active during hand-writing. The back part playsan important role in attention.Both lobes are also activated duringskill learning tasks. Overall, havingparietal lobes that have been wellactivated translates to better logicand math-solving skills, eloquencein general speech, better ability atreading emotional states from facialclues, improved attention, andenhanced capacity for understandingvisuospatial relationships. This lastone can explain why Muslims wereso good at astronomy.

Other brain regions, the activity ofQuran recitation strongly activate,are the frontal lobes and the primarymotor cortex. The frontal lobesactivity deals with higher order func-tions, including working memory,memory retrieval, speech productionand written-word recognition, sus-tained attention, planning, socialbehavior, in addition to others. For

example, as the student is readingthe Othamni script, his brain mustquickly decide on the proper pro-nunciation of the word, whichwithout the diacritical marks meansit must be distinguished from otherpossibilities that include not onlywrong words, but also wrong enun-ciation depending on the specificrecitation he's using out of the 10valid ones. The amazing thing aboutthis is that the brain after practicewill do

thesethings without con-scious control from thestudent. This trains thearea of the brain responsible forinhibition, which is important forsocial interaction. Children withADHD have been shown to have thisarea to be under-developed.

Given the Quran's content that forexample includes descriptions ofindividuals and places; it activatesthe occipital lobes, which areinvolved in generating mentalimagery. This brain region is alsoimportant in visual perception.Becoming active as a result of gener-ating mental imagery indirectlyimproves visual perception capaci-ties since the area activated is withinthe same region. The Quran is also

rich in its content for history, para-bles, and logical arguments, all ofwhich recruit different areas thatbecome more efficient and betterconnected as they are continuallyactivated due to the consistentreview sessions.

Putting all this together, it's no won-der Muslims were able to make suchvast contributions to human knowl-edge in a relatively short amount oftime, historically speaking. After the

aspiring student during the heightof Muslim rule has mastered

the Quran, his education inother sciences began by

the time he was in hisearly teenage years.Given the brain's mal-leable nature, theimproved connec-tions in one regionindirectly affect and

improve functions inadjacent locations. The

process in studying theQuran over the previous

years has trained his brainand enhanced its functions relat-

ing to visual perception, language,working memory, memory forma-tion, processing of sounds,attention, skill learning, inhibition,as well as planning just to name afew. Now imagine what such an indi-vidual will be able to do when theytackle any subject. It makes sensehow someone like Imam Al Ghazalican say he studied Greek philosophyon the side during his spare timeand mastered it within 2 years.

What was the Muslims' secret fortheir exponential rise in scientificadvancement and contribution tohuman knowledge? Literally, theQuran when it was the centre oftheir education system.


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Arab Spring:Springboard to Democracy, Spring time for Islam

The "Arab Spring" revolutionsof 2011 have been aptlydescribed by UK history pro-

fessor Martin Evans as driven byimmense frustration:

"This frustration is rooted in angertowards their leaders – widely per-ceived as old and out of touch – forallying themselves with the UnitedStates and its ‘war on terror’, as ameans of justifying the repression oftheir own peoples. Indeed, EugeneRogan, author of The Arabs hasdescribed the cumulative humilia-tions endured by Arabs during theten years since September 11, 2001as the 'worst decade in modern Arabhistory.'"(1)

Arab frustration has been buildingfor many years. As an long-timeobserver of the Middle East, I wasnot surprised by the uprisings in

Tunisia, Egypt, Yemen, Bahrain,Libya, Syria, and elsewhere. The realsurprise was that it didn't happenearlier.

Soon after I began my Arabic Ph.D.program in 1994, I started watchingArab news channels to practice myoral comprehension. These newschannels were all the same: Run bythe government, they lavishedpraises on the nation's dictator.There was never anything remotelyresembling honest reporting. These"news" shows would devote most ofeach broadcast to obsequious reportsof Arab dictators meeting and greet-ing each other, and occasionallymeeting and greeting non-Arab lead-ers. The newscasters looked bored orfearful, and the message was alwaysthe same: Everything is under con-trol, our great leader is representingus well, so go back to sleep - andwhatever you do, don't think! (Sortof like Fox News, only a whole lotless sophisticated.)

After talking to people from Arabcountries, as well as Westerners whohad been to those countries, I heardstories of the mukhabarat (secretpolice) following people around,arresting and torturing dissidents,and generally sowing fear among thethinking public. Islamic activistswere usually the prime targets ofrepression.

In Morocco, my wife's native coun-try, I heard about how a youngMoroccan man, while studying inGermany, had come across some

unflattering caricatures of King Has-san II and mailed them to friends inMorocco. Unfortunately for him, theMoroccan mukhabarat interceptedthe letters. When he returned toMorocco, he was arrested, tortured,and imprisoned in solitary confine-ment, under horrendous conditions,for more than a year. He emergedfrom prison a walking vegetable - aghost of his former self. The youngman's soul had been destroyed bytorture, simply because he had daredto mock a dictator.

And it wasn't just Morocco. Fromwhat I heard, some of the other Arabcountries were even worse. Thewhole Arab world was being crushedunder the jackboots of brutal, cor-rupt dictators. And these dictatorshad a habit of appointing theirequally corrupt sons to succeedthem.

While I was in Morocco during myFulbright-sponsored dissertationresearch in 1999-2000, a thuggishlooking man followed me aroundduring my travels. With his scars,missing teeth, and hardened fea-tures, this guy was obviously a roughcustomer. Strangely, he spoke almostperfect English! Though he eventu-ally told me that he had been trainedin the US by American military intel-ligence, he never did tell me who waspaying him to tail me. He did, how-ever, urge me to remain permanentlyin Morocco - because, he said, mytwo young sons would grow upspeaking perfect Moroccan Arabicand could go to work for the CIA!

By Prof. Dr. Kevin Barrett

NUR THE LIGHT


(Having studied the CIA's misdeeds,I did not find that a very attractiveprospect.)

I learned that the Arab dictatorshipsalmost all worked closely with theUS and other Western powers, usu-ally against the interests of theirown people. Many of them collabo-rated closely with Israel. Instead ofdevoting available resources to edu-cation, infrastructure, and otheruseful projects, they invested abroadand stuffed their Swiss bankaccounts. Instead of working tounite the Islamic world as oneUmma, they worked to keep itdivided. And instead of applyingIslam, they sought to corrupt andcontrol the nation's ulama. When-ever relatively honest peopleorganized against these corrupt dic-tatorships, usually under the bannerof Islam, they would be ruthlesslyrepressed. Over the decades, hun-dreds of thousands of activists havebeen rounded up, tortured, andkilled.

In 1996, the Emir of Qatar funded anew Arabic satellite channel, Al-Jazeera, that aimed to bring freedomof the press to the Arab world.(Most Arab journalism up until thenhad been either controlled by a localdictator, or warped by Saudimoney.)

Al-Jazeera reported relatively hon-estly on every Arab country - exceptQatar, of course. And it did so withstyle, flair, and a taste for contro-versy. Programs like "al-ittijaal-muakis" (The Opposing View-point) set up the liveliest imaginabledebates on the hottest and most con-troversial topics. Suddenly, payingattention to world affairs, and realiz-ing just how badly you were being

taken advantage of by your local dic-tatorship, was fun, trendy, andinstantly available with a touch of aremote control button.

The result was that from 1996onward, a new generation of Arabsarose. These increasingly literate,current-events-savvy young peoplewanted freedom and transparency,and chafed under the burden of cor-rupt dictatorships. From the late 90sonward, I could see revolution onthe horizon, as the "great leaders" ofthe Arab countries came to beviewed as modern versions ofPharaoh, the epitome of tyranny, theQur'an's biggest negative role model.And when the Zionist-orchestrated9/11 attacks misled the US intolaunching a war on Islam, the Arabpeople - who bore the brunt of theviolence and repression - sawthrough the hoax and responded byturning away from their puppetpharaohs and towards Islam.

Since elections in Tunisia, Egypt andMorocco have resulted in landslidevictories for Islamic parties, it isnow obvious that the biggest politi-cal force among this new generationis Islam. Many Westerners do notunderstand this. "Why Arabs aren’tlike us?" they wonder. "Don't theyrealize that Islam and freedom areopposites, and that religion must bekept separate from worldly affairs?"

Islam does not follow the Westernmodel of separation of church andstate. In Islam, there is no "church"in the Christian sense of an officialreligious bureaucracy. And the pow-ers of the state are limited by Islamicprecepts.

For Muslims, Islam and freedom areindivisible. The message of Islam

originally came to liberate humanityfrom bondage to tribal idols andfalse gods in general. Throughoutthe Muslim-majority lands, Islamhas always been the main counter-force to tyranny. It is only Islamicrestrictions on the use of power thathave prevented leaders from becom-ing tyrants.

Westerners often do not grasp justhow central Islamic ethics are toMuslim societies. People who seekto do good, whose conscience guidesthem to do the right thing, do sounder the guidance of Islam; whilethose who break away from Islam,or fail to practice it, tend to losetheir moral compass. As Bediuzza-man once said, "When Muslimsleave Islam, they become ravenousbeasts. They become completelyungovernable."

That is why reformist political andsocial movements in Islamic coun-tries usually are Islamic movements.That is why those who organize tofeed the poor, house the homeless,and teach the illiterate are usuallyIslamic activists. And that is whythose who challenge brutal, corruptdictatorships also tend to be Islamicactivists.

It is no accident that the revolutionthat set off the "Arab spring" hap-pened in Tunisia, which was ruledby the most secular, anti-Islamic dic-tatorship in the Arab world. OnDecember 17th, 2010, street vendorMohamed Bouazizi set himself onfire as an act of protest and despera-tion. He had been harassed, and hadhis wares confiscated, by govern-ment officials who were obeyingIMF orders to destroy the traditionaleconomy, to make way for the multi-national corporations.

NUR THE LIGHT


Selling in public streets and marketsis the heart of the traditional Islamiceconomy. (Shariah gives us the rulesof what a free and fair Islamic mar-ket should look like - and it wouldlook a lot more like a traditionalmarket with street vendors than likea shopping mall or a Wal-Mart!) Sowhen the Tunisian publicresponded with outrage to thewrongs done to Mohamed Bouazizi,they were revolting against a brutalsecular dictatorship bent ondestroying Tunisia's traditionalIslamic society - a dictatorshipwhose policies were ruining the eco-nomic prospects of the poorer andmore devout classes while enrichingthe secular elite. They were alsorevolting against a government thatwas totalitarian in its attempts tocontrol every aspect of Tunisianpublic life, and which was devotedto stamping out Islam, its chief com-petitor in the struggle for the heartsand minds of the people.

Less than a month after MohamedBouazizi's desperate act, theTunisian people's uprising forcedPresident-for-Life Ben Ali to flee thecountry and resign. And less than ayear later, in October 2011, a previ-ously-banned Islamic political party,the Nahdah Party, swept to power inTunisia's national elections. Clearly,the Tunisian people have rejectedthe secularist identity the dictator-ship tried to impose on them andreturned to Dar al-Islam.

The Tunisian revolution quicklysparked a similar uprising in Egypt,called the thawrat 25 yanayir (Janu-ary 25th revolution). Large crowdsbegan occupying Tahrir (Libera-tion) Square in Cairo and otherpublic spaces demanding the resig-nation of the wildly unpopular

dictator Hosni Mubarak.

Mubarak blamed the unrest on"Islamists," and sent his goons to setfire to Coptic churches in Alexan-dria, in order to pin the fires on his"Islamic terrorist" enemies. But theEgyptian people, who know that 9/11and other "Islamic terrorist" inci-dents have been false-flag insidejobs, saw right through Mubarak'sploy. As British journalist YvonneRidley wrote:

"When I walked through TahrirSquare at the height of the Egyptianrevolution and saw the spirit ofbrotherhood between Christiansand Muslims with my own eyes, Iwas moved to tears. For years, thedestructive regime of HosniMubarak had sought to keep the twofaith communities apart and nowthere is sinister evidence fromsecret Ministry of Interior docu-ments that it was Mubarak’shenchmen who planted bombs inCoptic churches to fuel the sectari-anism that pitted Muslim againstChristian. However, the Egyptianpeople broke free from such divisivetyranny and came together in aunity that transcended religions,cultures, gender and generations."(2)

After two weeks of arrogantly belit-tling and condescending toprotestors while sending thugs toattack them, Mubarak finallyresigned on February 11th to facecriminal charges. The Egyptian mili-tary seized power and said it wouldmaintain order until elections couldbe held later in the year. Demonstra-tions continued, with protestorsdemanding that the military stepdown in favor of quick elections. InDecember 2011, when the firstround of elections finally arrived,

"Islamist parties captured an over-whelming majority of votes"(MSNBC) with the Muslim Brother-hood's Freedom and Justice Party infirst place, and the Salafi Nour Partycoming in second.(3) Like Tunisians,Egyptians sent a strong messageagainst Western domination and sec-ularism, insisting that their realidentity was with Dar al-Islam.

Meanwhile, two more Arab dictatorshave been overthrown in 2011:Libya's Muammar al-Qaddafi andYemen's Ali Abdullah Saleh.

Libya's "revolution" began withprotests and government repression,but quickly evolved into a civil warbetween anti-Qaddafi forces mostlybased in eastern Libya, and Qaddafi'sforces based in western Libya. Inter-vention by NATO airpower, whichsubjected Libya to massive bombing,allowed the anti-Qaddafi forces to tri-umph by late fall of 2011. Unlike theEgyptian and Tunisian revolutions,which seem to have enjoyed onlyambivalent Western support (pre-sumably because they overthrewpro-West dictators) the Libyan civilwar overthrew a dictator who wasnot a reliable puppet of the West. Asof this writing it is too early to seewhat the outcome will be; but myguess is that within a year or so elec-tions will be held, and Islamicparties will do well, as they do every-where in the Islamic world whenthey are free to enter the politicalarena. (One of the biggest complaintsabout Qaddafi was that his approachto Islam was idiosyncratic andunorthodox; his main opponentswere always Islamic activists.)

Three more "Arab spring" revolu-tions have been boiling over for mostof 2011: Those in Yemen, Bahrain,

NUR THE LIGHT


and Syria. In Yemen, former Presi-dent-for-life Ali Abdullah Saleh isstepping down in December, 2011after almost a year of turmoil. Salehwas hated by the Yemeni people inpart because he cooperated with theIsraeli-instigated, US-operated "waron terror" - which the majority ofYemenis, like other Muslims, knowis a hoax and a disguised war onIslam on behalf of Zionism. One ofhis most influential opponents is thereligious scholar, Abdul Majeed al-Zindani, labeled a "terrorist" by theZionists and their American follow-ers because he advocates Palestinianresistance to Zionist occupation, aswell as resistance to any US invasionof Yemen. Another key figure is thewidely-respected general, AliMohsen al-Ahmar, who joined othertop Yemeni army commanders in acourageous decision to protect pro-testers rather than attack them.Given the sympathies of these andother leaders, and the sentiments ofthe people, Islamic activists arepoised to be the main beneficiariesof the wave of democracy in Yemen.

In Bahrain, the February 14th revo-lution remains unfinished, due tothe massive, brutal wave of repres-sion unleashed by King Hamad, apuppet of Saudi Arabia and the Westwho is opposed by the majority ofthe population - especially the Shi'aMuslims who form a majority of thecountry's citizens, but who are rele-gated to second-class status in theirown land. The government violenceunleashed in Bahrain so far includesa brutal pre-dawn raid on demon-strators at the Pearl Roundabout onFebruary 17th; a large but undeter-mined number of killings, includingmurders of peaceful protesters in thestreets and after they had been takeninto custody; widespread torture;

the shutting down of the nation'sonly independent newspaper; andthe invasion and brutalization of thenation by Saudi troops, at the invita-tion of King Hamad. But the West,which rules Bahrain through its pup-pet monarchy - and loves to spin thestory as a "Sunni vs. Shi'a clash" -has looked the other way, and thepeople of Bahrain have not yet suc-ceeded in liberating their nation.

In Syria, the socialist Ba'ath Partygovernment of Bashar al-Assad hasbeen challenged by protests thatbegan in January 2011 and twomonths later escalated into an upris-ing. To understand the situation inSyria, some historical background isnecessary.

Assad's Alawite (Shi'a) sect repre-sents less than ten percent of thepopulation, yet completely controlsthe security services. The Ba'athParty runs the government in largepart through its collaboration withChristians and other minorities - dis-empowering the Sunni Muslimmajority, which makes up more than75% of Syria's population. Syria'sBa'athist dictatorship, which came topower in 1963, has a history of bru-tally repressing Sunni-based Islamicinsurgencies. In 1982, the Ba'athgovernment massacred tens of thou-sands of people in Hama during anIslamic uprising there. Today, theSunni-dominated regions have seenthe biggest protests, and the opposi-tion claims that many thousands ofdemonstrators have been killed -estimates hotly debated by the Syr-ian authorities. An oppositionparamilitary group called the FreeSyrian Army (FSA) has arisen withthe express aim of defending protes-tors, but which has militarilyattacked government installations

even in the absence of protests.Adding to the confusion, groups ofbandits, Kurdish nationalists, Zion-ist-American provocateurs, Islamicinternationals, and others are said tohave participated in the endemic vio-lence. As of early December, reportsfrom Daraa claim that there havebeen few demonstrations, but thatpeople were still being randomlyshot in the street by rooftop snipersof undetermined identity. Someblame the regime, while others sus-pect that US or Israeli paramilitaryterrorists are trying to further desta-bilize Syria by spreading randomviolence. Tariq Ramadan summedup the confusing stalemate in Syria:“We are touching the Shiite-SunniMuslim divide, relations with Iranand the US/EU-China/Russia divide– it is very complex and that’s whythings haven’t moved.”(4)

Elsewhere in the Arab world, revo-lutionary embers are smoldering buthave yet become wildfires. In theIslamic Maghreb, thousands of pro-testors came out in Algeria(February 12th and 19th) andMorocco (February 20th), but bothmovements have been kept undercontrol by government concessionscombined with selective repression.In Morocco, royal concessions led tothe recent victory of the Islamicparty Justice and Development(PJD) in parliamentary elections -what The Economist called in itsheadlines "Yet another Islamist vic-tory." (5)

Though the West, and especially theZionists, seem uneasy about the riseof Islam and democracy in the Arabworld, some opponents of Westernimperialism and Zionism are alsoskeptical. Tariq Ramadan has notedthat beginning in 2004, activists and


NUR THE LIGHT

bloggers from Egypt, Tunisia, andacross North Africa received non-vio-lent activism training from the USState Department. “Let’s not be naïveor conspiratorial. I totally opposethis idealistic appraisal of a move-ment that was born from nothing oryoung people who simply rose up,”Ramadan says. (4) He argues thatthe Arab Spring is in large part thecreation of the US Empire, whichwas forced to change its approachto controlling the Middle East asaging and increasingly unpopulardictators began to forge ties withRussia, China, and other relativelyindependent outside forces.According to Ramadan's analysis,the Arab Spring has destabilizedthe Middle East, and the Americanpolicy-makers hope this will helpkeep the region in the Americanorbit. In particular, they want tomake sure the Arab countries arefinancially dependent and forcedinto debt slavery via IMF loans. Inshort, the US leadership, itself partof the usury-based empire of thebig international banking families,is working to maintain and extendthat empire in the Middle East, andthey are manipulating the ArabSpring accordingly.If the above analysis is correct, an

increasingly Islamic and democraticMiddle East may be forced to choosebetween following Islam - whichmeans banning riba and ejecting theIMF, courting a break with the West,and inviting economic and militarydifficulties - and compromising withthe forces of dajjal. It will also face

some hard choices concerning howbest to deal with its psychotic Zionistneighbor, whose current leadershipis hoping to trigger a general Mideastor even World War that would givethem "fog of war" cover to finish theethnic cleansing of Palestine.

Though only Allah knows thefuture - and Allah is "the best ofplotters" (Qur'an 8:30) - the ArabSpring of 2011 strikes me as apositive development. Allahloves justice, and whenoppressed people rise up anddemand justice, this can onlyplease Him. Yes, any bloodshedis tragic. But as the Qur'an makesclear, "injustice is worse thankilling" (2:192). And this year'stransformation of the region hasbeen one of the most nonviolentrevolutions in history.

The combination of Islam anddemocracy, in nations withincreasingly educated and awarepopulations, may prove a potentantidote to imperialist oppres-sion. Let us make du'a for ourMuslim brothers and sisters inthis region as they struggleagainst zulm (oppression,tyranny) and work for a morejust, more Islamic society.

(1) Martin Evans, "Algerian Specificities: Algeria’s Place in the 2011 Arab Revolutions." Muftah March 2, 2011

(http://muftah.org/?p=887).

(2) Yvonne Ridley, qtd. in "Yvonne Ridley: On Arab Dinosaurs and False-Flags." Muslims for 9/11 Truth, March 21st, 2011

(http://m911t.blogspot.com/2011_03_01_archive.html)

(3) MSNBC, "Islamists dominate latest Egypt election results." December 4th, 2011

(http://www.msnbc.msn.com/id/45540682/ns/world_news-mideast_n_africa/t/islamists-dominate-latest-egypt-election-

results/#.TuFJVEqSmwQ).

(4) Simon Bradley, "Tariq Ramadan: 'I don’t see any sign of an Arab Spring'.” SwissInfo.ch, November 17th, 2011 (http://www.swiss-

info.ch/eng/specials/the_arab_spring/I_don_t_see_any_sign_of_an_Arab_Spring.html?cid=31580164)

(5) "Morocco's election: Yet another Islamist victory It is not yet clear how far the king will yield power to the people." The Economist.

December 3rd, 2011 (http://www.economist.com/node/21541058

‘

’

The combination ofIslam and democracy, in nations with increasingly educated and awarepopulations, mayprove a potent antidote to imperialist oppression.

NUR THE LIGHT


WORLD

NEWSIslam OvertakingCatholicism in France

Islamic mosques are being builtmore often in France thanRoman Catholic churches, and

there now are more practicing Mus-lims in the country than practicingCatholics. Nearly 150 new mosquescurrently are under construction inFrance, home to the biggest Muslimcommunity in Europe. The mosque-building projects are at variousstages of completion.....By contrast,the Roman Catholic Church inFrance has built only 20 newchurches during the past decade,and has formally closed more than60 churches, many of which are des-tined to become mosques.

Israel Cancels DefenseDeal With Turkey

Israel has canceled a $141 mil-lion defense deal with Turkey, areflection of the steep deteriora-

tion in relations between the former'allies'. Israeli officials are concernedthat Turkey could deliver the state-of-the-art airborne intelligence unitsto third parties hostile to Israel.

Germany has approved the sale ofAnother Dolphin-type Military Sub-marine to Israel.

A senior German official says thegovernment has approved the subsi-dized sale of another Dolphin-type

military submarine to Israel. Theofficial says Germany has set asideeuro135 million ($180 million) innext year's budget to pay for about athird of its cost.

Dolphin-class submarines are capa-ble of carrying nuclear-tippedmissiles, but there is no evidencethat Israel has armed them withsuch weapons.

Israel already has three Dolphin sub-marines from Germany - onehalf-funded and two entirely fundedby Berlin, a staunch Israeli ally. Anagreement between the two nationsincluded an option for another sub-sidized submarine which was nowactivated at Israel's request.

500,000 Yemeni KidsFace Death: UNICEF

The United Nations Children’sFund (UNICEF) has warnedthat about half a million

Yemeni children are at risk of dyingby the turn of 2012 over severefamine and malnutrition.

“500,000 of these children are at therisk of dying or at the risk of beingphysically and mentally impaired.”UNICEF’s regional director MariaCalivis said.

Calivis’s remarks come after visitingYemen to see first-hand the impactof malnutrition on children’s healthin the crisis-hit country.

She also warned a looming humani-tarian crisis in Yemen, saying a yearof political turmoil has doubled thenumber of malnourished children inthe country.“Conflict, poverty and drought, com-

pounded by the unrest of the previ-ous year, the high food and fuelprices, and the breakdown of socialservices, are putting children’shealth at great risks and threateningtheir very survival,” she noted.

With 58 percent of children stunted.Yemen has the second highest rateof chronic malnutrition among chil-dren in the world after Afghanistan.Shortage of clean water, sanitationand foodstuffs has doubled the num-ber of children affected withmalnutrition in the country.

UNICEF has asked for USD 50 mil-lion to be able to meet children’surgent humanitarian needs in 2012.

Jordanian Jailed for Burningthe King’s Picture

AJordanian youth activist hasbeen sentenced to two yearsbehind bars on charges of

insulting King Abdullah II by burn-ing a picture of the country’s rulingmonarch.

“The (military) state security courtsentenced Uday Abu Issa, 18 yearsold to two years in jail. He has beenfound guilty of undermining theking’s dignity.”

The teenager set fire to a picture ofthe king earlier this month after hetore it off a municipal wall in Mad-aba, south of Amman. He said he wasenraged over the death of a municipalworker who committed self-immola-tion after his contract has beenterminated. Abu Issa’s lawyer sent aletter of apology to the king but didnot receive a reply. “Burning a royal’simage as a political statement shouldnot be criminally prosecuted,” “to

NUR THE LIGHT


prosecute this act would send a chill-ing message that criticizing the kingis off limits,” urged ChristophWilcke, a senior HRW Middle Eastresearcher.

Many Jordanians have taken to thestreets on an almost weekly basisover the past year, demandingreforms and accusing the governmentof corruption. However, the protestshave always stopped short of directlycriticizing the royal family, which ispunishable by time in prison.

Kuwait Gives MoreLand to US Military

Kuwait has reportedly pro-vided the US Army with 10hectares of its Failaka Island

to be used for US military bases.According to Kuwaiti media, theUnited States has stationed about15,000 new troops in its militarybases in Kuwait. The troops have

been relocated to Kuwait from Iraq.The United States has also installedradar and missile systems in theKuwaiti seaport region of Shuaiba,the report said.

The report comes despite Kuwait’sdenial in November 2011 that thecountry would host more US troops.The US currently has several militarybases on an area of about 40 percentof Kuwait’s land. Kuwaiti residentsare not allowed to pass without apermit through these areas.

Americans Hide in USEmbassy in Cairo

Several Americans have takenrefuge in the US Embassy inthe Egyptian capital over fears

of being arrested after Egypt’s militaryjunta accused them of orchestratingprotests against the country’s rulers.US State Department spokeswomanVictoria Nuland on Monday con-

firmed that the US Embassy wassheltering “a handful” of Americansworking for the US-funded Interna-tional Republican Institute of Cairo.Sam LaHood, the son of US Trans-portation Secretary Ray LaHoodwho supervised the institution’swork in Egypt, is among those hid-ing in the Embassy. Egyptianofficials banned several of the insti-tutes’ staff members from leavingthe country through the Cairo Inter-national Airport. The ban wasissued after Egyptian military forcesraided several NGO’s with thecharge of receiving financial supportfrom the US. The InternationalRepublican Institute, chaired byRepublican Senator John McCainsince 1993, claims to be promotingdemocracy and freedom around theworld. McCain earlier threatenedCairo that Washington could cutoff its annual USD 1.5 billion aid toEgypt should the travel ban on theinstitution’s staff members not belifted.

Tercüme Hizmetleri: TABİAT RİSALESİNİN YENİ TERCÜMESİ TAMAMLANDI

Risale-i Nur hizmetleri, dünyanın hertarafında aşkla şevkle devam etmekte-dir. Erkek-kadın, genç-yaşlı, yedidenyetmişe ehl-i iman kardeşlerimizgücünün yettiğince, dilinindöndüğünce Kur'an'ın mesajını,Risale-i Nurları vasıta ederek dahadoğru, daha anlaşılır bir şekilde insan-lığa anlatma gayreti içerisindeler.Şüphesiz Risale-i Nur hizmetlerininherbir parçasının, kendine hashususiyeti, kendi alanında birinciliğivardır. Bu parçalardan birtanesi olanRisale-i Nurları tercüme hizmetleri deimana, Kur'an'a büyük hizmetler-dendir. Amerika Yeni Asya Vakfı

olarak Risale-i Nurlar'ı tercüme etmegayreti içerisindeyiz. Kevin Barett,Süleyman Kurter ve Havva Kurter'inçalışmalarıyla Tabiat Risalesi Amerikaingilizcesine tercüme edildi. Dahaönceden Şükran Vahide hanım tarafın-dan İngiltere ingilizcesine tercümeedilen Tabiat Risalesi, Amerikadakiihtiyaca binaen Amerikan müslüman-lara Risale-i Nur'ları daha iyi anlatmagayreti, düşüncesi ve duasıylaAmerikan ingilizcesine tercüme edildi.

Tabiat Risalesi tercüme edilirken bazıtemel kavramlara hiç dokunulmadı.Misal olarak "iman","küfür"kelimeleri aynen yazıldı ve kelimeninhangi manaya hizmet ettiği dipnotdüşülerek izah edildi. BediüzzamanSaid Nursi'nin 1920'li yıllardaykenbahsettiği ancak kendisinden yaklaşık

30 yıl sonra Batı tarafından ilan edilenDNA gibi mevzular dipnotlarda belir-tildi. Bu ve buna benzer çalışmalaryapılarak okuyucunun anlamasınakatkı sağlanmaya çalışıldı.

Amerika Yeni Asya Vakfında herhafta cumartesi akşamları yapılanİngilizce Risale-i Nur dersinin 26şubat akşamı yeni çevirdiğimizTabiat Risalesinin okunmasınaayrıldı. Dersi okuyan ve dinleyenlertarafından anlaşılması noktasındamüsbet tepkiler alındı.

Bu haliyle Risale-i Nurların birçokkişiye ulaşacağı ümidini taşıyoruz.Tercümede emeği geçen, dua edenherkesten Allah razı olsun diyor, biz-leri bu hizmetlerde istihdam ettiğiiçin Allah'a hamd ediyoruz...

Asrın dehşetinden ve her türlü hastalığından kur-

tulabilmek için.

Stresten, belâlardan, musibetlerden, sıkıntılardan uzak,

durabilmek için.

Maddi ve manevi hastalıklardan uzak olabilmek için.

Saadet sırlarını yakalayabilmek, sade, temiz, mutlu bir

ömür sürebilmek için.

İnsanca, hür, mutlu, huzurlu ve hakça yaşayabilmek için.

Her türlü konuda yardım etmek ve yardım alabilmek için.

Hayattan gerçek manada zevk ve lezzet alabilmek için.

Kandan, nefretten, kinden, öfkeden, kavgadan uzak bir

hayat yaşayabilmek için.

İstikameti bulmak, insanlığın en büyük haklarından

adaleti sağlayabilmek için.

Zarardan, hasardan, tahripten kurtulabilmek için.

Rehberi yalnız Kur’an bilmek, onu kabullenmek, ona

uymak, onun hükümlerine göre hareket etmek, ona

bağlılığı sürdürmek ve getirdiği sönmez ve söndürülmez

düsturları tatbik etmek gerekiyor.

Çünkü insanlığın en büyük önderi ve serveri Hz.

Muhammed’i arşı âlâya yükselten onun “Kur’an

Ahlâkına “ olan bağlılığı ve bu konudaki tavizsiz tutum

ve uygulamasıdır.

Çünkü peygamberlerden sonra “insanlığın yıldızları”

olarak vasıflandırılan sahabelerin bu inkâr edilmez özel-

liklerinin yegane izahı ve yorumu onların Kur’an

yolunda yaptıkları o müthiş sadakat ve manevî cihattır.

Çünkü onları takip eden Tabiin ve Tebeitabiinin, ule-

manın, asfiyanın, aktapların ve müçtehitlerin yolu da

Kur’an’ın bu kudsî ve nurlu yoludur.

Bu gün dünyaya yayılan “Nur Hareketinin” ve elinizde

bulunan bu Nur / The Light Dergisinin de bütün amacı,

Kur’an yolunun, O’nun davasının insanlığa anlatılması

ve tebliğ davasıdır.

Son asrın müçtehidi Bediüzzaman’ın bu zamanın âlim-

lerinden önemli bir farkı ve ayrıcalığı; Onun doğrudan

doğruya rehber olarak sadece ve sadece Kur’an’ı kabul-

lenmesidir. Tercih sebebinin istisnasız bu düşünce

olmasıdır. Pek çok yol varken “tek ve en doğru yol” olan

Kur’an yoluna teveccüh etmesidir.

Bediüzzaman’ın Kur’an’ın rehberliğinde, Hz. Peygamber

ders ve talimiyle aldığı mevhibe olan; yani ona ilham

edilen şaşmaz ve şaşırmaz ilim ve bunun ışığında

okuduğu sosyal hayat geçirdiği bunca tecrübenin yegane

farklılığı ve etkinliği buradan gelmektedir.

Bütün bunların Risalei Nur Külliyatında ifadesini bulan ori-

jinal ifadelerden birkaç örnek vermek gerekiyorsa kısaca

şunları sıralayabiliriz:

“Malûmdur ki, insan, hasbelkader çok yollara sülük

eder (girer). Ve o yolda çok musibet ve düşmanlara rast

gelir. Bazan kurtulursa da, bazan da boğulur. Ben de

kader-i İlâhînin sevkiyle pek acip bir yola girmiştim. Ve

pek çok belâlara ve düşmanlara tesadüf ettim. Fakat acz

ve fakrımı vesile yaparak Rabbime iltica ettim. İnayet-i

ezeliye, beni Kur'ân'a teslim edip, Kur'ân'ı bana muallim

yaptı. İşte, Kur'ân'dan aldığım dersler sâyesinde o

belâlardan halâs olduğum gibi, nefis ve şeytanla yap-

tığım muharebelerden de muzafferen kurtuldum.” (Mes.

Nur. Sh. Katre sh: 44)

Bu ifadelerde net olarak ortaya konulan şudur: Kur’an’ı

teslim olup onu rehber ve öğretici bilmek her türlü belâ

ve musibetlerin tek kurtarıcı ilâcı ve çaresidir. “İnsanların arza ait bilgilerin çoğunun ülfete bağlıolduğunu bu ülfetin ise, cehaletin üstüne serilmiş birperde olduğunu söyleyen Bediüzzaman: “Hakikatebakılırsa, zannettikleri ilim, cehildir. Bu sırra binaendirki, Kur'an, ayetleriyle insanların nazarını melüfatları(bildikleri) olan şeylere çeviriyor. Âyetler, necimler(yıldızlar) gibi ülfet perdesini deler, atar. İnsanınkulağından tutar, başını eğdirir. O ülfetin altındaki

NUR THE LIGHT


HAYAT REHBERİNİ KUR’AN YAPABİLMEKBunun neticesidir ki bütün dünyaya yayılan ve tüm insanlığamal olma yolunda büyük merhaleler kat eden “Risalei Nur”hareketinin bu gün arz da ulaştığı inkâr edilemez gerçektir.

Nejat Eren

HASBİHAL

NUR THE LIGHT


havariku'l-adat (harika-acayip) mucizeleri o adiyatiçerisinde gösterir.” (Mes. Nur. Sh. Şemmee sh: 165)Burada da ülfet denen alışkanlık veya yeni dilde kul-lanılan “kanıksama” ifadesinin insanları ne kadaryanılttığı ve sığ ve yanlış düşüncelere sapladığı çok güzelve özlü olarak ifade edilmiş. Bediüzzaman kendi iç dünyasında şu tespiti yapar: “Bufakir, aciz ise dört hatveden (Basamaktan) ibaret, hemkısa, hem sehl (kolay) bir tariki, Kur'an'ın feyzinden isti-fade etmiştir. (Mes. Nur. Sh. Şemmee sh: 175)Bunun neticesidir ki bütün dünyaya yayılan ve tüminsanlığa mal olma yolunda büyük merhaleler kat eden“Risalei Nur” hareketinin bu gün arz da ulaştığı inkâredilemez gerçektir. Biçare mahlûkatı gerçek değerine oturtan şu aşağıdagelen ifadelere bir bakalım:“Kur'an'ın ifham (anlattığı) ettiği tarik, kâinatı, mevcud-atı hem idamdan, hem hapisten kurtarır. Esma-i Hüsnayamazhariyetle aynadarlık etmek gibi vazifelerde istihdamediyor. Fakat kâinatı, istiklaliyetten ve kendi hesabınaçalışmaktan azlediyor. (Mes. Nur. Sh. Şemmee sh: 176)Bunca teknolojik gelişme ve medeniyet fantazilerinekarşı İnsanoğlunun en büyük korkusu olan ölüme tekçare yine sadece Kur’an’da vardır. Her insanın arkasındapençelerini açmış hücuma hazır ecel arslanı tehditediyor. Eğer iman kulağıyla Kur'an'ın sadasını dinleyecekolursan, o ecel arslanı bir burak olur. Bizleri rahmet-iRahmana ulaştıracaktır. Eğer Kur'an'ın ilaçlarıyla tedaviedersen, fakrımız rahmet-i Rahman'ın ziyafetine şevk veiştiyaka inkılap edecektir.”“Güvendiğimiz akıl ve ilimden ümit yok. Ancak Kur'an'ıngüneşinden, Rahman'ın hazinesinden tedarik edilebilir.Eğer bizleri bu seferden geri bırakacak bir çareniz varsa,pekala. Ve illa süküt ediniz. Kur'an-ı dinleyelim, bakalımne emrediyor:”Değerli ilim adamı, şair ve fazıl zat Ali Ulvî Kurucu ÜstadBediüzzamanın bu konudaki özelliğini ortaya koyanşahane tespitini nazım bir şekilde Tarihçeyi Hayatınbaşında şu şekilde beyan eder. “Allah'tır onun yarı, mürebbîsi, velisi;Andıkça, bütün nur oluyor duygusu, hissi.Yükselmededir marifet iklimine her an,Bambaşka ufuklar açıyor rûhuna Kur'an.Kur'an ona yâd ettiriyor, "Bezm-i Elest"i,Âşık, o tecellinin ezelden beri mesti.” (Tarihçe, sh: 13)Devamındaki tespitlerinde de Ali Ulvî Kurucu Kur’an’a

bağlı olan Üstadın özelliklerini şöyle beyan eder:“Üstad, husûsi hayatında gàyet halîm selîm ve son derecemütevazıdır. Bir ferdi değil, hiçbir zerreyi incitmemekiçin azamî fedakârlıklar gösterir. Sayısız zahmet vemeşakkatlere, ızdırap ve mahkûmiyetlere katlanır-fakatîmanına, Kuran'ına dokunulmamak şartıyla. Artık, ozaman bakmışsınız ki, o sakin deniz, dalgaları semalarayükselen bir tûfan, sahillere heybet ve dehşet saçan birumman kesilmiştir. Çünkü o, Kur'an-ı Kerîm'in sadıkhizmetkârı ve îman hudutlarını bekleyen kahraman vefedai bir neferidir. Kendisi bu hakîkati veciz bir cümle ileşu şekilde ifade eder.”"Bir nefer nöbette iken, başkumandan da gelse, silahınıbırakmayacak. Ben de, Kuran'ın bir hizmetkârı ve birneferiyim. Vazife başında iken karşıma kim çıkarsa çık-sın; hak budur derim, başımı eğmem."“Vazife başında ve cihad meydanında iken, şu mısralarlisan-ı halidir:Şahlanan bir ata benzer, kırarım kanlı gemi; Sinsi düşmanlara, haşa, satamam benliğimi. Benliğimden uzak olmaktır esaret, bence; Böyle bir zillete düşmek, ne hazîn işkence! Ebedî vuslatın aşkıyla geçer her anım, Dest-i kudretle yapılmış kaledir îmanım.” (Tarihçe, sh: 17)“İşte Üstad, böyle ilmî bir yolu, yani Kur'an-ı Kerîm'innurlu yolunu takip ettiği için binlerle üniversitelininîmanını kurtarmak şerefine mazhar olmuştur. Hazretin,bu hususta haiz olduğu ilmî, edebî ve felsefi daha pekçok meziyetleri vardır.” (Tarihçe, sh: 19)“Hârikulâde fıtrî bir zekâ, Îlâhi bir mevhîbe. En mu'dilmeselelerde, zekâsının kudret ve azameti kendisini gös-terir. Daima işleyen ve düşünen bir kafa. Nakillerle pekmeşgul değil. Onun rehberi yalnız Kur'ân; bütün feyiz vezekâ kaynağı bu. Bütün o lem'alar, doğrudan doğruya bukaynaktan nebeân ediyor. Bir müçtehid, bir imam kadarrey sahibi. Kalbi bir Sahabî kadar îmanla dolu. Rûhunda,Ömer'in şehâmeti var. Yirminci asırda Devr-i Saadeti nef-sinde yaşatan bir mü'min. Bütün hedefi îman ve Kur'ân.”(Tahlil, Tarihçe, sh: 541)

Cenabı Haktan niyazımız odur ki: Bütün Müslü-

man kardeşlerimizle birlikte hepimizin Kur’an’ın

rehberliğinde bir hayat sürmesi ve onun hüküm ve

düsturlarını hayatımızın pusulası ve rotası yapa-

bilmemizdir.

NUR THE LIGHT


Sadeleştirme TahribatınaKarşı Tedbir

Malum olduğu üzere Risale-i Nurdan Lem'alaradlı eserin sadeleştirilmesi çok ciddi bir tep-kiye neden oldu. Risale-i Nurun dili üzerinde

yapılmak istenen bu tahribat teşebbüsüne karşı, Nurlaragönül vermiş bir çok ehl-i kalem fikir beyanındabulundu. Risale-i Nurun sadeleştirilmesinin mümkünolmadığına dair edebi ve ilmi deliller ortaya koydular.Üstadın yakın talebelerinin de, Nurların sadeleştirilme-sine karşı çıkan beyannameleri çokgüzel bir açıklama oldu. Bu noktadaelbette ki tepkiler devam edecek.Nurların diline ve hakikatlerinekarşı yapılan bu tahribat teşebbüsüakim kalacaktır. Peki bu tahribatakarşı sadece tepki vermekle miiktifa edeceğiz?

Temel hizmet prensipleri müspetiman hizmeti çerçevesinde teşekkületmiş olan Risale-i Nur mesleğininruhuna uygun daha güzel tedbirler-imiz yok mu?

Elbette ki var. Hem de mühim birtedbirimiz var. O da şu: Okumak,okumak ve okumaktır. Nurlardaki hakikatler dem vedamarlarımıza karışıncaya dek okumak. His ve ruhdünyamız tamamen nurlarla dolup taşıncaya okumak.Akıl ve fikir midemiz tam olarak hakikatlerle doluncayakadar okumak. Nurun hakikati gayr-i ihtiyari nevindenlisanlarımıza yerleşinceye kadar okumak.

Ardından okutmak. Önce çevremize, ailemize, akra-balarımıza, yakınlarımıza ve dostlarımıza okutmak.Bilhassa ailemiz çok önemli. Evladımız, çocuğumuz,eşimiz, anne ve babamız, kardeşlerimiz. Nurlardageçtiğine göre ailenizden, komşunuzdan üç-beş kişi biraraya gelip nurlardan ders yapmak suretinde okumak buzamanda talebe-i ulum şerefini kazandırır.

Diğer bir yöntem de nurların okunduğu, nurlardanizahların yapıldığı, nurların müzakerelerinin terennüm

edildiği mekanlara gitmek. Nur Dershaneleri diye tanım-lanan mekanlara devam etmek ve burada meseleleridaha iyi anlayan ve anlatan kardeşlerden bilgiler alarakzihnimizi ve fikrimizi nurun hakikatleri ile doldurmak.

Ve en önemlisi ise nurlardan elde ettiğimiz bu hakikat-leri yaşamak ve nurlardan öğrendiğimiz kelime vetabirleri içtimai ve sosyal konumumuza göre günlükhayatımızda istimal etmek ve bu yolla güzelTürkçe'mizin zenginleşmesine katkıda bulunmaktır.

işte mezkur faaliyetler ile sadeleştirmek adı altındayapılan dili fakirleştirme tahribatına karşı mühim birtedbir almış oluruz. Zaten Risale-i Nurun dili ağırdeğildir. Anlaşılması kolay, cümleler net, insan zihni ilehakikatler arasındaki mana bağı güçlü, kelime ve tabirlerTürkçe ses uyumu noktasında akıcı ve berraktır. Prob-

lem kişinin kelime haznesininyetersizliğidir. Bu gün dilimizüzerinde öyle tahribatlar yapılmışki, daha yüz sene öncesinde yazılanSafahat gibi eserleri bile anlamaktagüçlük çekiyoruz. Bu da haliyle bircemiyetin hafızasının silinmesineyol açıyor. Dikkat edilirse dilüzerinde yapılan tahribatların daesas maksadı budur: geçmişlebağları kesmek. Yeni nesillerinzihinlerini tahriş edip, düşünmemeleklerini sınırlandırmak.

Bu tür tahribatlara karşı Risale-i Nurzaten mühim bir set oluşturmuş.

İnançlarımız üzerinde oynanmak istenen oyunları boz-muş ve cemiyetin imanını takviye etmiştir. Bir ölçüdegüzel Türkçe'nin temel yapısını da muhafaza etmiştir.Bu açıdan Risale-i Nurun dilimizin korunması yönündede mühim bir vazifesi vardır.

Bizlere düşen en mühim vazife Risale-i Nuru okuyupokutarak, öğrendiğimiz hakikatlerini cemiyet içindeyaşayıp yaşatarak, cümlelerde geçen kelime ve deyimlerigünlük konuşmalarımızda kullanarak dilin tahribatınakarşı ciddi bir set oluşturmaktır. Zaten şimdiye dek bukonuda mühim faaliyetler yapılıyor idi, en azındanbizler bu faaliyetlere daha bir şevkle katılarak bu yöndehizmet etmiş oluruz.Evet, o zaman haydi Risale okumaya...

HALİL AKGÜNLER

Bu türtahribatlarakarşı Risale-i

Nur zatenmühim bir set

oluşturmuştur.

NUR THE LIGHT


Müceddidlik-Mehdilik meselesinin, kaynağı,dayanağı ve manevi âlemimizde yansımalarınelerdir? Nasıl anlaşılması gerekir? Müceddid-

lik ve iman kavramı arasında nasıl bir bağ kurmamızdoğru olur? Bu soruları zihnimizde tutarak Müceddidlik-Mehdilik meselesini anlamaya çalışalım.

Müceddid kelimesi tecdid eden dini yenileyen anlamındakullanılır. Nedir “dini yenilemek”? Kuran bütün insan-lığa gönderilmiş cihanşumul bir kitap ve Hz. Peygambergönderilen son peygamber değil miydi?

Mehdi kelimesi doğru yolu bulmak, yol göstermek,rehberlik etmek” anlamındaki hüda (hedy, hidayet)kökünden türemiş bir sıfat olup “hidayete erdirilmiş,kendisine doğru yol gösterilmiş kişi” demektir.

Yaratılış itibariyle akleden, akletmesi emredilen,akletmesi gereken âdemoğlunun sorduğu ve soracağı tümbu suallerin cevaplarını verebilmemiz için yaratılışın ilkbaşlarına gidelim.

Zatı-Zülcelal Hazretleri Cemal ve Kemal’ini görmek vegöstermek istemesi sırrınca7 âlemi, mevcudatı ve eşref-imahlûkat olan insanı, ilk peygamberi, Hz. Âdem’i (AS)yarattı. Yaratılan tüm mevcudatı insan nev’ine musahharbirer hizmetçi kıldı. İnanan insanın ‘imtihan’ diye bah-settiği bu hadise kısaca yaratılışını sorgulayıp “BenNerden geldim? Neciyim? Nereye gidiyorum?” sual-lerininin cevabını bulmak ona göre hayat müddetini,Rabbini tanıyarak tamamlamaktır.

Diğer yandan mayası acz, fakr ve kusur ile yoğrulmuşolan insan nevinin yaratılış sırrına uygun olarak yaşaya-bilmesi yani Rabbini tanıyabilmesi için bir rehbereihtiyacı vardır. Arıyı yasubsuz bırakmayan Allah insanırehbersiz bırakmayacaktır elbette. Bu meseleyi ilkinsanın, yani Hz. Âdem’in aynı zamanda bir peygamber-lik vazifesiyle birlikte bu âleme gönderilmesi hikmetiyledaha iyi anlayabiliriz.

Rahmeti sonsuz olan Allah(cc) ilk insanı peygamberlikvazifesiyle mükellef kılması neticesinde, insanlık imti-hanına her şeyi bilerek (Hz. Âdem’in Esma talimi)başlamıştır. Hz. Âdem’den sonra insanlık vazifesini, yanikulluğunu, yani dünyaya gönderiliş maksadını unutarakmalayani ile iştigal etmeye başlamıştır. Rahim-i Zülcemalbu gafletten uyandırmak için yeni peygamberler gönder-miştir. Bir rivayete göre yüz yirmi dört bin, bir rivayetegöre yüz yirmi dört milyon peygamber insanlığı mak-sadına yöneltmek için vazifelendirilmişlerdir.

Peygamberlik silsilesinin son halkası Hz. Muhammed(asm) ile insanlık rehberlikte kemal noktayı bulmuş.Allah (cc) Peygamberlik silsilesini Hz. Muhammed (asm)ile hitama erdirmiştir.

Muhammed (asm), sizin erkeklerinizden hiçbirinin babasıolmamıştır (değildir). Fakat Allah'ın Resûl'ü ve Nebîler'in(Peygamberler'in) Hatemi'dir (Sonuncusu). Allah, herşeyien iyi bilendir. 8

Peygamberlik müessesesinin kaldırılmasıyla açık bir şekildeanlıyoruz ki müceddidler ve Mehdi (as) peygamber değillerve yeni bir din getirmiyorlar. Peki, niçin gönderiliyorlar?Sorusunun cevabını bazı hadislerden çıkarmak mümkün:Peygamber Efendimiz (sav) bir hadisinde "her yüzyıldabir müceddid gönderildiğini" şöyle bildirmiştir:

Gerçekten Aziz ve Celil olan Allah her yüz sene başında şuümmetin dinini bidatten (dine sonradan sokulan hurafel-erden) ayıracak, yenileyecek (ilim sahibi) BİR ZATIgönderir. 9

7 Yeni Asya Neşriyat Sözler s-112 (İzaha ihtiyaç duyulan bu

mevzuyu konumuz dışı olduğu için kısa kesiyorum ayrıntılı bilgi

için On Birinci Söz okunabilir.)

8 Ahzab suresi 40

9 Sünen-i Ebu Davud, 5:100

Müceddidlik Mehdilik MeselesiPeygamber Efendimiz (sav) bir hadisinde "heryüzyılda bir müceddid gönderildiğini" bildirmiştir.

Yusuf Çayabatmaz

Ashâb-ı Kütüb-i Sitte'den İmam-ı Hâkim'in"Müstedrek"inde ve Ebu Dâvud'un "Kitab-ı Sünen"inde,Beyhaki "Şuab-ı İman"da tahriç buyurdukları (delilleredayanarak ortaya koydukları):

Her yüz senede Cenab-ı Hak bir Müceddid-i Din gön-deriyor10...

Mehdinin zuhuruyla ilgili olarak Peygamber Efendimizşöyle buyuruyorlar:

"...Dünyanın ömüründen sadece bir gün kalsa bile, Allahbenim Ehl-i Beytim'den bir adam gönderecektir. Odünyayı (daha önce) zulümle olduğu gibi adaletle doldu-racaktır."11

Zikredilen hadisler gibi müceddid ve mehdi ile ilgilionlarca hadise ulaşmak mümkündür, burada birkaçtanesiyle iktifa ediyoruz.

Hadislerin sarih manalarından anlaşılıdığı gibi müced-didler dine (Burada kastedilen Peygamber Efendimizdensonra, genel manada İslamiyet) sonradan girenİsrailiyyat, bidat, hurafeler, bir takıp sapkınlıklar ve yan-lış anlayışları ortadan kaldıran kişilerdir.

Müceddidler bulundukları dönemlere göre, yani idrakinalacağı şekliyle muktezayı hale mutabık olarak kuraneğitimi veren iman çalışması yapan kişilerdir. Mehdi iseson müceddid olarak islam litaretüründe bahsedilir...

İman ile Müceddid-Mehdi arasındanasıl bir bağ kurmalıyız?

Mehdi İslamiyeti hurafelerden arındıracak, adeta hulefairaşidin zamanındaki gibi parlatacak, Hz. Hasan’ın yarımkalan hilafetinin tamamlayıcısı olacak. Kuran-ı ve hadis-leri anlama usulü getirecek bunun eğitimini verecektir.Mehdi’ye iman edenler onun bu usulünü alanlar kâinatınher bir şeyinden Rabbe gidenler olacaktır. Yoksa benimşeyhim mehdidir bizi o kurtaracak diyenlerin bazı Hıris-tiyanlardan bir farkı yoktur. Zira bir kısım Hıristiyanlarözetle “İsa’ya iman ettik o bizi kurtaracak” demektedirler.

Kıyamete yaklaştığımız şu zamanda, ahir zamanın insanıolarak müceddid ve mehdi arayışı içerisindeyiz. Asıl

meselemiz kulluk, Rabbimizi tanımak olduğuna göremüceddid ve mehdiye de bu nazarla bakmalıyız. Buarayış bir ümit veya gaflete dalmamak için bir istinatolsa da üzülerek izlediğim “inananlar âlemi” zamanzaman komik duruma düşmektedir.

Yetmişli yaşlarında muhterem bir zatın şöyle bir beyanıvar “ bu yaşıma geldim yaklaşık yirmibeş mehdinin elinisıktım, herkes mehdi olma hevesinde”. Bu ifade birkahraman beklentisinin, aramadan bulmanın, hayallerleyetinmenin aynasıdır. Herkes kendi şeyhini mehdi ilanetmiş durumda.

Mehdi kimseye hidayet veremez ancak yol gösterir.Bediüzzaman Said Nursi’in abisiyle yapmış olduğumünazara bu konuda fevkalade önemli ve derin manalariçerir. Abisi benim şeyhim mehdidir sen de ona bağlandeyince, Bediüzzaman abisinin hayal ettiği birşeyisevdiğini, kendisinin ise hakiki manada o şeyhi sevdiğinibeyan ediyor. Bu noktadan kendisine yapılan hüsnü zan-ları üzerine hiç almıyor ve talebelerini hakikate, Risale-iNur’a yöneltiyor.

Yazılan bütün Risalelerin de tahkik edilerek okunmasınıtavsiye ediyor. Bu noktada hüsn-ü zan kabul etmiyor.Mihenge vurun altın çıkarsa alın bakır çıkarsa üstünebin bedduayla atın diyor.

Bizim mehdi aramak yerine mehdi gelse ne yapardı, yada ne yapmıştır diye sormamız ve ona göre hayatımızıdisiplin altında tutmamız gerekiyor.

Arife işaret kâfidir...

10 Barla lahikası s-268 Yeniasya Neşriyat. Hakim, Müstedrek,

4:522; Münavi, Feyzü’l-Kadir, 2:281, Hadis no: 1845; Ebu

Davud, Melahim:1.

11 Sünen Ebu Davud, Cilt 14 s. 402

NUR THE LIGHT


Nur - The Light | Published by Yeni Asya USA803 W. Oklahoma Ave. Milwaukee, WI 53215

[email protected] | www.yeniasyausa.com

A little of honesty burnsmillions of lies up. A little of

reality destroys a palace ofimagination. Honesty is major

basis, a light of ore.Bediuzzaman Said Nursi

nur-the light - issue 3

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