The risale Collection. The Collection of Risale-i Nur proves and explains the truths of faith in conformity with modern science through rational proofs and. Risale-i Nur. Collection? this volume. While, in addition to these, The Fruits of Belief -. One hour per day is sufficient for the five obligatory prayers;. The truth of . 1 Jour e s of Dis o er Risale-i Nur Treatise of Light Trai i g Progra, Based o A ade .. Ce â -ı E ha ü ahi î Allah the Most Co passio ate created Risale-i Nur, out of.
|Language:||English, Spanish, Japanese|
|Distribution:||Free* [*Register to download]|
Nursi's lifelong students) to edit the Risale-i Nur in order to make it more accessible to the masses . http: //www. yeniasya. org. tr/html/kulliyat. html. These are the displayed in http: //www. hf. uib. no/smi/sa/08/8Layish. pdf. In this regard. Risale-i Nur Külliyatindan Ene ve Zerre Risalesi PDF Kindle. Home; Risale-i Nur Külliyatindan Ene ve Zerre Risalesi. Want to come out refreshing during. Nursi's magnum opus known as Risale-i Nur Kulliyat (Epistles of Light theology Al-Ash'arī was the star pupil of al-Jubba'ī (), the leading whole village population took part in secret manual reproduction at nights, while.
Although there are resemblances between the things described, the words and styles of all the verses differ. And the mountains will as a heap of sand poured out and flowing down. Each verse describes a part of what will occur that day, and they form a whole when all put together. None is the repeat of another.
When put together, these stages become clear: the first thing that will happen to the mountains is a gigantic quake. Their second stage is their becoming like carded wool. At the third stage, from being like carded wool, they will crumble into dust.
At the fourth stage, they shall be scattered as dust, for up to this stage they were still in their places. They shall fly hither and thither at the blasts of a terrible wind. At the fifth stage, tossed up into the air by the fierce wind, the dust of the crumbled mountains will form clouds. One who sees them thus will suppose them to be motionless, but in reality they are moving: "they shall pass away as the clouds pass away," as the verse says.
This will occur through the all-compelling wrath of Almighty God. The sixth stage is represented by the verse, One Day We shall remove the mountains, and you will see the earth as a level stretch, for the mountains will have turned into a mere mirage. Those who seek the mountains in their former places, will see no trace of them.
Just like someone who sees a mirage; when he arrives at the place, there is nothing there. God Almighty is addressing men and jinns with it. He lists the bounties He has created for man, and after mentioning each, says that it is necessary to affirm them and offer thanks for them. He states this is different ways and forms. However, because of the nature of the Risale-i Nur, he did not do this at length.
The verses and subjects he expounded in order to explain the reasons for their repetition are therefore few in number; only the Bismillah, the verses Then which of the favours of your Sustainer will you deny? Before discussing this subject in greater detail, I want to include the following elegant passage about the repetitions in verses and stories of the Qur'an: "Question: In the Qur'an of Mighty Stature, among the attributes of which are conciseness and miraculousness, many verses are repeated, such as: Then which of the favours of your Sustainer will you deny?
However, these repetitions are contrary to eloquence and cause boredom? Everything that shines is not scorching fire. Yes, repetitions sometimes cause boredom, but not always. It does not include everywhere, all speech, and all books.
Many apparent repetitions, which are thought to be boring, are appreciated and admired in [the science of] rhetoric. The food man eats is of two categories; one is basic sustenance, the other is fruit. The more the former is repeated, the greater the pleasure it affords, it gives strength, and prompts the offering of thanks. But the latter causes boredom when repeated, and gives pleasure when changed for something new.
The first is sustenance for spirits, and consists of truths which strengthen the mind, which, like the sunlight, on being repeated infuse the spirit and mind with life. Whereas repetition of the second sort, which like fruit is an appetizer, is not acceptable or recommended. Moreover, among its verses are some which are the spirit of that strength, and the more they are repeated, the more brilliantly they shine, scattering lights of truth and reality.
They are musk; the more they are repeated, the more they scatter their fragance. That is to say, what is supposed to be repetition, is not repetition. Only, like And they are given things in similitude , the words that are repeated indicate different points, aims, and instances of wisdom, are imagined to be repetition because the words and phrases resemble each other.
The story of Moses includes numerous qualities and purposes. It is pure eloquence that an appropriate aspect of it should be mentioned in every 'station' it is mentioned.
Yes, the Qur'an of Mighty Stature has taken the famous story -as silver- into its 'shining hand,' and pouring it into a mould of gold has so adorned it with eloquence that all those learned in rhetoric prostrated in wonder before its eloquence.
Bismillah In the Third Point above, Said Nursi linked the repetition of need with the repetition of verses. In connection with the repetition of Bismillahirrahmanirrahim he said: "On being repeated, the source of life and luminous principles found in verses like In the Name of God, the Merciful, the Compassionate, whet the appetite. Thus, every time it is mentioned, it is mentioned in connection with one of these aspects or one of these 'stations. In the Name of God, the Merciful, the Compassionate, which constitutes a single verse and is repeated one hundred and fourteen times in the Qur'an, is a truth which binds the Divine Throne and the earth, and illuminates the cosmos, and for which everyone is in need all the time; if it was repeated millions of times, there would still be need for it.
There is need and longing for it, not only every day like bread, but every moment like air and light. Someone who makes a close study of his discussions may discover numerous levels, statements, and aims. The Bismillah is repeated frequently due to the intensity of the need.
It stands at the head of all the suras, and it may be said therefore that it conveys a particular meaning to each sura and its topics. The subtle words we quoted above from Said Nursi were applied practically by al-Buqa'i and Tantawi Jawhari.
For when expounding a sura, those two scholars would begin with expounding the Bismillah at the start of it, in a way suitably to the sura in question. At the beginning of his commentary on Sura al- Dukhan, al-Buqa'i wrote: "The intention of the sura is to warn that those men will perish who do not acknowledge the good, blessings, and mercy encompassing all creatures that are found in the Word of the Most Munificent and Wise One.
Ha, he says: "In the name of God, the Most Merciful Supreme Sovereign Whose clemency and power are all-embracing and whose bounties encompass all creatures, the Most Compassionate, Who completes His bestowal on the beneficent and fortunate.
In some places he does this at considerable length. It should be said at once that the most widely held view among scholars is that outside Sura al-Fatiha, the Bismillah at the beginning of the suras is not one of the verses of the suras, but that it performs the function of separating the suras from one another.
However, others have stated that this is not the case, and that like the other suras it is not part of the sura. Repeating on account of the result of the universe's creation and in the name of universal dominicality, the salvation of the prophets whose stories are told in the sura, and the punishments of their peoples, in order to teach that that dominical dignity requires the torments of those wrongdoing peoples while Divine compassion requires the prophets' salvation, is a concise, miraculous, and elevated miraculousness, for which, if repeated thousands of times, there would still be need and longing.
He says only that its coming after the story of one of the prophets mentioned in Sura al-Shu'ara is important in so far as the rejection of a prophet by his people is repugnant. The sura also indicates -in the form of Almighty God informing the prophets of their rejection by their peoples- the abominable acts perpetrated by the peoples mentioned in the sura.
Some of the Qur'anic commentators pointed out the important subtleties of these stories in Sura al-Shu'ara, one of which was Zamakhshari. He said: "All these stories are like independent sections. Each contains noteworthy aspects.
Each opens for its reader the doors of new meanings so that he draws conclusions according to his level. For the repetitions root the meanings in the spirit and instil constancy in the heart For these stories enter the ears making the voice of truth heard. They induce the heart to ponder deeply over them, they give the sherbet of advice and admonition to be drunk.
The repetitions and restatements may open up a closed ear, stir a mind into life, or illuminate an intellect. They may remove the rust from the understanding, cleaning and polishing it. But most of the idolators do not believe it.
God is Mighty and has the power to punish such deniers, He is Compassionate towards the messengers He sends and strengthens them against their enemies. The verse, Then which of the favours of your Sustainer will you deny?
The verse, Ah woe that Day to the rejecters of truth! Said Nursi expounded these two verses together: These verses " If a general lesson thus concerned with thousands of truths and of the strength of thousands of matters is repeated thousands of times, there would still be need for it and its awe-inspiring conciseness and beautiful, miraculous eloquence. This implies an attitude of men and jinn which gives rise to their worst rebellion, their most severe tyranny, their greatest ingratitude, which is that they do not see the bestowal within bounties.
And because they do not see the bestowal, they are heedless of the True Bestower. And driven by heedlessness of the Bestower, they ascribe those bounties to causes or to chance, and deny they come from God.
Thus, on first taking a bounty, the believer should recite the Bismillah. By intentionally thinking of the bounty being from God, he should understand that he is taking it only in God's name and on God's account, and he should respond to God Almighty gratefully and with thanks. The verses it follows describe manifest bounties. Said Nursi explains this beautifully above. There was a problem filtering reviews right now. Please try again later.
Kindle Edition Verified download. It might be hard to understand but it's very good, fulfilling book! Hardcover Verified download. Just make sense for someone trying to understand basics of Islamic religion, the book answers most common questions about the Islam. This is truly one of Bediuzzamans greatest works One person found this helpful.
Good reading and good addition to library that is broad and diverse. Knowledge is everyones power. Reading is the greatest thing you can do. See all 4 reviews.
site Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers.
Learn more about site Giveaway. This item: Set up a giveaway. Customers who bought this item also bought. Ibn Tufayl's Hayy Ibn Yaqzan: A Philosophical Tale. There's a problem loading this menu right now. Learn more about site Prime. Get fast, free shipping with site Prime. Back to top. Get to Know Us. site Payment Products. English Choose a language for shopping. On the other hand, Sheikh Emin dismissed these complaints by saying that he was still a child and that he was not at such a level so that he can be taken as an addressee.
Once he heard them, he appeared before Sheikh Emin Effendi, asked to be examined in order to prove that he is worth being an addressee. Sheikh Emin Effendi then prepared 16 questions out of different sciences and most difficult issues and asked him these questions.
Having answered all of these questions correctly, Molla Said started preaching in the Quraysh Mosque. Although Sheikh Emin Effendi had given him 3 years to solve a problem in the form of puzzle saying that "If you solve the problem within this period, I will approve your intelligence, otherwise I will refuse to teach you anymore".
Young Said solved the problem within three days and presented the answer to his hodja. Bediuzzaman, whose fame increased further after that moment, was preaching a sermon in a mosque, interpreting a verse from Holly Qur'an. The scholars, Sheikh and the people in the mosque was hearing such a potent and unique interpretation of Qur'an that they had never seen it existing in books on Islam and among other Qur'an interpretations.
They had got fascinated and became grateful. But a jealous sheikh told two of his followers, "Shoot Bediuzzaman in that desolate pass he e he ofte passes afte the e e i g p a e On the evening of the same day, the disciples come to the pass and wait for him.
Having seen Bediuzzaman, they get their riffles ready. While they are about to shoot him, their arms get paralyzed and their riffles fall down. Bediuzzaman puts his hands on the shoulders of two disciples and tells them "The fault is not ou s he proceeds on his way saying, "I'm renouncing my rights". This wonderful event was heard on the same day. Some scholars and sheikhs, who had not accepted his title of Bediuzzaman, as he was too young then, accepted that this young man was really "Bediuzzaman" and appreciated this as a fact.
Young Said got prepared to go there and comply with this invitation. After two hours of travel, he asked the man to tell more about this small hodja. The man said he did not know the name of the boy; but he had first had a dervish dress on and sheepskin on his shoulders, then he had dressed like a student and defeated all scholars in discussion.
Having heard this, Bediuzzaman understood that the man was talking about himself and that the event that had taken place one year ago had been talked about and became famous in all villages around. He returned to his place. Then he went to Tillo, a small town in Siirt Province and secluded himself in a famous shrine. The pa t u til the lette "si " of the Turkish translation of this famous dictionary which is known famous as Kamus is composed of pages. We have mentioned that Bediuzzaman had read more than hundred books, which were normally read in the curriculum of madrasa education, in a magnificent way, getting the essence of these books.
He was reading these books once more in every 3 months, by re-reading every day the books he had already memorized on different sciences. Two years later, he went to Province of Van, stayed in the Mansion of Governor Tahir Pasha as a guest thanks to Pasha's high respect for sciences. There, he also benefited from a library, which could be considered as one of the biggest libraries of the East, at maximum level and memorized 50 books from this library.
Among these fifty books, there were books of philosophy, history and literature. Of course, the number of the books that he had read is much higher than this, even reaching to thousands. But as these books had the quality of reference books, he must have especially seen it necessary to memorize these books.
At that time, at the Mansion of Van Governor Tahir Pasha, outstanding people from different circles of sciences were coming together and discussing scientific and social issues. As subjects from sciences such as history, geography, mathematics, chemistry, biology, philosophy of science topics were also among the issues being discussed, Bediuzzaman gained knowledge about these sciences in a very short period of time.
He became prominent in these discussions and was highly appreciated by the Pasha. At one point, he defeated a geography teacher with the geography book he had memorized within 24 hours and then he prevailed against a chemistry teacher with the knowledge of inorganic chemistry he had obtained within 5 days. Sometimes, complex math problems were asked and while others could not solve these with the help of pen and paper, he could find the answers within a very short time period just by using his mind.
In fact, he even wrote a treatise on the sciences of algebra and equations in mathematics. During the nights, he was repeating the memorization he made for two hou s efo e he e t to ed. Then, he would be applying the same method with a great proficiency to the body of treatises of Risale-i Nur. In all respects, Bediuzzaman had a different approach from that of his counterparts. He was not asking any questions at all but just answering the ones asked by others.
In relation to this, he said the following "I do not deny the knowledge of the scholars; therefore, it is useless to ask them questions about their knowledge. If there is anybody having any doubts about my knowledge, they had better ask question, so that I can reply them".
His whole life and people around him are witnesses of the fact that he did not get any money or gift from anybody although he did not have any possession and he served a life as a poor, lonely man in exiles and prisons.
One day, Tahir Pasha showed Bediuzzaman an awesome news that he read in the newspaper holding a Qur'an in his hand, British Minister for the Colonies had made the following statement in a speech: Therefore, we have no choice but to wipe it out of existence or to turn Muslims away from it" The answer given by Bediuzzaman in the face of this news that he just heard was an expression of decisiveness way beyond the imagination and of a wonderful determination.
Bediuzzaman had a dream, which would come true, about himself taking part in a struggle and coming up with a work that would prove and show to whole world that Qur'an was miraculous: Suddenly, this mountain blows up; all of its parts spread all over the world. On this moment of terror, I see that my Mother is next to me. I tell her: It is Allah's ordinance. He is both Compassionate and Merciful.
That after this eruption and transformation, the walls surrounding Islam would be demolished. And Qur'an would defend itself directly. And, I understood that there would be attacks against Qur'an and the essence of Qur'an would be its armor; and a man like me, going beyond my limit, would be a candidate to disclosure this essence at such a time.
He was saying that, the truth could come to light only with the alliance of religious sciences enlightening the conscience with natural sciences illuminating the mind. In other words, while the neglect of natural sciences leads to bigotry in religion, desertion of religious sciences results in deceit of others with lack of moral values, inclination towards self-interest and either denial or suspicion of religious matters as there is ignorance of the religion.
In this respect, the formula that he suggested was as following; "The light of the conscience comes from the religious sciences. The mind is enlightened with natural sciences. With the reconciliation of these two, the truth is manifested. The ardor of the student takes off with these two wings. Once they get separated, one leads to bigotry, the second to the suspicion.
In this regard, he tried to meet with the Sultan and applied with a petition.
When he was not able to have his voice heard, he made an unprecedented de ele atio. If anyone, members of Schools, Madrasas, philosophers, believers and non- believers, whoever, has any question about any sciences, they can ask me. You ask the question, and I will answer it But I never ask anyone any question. But he left no question unanswered. He went through this enormous trial for days and weeks, and each time he was able to succeed. Those who were jealous of his success and who could not understand his purpose, to disperse the interest and astonishment towards him, tried to send him to a mental hospital by saying: Whereas he had only one goal in mind.
To open madrasas, as we had just explained, all over Kurdistan and not to ask for anything in return. Yes, it was true. Bediuzzaman was born as a Kurdish person.
But he was always in the service of this Nation, Turkish people. In fact, at that time of the Ottoman Empire, Kurdistan was a name given to a region, just like the regional names of Mediterranean, Central Anatolia.
It did not mean ant separatist idea. In this respect, Bediuzzaman was saying that: Its spirit is Islam; and Qur'an and belief make up its mind". He was claiming that Kurdism is nothing more than a meaningless struggle, and Islam is enough for all of us. The administration at that time was afraid of thinking minds.
Therefore, they subjected him to such a treatment. To those who wanted to silence him, he told that "I consider insane most of the things that you consider as sane. And I make use of this kind of intelligence" and he did not come to terms with them. In the end, the doctor in the hospital signed the report as follows: He met with Minister responsible for Gendarme and Police and the following conversation took place between them: The Minister: The he ill i ease this to t e t -thirty lira. I have come here not for myself but for the nation.
And, what you want to give me is a bribe, to be silent1. His will cannot be rejected. So that Sultan would be offended and summon me before him.
And I would tell the truth. And when I came to Istanbul, I had given my life as a bribe, whatever you do, you can do it.! I am telling this seriously. Joining in the state could only be for rendering a service Not for grabbing a salary. A man like me could only serve this people with advice.
This could be possible if you are unbiased, and that is possible if you are not gaining anything in return and this is possible when you leave your own interests behind. Therefore, I have an excuse for not accepting the salary. I grew up in the mountains of Kurdistan, which is the field of absolute freedom. The Anger does not affect me; don't spend your energy in vain. Send me to exile; whether to Fizan or Yemen, I will accept.
After that, in , the foundations of this Madrasa were laid in Van-Edremit. However, with the start of the World War I, it was not possible to continue and finish this project. He e, e would like to put together some of the striking and promising statements from this Sermon: Therefore, in the future, where the intelligence and the sciences will rule, certainly Qur'an, which is based on intellectual evidences and, which makes all of its provisions accepted by the intelligence, shall prevail".
Now, we will continue, from where we stopped, with the adventure of this man, who was depicted, by a newspaper describing his arrival to Istanbul, as a "Spark of Genius, coming from the rocky mountains of the East and now rising in the sky of Istanbul". One day, before his arrival to Istanbul, Tahir Pasha had asked him: The Scholars of Istanbul, who could not defeat Bediuzzaman, asked Sheikh Bahid to defeat this young hodja. Once, he was sitting at a teahouse after leaving Hagia Sophia Mosque at prayer time, Sheikh Bahid Effendi, with scholars next to him, found that opportunity to talk to him: What's your opinion?
Bediuzzaman's response to this was the following: But, it is only Bediuzzaman who could express this in such a brief and clear way. In the unprecedented articles and speeches, he wrote and made at that time, he passionately claimed that Liberty should not be interpreted in a wrong way and that the legitimate liberty was the most basic characteristic of faith. His views about Republic is not different. He was saying, "I am a religious republican," and acknowledged that the four caliphates were Presidents of the Republic representing and Islamic government in one sense.
By addressing the soldiers during "March 31 Event" in , he ensured that they gave up the insurrection. With a speech, he guided 8 battalions of soldiers to obedience. Despite all these, he was arrested on charges of participating in March 31st Event and he was put on trial in Military Court.
Together with his students, he had fight in the Caucasian Front and as the volunteer commander of an army regiment, he has made great services to the country, which were appreciated by Enver Pasha and other commanders of the Army. Upon the progress made by Russian forces, he had to retreat to Van and then to the town of Vastan.
Here, thanks to the struggle he made with a few number of soldiers together with his students, Vastan was saved from Russian invasion. He would not stop at having his work, an n interpretation of Qur'an , dictated by his students under conditions even while he was on the front line or riding horse. This wonderful interpretation of Qur'an revealing its miraculous nature in a bright and concise manner, without making any reference to any other book, was written in a sincere manner with the feeling of the possibility of martyrisation at any moment.
In response to this, sometimes, the children of the Armenians were also being killed. Once, there were thousands of Armenian children brought into the town where Bediuzzaman was staying. Molla Said said to the soldiers: He ordered: This was such an exemplary action for the Armenians that they were impressed by the morality of the Muslims. After this incident, they pledged this way: When, the Governor of Bitlis, Memduh Bey and Kel Ali told "We have only one battalion and around two thousand volunteers; we have to retreat.
He sent informants among Russians and send an exaggerated news that men were coming to save the cannons. Thus, it was ensured that the Kazakh commander got afraid and could not move on further. With the cannons smuggled from the other side, the soldiers and volunteers resisted against the enemy for 3 -4 days and the lives of the whole people, equipment and property were saved. During the war, while going along the front line, Bediuzzaman was hit by four cannon balls; but he never retreated or even went to the trench in order not to deter the volunteers from fighting.
Even the governor Memduh Bey and commander Kel Ali who heard it, send a message to him: The commander of military regiment Kel Ali told him: Then he replied: He was taken to Van from Siberia after his leg was broken when he fell down. During his transfer, some landowners came to him and told him: I would prefer captivity rather than such a leadership1.
Obviously, they were talking about the war. The e, he as free even when he was a prisoner. During the inspection, Bediuzzaman did not salute the Commander and he did not get up from where he was sitting.
The Commander passed 3 times more before him on purpose thinking that "I guess he did not notice me"; but when he still did not get up, the Commander, through an interpreter, talked to Bediuzzaman: Bediuzzaman replied: I am a Muslim scholar.
A person of faith is superior to a man who does not believe in Allah. This is what my belief tells me. Therefore, I cannot get up3 for him. Then he was charged to be tried on Martial Court. A few of his officer friends asked him to beg pardon and hence try to prevent the serious consequence of this situation. But Bediuzzaman said: The sentence of death given by them could only serve as such a passport for me. Therefore, I cannot act in opposition to my faith. At the time when the sentence was to be executed; he said: In a short time, he finished the prayer and came back.
He came to Bediuzzaman and made an apology and told him that "Now I am sure that your behavior at that time was due to your devotion to your faith, please forgive me!
Finally, he escaped from the captivity in a wonderful way and returned to Istanbul via Vienna. His arrival to Istanbul made the people and the Scientific Community of the city very happy. He was assigned a considerable amount of salary. One day, Sheikh ul-Islam gave a false fatwa about an issue. Bediuzzaman who heard this went straight to the Office of Religious Affairs.
At that time, in order to be able to see Sheikh ul-Islam, one needed to pass through quite a number of ceremonies. Bediuzzaman told the guard at the door below: Do not make trouble for us! You need to go and pass through ten more places to see the Sheikh ul-Islam.
Instead, you are calling the Sheikh al-Islam into your presence. He said: Bediuzzaman informed him about the mistakes in the Fatwa and he then made the necessary changes. When he was asked why he did not get these books sold, he told that "Only the part of my salary, which is as much as that would meet my vital needs, is permissible by the Religion".
The excess is the nation's property. And, in this way, I am returning this money back to people. With the distribution of the leaflet entitled Hutuvat-i Sitte, as one of his greatest and most influential services for the people and nation, anti-British feelings was ignited throughout Istanbul.
The British issued a "shoot order" for him. As a result of his rising reputation before the people, they could not dare to enforce this decision. In Istanbul, they were trying to convert the Sheikh-ul-Islam and some other scholars into their favor by applying some tricks. He became one of the most fervent people struggling for this purpose. During the occupation of Istanbul by foreigners, as a response to the six questions asked by the Anglican Church from the Office of the Sheikh ul-Islam, he gave the six satisfactory and rigorous responses in the form of six saliva.
Bediuzzaman narrated this event as following: They told me: They want an answer with six hundred words to their six uestio s. I said, Not with six hundred words, not with six words, and not even with a word, maybe with a saliva, I am responding. Because, you see, at the minute that state pressed its foot on our throat, we have to spit on its face, against the questions asked its p iest a oga tl I said, Spit in that face of the merciless people!
Although M. Kemal Pasha had invited him three times with encrypted messages, he replied: I think here it is more dangerous than in Anatolia. But, there he could not find what he had hoped for.
Having witnessed that there was an unconcern against religion and a tendency, in the National Parliament, to moving away from the values hold dear by the nation and from Islam, in the name of westernization, he published and distributed a declaration on the necessity and importance of the continuation of performance of the prayers by the members of the Parliament. The influential expressions of this declaration, which on appearance was an invitation for the performance of prayers, and where in fact important social findings were made and a realist philosophy of state was narrated; were received by the proper addressees.
Hence, 60 more deputies started to perform daily prayers in addition to the existing ones. The small room where the deputies performed their prayers was transformed into a large room.
This declaration caused a controversy with Mustafa Kemal. One day, at the presidential council, during the exchange of ideas among fifty- six MPs, M. Kemal Pasha said that: But once you came here, you first wrote down your ideas about the prayer, and you stirred controversy among ourselves.
Upon these words, Bediuzzaman, after giving a few plausible answers, vigorously and furiously stretched out his two fingers and told the following words: In Islam, the highest truth after faith is prayer. The one who does not perform the Prayer is a betrayer, and the betrayer is assumed to be a "merdud1". In this manner, the discussion was closed. Later, they came together again and discussed various issues over a period of up to two hours.
There, Bediuzzaman mentioned that, in order to progress and to civilize it was not necessary to give up the religion, but rather to embrace it wholeheartedly. Even some deputies, who were not so serious about religion and who supported the scraping off the religious customs4 signed this draft. Only two of them objected to Bediuzzaman, saying: But now, it is necessary to look like the westerners 1 At that point in time, we are in need of westernization and civilization rather than the knowledge of customs and religion2.
Because, the fact that most of the prophets came in the East, whereas the most of the Philosophers came in the West6 proves that the development of the East could be lasting with the religion. Otherwise, the non- Turk Muslims will not be able to feel the real brotherhood with a Turk. Now, against all these enemies, we need solidarity and cooperation9.
I would even give you an example that I experienced on this matter: While I was in Van, I said to one of my gentle Kurdish student: What do you think of them?
Maybe, I am even more concerned about him rather than my own father. Because they serve the Faith. Afte a hile, this stude t of i e Ma Allah e hi e t to a s hool i Ista ul, while I was in captivity.
I saw him after I escaped from there. As a result of the reaction he got from some racists teachers, he also started to follow a different path under the effect of Kurdism. He said to me: Then I saved him from that after a couple of conversations.