The Mahdi Is A Subject Needing To Be Widely Broadcast Rather Than Kept Hidden
The effects of the system of the Dajjal and the Sufyan, opposed to the Mahdi, had not been felt when Bediuzzaman was alive
The current state of Islamic countries and of the Muslims of the world clearly reveals that the duties to be discharged by the Mahdi had not come about in Bediuzzaman's day. The effect of the Sufyan and the system of the Dajjal were not yet fully felt in Muslim countries. Religious freedom does not apply in many countries of the world. When Bediuzzaman was alive, the difficulties, troubles and oppression facing Muslims were not that intense. This shows that, like those of the Mahdi, the activities of the Sufyan and the Dajjal had not yet taken place at that time. It is impossible to speak of the Mahdi performing his duties in a climate in which the struggle against the Dajjal and the Sufyan had not yet arisen.
In addition, the whole Islamic world and Muslims are today divided amongst themselves. In Bediuzzaman's day, there was a unifying effect on the Muslims of the world. It is revealed in the hadiths of our Prophet (saas) that the Mahdi will have a unifying effect on all Muslims. Bediuzzaman also reports this characteristic of the Mahdi:
...that individual will seek to fulfill that great duty with the spiritual assistance of all believers, and the solidarity of Islamic UUnion, and all scholars and learned men, and in particular with the contribution of millions of devoted sayyids descended from the line of our Prophet (saas). (Emirdag Addendum, p. 260)
In this extract, Bediuzzaman is describing the third duty of the Mahdi. According to this, at a time when the moral values of the Qur'an are ignored, the Mahdi will be a means whereby people turn back to religious morality; he will establish an islamic Union, and all Muslims will unite and join forces and assist the Mahdi in this task. Such comprehensive alliance and support, in which all Muslims will be included, had not yet come about in Bediuzzaman's day. As revealed by Bediuzzaman, the spiritual assistance from this wide community will only emerge in the end times with the Mahdi, and will play a major role in Islamic moral values coming to rule the world.
Bediuzzaman said that the accounts in the treatises were sufficient concerning all matters.
Bediuzzaman, many times, asserted during his lifetime the truth of everything he had written, saying, "I also abide by these as a student of the Treatise of Light." Each treatise is a book published in many editions. If, therefore, he openly states, "I know I am not a sayyid" in his works, then it would be a vile insult and slander against Bediuzzaman Said Nursi for certain people to say: "Bediuzzaman's statements are untrue; he called us one day and said that he was both a sayyid and the Mahdi." Because this would be equivalent to claiming that what such a worthy and moral individual as Bediuzzaman had written was a "lie." A claim to the effect that, contrary to what he wrote over hundreds of pages, Bediuzzaman "only told two or three people that what he had written was a lie," is a grave imputation against those who make such claims. No claim to the effect that "Bediuzzaman deceived millions of people, but only told a handful of people the truth," is completely unacceptable.
On the other hand, it is sufficient for Bediuzzaman to say, "I am not the Mahdi" to put the record straight. It is nonsensical to maintain that such a holy personage "wrote detailed and comprehensive lies overe hundreds of pages, and what he wrote is all a deception." Such a grave insult is unacceptable, even if made out of love.
It is completely out of the question for a reformer of such deep faith as Bediuzzaman to have written the exact opposite of what he thought and believed in his works. Therefore, it is a grave slander, albeit made out of love for Bediuzzaman, albeit with the very best of intentions, to make such a claim years after his death. An attitude that accuses him of lying and maintains that he spent hundreds of pages deceiving the public cannot be accepted by any conscience.
In addition, various unrealistic claims regarding the Prophet Isa (as) may also be made in order to support this groundless claim. As we know, we are told in the hadiths of our Prophet (saas) that the Prophet Isa will return to Earth during the time of the Mahdi. The Prophet Isa and the Mahdi will pray together, with the Mahdi acting as imam, and they will rule together on Earth for seven years. However, none of these developments took place while Bediuzzaman was alive. Bediuzzaman did not live alongside the Prophet Isa (as). Various attempts are made to explain this anyway. Unfounded ideas, such as that the Prophet Isa (as) will return only in spirit, or that he lived, died and was buried during Bediuzzaman's lifetime, are put forward. The fact is, however, that Bediuzzaman has made it crystal clear, and many times, in his works that the Prophet Isa (as) will return to Earth as "a person," with his human body. He also stated that the Prophet Isa (as) would forge an alliance with Christian leaders and fight against and intellectually neutralise the Dajjal. In one of these statements, Bediuzzaman says that the Prophet Isa will be a person, not a spiritual entity: ... THE PROPHET ISA (as), who is in the world of the heavens WITH HIS PHYSICAL BODY, will assume the leadership of the true.... (Letters, p. 60)
In addition, in those extracts in which Bediuzzaman refers to the Prophet Isa's (as) struggle against the Dajjal, he speaks not of a struggle between one spiritual entity and another, but of one between the true person of the Prophet Isa (as) and the personage of the Dajjal:
... Those whose faith is weak find it hard to believe that "the Prophet Isa (as) will come and labour with the law of Islam and will slay the Dajjal," as is reported in a hadith of absolute trustworthiness. If the truth of that is set out, no room for doubt will remain. (Letters, p. 58-59)
In another extract, Bediuzzaman says that the influence of the Dajjal can only be done away with by a prophet possessed of the power of miracles, and once again states that the Prophet Isa (as) will be a person with the attribute of working miracles, and not a spiritual entity:
... he can only be A PERSON possessed of marvels and miracles and accepted by the people; THAT PERSON is THE PROPHET ISA (as), the most concerned and the prophet of most people..... (Rays of Light, p. 463)
Such claims as these, pointing to private conversations as evidence, despite Bediuzzaman's unequivocal words regarding the coming of the Mahdi and the Prophet Isa (as), are very dangerous interventions that may cast doubt on all the treatises written by such a valuable reformer. How valid can these be if many people come up with very different claims, saying, "Bediuzzaman Said Nursi may have said this here, but this is only a stratagem, a lie; he told us the truth?" Not long after this, anything at all will be able to be said about any matter in the Treatise of Light, and Bediuzzaman's works will increasingly lose their true meaning and wisdom. The only way to forestall this danger is to accept the words of such a worthy Islamic scholar, written and confirmed by himself, at their face value. Indeed, in his works, Bediuzzaman has recalled that the treatises contain the most truthful exposition of this subject, as they do of all others, and has stated that when someone reads what is written in the treatises they can acquire the most accurate information, just as if they were speaking to him in person.
Each book in the Treatise of Light is a Said. Whichever book you look at, you can benefit from it ten times more than by speaking to me in person, and you will really have spoken to me in truth. The Treatise of Light leaves no need for me. (Emirdağ Addendum, p. 159)
... because he says: "If anyone wishes to speak with me, about the hereafter, or the Treatise of Light, the Treatise of Light has left no need for me at all. The millions of copies are as much use as ten Saids... If it regards serving or disseminating the Treatise of Light, it is enough for true followers who serve me and my spiritual children and brothers to deal with my counterpart, there is no need for me... (Emirdağ Addendum-2, p. 214)
Bediuzzaman also devoted space in his works to the words of his students who expressed the same fact. Some of these read:
O teachers and people of the heart! You can find the answers to your questions in the Treatise of Light. One of those who, as a blessing from Allah, know secret, invisible truth, asks someone as helpless as me about the Mahdi, "When will he come?" He knows nothing of the Mahdi and does not know who the Dabbetu'l Arz is. There is a description of this in the treatises. Look for the answer to every difficult question in the treatises, and you will find it there. (Mustafa Hulusi, Barla Addendum, p. 143)
...On this subject, may I submit that, in sometimes generously reading to a disciple from the Treatise of Light, our teacher Bediuzzaman would not explain it, saying: "The Treastise of Light explains matters of faith sufficiently and deeply. The teacher of the Treatise of Light is the Treatise of light itself. The Treatise of Light leaves no need to study with anyone else." (Extracts, p. 772)
THE COMING OF THE MAHDI
Was Imparted by Our Prophet (saas) Himself
There are a great many hadiths of our Prophet (saas) regarding the Mahdi that are generally regarded as reliable. Our Prophet (saas) imparted that this is good news for Muslims in the words of one gadith, "LEARN OF THE MAHDI. He is from the Quraysh and is one from my house." (Book of Sayings of the Portents of the End Times, p. 13) In another hadith, our Prophet (saas) says: "The Mahdi will appear, EVERYONE WILL SPEAK ONLY OF HIM, drink of his love and NOBODY WILL SPEAK OF ANYTHING ELSE" (Book of Sayings of the Portents of the End Times, p. 33), stating that everyone will speak of this holy individual when he appears.
Bediuzzaman Also Imparted the Glad Tidings of the Mahdi
The honesty, openness, and clarity in Bediuzzaman's nature and which dominated his life are reflected in his works, the Treatise of Light. Bediuzzaman Said Nursi devoted considerable space to the Mahdi in his works, providing a detailed description of the subject over hundreds of pages. It is quite clear that had he thought that the subject needed to be concealed, or if he thought there was no need to read about it, he would not have included all these statements in the treatises.
Bediuzzaman made the matter public with his statements, and openly stated that it was not a problem needing to be concealed. Indeed, the fact that the treatises have been read by millions of people over many years clearly demonstrates that it is a subject placed in the open, rather than hidden. The Treatise of Light is a most valuable collection of works in which Bediuzzaman Said Nursi, the reformer of the last century, expressed the truths emerging from his heart and tongue.
Bediuzzaman openly stated that he was not the Mahdi (Emirdağ Addendum, p. 266), That the Mahdi would come a century after him (Kastamonu Addendum, p. 57), That he was a private soldier and member of the vanguard of the Mahdi (Barla Addendum, p. 162), That he had prepared the way for the Mahdi with his books and work (The Seal of Affirmation of Hidden things, p. 189), And that it was an error and a condusion for him and the Treatise of Light to be equated with the Mahdi (Emirdağ Addendum, p. 266).
The current state of Islamic countries and of the Muslims of the world clearly reveals that the duties to be discharged by the Mahdi had not come about in Bediuzzaman's day. The effect of the Sufyan and the system of the Dajjal were not yet fully felt in Muslim countries. Religious freedom does not apply in many countries of the world. When Bediuzzaman was alive, the difficulties, troubles and oppression facing Muslims were not that intense. This shows that, like those of the Mahdi, the activities of the Sufyan and the Dajjal had not yet taken place at that time. It is impossible to speak of the Mahdi performing his duties in a climate in which the struggle against the Dajjal and the Sufyan had not yet arisen.
In addition, the whole Islamic world and Muslims are today divided amongst themselves. In Bediuzzaman's day, there was a unifying effect on the Muslims of the world. It is revealed in the hadiths of our Prophet (saas) that the Mahdi will have a unifying effect on all Muslims. Bediuzzaman also reports this characteristic of the Mahdi:
...that individual will seek to fulfill that great duty with the spiritual assistance of all believers, and the solidarity of Islamic UUnion, and all scholars and learned men, and in particular with the contribution of millions of devoted sayyids descended from the line of our Prophet (saas). (Emirdag Addendum, p. 260)
In this extract, Bediuzzaman is describing the third duty of the Mahdi. According to this, at a time when the moral values of the Qur'an are ignored, the Mahdi will be a means whereby people turn back to religious morality; he will establish an islamic Union, and all Muslims will unite and join forces and assist the Mahdi in this task. Such comprehensive alliance and support, in which all Muslims will be included, had not yet come about in Bediuzzaman's day. As revealed by Bediuzzaman, the spiritual assistance from this wide community will only emerge in the end times with the Mahdi, and will play a major role in Islamic moral values coming to rule the world.
Bediuzzaman said that the accounts in the treatises were sufficient concerning all matters.
Bediuzzaman, many times, asserted during his lifetime the truth of everything he had written, saying, "I also abide by these as a student of the Treatise of Light." Each treatise is a book published in many editions. If, therefore, he openly states, "I know I am not a sayyid" in his works, then it would be a vile insult and slander against Bediuzzaman Said Nursi for certain people to say: "Bediuzzaman's statements are untrue; he called us one day and said that he was both a sayyid and the Mahdi." Because this would be equivalent to claiming that what such a worthy and moral individual as Bediuzzaman had written was a "lie." A claim to the effect that, contrary to what he wrote over hundreds of pages, Bediuzzaman "only told two or three people that what he had written was a lie," is a grave imputation against those who make such claims. No claim to the effect that "Bediuzzaman deceived millions of people, but only told a handful of people the truth," is completely unacceptable.
On the other hand, it is sufficient for Bediuzzaman to say, "I am not the Mahdi" to put the record straight. It is nonsensical to maintain that such a holy personage "wrote detailed and comprehensive lies overe hundreds of pages, and what he wrote is all a deception." Such a grave insult is unacceptable, even if made out of love.
It is completely out of the question for a reformer of such deep faith as Bediuzzaman to have written the exact opposite of what he thought and believed in his works. Therefore, it is a grave slander, albeit made out of love for Bediuzzaman, albeit with the very best of intentions, to make such a claim years after his death. An attitude that accuses him of lying and maintains that he spent hundreds of pages deceiving the public cannot be accepted by any conscience.
In addition, various unrealistic claims regarding the Prophet Isa (as) may also be made in order to support this groundless claim. As we know, we are told in the hadiths of our Prophet (saas) that the Prophet Isa will return to Earth during the time of the Mahdi. The Prophet Isa and the Mahdi will pray together, with the Mahdi acting as imam, and they will rule together on Earth for seven years. However, none of these developments took place while Bediuzzaman was alive. Bediuzzaman did not live alongside the Prophet Isa (as). Various attempts are made to explain this anyway. Unfounded ideas, such as that the Prophet Isa (as) will return only in spirit, or that he lived, died and was buried during Bediuzzaman's lifetime, are put forward. The fact is, however, that Bediuzzaman has made it crystal clear, and many times, in his works that the Prophet Isa (as) will return to Earth as "a person," with his human body. He also stated that the Prophet Isa (as) would forge an alliance with Christian leaders and fight against and intellectually neutralise the Dajjal. In one of these statements, Bediuzzaman says that the Prophet Isa will be a person, not a spiritual entity: ... THE PROPHET ISA (as), who is in the world of the heavens WITH HIS PHYSICAL BODY, will assume the leadership of the true.... (Letters, p. 60)
In addition, in those extracts in which Bediuzzaman refers to the Prophet Isa's (as) struggle against the Dajjal, he speaks not of a struggle between one spiritual entity and another, but of one between the true person of the Prophet Isa (as) and the personage of the Dajjal:
... Those whose faith is weak find it hard to believe that "the Prophet Isa (as) will come and labour with the law of Islam and will slay the Dajjal," as is reported in a hadith of absolute trustworthiness. If the truth of that is set out, no room for doubt will remain. (Letters, p. 58-59)
In another extract, Bediuzzaman says that the influence of the Dajjal can only be done away with by a prophet possessed of the power of miracles, and once again states that the Prophet Isa (as) will be a person with the attribute of working miracles, and not a spiritual entity:
... he can only be A PERSON possessed of marvels and miracles and accepted by the people; THAT PERSON is THE PROPHET ISA (as), the most concerned and the prophet of most people..... (Rays of Light, p. 463)
Such claims as these, pointing to private conversations as evidence, despite Bediuzzaman's unequivocal words regarding the coming of the Mahdi and the Prophet Isa (as), are very dangerous interventions that may cast doubt on all the treatises written by such a valuable reformer. How valid can these be if many people come up with very different claims, saying, "Bediuzzaman Said Nursi may have said this here, but this is only a stratagem, a lie; he told us the truth?" Not long after this, anything at all will be able to be said about any matter in the Treatise of Light, and Bediuzzaman's works will increasingly lose their true meaning and wisdom. The only way to forestall this danger is to accept the words of such a worthy Islamic scholar, written and confirmed by himself, at their face value. Indeed, in his works, Bediuzzaman has recalled that the treatises contain the most truthful exposition of this subject, as they do of all others, and has stated that when someone reads what is written in the treatises they can acquire the most accurate information, just as if they were speaking to him in person.
Each book in the Treatise of Light is a Said. Whichever book you look at, you can benefit from it ten times more than by speaking to me in person, and you will really have spoken to me in truth. The Treatise of Light leaves no need for me. (Emirdağ Addendum, p. 159)
... because he says: "If anyone wishes to speak with me, about the hereafter, or the Treatise of Light, the Treatise of Light has left no need for me at all. The millions of copies are as much use as ten Saids... If it regards serving or disseminating the Treatise of Light, it is enough for true followers who serve me and my spiritual children and brothers to deal with my counterpart, there is no need for me... (Emirdağ Addendum-2, p. 214)
Bediuzzaman also devoted space in his works to the words of his students who expressed the same fact. Some of these read:
O teachers and people of the heart! You can find the answers to your questions in the Treatise of Light. One of those who, as a blessing from Allah, know secret, invisible truth, asks someone as helpless as me about the Mahdi, "When will he come?" He knows nothing of the Mahdi and does not know who the Dabbetu'l Arz is. There is a description of this in the treatises. Look for the answer to every difficult question in the treatises, and you will find it there. (Mustafa Hulusi, Barla Addendum, p. 143)
...On this subject, may I submit that, in sometimes generously reading to a disciple from the Treatise of Light, our teacher Bediuzzaman would not explain it, saying: "The Treastise of Light explains matters of faith sufficiently and deeply. The teacher of the Treatise of Light is the Treatise of light itself. The Treatise of Light leaves no need to study with anyone else." (Extracts, p. 772)
THE COMING OF THE MAHDI
Was Imparted by Our Prophet (saas) Himself
There are a great many hadiths of our Prophet (saas) regarding the Mahdi that are generally regarded as reliable. Our Prophet (saas) imparted that this is good news for Muslims in the words of one gadith, "LEARN OF THE MAHDI. He is from the Quraysh and is one from my house." (Book of Sayings of the Portents of the End Times, p. 13) In another hadith, our Prophet (saas) says: "The Mahdi will appear, EVERYONE WILL SPEAK ONLY OF HIM, drink of his love and NOBODY WILL SPEAK OF ANYTHING ELSE" (Book of Sayings of the Portents of the End Times, p. 33), stating that everyone will speak of this holy individual when he appears.
Bediuzzaman Also Imparted the Glad Tidings of the Mahdi
The honesty, openness, and clarity in Bediuzzaman's nature and which dominated his life are reflected in his works, the Treatise of Light. Bediuzzaman Said Nursi devoted considerable space to the Mahdi in his works, providing a detailed description of the subject over hundreds of pages. It is quite clear that had he thought that the subject needed to be concealed, or if he thought there was no need to read about it, he would not have included all these statements in the treatises.
Bediuzzaman made the matter public with his statements, and openly stated that it was not a problem needing to be concealed. Indeed, the fact that the treatises have been read by millions of people over many years clearly demonstrates that it is a subject placed in the open, rather than hidden. The Treatise of Light is a most valuable collection of works in which Bediuzzaman Said Nursi, the reformer of the last century, expressed the truths emerging from his heart and tongue.
Bediuzzaman openly stated that he was not the Mahdi (Emirdağ Addendum, p. 266), That the Mahdi would come a century after him (Kastamonu Addendum, p. 57), That he was a private soldier and member of the vanguard of the Mahdi (Barla Addendum, p. 162), That he had prepared the way for the Mahdi with his books and work (The Seal of Affirmation of Hidden things, p. 189), And that it was an error and a condusion for him and the Treatise of Light to be equated with the Mahdi (Emirdağ Addendum, p. 266).
0 komentar:
Posting Komentar