Turkish (Staff of Moses in English and al-asayi Musa in Arabic). He wrote in Ottoman Turkish script except for al masnavi al-arabi an-nuriyya and Isharaat al ' Ijaz. PDF | Said Nursi was a profound Muslim thinker and revivalist, Download full- text PDF (Sta of Moses in English and al-asayi Musa in. Hz. Musa; Meşhur asa'sını nereye vursa su çıkarıyordu. Kübra'dan seçmeleri içine alan Asa-yı Musa'da, etrafımızdaki varlıklar, böyle bir.
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the First Stopping-Place of the Thirty-Second Word, the 'Windows' of the Thirty- Third Letter, and the eleven proofs of Asa-yı Musa (The Staff of Moses), it will be. 13 The name Hıdırbey is originally Khidr Bey, Lord Khidr. 14 “Musa Ağacı, Hz. Musa'nın Asası,” AntakyaCity: Tarih, Kültür ve Eğitim Şehri, accessed October 20, . Böylece Nergal sadece Yeraltı'nın efendisi Musa'yla ilgili bir öyküyü pirin rituel asası olan darık ile kıyaslanmışken, şu hususun vurgusu kısmen eksik kalmış.
Only in were Risale-i Nur students able to obtain duplicating machines, while it was not till that various parts were printed on modern presses in the new, Latin, script. The figure given for hand-written copies is , It may be seen from the above figure how the Risale-i Nur Movement spread within Turkey, despite all efforts to stop it.
After , the period of what Bediuzzaman called 'the Third Said', there was a great increase in the number of students, particularly among the young and those who had been through the secular education system of the Republic.
At the same time the number of students outside Turkey increased. Each subject is explained with comparisons and allegories, and demonstrated with reasoned arguments and logical proofs.
The most profound aspects of the truths of Iman, are explained in a way that everyone can understand easily. This work responds to the attacks against the Qur'an in the name of science and philosophy, and demonstrates the rationality of belief in Allah.
In this Collection, Said Nursi replied to numerous and diverse questions posed by the students. Therefore, the Letters cover a lot of different subjects. For example, how death is a bounty; where Hell is situated; The Letters , p. The Letters , p.
For instance, Said Nursi explained some of the instances of wisdom in the fast of the blessed month of Ramadan The Letters , p. Like the first two volumes this Collection deals very compellingly with a number of diverse subjects.
The primary purpose of the topics is aimed at expounding the various Qur'anic verses and its teachings concerning the fundamentals of Belief in a way that addresses modern man's understanding and is relevant to his needs. Among these are: The Supreme Sign, which describes the testimony articulated by all the realms of creation to Allah's Necessary Existence and Oneness, is an expression of the reflective thought which is the foundational basis of the way of the Risale-i Nur.
Further explanations and proofs of Divine Oneness, based also on recognizing and 'reading' the manifestations of Allah in the universe are set out in the Second, Third, and Fourth Rays in this book.
While in addition to these questions i The Fruits of Belief - One hour per day is sufficient for the five obligatory prayers; The truth of death; true, pain-free pleasure is found only in belief in Allah, and is possible only through such Belief; A number of benefits of believing in the Hereafter which look to man's individual and social life; A reply to objections raised about repetitions in the Qur'an; The fruits tasted in this world of belief in the angels.
The collection includes an analysis of Islamic sources and a reinterpretation of the text for the "mentality" of Said Nursi's age. However, it is not solely an exegesis, as it includes reflections and details about Said Nursi's own life and interpretations.
These reflections and details help the reader to learn how to practice everyday activities on Qur'an norms, and "install" Qur'an to a person's alternating life situations and emotions. With these writings, Bediuzzaman opened up a new, direct way to reality haqiqat and knowledge of God which he described as the highway of the Qur'an and way of the companions of Prophet Muhammad through the "legacy of prophethood", which gains for those who follow it "true and certain belief".
Said Nursi did not ascribe the writings to himself, but claimed that they "proceeded from the Qur'an itself" like "rays shining out of from [its] truths".
For there are various sorts of commentaries. The verses mostly expounded in the Risale-i Nur are those concerned with the truths of belief, such as the Divine Names and attributes and the Divine activity in the universe, the Divine existence and Oneness, resurrection, prophethood, Divine Determining or destiny, and man's duties of worship.
Bediuzzaman explains how the Qur'an addresses all men in every age in accordance with the degree of their understanding and development; it has a face that looks to each age. The Risale-i Nur, then, explains that face of the Qur'an which looks to this age. We shall now look at further aspects of the Risale-i Nur related to this point. In numerous of its verses, the Holy Qur'an invites man to observe the universe and reflect on the Divine activity within it; following just this method, Bediuzzaman provides proofs and explanations for the truths of belief.
He likens the universe to a book, and looking at it in the way shown by the Qur'an, that is, 'reading' it for its meaning, learns of the Divine Names and attributes and other truths of belief. The book's purpose is to describe its Author and Maker; beings become evidences and signs to their Creator.
Bediuzzaman demonstrates the fundamentals of Islam, such as Divine Oneness, arrived at in this way are the only rational and logical explanation of the universe, and making comparisons with Naturalist and Materialist philosophy which have used science's findings about the universe to deny those truths, show the concepts on which they are based, such as causality and Nature, to be irrational and logically absurd.
Indeed, far from contradicting them, in uncovering the order and working of the universe, science broadens and deepens knowledge of the truths of belief. In the Risale-i Nur many descriptions of the Divine activity in the universe are looked at through the eyes of science, and reflect Bediuzzaman's knowledge of it.
The Risale-i Nur shows that there is no contradiction or conflict between religion and science. In addition, all these matters discussed in the Risale-i Nur are set out as reasoned arguments and proved according to logic. All the most important of the truths of belief are proved so that even unbelievers can see their necessity.
And so too, inspired by the Qur'an, even the most profound and inaccessible truths are made accessible by means of comparisons, which bring them close to the understanding like telescopes, so that they are readily understandable by ordinary people and those with no previous knowledge of these questions. Another aspect of the Risale-i Nur related to the face of the Qur'an which looks to this age, is that it explains everything from the point of view of wisdom; that is, as is mentioned again below, it explains the purpose of everything.
It considers things from the point of view of the Divine Name of All-Wise. Also, following this method, in the Risale-i Nur Bediuzzaman dealt with many mysteries of religion, such as bodily resurrection and Divine Determining and man's will, and the riddle of the constant activity in the universe and the motion of particles, before which man relying on his own intellect and philosophy had been impotent.
While in Barla, Bediuzzaman put the treatise on Resurrection and the pieces that followed it together in the form of a collection and gave it the name of Sozler The Words.
Together with these are the three collections of Additional Letters, for each of Bediuzzaman's main places of exile, Barla Lahikasi, Kastamonu Lahikasi, and Emirdag Lahikasi.
The way the Risale-i Nur was written and disseminated was unique, like the work itself. Bediuzzaman would dictate at speed to a scribe, who would write down the piece in question with equal speed; the actual writing was very quick. Bediuzzaman had no books for reference and the writing of religious works was of course forbidden.
They were all written therefore in the mountains and out in the countryside. Handwritten copies were then made, these were secretly copied out in the houses of the Risale-i Nur 'students', as they were called, and passed from village to village, and then from town to town, until they spread throughout Turkey.
Only in were Risale-i Nur students able to obtain duplicating machines, while it was not till that various parts were printed on modern presses in the new, Latin, script.
Kurann verdii dersle tabiata bakan bir kimse de, gzn nereye evirse, orada Allahn varlk ve birliine, Rahmet ve sanatna deliller bulmakta glk ekmez. If only text format changes are desired such as flow direction or quotation mark types , character set changes can be omitted.
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