Is The Risale-i Nur Current Sufism?

Bahadır Gürler


 

Ustad mentions the beauties of the tariqat which had been an important “backbone” during the Ottoman Caliphate for five hundred years preserving the path of Sunna.. The tariqat subject is a specific chapter in the 29th Letter, namely "Talwihat-i Tis'a":

Walayat (sainthood) is a proof of divine messengership; the Sufi path is a proof of the Shari‘a. (p.446, The Letters)

In conclusion, The Risale-i Nur is “tajdid”.. the Renewal.. we shall finalise here with several quotes:

“...Risale-i Nur is considered as the Renewer (mujaddid) on the subject of the Renewal of the Religion.” (p.150, Barla Lahikası)

And he identifies the Muslim Ummat, and highlights its duty:

Yes, we are a society and we are a society that every century has three hundred and fifty million members. Every day through the five obligatory prayers, its members demonstrate with complete veneration their attachment to the principles of that sacred society. Through the sacred programme of اِنَّمَا الْمُؤْمِنُونَ اِخْوَةٌ they hasten to assist one another with their prayers and spiritual gains. We are members of that sacred, vast society, and our “particular duty” is to teach the believers in certain, verified fashion the Qur’anic truths of belief, and save them and ourselves from eternal annihilation and everlasting solitary confinement in the Intermediate Realm.  We have absolutely no connection with any worldly, political, or intriguing society or clandestine group, or the baseless, meaningless secret societies concerning which we have been charged; we do not condescend to such things. (p.344, The Rays)

Furthermore, however deficient in Muhyi’l-Din al-‘Arabi’s view the knowledge of God was that Fakhr al-Din Razi obtained by means of theology, the knowledge of God attained on the Sufi way is similarly deficient in relation to the knowledge obtained through the legacy of prophethood directly from the All-Wise Qur’an. (p.331, The Letters)

The   Words   that have been written are not supposition, they are affirmation; they are not submission, they are belief; they are not intuitive knowledge (marifet), they are a testifying and witnessing; they are not imitating, they are verification; they are not taking the part of something, they are comprehension of it; they are not Sufism, they are reality (hakikat); they are not a claim, they are the proof within the claim. (p.378, The Letters)

“...Though, in every century, a sort of Mahdi and Mujaddid, guiding to truth is coming and came, however, each of them, performing only one of the three duties in a way, none of them obtained the “Great Mahdi” title of the end of times." (p.304, Emirdağ Lahikası)

MalaysiaNur

Other Articles