Nur-The Light - Issue 2

He who Created the Eye of the Mosquito, also Created the Sun.
Bediuzzaman
The Methods of Bediuzzaman Said Nursi A Model for America?

Prof. Dr. Kevin Barrett
Mr. Nejat Eren in Milwaukee Statement of Truth about the Hamidiye Regiments Biography of Bediuzzaman Yaqub Herods Trip to Turkey The Trinity as Radical Monotheism Thomas Michel Zbeyir Aabeyden Bir Mektup Hidayet ykleri
NUR THE LIGHT
The Supreme Sign

The Observations of a Traveller Questioning the Universe Concerning His Maker
In the Name of God, the Merciful, the Compassionate

The seven heavens and the earth and all that is in them extol and glorify Him, and there is nothing but glorifies Him with praise, but you understand not their glorifying; indeed, He is Most Forbearing, Most Forgiving. Quran 17:44 Since this sublime verse, like many other Qur'anic verses, mentions first the heavens -that brilliant page proclaiming God's unity, gazed on at all times and by all men with wonder and joy- in its pronouncement of the Creator of this cosmos, let us too begin with a mention of the heavens. Indeed, every voyager who comes to the hospice and the realm of this world, opens his eyes and wonders who is the master of this fine hospice, which resembles a most generous banquet, a most ingenious exhibition, a most impressive camp and training ground, a most amazing and wondrous place of recreation, a most profound and wise place of instruction. He asks himself too who is the author of this great book, and who is the monarch of this lofty realm. There first presents itself to him the beautiful face of the heavens, inscribed with the gilt lettering of the stars. That face calls him saying, "Look at me, and I shall guide you to what you seek." He looks then and sees a manifestation of the Seal of Creation performing various tasks in the heavens: it holds aloft in the heavens, without any supporting pillar, hundreds of thousands of heavenly bodies, some of which are a thousand times heavier than the earth and revolve seventy times faster than a cannonball; it causes them to move in harmony and swiftly without colliding with each other; it causes innumerable lamps to burn constantly, without the use of any oil; it disposes of these great masses without any disturbance or disorder; it sets the sun and moon to work at their respective tasks, without those great bodies ever rebelling; it administers within infinite space, the magnitude of which cannot be measured in figures should they stretch from pole to pole each night and each year in a different form, like a cinema screen displaying true and imaginative scenes to the audience of creation. There is within this rububiyet1 activity a truth consisting of subjugation, administration, revolution, ordering, cleansing and employment. This truth, with its grandeur and comprehensiveness, bears witness to the necessary existence and unity of the Creator of the Heavens and testifies to that Existence being more manifest than that of the heavens. Hence, it was said in the First Degree of the First Station: There is no god but Allah, the Necessary Being, to Whose Necessary Existence in Unity the heavens and all they contain testify, through the testimony of the sublimity of the comprehensiveness of the truth of subjugation, administration, revolution, ordering, cleansing and employment, a truth vast and perfect, and to be observed.
1. Almighty Creator's supreme authority in providing needed sustenance to all creatures at anytime, anywhere and regulating their behavior.
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November / December 2011
NUR THE LIGHT
CONTENTS
P. 2 The Supreme Sign P. 3 The Methods of Bediuzzaman Said Nursi: A Model for America? P. 5 Van Earthquake P. 6 My Story P. 7 Mr. Nejat Eren in Milwaukee P. 8 Statement of Truth about the Hamidiye Regiments P. 9 Biography of Bediuzzaman P. 10 Yaqub Herods Trip to Turkey P. 12 The Trinity as Radical Monotheism: Thomas Michel P. 16 Radikal Tektanrclk Olarak Teslis: Thomas Michel P. 18 Zbeyir Aabeyden Bir Mektup P. 19 Trkiyeden Misar P. 20 Risale-i Nur ve Hari Memleketler P. 23 Hidayet ykleri P. 25 Cemaatlar P. 26 Nur Dergisi in Gelen E-Postalar P. 27 Reklamlar NUR - THE LIGHT Publication Committee | Yayn Heyeti English: Havva Kurter Sleyman Kurter Kevin Barrett Ron Handree mran Kurter Yaqub Herod Sadk etin Na Yaln Umut Yavuz braheem Abdullah Trke: Yusuf ayabatmaz Hacer ayabatmaz Nejat Eren Kamil Ger Hseyin Macar Naz Efe Kerim Karaolu Tasarm: Mustafa Ildak
The Methods of Bediuzzaman Said Nursi:

A Model for America?
By Prof. Dr. Kevin Barrett
"What makes you think this winter will last forever? Every winter is followed by springtime, and every night by daylight." -Bediuzzaman Said Nursi (Suad Alkan, Bediuzzaman Said Nursi: Monographe d'un grand novateur (mujaddid) du siecle, p. 57)
"To unpathed waters, undreamed shores." -Shakespeare, A Winter's Tale

n William Shakespeare's A Winter's Tale, a dynasty of goodness is nearly wiped out. The sole heir, Perdita, barely escapes the long winter of devastation - somehow surviving, by the grace of God, to renew the reign of the good. The story of the decline and rebirth of Islam in Turkey is one of the most significant and under-appreciated dramas in world history. Like A Winter's Tale, it features a protagonist who, against all odds, preserves a precious seed of life to sprout and flower in the spring. The hero of this drama, Bediuzzaman Said Nursi, triumphed over that peculiarly Turkish species of Islamophobic fascism known as kemalism. But the methods he used are equally relevant to today's USA. Bediuzzaman (the name means "the marvel of the age") was born in 1876 and lived through the long winter of Turkish Islam. Roughly the first half of his life was spent struggling to preserve Islam during the twilight of the Ottoman Empire; the second half coincided with the reign of kemalism, the Islamophobic fascism that gripped Turkey following its defeat in World War I, and whose last vestiges are today becoming increasingly marginal features of Turkish national life as Islam returns to center stage. Bediuzzaman realized, more clearly than most modern renewers (mujaddidoun)
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of Islam, that something fundamental had changed in the modern world, and that Islam was going to need to adapt. That fundamental change was the rise of mass literacy and the development of modern communications systems. Increasingly, the worlds population is becoming linked together in a web of words and ideas. If, as the chaos scientists assert, the wingbeat of a butterfly in Australia can cause a hurricane in America, so too can a keystroke typed by someone in Malaysia lead to a revolution half a world away. Given this ever-more-elaborate, evermore-powerful web of words and ideas and the ever-more-wasteful horror of modern warfare - Bediuzzaman saw that the defense and propagation of Islam would, in the future, come to depend more and more on Muslims' ability to defend their faith in the realm of ideas. This, I believe, was the key insight from which Bediuzzaman's method emerged. American Muslims today need to follow Bediuzzaman's example and assume their full responsibility as Muslims and American citizens: To preserve what is good in America, and make it better, while successfully defending and propagating Islam in the world of ideas. In this effort we must strive to emulate the courageous steadfastness of Bediuzzaman, who stood on his core principles, spoke the truth exactly as he saw it, and refused to budge an inch. Some will ask: How can we be so uncompromising when we are in a position of weakness? Bediuzzaman's example shows that steadfastness and uncompromising jihad (all-out effort) in speaking and propagating the truth are exactly what it takes to survive and triumph from an initially weak position. Why? Because people floundering in the quicksand of a nihilistic, relativistic society cannot help but admire and eventually emulate those who are standing on firmer ground. According to the secular worldview so prominent today (and so fanatically enforced in kemalist Turkey) there is no firm place to stand, because everything is equally subject to corrosive doubt. Western scholars, for example, largely agree that the Bible was written by a number of different human hands. And there are obvious absurdities in the Bible, alongside the many beautiful stories and teachings that retain some of their divine inspiration. The Qur'an, Bediuzzaman explains, provides us with a firm place to stand in an age of chaotic relativism: "The true master, the true authority, is Qur'an." This insight became the genesis of the "new Said" whose Risale-i Nur or "Letters of Light" emerge from the light of Qur'an as reflected by the polished mirror of the mind, heart and soul of Bediuzzaman. The lesson for American Muslims: We must hold fast to Qur'an, the last and best-preserved of the divine revelations, and resist all efforts to change, censor, downplay, marginalize, or relativize it. And we must, like Bediuzzaman, attempt to reflect its light and transmit that light to those around us. One of Bediuzzaman's methods for spreading the light of Qur'an deserves special mention: Developing networks of like-minded Muslims through faceto-face meetings, especially in independent mosques and dershanes. During the time of the New Said, a fanatically Islamophobic government had assumed near-total-control of all official mosques. Muslim activists and educators needed a way to gather and exchange ideas independently. At first, people met in the visiting rooms of private homes. Then these were expanded into the first dershanes - a Turkish word employed as a euphemism for madrasa, i.e. Islamic educational facility. In today's post-9/11 USA, a fanatically Islamophobic government has exerted tremendous pressure on the big mosques and "mainstream" Muslim organizations. The result, too often, is that American Muslim leaders capitulate and purvey a watered-down Islam: an Islam robbed of its aspirations for social justice, of many of its traditional teachings, and in some cases even of selected parts of Qur'an! American Muslims, like Bediuzzaman's followers in Turkey, must resist these compromises. To do so, we should struggle to force big mosques and Muslim organizations to adhere to authentic Islam, and to uphold Muslim ideals of truth and justice. But we should also gather in smaller groups, establish independent masjids and dershanes, and reach out to the Muslim majority who do not want any Rand Corporation socially-engineered simulacrum of Islam, but the real thing. As has happened in Turkey, the small groups representing the Muslim majority will in time grow much bigger, Insha-Allah. American Muslims should also adopt another method of Bediuzzaman's: Establishing alternative media. During Bediuzzaman's time, the official media were censored and controlled by an islamophobic government. Bediuzzaman and his students lost no time in establishing independent distribution networks, copying and printing facilities, and, later, actual newspapers, radio and TV stations. This is what American Muslims must do to beat the Zionist monopoly media that dominates the USA. Yet another key method of Bediuzzaman's was his insistence on Muslim unity and inclusiveness. In his time, as in ours, the enemies of Islam were using divide-
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and-conquer tactics to split Muslims along fault lines of sunni vs. shi'a, wahhabi vs. sufi, modernist vs. traditionalist, Turk vs. Kurd, Turk vs. Arab, Kurd vs. Arab, and so on. Bediuzzaman faced this problem squarely and offered the best solution: Speak one's mind firmly, but insist at the same time on the unity of all Muslims, including those with whom one disagrees. (This approach is laid out in the classic essay "Sunni and Shi'a Are Brothers.") The USA has the most ethnically, ideologically, and theologically diverse Muslim population on the planet. Like Bediuzzaman, we must stand up for positions we know are correct (to the best of our understanding - and Allah knows best); but we must also stand up for the principle that everyone who says "la ilaha ila llah wa muhammad rasulu llah" is a Muslim brother or sister, no matter how much we disagree with some aspect of that person's beliefs or actions. Even a fellow Muslim in manifest error should be engaged with and educated, not ostracized and hated. If we follow this approach, as laid out by Bediuzzaman, we can build an effective, united, increasingly-welleducated American Muslim community. Finally, if there is one method exemplified by Bediuzzaman that American Muslims should emulate, it could be summed up in one word: Courage. Bediuzzaman, according to all accounts, was possessed of a truly extraordinary fearlessness that grew out of his complete surrender to Allah. Threats, whether express or implied, had no effect on him. "If you want to shut me up," he famously said, "you are going to have to cut my head off." And he meant it. Many Muslims immigrated here in search of a better life in the dunya. That's fine. But they need to remember to fear only Allah, not the Department of Homeland Security or the opinions of their nonMuslim neighbors and co-workers. The post-9/11 leadership of many leading American Muslim organizations, in particular, has been almost as conspicuous in its fecklessness as Bediuzzaman was in his fearlessness. While most of us are unlikely to become an apparent Mujaddid1 like Bediuzzaman, we can at least take courage from his example, and push what courage we do possess beyond the limits we thought were restricting it. For just as appetite often comes with eating, as Rabelais noted, a great redwood tree of courage can grow from the tiny seed of a trembling coward's sudden inexplicable decision to - for once in his life - be brave. Courage is contagious, as Bediuzzaman demonstrated by launching a great wave of bravery in Turkey. If enough American Muslims decide to catch that wave, Islam in America could one day, insha-Allah, sweep away many of the evils and miseries that are afflicting the USA and the planet.
1. According to the popular Muslim tradition, refers to a person who appears at turn of every century of the Islamic calendar to revive Islam.
VAN EARTHQUAKE Fund-raiser

Narrated Abu Huraira:
llah's Apostle said, "There is a Sadaqa to be given for every joint of the human body; and for every day on which the sun rises there is a reward of a Sadaqa (i.e. charitable gift) for the one who establishes justice among people." cially there are so many children suffering from the cold weather. Yeni Asya USA is collecting funds to send to Van via the Turkish Consulate in Chicago. Those individuals who donate will be provided a receipt from Yeni Asya USA and a thank you letter from the Turkish Consulate.
Bukhari Volume 3 Please make your checks or money orders payable to: YENI ASYA Book 49 Hadith # 2534 USA (please write Van Earthquake on the memo section of Due to this horrendous earthquake your check) and mail to 803 W. many people are homeless, clothes Oklahoma Ave Milwaukee, WI less and foodless. The city of Van 53215. Your donations are tax is very cold, and the tents do not exempt. provide adequate warmth, espe-
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At the age of 10yrs. my mother decided to move us to Milwaukee to live with her boyfriend, who later became my stepfather and the man that raised me. My childhood was rough growing up on the south side of Milwaukee. I lived in a predominately Latino neighborhood and attended schools that seemed to be filled with kids like myself who had little guidance from their parents. Most of my time at school was spent in an in-house detention or suspension, my evenings and weekends were spent away from home with friends. Days would pass that I would not see my mother and my stepfather was usually traveling with his job. This continued until my step father decided to move to a small town outside of Milwaukee where I attended the local high school for my freshman and sophomore years. My home life seemed to become a bit more stable living in a small town. I was very popular in high school and hung around with all different types of kids. Both my freshman and sophomore years I was a cheerleader. In 1993 I was involved in an automobile accident that took me out of school for the rest of my junior year. My parents (mother and biological father) were indifferent about my education so I decided to not return to school. Instead I worked, received my high school equivalency diploma and later attended a technical college for training as a nursing assistant and later as a medical assistant. I lived a fairly carefree life until I became pregnant with my first child at the age of 19yrs. It was only then that I recognized the urgency for change and stability in my life. As a child I can remember various times where I felt a sense of instability or insecurity that would cause me to act out against my mother or in school. However, the realization that I was now responsible for the life that I was carrying inside of me had a tremendous impact on the way that I viewed my existence. I knew what I DIDN'T want my child's life to be like, but also knew that I needed to change my own ways to be a better mother to him. At the time I was not married and did not view it necessary in order to raise a child, this distorted view came from my own upbringing. Shortly after giving birth to my son I discovered Islam. I found myself agreeing with all of its tenets on a societal level, however, struggling with some on a personal level. Prior to Islam I was a "typical American" woman, living a "typical American" life. That lifestyle is so contradicting to Islamic way of life and to the very nature of our true state of being that it is no wonder that there are people from all walks of life reverting back to their fitrah or natural disposition in which Allah created us all. In 1998, at the age of 21yrs, I married and took my shahada. A little less than two years later we had another child. My husband converted as well and even though we surrounded ourselves with other Muslim converts our knowledge of Islam barely progressed. We continued to live the same undisciplined lifestyle as before, because those people that we surrounded ourselves with, although Muslim lived the same way. Both my husband and I continued to struggle with our Iman. Eventually, 7yrs later it led to the demise of our marriage and friendships that we shared. Since my divorce I have remarried, my husband is also a convert. Together we have a total of 6 children; 3 from his previous marriage, 2 from mine and our son that we had together. I have surrounded myself with a wonderful group of Muslimahs. We meet weekly for religious studies, which include Quran recitation and the study of the Risale-I Nur by Bediuzzaman Said Nursi, and various topics relating to family, politics and knowledge of the deen of Allah. It is only now that I feel knowledge of the dunya, my appreciation for Islam as a
MY STORY
y name is Annamaria Abdullah, both of my parents are American. My mother was 1 of 12 children whose parents are of German and Polish descent. My father is 1 of 7 children whose parents are from Mexican descent. I was born in Saginaw, a small blue collar town in the state of Michigan, in September of 1976. At the time that my mother became pregnant my parents were 15, my mother gave birth to me at the age of 16. Shortly thereafter my father relocated to Texas with his mother and siblings. I grew up being shuffled between the homes of my maternal grandmother, a devout catholic, and my paternal great grandmother, who was also a devout catholic and spoke very little English.
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complete way of life and my love and dependency on and for Allah swt growing. Many Muslims today feel the pressures of post 9/11 Islamophobia and the terrorism hype that the American media feeds to us daily, prevents or somehow inhibits us from living our lives in accordance with Islam. I agree that it is becoming increasingly difficult; however, I feel that on a superficial level being Muslim in America is a relatively easy task. It is the struggle that we go through within our own hearts and within our own minds that limits us and drives those individuals or groups that wish to see Islam and Muslims fail. Giving in to the whispering of Shaytan and the weaknesses of our nafs keeps us distracted and complacent with western life and all that contradicts our faith and rebuilding of the foundation of our Ummah. Through the trials and tribulations that Allah has tested me with, I have come
NUR THE LIGHT

Our only task as Mu'mineen is to fulfill the rights of our creator and be dutiful to the commands that he has bestowed upon us, at all costs. I am grateful that Allah swt has chosen me to be a Muslim. I ask to Allah forgive me for my sins. Any positive that comes from what I have written is from Allah and anything that is negative or of error is my own fault. I ask Allah to give us the strength, the wisdom and the integrity to uphold his deen, even in the face of adversity. "Oh ye who believe! Stand out firmly for justice as witnesses to Allah, even against yourselves, or your parents, or your kin and whether it be against rich or poor for Allah can best protect both. Follow not the lusts of your hearts, lest ye swerve and if ye distort justice or decline to do justice verily Allah is well acquainted with all the ye do."
Surah 4 Ayah 135
Oh ye who believe! Stand out rmly for justice as witnesses to Allah, even against yourselves, or your parents, or your kin and whether it be against rich or poor for Allah can best protect both.
to the conclusion that true Iman is complete confidence and dependence in the infinite wisdom of our creator, to know without any doubt there is an entity beyond our comprehension that has mapped out our existence and the existence of everything in the universe and sustains it all in perfect balance with one another.
MR. NEJAT EREN IN MILWAUKEE, WISCONSIN

During the last month we, in Milwaukee and Yeni Asya USA, had the privilege and honor of hosting a member of Yeni Asya from Turkey. Nejat Eren abi1 arrived on Sunday, September 25th, and instantly rekindled the relationship we had from our previous encounters.
Imran Kurter
remember meeting Nejat abi at the Sleymaniye headquarters of Yeni Asya in Istanbul in 2009, this abi exemplifies the meaning of Muslim brotherhood and hospitality. During our recent visit in May, he took two weeks to show me and 4 other American Muslims around the major cities of Turkey. This reinforced the dedication he has to Islamic principles of brotherhood and Bediuzzaman's teaching of all Muslims being of one nation, for never once did he complain. He was always curious about our lives and experiences and was the most gracious host. During his visit to Milwaukee he stressed the importance of expanding
our work within the United States and to bring the message of brotherhood to all. He stayed with my family for his duration, a simple reciprocation of the hospitality he showed to us when we traveled to Turkey. He witnessed the work we are doing here in Milwaukee with our Jalsas2 and our printing outputs of booklets and now our Nur magazine. He was instrumental to show that there is strong support for our work here in the United States from our brothers in Turkey. During his visit he saw the diversity of our group from all nationalities and ethnici-
ties; we all work for the Islamic values Bediuzzaman suffered to keep Islam alive in Turkey. Although it was sad to see such a devoted brother leave us for Turkey on October 16th , I know that we made an important impression on his views of the dawah work in the United States. Insha-Allah, he will encourage more brothers and sisters to visit our growing community here in Milwaukee
1.Abi in Turkish means big brother. 2. Meetings
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WRITINGS OF THE OLD SAID PERIOD

1. Statement of Truth about the Hamidiye Regiments
lease excuse this Kurdish man, who doesn't know Turkish well and not qualified in writing and who is newly awakened, with the imperfections in expression. Besides, this article is for scholars; so just a spark could be enough. Kurdish soldiers called "Hamidiye" wish regulations, but not abolishment, because, regulations will avoid harm and grant a great benefit. Abolution, the brother of death and destruction, which means avoiding the harm by harming, is against procedures. Hence, the Hamidiye Regiments are the basis and strong tie of the union. The present situation of the regiments, in proportion to their past situation before the military and the non-Hamidiye regiments and relatively a little civilized peasants, have a greater potential of being civilized and for that reason, the military title is the main door for them to the ladder of improvement and the first step to the heaven of civilization and also an indicator to their ethnic existence. Also the military title which is strengthening loyalty and the source of ethnic life observed with the glass of public opinion, of the Kurdish nation to the Ottoman Government for a long time, a nation which is unbending and having a great potential for improvement and newly awakening with freedom. Can ir not be another nation but the Kurds? Where are these lion-hearted Kurds? And in the context of soldiery, the door of civilization, by closing the small window which opened to the garden of education, the poor children of Kurds enlightened with the light of truth and staring the beautiful views and feeling the real everlasting taste of those fruits, will lose their joy and fall into the darkness of sadness and consequently the basis of loyalty of this devoted nation will be damaged. Take this as a warning! If this happened by closing the window, imagine what can happen if you close the door! Also, banishing the Kurdish nation from soldiery because of conflict, tribalism and lack of authority is like a scholar de-
monizing knowledge. Until now, the Hamidiye Regiments were protecting the weak former government's important borders and were a nightmare to the enemies of the state and they were an iron wall against various damages. By immortalizing the destroyed dictatorship which is the enemy of public opinion and against establishing public sovereignty; and by spreading the conflict, extermination of public opinion with discursion; and abolishment of education which is illuminating and shinning public opinion but eradicating it helped ignorance; so the deprecit ex-government had made a big mistake and as its penance the new righteous government has forgotten and ignored us for a long time Consequently, until we establish a union, producing the public opinion which is the social life of the nation and guardian of the law and to establish the educational system which will develop public opinion and provide guidance for success. Later, if we don't correct ourselves, let them question us sorely The fault belongs to the cruel government; even if we are mistaken, because the sun hasn't risen up from the west, we can still repent and ask for forgiveness. Thus, if people who are civilized and without mistakes who damaged the morality and the government, if these culprits are forgiven; then we are more deserving and in need of forgiveness because of our ignorance It is a big fault to compare Kurdish people with other nations by a false comparison and to pass a decision about them and to impose sanctions according to this comparison. Even if a child is so clever, still he can not learn academic lessons before learning the alphabet.
As a result: Choosing the lesser of two evils is a temporary

justice. We don't need to be in a hurry like contestants, so that real justice can be established.
Bediuzzaman Said Nursi
Translated by Umut Yavuz, Edited and proofread by Havva and S. Kurter
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A BRIEF BIOGRAPHY OF Part 2 BEDIUZZAMAN SAID NURSI

Continued from Last Issue of Nur/ The Light
f it is ordained by Allah as a necessity of His rules of wisdom that great religious scholars must appear from time to time to work for the revival of Islam, to awaken the Muslims and to revive their consciousness of the necessity of righteous struggle, then assuredly Bediuzzaman Said Nursi was presented by Allah to the Muslims during the reign of evil of the past fifty years. It would require numerous volumes to present the whole of this eminent scholar's works and his life-long struggle; therefore we will deem it sufficient here to give a brief summary. It is not an easy task to present all his great efforts for the cause of Allah, the Glorious Qur'an and Islamic ethics and knowledge. Thus, we leave this information to the Risalei Nur collection and to those readers who were taught by Bediuzzaman himself and knew him well. A large number of followers of Said Nursi have become very well-known within a short period of time, his books are in great demand, and the students of his work include many officials. In spite of many cruel and open persecutions, these disciplined followers have acted positively within Turkey, working for a peaceful revival of Islam by publishing and publicizing the books of Ustad Bediuzzaman everywhere. Their continuing struggle and patience under such difficult conditions and their opponents bear beneficial results. They fulfill the eternal needs of the human heart by declaring and demonstrating faith in the unity of Allah and other fundamentals of Islam, and by persuading and satisfying spirits which are stupefied under the domination of an atheistic philosophy, faithlessness and corruption. The coup dtat of May 27, 1960, occurred only two months after Said Nursi departed from this life. The regime which followed ordered the repression of all Risale-i-Nur students. Several were arrested while others were put on trial. During these trials, the students of Risale-i Nur testified that through studying the Risale-i Nur collection they had become useful
and beneficial to the nation. The court ordered various commissions, including the Consultation Council of the Department of Religious Affairs of Turkey, to examine the Risale-i Nur collection which had been defended so courageously by its students. In spite of the hostile and prejudicial words of antiIslamic leftists and other anti-religious forces as well as the misinformed, the experts ultimately sanctioned and praised the collection. In the courts, religious-minded lawyers also defended the zealous students in their Islamic firmness and sincerity. In spite of prejudicial reports by biased and unscholarly persons, the Turkish judges served them justice in eight-hundred-andthirty-five acquittals. In this way an established judicial ruling (qadiya-i muhkamah) came into existence, worded as follows: "Risale-i Nur is a light of the Qur'an. It is written to save the nation, homeland, youth and the next generations from the calamities of faithlessness, corruption and communism. These books are beneficial for all humanity." In addition, several of these acquittals were approved by military courts as well. However, it should be noted that in spite of all the courts' sanctions, the enemies of the religion did not give up their anti-Islamic activities against the Risalei Nur. During the Senate elections of 1966, smet nn, leader of the Republican People's Party (the governing party of Turkey in the past) was eager to issue false statements such as the following: "The books of Said Nursi and Nurism have spread into Anatolia, and very fearful days are ahead." He also maligned the followers of Said Nursi and described them in terms totally at variance with their good character. However, through close observation, investigation and control of many individuals, administrators and the courts, it was made clear that students of Nur (Talaba an-Nur) are on the path of Islam, having the highest character which is required by Islam, faith and ideal humanity." Thus, the very serious calumnies of Inonu, the leader of the
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opposition, in contrast to the truth concerning the Talaba-anNur, could not affect public opinion. He and his partisans, the atheists, and many anti-religious people formed a bond; nonetheless, they were in an awkward position because they had fabricated charges against the Risale-i Nur and the Talaba an-Nur without having read the Risale-i Nur and without adequate knowledge concerning the followers of Said Nursi. As a result, disagreements broke out in the Republican People's Party. Assuredly the most sincere wish of Muslims is that the atheists may see the truth of the Qur'an, which is the way of eternal happiness, salvation and peace. The baseless accusations and false statements of even a high-ranking official could not find a foothold before the truth of the Qur'an and its light, the Risale-i Nur collection. These books have demonstrated to everyone the un-righteousness and foolishness of those people who try to extinguish the sun by bowing at it.
YAQUB HERODS TRIP TO TURKEY
Part 2
Bursa was conquered by Orhan Gazi,the second sultan of the Ottoman State, who lived from 1281--1361. Bursa has a population of around 2 million people making it one of the larger cities in Turkey. There is much of the earliest historical architecture from the Ottoman and many tombs of sultans and righteous people. After Zuhr Prayer ,we went to eat at the "poor house" or Dervish house.
Yaqup Herod
t was built during the early stages of the state. There were no windows so the poor could eat with integrity. Lunch was great, and to top it off we had Poor Mans Dessert which is a type of pudding made with pistachios which became Br. Ibrahims favorite dessert; it was very good. After lunch we had tea at a restaurant near one of the oldest trees in the city; around 600 years old. It took 8 or 10 people to wrap themselves around the whole tree holding hands with arms spread full length. The tree had metal support beams to hold up some of the sagging branches. SubhanAllah, what a beautiful tree not to mention the view from the restaurant which was on top of a hill. On Tuesday morning after Fajr, Br. Imran recited some Risale and then we had another great Turkish style breakfast. The vakif and students invited me for a 2nd breakfast; Alhamdulillah, Allah made some room for my stomach. They showed me an on-line video of a young man from Australia who embraced Islam. After breakfast we went to Ulu Cami one of the largest mosques in Bursa. The mosque had many domes in lines
parallel to each other and a water fountain inside for wudu. We also visited the " Ayat Mosque"; A marble mosque with ayats carved all around it. The inside was decorated with a blue die which can not be duplicated. Then we journeyed towards Eskisehir (The Old City) where Bediuzzaman was held prisoner for some time. It was here that he wrote about some youth who were playing and dancing at a school playground across the way. He thought of what kind of future may be in store for them; one filled with distractions of the World; This caused him to weep. When we arrived in town we had lunch at a small restaurant. After lunch we walked around the city, where we saw older buildings from the Ottoman times including a school that looked like it could have been a prison because of the small windows with metal bars on them. It is now a museum where they feature many "Soapstone" pieces. Soapstone is a white rock which is found in places where Tectonic plates shift. It is very soft and is similar to elephants Ivory tusks. We walked past the house where they held Bediuzzaman.
It had a common early 1900 European style and I believe it was Yellow. We had dinner at a very nice restaurant. For being called "The Old City", It was fairly modern. Many people were walking the streets wearing European style clothes. We then went to the dershane and gave a Jalsa. The main theme was the Zionist Agenda of 9/11. Abi1 Nejat spent a great deal of time giving the Jalsa in Turkish which I only know a few words. Interestingly I can get a feel of what he is talking about. We prayed Isha and I fell asleep in the middle of the floor of the dershane from exhaustion, Al-Hamdulillah! At breakfast they had honey with the wax from the comb still in it! I've always loved honey and after embracing Islam I have grown to love it even more because of the verse in the Qur'an: And your Lord taught the honey bee to build its cells in hills, on trees, and in (men's) habitations; Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord:
1. Abi in Turkish means big brother.
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within their bodies a drink of varying colors, wherein is healing for men: verily in this is a Sign for those who give thought. (Sura an-Nahl , The Bee, 68-69) We headed off to a town near Isparta called Afyon. It is a very calm town. We prayed Zuhr at the local Yeni Asya Dershane and spoke with the brothers there. One of the brothers gave me a small booklet with Arabic Du'as that are recited after each prayer. On the drive toward Camdagi Mountain where Bediuzzaman was exiled to for sometime, we passed by many hotels in the middle of "no where" which was made possible because the water supply system was springfed. It is interesting and ironic that he was exiled to the wilderness where he could contemplate the wonders of Allah. The scenery was wonderful! We drove nearly to the top and walked up the rest of the way to the famous tree site where Bediuzzaman would sit and think. The tree was cut down supposedly by Secret Intelligence. I thought to myself " From Allah we came and to Him is our return". The view was AMAZING it stretched over some water and other mountains. I definitely felt a deep spiritual connection there. We drove back down Camdagi and made our way to Barla where Bediuzzaman was confined for some time. There was a Masjid dedicated to Bediuzzaman which was built on the second floor of a store front. Bediuzzaman's confinement space was a few doors down also on the second floor of an old store front. There were bars on the windows of his room. In the main room there was a small library. He used to climb out of the window to sit in the tree right outside of the window to think and contemplate. The land around Barla must produce a lot of roses because there were many rose water products. Later, we went to the hall to give a Jalsa. I enjoyed the energy of this Jalsa the most. We gave a recap of our trip thus far. May Allah Bless the people of Barla for their hospitality! From Barla we went to Isparta. It is great traveling in Turkey because there are Camis or Masjids1 everywhere so you can make your prayers comfortably. After praying we left the park to have lunch. Then we drove to see Bediuzzaamusement or botanical park. SubhanAllah; the area is somewhat tropical and reminds me of Florida in the US. It is a tourist area for many Europeans and Russians. After 'Asr we went to walk along the Mediterranean boardwalk. Subhan-Allah2; this reminds me of the verse "Say; If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid. " Al-Kahf 18:109 I picked out some very unique rocks to give to my brother and father. Nejat abi invited us to his home for dinner; it was great! He showed us some pictures of him, his family and Nursi Brothers. I could sense the journey he must have gone through in working for the sake of Allah! It has now been a full week in Turkey . What a wonderful place spiritually, physically and culturally! Next on the map is Konya. I became ill in Konya where Imran and I were to give a speech to about 3-5,000 youths! Imran gave a speech for both of us. It was a very vibrant conference where the youth came from different parts of Turkey. Then we headed to Ankara, the capital city of Turkey. Finally, we returned to Istanbul. We visited the Topkapi Palace (museum) in Istanbul. The trip was wonderful and the hosts gave us one hundred percent effort to make our trip comfortable and successful. We returned to the USA with wonderful memories and friendships. I am looking forward to return to Turkey and complete my Vakif (Islamic worker) education and become a Vakif.
We returned to the USA with wonderful memories and friendships. I am looking forward to return to Turkey and complete my Vakif (Islamic worker) education and become a Vakif.
man's residence where he stayed after he was released from confinement. His home is now a museum. There were many of his original writings in Arabic scribed for him on showcase, also displayed many of his personal items. His students purchased him a 1953 model Chevrolet that was showcased in the garage. It was a surprise to see an American car in the garage. We had a short Jalsa in his home reading, I believe, from Bediuzzaman's: Belief and Man from the Risale-i Nur collection. From Isparta we headed to Antalya. Striving to stay awake this Thursday morning the first thing we did was see a waterfall at what seemed to be a type of
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1. Prayer places 2. All praise to Allah
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The Trinity as Radical Monotheism

Thomas Michel, S.J.
posite of Allah, Mary, and Jesus, would seem to place a unsurmountable barrier to Muslim-Christian understanding on the nature of God. Christians often claim that the Islamic rejection of the Trinitarian nature of God is based on a misunderstanding of Christian doctrine. Some go further to root this misconception in Qur'anic passages, an assertion which Muslims find offensive, as it implies that Muhammad, rather than God, was the author of the Qur'n or else, what is even more blasphemous, that the Divine author of the Qur'n was guilty of misunderstanding Christian teaching. However, such passages must be considered in their historical context. For centuries before the time of Christ, the "Semitic triad" was evident in the religiosity of both nomadic tribesmen and settled populations of the Syro-Arabian region. Although the names of the divinities changed from place to place, from tribe to tribe, there was widespread belief in the High God (called by some Arabs Allh, that is, "The God," his consort (sometimes called Allt "the Goddess") and their son Ba'l (or Ba'l Shamm), that is, "the Lord." It was natural for Christianized Arabs, poorly schooled in their faith, to identify the persons of this traditional triad with God "the Father," Mary "the Mother of God," and their son Jesus "the Lord." One can argue that it is this primitive, pseudo-Christian understanding which is strongly rejected by the Qur'an, implying, as it does, the physical generation of Jesus from a type of sexual union of God with Mary. Moreover, this concept has also been consistently rejected by Christian theologians, bishops, and councils. One can, in fact, find parallels in authoritative Christian sources, both before and after the time of Muhammad, to every Qur'anic condemnation of any form of multiplicity and association in God. Thus, the Qur'an can be read as rejecting these same unworthy understandings of God, proclaiming God to be far above such improper intermingling and, in effect, confirming Christian condemnations of similar erroneous interpretations. The Qur'an pronounces neither positively nor negatively on orthodox Christian Trinitarian doctrine, because such was not encountered among the few semi-Christianized Arabs of the Hijaz region in which Mecca and Madina are located. The weakness of the argument lies in the fact that we know so little about the form or forms that Christianity may have taken in 7th Century Arabia or even whether Christianity in the region of Mecca had progressed beyond the stage of isolated individuals who were attracted by or adopted some elements of Christian belief that it is difficult to move beyond conjecture and speculation.
1. Did the Qur'an misunderstand Christian teaching?

t is well known that one of the main Muslim accusations against Christianity is that Christians, in our doctrine of the Triune God, insert multiplicity into the nature of God. At the popular level, many Muslims believe simply that Christians worship three gods. To the followers of a religion like Islam or Judaism, whose central affirmation is the oneness of God, it is difficult to imagine a more basic or horrendous error. The subject is a difficult one to discuss with Muslims since their critique stems directly from statements made in the Qur'an, which they believe to have been revealed literally by God. The Qur'anic passages which appear to deny the Trinity are not numerous but are emphatic in their rejection of Trinitarian concepts. Two passages, both taken from Surat al-M'ida, are typical: "They disbelieve who say: 'God is one of three'" (5: 77); and "Recall when God said, 'O Jesus, son of Mary, was it you who said to the people: Take me and my mother as two gods apart from God?' He replied: 'Glory be to You! It is not for me to say what is not true. Had I said it, you would know it'" (5:116). Such affirmations, which imply that the Christian doctrine regards God as a com-
2. Arab Trinitarian formulations

After the Muslim conquest of southwest Asia in the 7th Century, the Christian theologians who lived in Muslim domains and spoke and wrote in Arabic developed their theology of the Trinity in full consciousness of the objections of their Muslim neighbors. They used terms borrowed from Greek to define Trinitarian concepts, such as the term uqnm, from the Greek (form), to indicate the divine hypostases. However, uqnm with its
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connotations of individuality referring to an autonomous subject of being and activity was gradually replaced by the Arabic sifah, meaning attribute or characteristic. Sifah is not used in the Qur'an, although the term was used by Muslim scholars indicate God's attributes. Thus, the Arab Christian theological tradition developed in an intellectual context quite different from that of the scholarly circles of Byzantine and Western Europe which produced our traditional Trinitarian formulations. Arab Christian theology developed in an environment where any conceptualization of the Trinity had to be tested, even as it was being formulated, by the way in which that formulation would necessarily be heard and perceived by the omnipresent Muslim. This factor led Arab Christian theologians to formulate their Trinitarian understanding in terms of sift as the normal translation into Arabic of the hypostases defined by the early Councils. The common Trinitarian understanding in Arab regions has always been that of "One God with three essential characteristics," which produced an understanding significantly different in nuance from the Western tradition that translated hypostasis into Latin as persona and ultimately produced the concept in modern European languages of "One God in three persons." The Latin persona underwent a considerable historical evolution in meaning from its original sense in theater indicating a "mask" or "role," (which survives in the phrase dramatis personae) to its modern understanding as referring to "a being possessing independent consciousness or rationality." The Byzantine theological tradition has generally rejected the Greek equivalent of "person," formulations.
3. Three persons in One God or One God in three modes of subsisting?

Karl Rahner, one of the few modern European theologians who has attempted to formulate Trinitarian doctrine in full awareness of Islamic monotheist sensitivity, has noted that the terminology of "three persons in God" is, to say the least, "misleading and open to misunderstanding." Although one can find a sound explanation of the phrase by redefining "person" out of its normal usage, the modern Christian and non-Christian will almost inevitably think of God as a type of committee made up of three people or, in Rahner's words: "three subjects differing from one another in their subjectivity, knowledge, and freedom, and wonder what kind of logic it is that permits three persons understood in this way to be simultaneously one and the same God." Just as the Qur'an may well have been responding to something other than the orthodox Christian doctrine of the Trinity, so Muslims of today, in denying the Christian Trinity, may in fact be denying Christian propositions that do not express well the content of that doctrine. I believe that a more accurate expression of what Christian faith teaches about the triune God can be achieved by returning to the original meaning of hypostasis as defined by the early Councils. This can perhaps best be translated as "mode (or manner) of subsisting," which Rahner prefers, or "mode of being" as suggested by Karl Barth. Speaking of the one God who subsists in three distinct modes is also closer to the traditional Arab Christian formulation of one God with three essential characteristics or sift. An objection often raised against regarding
the Trinitarian hypostases as "modes of subsistence" or "manners of subsisting" is that this is a reformulation of the modalist error of the important 2nd Century theologian Sabellius, whose writings were condemned by the Council of Nicaea. However, at Nicaea, the concept of modality as such was not condemned and, in fact, the Nicaean Fathers incorporated much of Sabellius' theology into their teaching. What was condemned in the thought of Sabellius was his view that the divine modes of being and acting were not part of God's eternal nature, but rather ways of being which God adopted upon creating the universe. The hypostatic modes were seen by Sabellius as being extrinsic to God's unchanging nature, historically conditioned "accidents" rather than pertaining to God's essence. One must grant that Sabellius' effort to preserve the Divine Unity, while his formulation had much to commend it, departed from orthodox Christian understanding. The Council of Nicea corrected Sabellius' views by affirming the traditional belief that the Divine hypostases, or modes of God's being and acting, were eternal rather than originating in time, real, rather than logical constructs, and essential, that is, pertaining by necessity to God's essence and not extraneous characteristics added on to God's nature. If any modern modalistic formulation of the Trinity is to remain faithful to the Conciliar understanding, it must affirm the One God whose three modes of subsistence are eternal, real, and essential to the Divine nature.
4. Mutual challenge of monotheist believers

We must proceed beyond the matter of adopting the most suitable terminology
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to the more central question about the nature of God which religious monotheists pose to one another. On the one hand, Muslims (and Jews) must continually ask Christians whether our profession of faith in the Triune God does not amount to a disguised tritheism, or how that belief can be lived out religiously by one for whom the acknowledgment of one God is the very heart of the believer's faith. On the other hand, the Christian in dialogue must continually ask the Muslim (and the Jew) whether they need to go farther to achieve a radical monotheism whose expression Christians find in the doctrine of the Trinity. For all monotheist believers, questions regarding God's oneness are not speculative problems whose solution is to be sought in metaphysics, but rather efforts to know better this Living God who creates, teaches, saves, and gives life. Christians' experience of the God of revelation and salvation is of a threefold nature. It is an experience of the one God, who does not live and remain in a metaphysical remoteness, but a God who continually seeks to impart God's own self to created humans in truth and love as our own eternal life. For Christians, it is not a question of God revealing something other than God, but rather God's own self-revelation to humankind in both our historical contingency as well as at the transcendent core of our existence. God's historical self-revelation Christians find in the incarnation of God's eternal message or Logos in the person of Jesus Christ. God's active, transcendent presence at the heart, not only of human nature, but of the whole created universe, Christians call the Holy Spirit. If our concept of God is not that of the distant totally Other, but rather of God who has freely chosen to be part of contingent and transient human history and who remains actively present at the innermost core of creation, it is not sufficient to speak of an eternal Message embodied in a covenant, a people, or a sacred text. We must consider God's active presence in terms of divine self-revelation: God's self-revealing presence in the vicissitudes of human life and God's transcendent self-revelation in every particle of the cosmos. A radical monotheism requires that the one God have these two ways or modes of presence and activity in history and in creation and that these modes be not created and not different from God. For if we are speaking of a genuine selfcommunication of God to the creature, then the modes of communication must be themselves divine and not some created mediation. For a believer who is content to worship and obey an incomprehensible God from an infinite distance, this discussion might appear irrelevant. But if we believe that God might also be intimately near, and if we respond to a religious thirst for intimate communication with this radically present God, this would imply that God has ways or modes, which are themselves divine, not created, and not separate from God, by which God enters definitively into human history and also remains as a life-giving presence at the transcendent core of the created universe. Anything less would lead to created mediations (angel, Book, shekinah etc.) and unacknowledged polytheism. The key differences between the Christian and the Islamic perceptions of the Living God would seem to come down to two. The first is the distinction between revelation and self-revelation, that is, between a God who reveals a Message or Book and God who reveal's God's own living presence. Islamic faith speaks of revelation, Christian faith of self-revelation. Secondly, if one believes that God is radically present in human history and as the transcendent spark at the core of the every created thing, one is lead to ask how God is present. Speaking of "how" is to speak of modalities, the ways God actualizes this Divine presence. Whereas Islamic faith does not address the question of modality, Christian faith holds that God's ways are two, God's historical self-revelation in the human person of Jesus and God's transcendent and active presence at the heart of creation, which we call the Spirit. Thus the two divine processions and two missions of classical Trinitarian theology. If Trinitarian belief is ultimately concerned with the ways or modalities by which God is present in transitory human history and in the cosmos, one explains the Christian belief in terms of Divine presence. A modern theologian in Egypt has formulated Christian Trinitarian belief in just such terms, speaking of alhadrt al-ilhiyya, the Divine presences or, better, the forms of divine presence: Allah hdir la-na," "God present for us," whom Christians call Father, Allah hdir ma'-na, "God present with us" the Logos incarnated in the man Jesus, and Allah hdir f-na, "God present in us," whom we call the Spirit. Christian faith is centered on the one God who created and still creates who loves and reveals Godself to all men and women at all times, a God who saves and gives life. It is a faith in this one God who freely chose not to remain aloof from human history, but to enter into the human project as an embodiment of eternal wisdom, and to accept the consequences that flow from that decision. It is a faith that denies that everything in this universe is ultimately measurable, quantifiable, but affirms instead that at the heart of the smallest subatomic particle of matter, in the very energy that since the first moment of the Big Bang has impelled the expanding universe of galactic clusters, black holes, and cosmic threads is a divine spark, a transcendent something that cannot be
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grasped by human intelligence or instruments, because it is divine and hence essentially beyond matter and energy, the stuff of creation. This kind of faith can truly be called the radicalization of monotheism. The central concern of Islamic theology is that of tawhid, affirming Divine Unity. As a Christian, I agree that this is both the goal of religious faith and the goal of theology as reflection on that faith. With Muslims, we want to avoid, on the one hand, ta'tl, considering God so different and remote as to prevent a vibrant response in faith and, on the other, tashbh, confusing and intermingling God with creation. I would describe the doctrine of the Trinity as radical tawhd in affirming the ways or modalities by which the One Eternal, Infinite God is present "for us, with us, and in us," in our personal lives, our history and universe, avoiding the ta'tl of remoteness and irrelevance and avoiding the tashbh of implicit polytheism by positing created mediations. No doubt the debate between Muslims and Christians will continue for centuries to come. Each has a duty to challenge the other. If the Islamic vocation in our world remains that of witnessing to God's true oneness and challenging any concept-ualizations or formulations that would diminish or deny that Unity, the Christian vocation is to bear witness that this one and same God is radically close to humankind, has become part of our changeable human history, and unceasingly lives and acts at the heart of the cosmos. One might say that Muslims approach the Divine with the basic question, "Who?" and the answer of Islamic faith is "Allah, the One God." Christians agree and then ask a second question, "How?" and the answer of Christian faith is "in three essential modes of Divine presence."
The prescription for a sick age, an ailing nation, an ill member, is to follow the Qur'an. The prescription for a glorious though unfortunate continent, an illustrious though hapless state, a noble though ownerless people, is Islamic Unity. Bediuzzaman
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Radikal Tektanrcllk Olarak Teslis

Thomas Michel, S.J.
ok sayda olmamakla birlikte, Teslis kavramlarn kuvvetle reddetmektedirler. kisi de Maide Suresinden alnm pasajlar buna tipik misallerdir: Allah ten biridir diyenler inanmayanlardr (5:77)1 ve Hatrla ki Allah Ey Meryem olu sa, insanlara, beni ve annemi Allahtan ayr iki ilah olarak kabul edin, diyen sen mi idin? dediinde O yle demiti: ann yce olsun!, Doru olmayan sylemek bana dmez. Eer sylemi olsa idim, siz onu bilir idiniz. (5: 116)2 Hristiyan doktrininin Tanry Allah, Meryem ve sadan mteekkil grdn ima eden bu tr beyanlar Mslman ve Hristiyanlarn Tanrnn tabiat zerinde birbirlerini anlamalarna/anlamalarna almaz bir engel koyuyor gzkmektedir. Hristiyanlar, Tanrnn l tabiatnn slamda reddinin, Hristiyan doktrininin yanl anlalmasndan kaynaklandn sk sk iddia ederler. Bazlar bu yanl anlamay Kurann ifadelerine balamak suretiyle daha da ileri giderler. Bu iddia Allahtan ok Muhammedin, Kurann mellifi olduu ve daha da saygszcas Kurann lahi mellifinin Hristiyan retisini yanl anlad imasnda bulunduu iin Mslmanlarca mtecaviz bulunmaktadr. (Allah iin mellif ifadesi bile beeriyet kokmaktadr.) Fakat ad geen Kuran ifadeler tarihi balamlarnda deerlendirilmelidir. sa nn zamanndan asrlar nce, Semitik l Tanr hem bedevi kabilelerin hem de Suriye-Arabistan blgesinde yerleik nfuslarn dini inanlarnda aka vard. Her ne kadar ilahlarn adlar mahalden mahalle, kabileden kabileye gre deise de ok yaygn bir biimde Yce laha (baz Araplarca Allh diye anlrd), Onun ei laheye (bazan Allt diye arlrd)ve ilah oullar Bal a (ya da Bal Shamm) inanlrd. Hristiyanlaan ve inanlarnda yeterince bilgilenemeyen Araplar iin bu geleneksel lemenin kiilerini Baba olan Tanr, Tanrnn Annesi Meryem ve oullar Rab sa ile zdeletirmeleri tabii idi. Kuran tarafndan iddetle reddedilen bu ilkel, szde-Hristiyan anlay sann Tanrnn Meryemle cinsi bir birlemesi sonucu fiziksel oluumunu ima ettiini ileri srebilir ki yledir. Ayrca bu anlay Hristiyan ilahiyatlar, piskoposlar ve konsller tarafndan da istikrarl bir biimde reddedilmitir. Aslnda Muhammedin zamanndan nce ve sonrasna ait gvenilir/yetkin Hristiyan kaynaklarda, Kuranda Tanr ile alakal her eit irk ve ortaklklarn her trl mahkmiyetine paralellikler bulunabilir. Bylece Kurann, Tanr ile ilgili ayn yakksz anlaylar reddettii ve Tanrnn bu tr uygunsuz ilikilere karmaktan uzakln ilan ettii ve Hristiyanln benzer hatal yorumlar lanetlediini onaylad eklinde anlalabilir. Ortodoks Hristiyan doktrini hakknda Kuran ne olumlu ne de olumsuz beyanatta bulunmaz, nk bu tarz reti Mekke ve Medinenin bulunduu Hicaz blgesindeki az sayda yar- Hristiyanlam Araplar arasnda rastlanmazd. (YORUM: Yazar Kuranda irk, kfr ve yanl olduu ifade edilen Teslisin tarihi
1. Kuran Hristiyan retiyi Yanl m Anlam?

(Yorum: Bir Mslmana gre Vahiy olan Kurann u veya bu teslis inancn yanl anlamas mmkn m? Anlamak ili ve hele de yanl anlamak ancak beer iin sz konusu. Kuran iin bilmek ve tarif etmek uygun der.) slmanlarn Hristiyanlk aleyhindeki esas sulamalarndan bir tanesi, Hristiyanlarn Tanr tabiatna- bizim Birde olan Tanr doktrinimize- oulculuu sokmu olmalardr. Daha yaygn biimiyle pek ok Mslman basite Hristiyanlarn tanrya taptklarna inanmaktadrlar. slam ve Yahudilik gibi temel tasdikleri Tanrnn birlii olan dinlerin takipileri iin bundan daha esasl ve korkun bir hatay dnmek zordur. Konuyu Mslmanlarla tartmak zordur, nk eletirileri dorudan, kelimenin tam anlamyla Allahtan geldiine inandklar Kurann ifadelerinden kaynaklanmaktadr. Teslisi inkr eder gzken Kuran ifadeleri
1. Bu ayet Diyanet ileri Bk.l Kuran- Kerim Trke mealinde yle gemektedir Andolsun, Allah n ncsdr diyenler kafir oldu.(5:73) Ayet numaras 77 deil 73 tr. 2.Bu ayet Diyanet ileri Bk.l Kuran- Kerim Trke mealinde yle gemektedir: Allah, kyamet gn yle diyecek: Ey Meryem olu sa! Sen mi insanlara, Allah brakarak beni ve anam iki ilh edinin, dedin? sa da yle diyecek: Seni btn eksikliklerden uzak tutarm. Hakkm olmayan bir eyi sylemem, benim iin sz konusu olamaz. Eer ben onu sylemi olsaydm, elbette sen bunu bilirdin. . (5:116)
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Arap anlayndan kaynaklandn ifade ederek Kurann(dolaysyla Kuran mellinin) sadece bu lokal tarihi anlay tand iin onu hedef aldn satr arasnda ifade ediyor. Kurann bir beer eliyle telif edildiini ve mellin bu mahall teslis anlayna vakf olduu iin sadece bu teslis anlayna kar ktn ima ediyor. Hatta eer Ortodoks Hristiyan doktrini Kuran melli tarafndan bilinseydi bu doktrinin Kuranda brakn mahkm edilmesi bilakis onaylanaca ima edilmektedir. Yazarn uur altndaki ya da okurun uur altna atmaya alt asl tehlikeli kir Kurann ezeli ve ebedi, mutlak ilim sahibi, ilmi zaman ve meknla snrl olmayan Allahn kelam deil de bilgisi sadece Hicazla snrl olan ve tesindeki Ortodoks Hristiyan doktrinini bile bilmeyen bir mellin eseri olduudur. Dier tehlikeli kir ise Ortodoks Hristiyan doktrinin meruiyetini Mslmanlara haa Kuran eliyle benimsetmeye almasdr.) Bu deerlendirmenin zayfl, yedinci yzyl Arabistannda Hristiyanln ald ekil ya da ekiller hakknda veya hatta Hristiyanln Mekke blgesinde Hristiyanlk inancnn baz unsurlarna alaka gstermi veya onlar uyarlam mnferit bireylerin tesine geip gemedii hakknda bilgimizin ok az oluunda yatmaktadr ki tahmin ve varsaymn tesine gemek ok zordur.
persona ile ifade edilmi. Bu da modern Avrupa dillerinde ayr kiili Bir Tanr anlayn dourmutur.
slam ilahiyatnn esas meselesi ise lahi Birlii kuvvetle beyan eden Tevhid meselesidir.
3. Three persons in One God or One God in three modes of subsisting?

Bu blmde kadim ve modern Hristiyan teslis anlaylarn karlatryor. Burada dikkat eken bir iddia udur: Nasl ki Kuran Ortodoks Hristiyan Teslis Akidesi dnda bir eyi muhatap alp red ediyorsa, gnmz Mslmanlar da Hristiyan Teslisini inkr etmekle aslnda bu doktrinin ieriini ifade etmeyen Hristiyan nerilerini inkr ediyor olabilirler.
2. Arap teslis formulasyonlar

Ortadounun Mslmanlarca fethinden sonra Arap Hristiyan ilahiyatlar Mslmanlarn itirazlar noktasnda teslis teolojisini gelitirdiklerini ve bunun elit eitimli Bizans ile Bat Avrupa Hristiyan teologlarn geleneksel teslis teolojisinden farkl bir ortamda olutuunu dile getiriyor. Arap Hristiyan ilahiyatlar ilk Konsllerin hypostases ile anlattn arapa sifat ile dile getirmiler ve teslis anlaylar hep farkl temel sfatl Bir Tanr eklinde ortaya karken, Bat geleneinde hypostases Latin dilinde
4. Mutual challenge of monotheist believers (Tek Allaha inananlarn karlkl Meydan Okumas)
Bir yanda Mslmanlar (ve Yahudiler) Hristiyanlara srekli olarak, onlarn Birde Tanrya iman mesleinin gizli bir Tanr inancna dnp dnmediini
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sormas gerekir. Dier yandan diyalog halindeki Hristiyanlar da Mslmanlara (ve Yahudilere) Hristiyanlarn teslis doktrininde ifadesini bulduklar Radikal Tektanrcla ulamak iin daha da ileri gitmeleri gerekip gerekmediini srekli olarak sormas gerekir. Hristiyan ve Mslmanlarn Yaayan Tanr idrakleri/alglamalar arasndaki anahtar farklar ikiye inmi gibi gzkmektedir. lki Vahiy ile KendiniGsterme (Tezahr) arasndaki farktr ki bu bir Mesaj ya da bir Kitap gnderen Allah ile Yaayan Kendi z Varln Gsteren (sa suretine brnerek gstermeyi kastediyor) bir Tanr arasndaki farktr. slam inanc vahiyden sz ederken, Hristiyan inanc ise KendiniGstermeden bahseder. kincisi eer insan Tanrnn insanlk tarihinde radikal bir biimde mevcut olduuna ve yaratlan her eyin znde stn/akun bir kvlcm olarak var olduuna inanrsa, Tanrnn nasl mevcut olduunu sormaya ynelir. Nasldan bahsetmek modalitelerden / varlk biimlerden Tanrnn lahi mevcudiyetini gerekletirme yollarndan sz etmek demektir. slam inanc modalite meselesini ele almazken, Hristiyanlk inanc Tanrnn iki varlk biimi olduunu kabul eder: biri Tanrnn sann insani ahsiyetindeki tarihi Kendini-Gstermesi (Tezahr) ve dieri de Tanrnn yaratmann kalbindeki/zndeki aktif varl ve aknl/hlulu, ki buna Kutsal Ruh deriz. Bunlar klasik Teslis teolojisinin iki ilahi tezahr ve iki misyonudur. slam ilahiyatnn esas meselesi ise lahi Birlii kuvvetle beyan eden Tevhid meselesidir. Ben bir Hristiyan olarak bunun dini inancn ve bu inan zerinde dnmek olan teolojinin bir amac olduunu kabul ediyorum. Mslmanlarla birlikte bir yanda tatil, yani inantaki cokulu mukabeleyi nleyecek derecede tanry farkl ve uzak dnmek, dier yanda
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tebih yani Tanry yaratlanlara benzetmek ve onlarla kartrmak/iie gemek anlaylarndan saknmak istiyoruz. Ben Teslisi, Ezeli, Ebedi Bir Tanrnn, ahsi hayatlarmzda, tarihimizde ve kinatta bizim iin, bizimle ve bizde olarak var olma biimleri ve yollarn (ilgisizlik ve uzakln tatilinden ve gizli oktanrcln/irkin yaratlm vastalarn varsaymak demek olan tebihten saknarak)tasdik demek olan Radikal Tevhid olarak tarif etmek isterdim. phe yoktur ki Mslman ve Hristiyanlar arasndaki bu tartma gelecek yzyllarda da devam edecektir. Her biri dierine meydan okuma ile grevlidir. Eer slamn dnyamzdaki ars/grevi Allahn gerek birliine ahitlik ve bu Birlii inkr ya da ortadan kaldracak kavramsallatrmalara ve formlletirmelere kar koymak olarak kalmaya devam edecekse, Hristiyanln misyonu ise bu Bir ve ayn Tanrnn insanla radikal olarak yakn olduuna, deiebilen insanlk tarihinin bir paras olduuna, aralksz diri olduuna, kinatn kalbinde faal olduuna ahitlik etmek olacaktr. Diyebiliriz ki, Mslmanlar Ulhiyete Kim? temel sorusu ile yaklarlar ve slami inancn cevab da Bir olan Allahtr. Hristiyanlar bunu kabul eder ve ilaveten ikinci olarak Nasl? sorusunu sorarlar ve Hristiyan inancn cevab da temel moddaki/biimdeki lahi varlkla eklindedir.
TERCME : FARUK SOYLU
Zbeyir Aabeyden Bir Mektup
adem ki slm n her derdine raz olduunu bildiriyorsun, bu mjdenle bize ak ve evk veriyorsun, o halde iyi dinle. Vazifen, dikenler arasnda gller toplayacaksn, ayan plaktr, batacak. Elin aktr, sracak. Buna sevineceksin. Firavunlar kucanda byyen Musa lar safna alacaksn. Aldn iin dvecekler. Konutuun iin zindana koyacaklar, sevineceksin. llere srlrsen, kannla aa yetitireceksin. Kutuplara srlrsen, snla sebze yetitireceksin. Yeillii sevmeyenler olacak. Yakacaklar, ykacaklar. Sen bunu sabrla seyredeceksin. Karanlk zindanlara salarlarsa, k, pasl vicdanlar grrsen mit, imansz kalplere rastlarsan nur vereceksin. Sen verdiin iin su, sen getirdiin iin ceza, sen konutuun iin mahkum olacaksn ve buna kredeceksin. Anadan, yardan, serden ayrlacaksn. Candan, gnlden Kur an a sarlacaksn. Damla iken deniz, nefes iken tayfun olacaksn. Derdini yazmak iin derini kat, kann mrekkep edeceksin. Kimse ile grtrmezlerse, Mecnun olup llere deceksin. Leyla arar gibi,
nur arayanlar bulacaksn. Bulamazsan zlmeyeceksin. Yalan, iftira, amur frtnasna tutulursan, hissiyatn terk edeceksin. nnde demirden set yaparlarsa, diinle deleceksin. Dalar toptan delmek gerekirse ine ile oyacaksn. Unutma, nerede olursan ol; kfrn ve cehlin ta temelini rteceksin. Bir gn Kur an etrafndaki surlarn ykldn grrsen, hemen kemiklerini ta, etlerini har, kann da su edeceksin. Etrafna ilimden, irfandan, faziletten ahlktan kaleler dikeceksin. Kaleler, fedailer ister. Nasl olsa sen de iinde fedai olacaksn. Bu mektubu okuyunca, Mesnevi yi okuyan Yunus gibi Uzun olmu diyeceksin. O nun gibi, ben olsa idim: Ete kemie brndm, Yunus diye grndm, derdim dedii
gibi sen de ne lzum vard uzun uzun saymaya, ksaca 'Kur an talebesi olacaksn' deseydin yeterdi diyeceksin. Haklsn. Zira slm yoluna giren bilir ki, bu yol kldan ince kltan keskindir. Her kiinin kr deil, er kiinin krdr...
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TRKYEDEN MSAFR
eni Asya Gazetesi Ynetim Kurulu yesi, ayn zamanda Yeni Asya Gazetesi yazarlarndan olan kymetli bymz Nejat Eren, 25 Eyll -16 Ekim tarihlerinde Amerika Birleik Devletlerinin Milwaukee ehrine geldi. Ayn zamanda, geen sene Amerika Birleik Devletlerinin Wisconsin Eyaleti, Milwaukee ehrinde kuYusuf ayabatmaz rulmu olan Yeni Asya Research Publication Center of America (YARPCA) vakfnn mtevelli heyeti yesi olan Nejat Eren geen yl da bu amala ABD ye bir ziyaret gerekletirmiti. Bu ylki ziyaretin amac da yine, bata Yeni Asya Research Publication Center of America (YARPCA) vakfnn mtevelli heyeti mutad toplantsna katlmakt. Bu olaan toplant gerekleti. Bunun yannda vakf merkezinde bulunan YARPCA Mtevelli Heyeti yeleriyle yakn temaslar yaplp yeni hizmet pln ve programlar yapld. Ayrca bu lkede bulunan birok nur talebesiyle de temas kurularak onlarn ihtiyalar, tavsiyeleri, problem ve zmleri zerinde her trl imknlar kullanlarak are bulunma konusunda karlkl fikir teatileri yapld. Yeni ve icraata dnk hizmet organizasyonlarnn pln ve programlar yapld. haftalk zaman dilimi iersinde imkn ve artlarn el verdii nispette, btn vakf yeleri ve uzak ve yakndan gelen, telefon ve internet araclyla, gnlllerle gece ve gndz birlikte hizmet retip iman hakikatlerinin insanlarla nasl bulumas lzm geldiinin plnlar yapld. Nejat Erenin geliiye birlikte Amerikann dier eyaletlerinde bulunan kymetli arkadalarmzdan Mjdat, Muhammed Said, Said ve Kerim kardelerimiz de Milwaukee ehrine geldiler. Hep birlikte iki gn boyunca Risalei Nurlarla hizmet faaliyetlerimizi burada nasl muhafaza edip gelitireceimizi mzakere ettik. Kendimizi slmi konuda gelitirmenin yan sra, gen nesli ve ocuklarmz her trl manevi tehlikelerden nasl koruyacamz mtalaa ettik. Amerikada yaayan Mslman kardelerimize ve her kademden yerli halka manKuran hizmetini nasl ulatrabileceimizin yollar ve tarz hakknda kafa yorduk. nsanlara doru slmiyeti nasl anlatrz? n tarz ve metotlar zerinde durduk. Risale-i Nurlar daha fazla insanla nasl buluturabiliriz konulu toplantlar dzenledik, grev paylamlar yaptk. lerleyen yana ramen, hizmet akyla hayatn genlere
rnek olacak ekilde bir tatl bahar havasyla srdren Nejat Eren burada Vakf kurucu bakan ve Genel Bakan Prof. Dr. Sleyman Kurter ile ok eitli faaliyetlerde bulundu. Milwaukeeye 100 km uzaklkta bulunan Madison ehrine giderek oradaki slm merkezlerini ve Mslman yetkileri de ziyaret etti. Bata Risalei Nurlarn ngilizceye evrilmesi olmak zere iin ok nemli admlar atld. Bu faaliyetlerin neticesinde inallah ksa bir zaman iersinde Yeni Asya International haftalk gazetesinden sora Yeni Asya Radyo ve Yeni Asya TV nin yayn yapmas konusunda ok ciddi hazrlklar mzakere edildi. Bata ngilizce ve Arapa dillerinde olmak zere eviri ve daha baka vazifeler iin Prof. Kevin Barett ile grp baz ortak admlar iin kararlar aldlar. Dersanemizde Amerikal mslmanlara ingilizce ders yapan Nejat Eren, Amerikal mslmanlarn Trkiye ziyaretlerinin, Trkiyede meydana getirdii evkten bahsederek, bu tarz faaliyetlerin devam etmesinin her iki lke Mslmanlarnn tanp, kaynamas ve slmn tantlp yaygnlamas iin ok iyi bir frsat olduunun altn izdi. Bundan dolay da bu tr faaliyetlerin daha ok yaplmas gerektiini syledi. Amerikal kardelerimizi Trkiyeye tekrar tekrar davet etti. Trkiyedeki hizmetlerden de bahseden Nejat Eren, Risale-i Nurlar daha yeni tanmaya balayan Amerikal Mslmanlar ok heyecanlandrd. Bu ksa bilgilendirmelerden sonra Amerikal Mslmanlardan genlerden oluan bir grup ve bayanlardan olan ayr bir grup Trkiye ziyareti iin pln ve program yapmaya balad. Daha nce Trkiyeye gelip hizmetleri yerinde gren Amerikal Mslman kardelerimizin gzel intibalar da bu konuda ok etkili oldu. Nejat Eren Trkiyeye dnecei gn, Milwaukeeden bir grupla birlikte Chicagoda bulunan Nur Talebesi arkadalarmz da ziyaret etti. Burada Risale-i Nurlarn eitli blmlerinden hizmetlerin nemi, gelimesi, nndeki engeller, bunlarn bertaraf edilmesi ve mspet hareket konularnda birok konu kaynandan okunarak Risale Nur tarz hizmetlerin zellik ve srlarndan bahsedildi. Cemaat olmann nemi, ahs manevinin manev sorumluluu stad Bedizzamann meslek ve merebi hakknda karlkl gzel sohbetler ve fikir teatilerinde bulunuldu. En ksa zamanda Amerikann deiik blgelerinde bu tr toplant e faaliyetleri organize etmek ve katlmak zere yeni plnlarn nda byle bir gzel faaliyet dneminden sonra; en ksa zamanda tekrar bulumak zere Kymetli bymz Nejat Ereni Chicago Ohera Hava Limanndan Trkiyeye binler selam ve dua ile uurladk. Yirmi gn boyunca misafirimiz olan Nejat Ereni, Sleyman Kurter ve Nafiz Efe evlerinde arladlar. Burada bulunan Vakf yesi olan ve derslerimize devam eden abi ve kardelerin de evlerinde hem ikramlar hem de tatl nur sohbetler yaplm oldu. Deeli misafirimizi; karlamada, uurlamada ve arlamada
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hergn ayr bir gzelliin yaanp paylaldna ahit olduk. Srf Allah rzas, Hak davas iin yaplm olan byle ho ve semeradar bir ziyarette en bata dershane ve ev sahibi olarak Kurter ailesine ve zellikle de ok muhtereme Havva Kurter ablamza, bunca i, megale ve problemlerine kar fedakarlk gsteren, Vakf Genel bakan yardmcs Nafiz Efeye, canla bala hizmetlere koturan Yeni Asya Hizmet eleman Yusuf ayabatmaz ve ei Hacer hanma, Vakf mtevelli heyetinin dier yelerine, derse ve sohbetlere, gezilere katlan herkese sonsuz teekkrlerimizi sunuyoruz. Ayrca ok uzak diyarlardan gelip burada ilk blge toplantmza katlan btn kardelerimize de ok teekkr ediyoruz. Akla, evkle, samimiyetle, ihlsla, fedakrlkla ve gayretle bu manevi hizmete koan, katk salayan, hizmet edenler dua eden herkese bizlerde dua ediyor ve son nefesimiz kadar bu mbarek davada devaml olmamz Cenab Haktan niyaz ediyoruz. Gayretimiz, evkmiz ve intibahmz devaml ola inallah!. Allah cmlemizden raz olsun...
HASBHAL
RSALE- NUR VE HAR MEMLEKETLER

isalei Nurlar, iman ve Kuran davasnn tebli ve nerinde, ilim ve fenne asla ters dmeyen uygun msbet bir metodla gidiyor. Akla ve kalbe hitap ederek ikn ve ispat yoluyla gittii iin de, yalnz Trkiye'de deil, hari memleketlerde de byk bir ilgiye, tevecche ve kabule mazhar olmu ve olmaktadr. Biz bu yazmzda daha arlkl olarak; Eyll Ekim aylarnda hafta boyunca bulunduumuz Amerika birleik Nejat Eren Devletlerindeki Nur Hizmetlerinden ksaca bahsetmek istiyoruz. Fakat ilknce genel anlamda Risalei Nurlarn dnya zerindeki tannma ve hizmet tarihesine de ksaca bir gz atmak istiyoruz. Bu ksa bilgilendirmenin, d lkelerdeki Nur Hizmetlerine daha geni bir ufuk aacan dnyorum. Risalei Nur eserlerinin tarihi geliimine baktmz zaman olduka ilgin bir tablo karmza kyor. Bu muhteem eser klliyatnn Trkiyede yeni yaz ile matbaalarda baslmadan evvel, bata Pkistan ve Irak olmak zere dier Islm lkelerinde Arapa, Orduca, Ingilizce ve Hinte baslarak nemli slm lkelerinde tantlm olmas ve byk tevecche mazhar olmas, geni bir okuyucu kitlesiyle bulumu olmas olduka dikkate deer bir konu. Daha nceki yllardan balayan bu faaliyet, 1950 de Trkiyede meydana gelen demokrasi ve hrriyet havasndan sonra ivme kazanarak devam etmitir. Bylece, Bedizzaman , sadece lem-i Islmda deil, btn dnyaca tannm mmtaz bir ahsiyet haline gelmitir. Buna en gzel rneklerden bazlarn sras gelmiken zikredelim;
Gzel gren, gzel dnr. Gzel dnen, hayatndan lezzet alr.

Bedizzaman
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lem-i Islmn ilim merkezi olan Cami'i-Ezher, ve onun yksek zekl niversite Rektr eyh Bahidin Bedizzaman iin syledikleri tarihin ehadetindedir. Pkistan Maarif Nzr Vekili Ali Ekber ah, (ayn zamanda Sind niversitesi rektr), Aradm Trkiyede buldum! tespitiyle ne kan bir ilim adamdr. Bu gn itibariyle, Risle-i Nurlarn Avrupa, Amerika ve Afrika'da da ok byk bir itibara ve tevecche mazhar oluunu gryoruz.
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Bata bahtiyar Almanya olmak zere, Avrupa ktasndaki; Avusturya, svire, Hollanda, Fransa, ngiltere, Danimarka, Yunanistan, Finlandiya, sve, Norve, talya, Bosna Hersek, Bulgaristan, Romanya gibi birok lkede Nur Hareketi ok nemli kazanmlar ve mesafeler kat etmi durumdadr. Rusya ve Trki Cumhuriyetlerdeki son 15-20 yldaki Nur Hizmetindeki fevklade gelimeler; slm ve Mslmanlar adna olduu kadar insanlk adna da ok ho ve gzel gelimeler olarak, hem tarihin sayfalar arasnda, hem de kalp ve hafzalarmzda mstesna bir ekilde yerini almtr. te yandan uzak douda; Japonya, Kore, Filipinler, Singapur, Hindistan, Endonezya ve yeni kta Avustralyada da her Mslmann gnln ferahlatacak manev Kuran hizmetleri her geen gn artarak devam ediyor elhamdlillah. Dnyann iki yze yaklaan devletleri iersinde, Dh ve Manevi tabib stada Bedizzamann Yirminci asrn banda balatt manev cihad ve gnller zerindeki sivil oluum, ak ve yaygn ilim talimi ve eitimi anlamndaki medresetzzehra (nniversite) projesi, yani ksa deyimiyle; Risalei Nur hareketi ok nemli mesafeler kat etti. Risalei Nurlar dikkatlice okuyup, idrak eden, derin manalarna aina olup anlayan uurlu Nur Talebeleri dnyada yeni rlar at. Semaviliin ve lhiliin iki deimez kayna olan Kuran ve Snnete uyarak hareket etemeyi iar edinmi bu Nurlu grup insanln ok muhta olduu ve bekledii gerek bar, saadeti, mutluluu bulma yolunda manevi katk vermeye ve tahribata kar manevi tamir etme misyonunu icra etmeye aralksz devam ediyor elhamdlillah. imdi yazmzn zel ve arlk konusu olan Amerika Birleik Devletlerindeki Nur Hizmetlerine ksaca bir deinelim. Eyll -Ekim aylarnda hafta boyunca bulunduum Amerika birleik Devletlerindeki Nur Hizmetlerinden aktaracaklarmz gemiin muhasebesini ve gelecein de plnlarn yapmak adna inallah iyi bir l ve fikir verir. Bedizzamann biyorofisi olan Tarihe-i Hayat isimli eserde Amerikaya ilk olarak Risalei Nurlarn girmesi yle anlatlr: Amerika'daki Washington Camiine bz risleler hediye edilmi ve buradaki Mslmanlarn da bu eserlerden istifadeleri salanmtr. Irak'tan gnderilen Risle-i Nur eserleri mnsebetiyle, Washington Islm Kltr Merkezi Genel Sekreteri tarafndan eserleri gnderen Nur Talebesine bir teekkr mektubu yazlmtr. (Tarihei hayat. Sh. 614, Yeni Asya Neriyat, Yeni Bask, 1106) O gnlerden bu gnlere tabir yerinde ise kprlerin altndan ok sular akt. Bu gne geldiimiz zaman Allaha sonsuz krler olsun ki, artk Amerika Birleik Devletlerinde, Kanadada ve btn Kta Amerikasnda her kademeden, her rktan, her milletten insanlarn Risalei Nurlarla muhatap olduunu, okuduunu, anlamaya ve yaamaya altn gryoruz. O gnden bu gne elitli maksatlarla bu ktaya ve lkeye giden Nur talebeleri bulunduklara her yerde kendilerine gre bir hizmet platformu oluturmular ve gleri yettii kadar hizmetlerine devam ediyorlar. Burada daha ok ders ve sohbetler teknoloji zerinden, internet vastasyla yaplyor. Birbirine yakn olanlar da haftalk, aylk periyotlarla- durum ve artlara gre- bir araya geliyorlar. Kendi aplarnda hizmetlerine devam ediyorlar. Trkiye ile gerektii ekilde irtibatl olarak Manevi hizmetin gerektirdii her eyi imknlar lsnde yapmaya gayret ediyorlar. Yaanan tecrbelerden sonra Risalei Nura hizmet eden grup ve fertlerin, hizmet konusunda u anda istenilen noktada olunmasa da azmsanmayacak belli bir mesafe aldklar da sevin ve mutluluk verecek seviyede elahmadlillah. Bu hizmette emei geen herkesi tebrik ediyor ve hizmet faaliyetlerinin artarak devam etmesi iin devaml dua ediyoruz. te bu manann gerekletirilmesi iin; Yeni Asya Nur Talebeleri olarak bizler de, 2010 Yl Haziran aynda Amerika Birleik Devletleri Wisconsin Eyaleti, Milwaukee ehrinde Yeni Asya meslek ve merebi adna; Yeni Asya Reaserch Publication Center of America (YARPCA) adnda mstakil bir vakf kurduk. Bu vakfn ana gayesi ve hedefi ise: Asrn byk alimi ve dava adam stad Bedizzaman Said Nursinin fikirlerini ve Risalei Nurlarn Kuran kanun ve prensiplerini hem bu lkedeki hem de dnyann her yerindeki Mslmanlara ve insanlara en etkili ve doru ekilde ulatrmaktr. Allahn inayetiyle tarihe mal olan bu kudsi iman ve Kuran davasnn hizmetkrln yapmaktr. Kurana ve Snneti seniyeye ayna olmaya gayret etmektir. Bu cmleden olarak vakfn federal devlet tarafndan resmen ilann srecinde faaliyetlerimiz kesintisin devam etmi ve ok nmeli mesafeler alnmtr. lk olarak Trkiyeden Vakf Hizmet Eleman temsilcimiz bu lkede hizmete balamtr. Burada dier vakf yentim kurulu yelerimizin nezaretinde birlikte hizmetlerine aralksz devam etmektedir. Vakfmz YARPCAnn fedekr ve alkan, gayretli yeleri bulunduklar mek3anlarada, bay bayan gen, alan, her kademede bir hizmet vardr. Bata Risalei Nur dersleri olmak zere gerekli her trl organizeler, irtibatlar her geen gn gelierek devam etmektedir. Bundan sonras iin eyaletler ve blgeler aarsndaki irtibatlardan balayarak, il ve ilelere kadar varacak organizeler ve irtibatlar; Trkiyeden de gelecek destekle daha ileri safhalara uzanacan
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umuyor ve bekliyoruz inallah. Baka gzel bir gelime; otuz yedi sene sonra, Nur / The Light Dergisi Eyll 2011 tarihinden itibaren YARPCA tarafndan tekrar yayn hayatna baalatlm bulunmaktadr. Elinizdeki bu ikinci saysyla, bundan sonra aylk olarak yaynlanmaya devam edecektir inallah. Nur / The Light, Amerika bata olmak zere btn dnyaya hitap edecektir. imdilik ngilizce, Trke olarak yaynlanacak olan Nur daha sonra; Arapa, spanyolca, Rusa olarak da yaynlanmaya devam edilecektir, inallah. Amerikada ve Trkiyede Akademisyenlerden kurulu bir Tercme Grubu oluturulmutur. Bu Tercme Grubu, karlkl olarak koordineli ve organizeli bir ekilde; Eski Said Dnemi Eserlerinden balayarak btn klliyat ngilizce bata olmak zere dnyann en ok konuulan Arapa, spanyolca ve Rusa dillerine tercme etmeyi hedeflemitir. Bu konudaki almalarna devam etmektedir. Bu gruptan baz isimler: ayn zamanda Nur Dergisinin de yayn heyetini oluturuyor. Tercme faaliyetlerinin bir baka amac da, imdilik haftalk olmas dnlen; Yeni Asya Internationaln ABD de yaynlanp dnayann her tarafna gnderilmesi iin hazrlk almalarn yapmaya balamasdr. Baka gzel bir proje de: Amerika Trkiye arasnda Risalei Nur hizmetlerinin daha aktif ve etkili ekilde yaplabilmesi iin Radyo ve TV link almalarnn fizibilite almasna balamasdr. naallah ok yakn bir gelecekte ngilizce ve Trke programlar Radyo ve TV zerinden karlkl olarak canl veya paket program olarak icra edilmeye allacaktr. Baka bir ufuk ve umut ac alma ise: Trkiyeden ve dnyann here tarafndan dil renmek ve eitim almak iin ABD ye gelecek rencilerin barnma ve her trl ihtiyac iin yaplmas dnlen, kurulmas plnlanan Klliyeprojesidir. Vakfmz YARPCA hangi sebeble olursa olsun, Amerikaya gelen ve gelmek isteyen, kudsi dava bata olmak zere, insanla hizmet etmeyi amalayan dost kimselere burada kendi konumlarna uygun rehberlik ve yardm almalarna balad. Bu shada elhamdlillah, neticeler de alnmaya balad. Bundan sonra da bu hizmetlere aralksz devam edecek inaallah. Vakfmz YARPCA ve Yurt D Komisyonlarmzn sonraki hedefleri arasnda genel merkezimizi her ynyle kuvvetlendirmek, hakiki bir hizmet merkezi haline getirmek. Bay ve bayan hizmet merkezleri,Bedizzaman Klliyesi, Yeni Asya Brosu, mescid, misafirhane, market, spor tesisleri ve belki de hayal de olsa bir Nurs Ky projesini hayata geirmek olacaktr. Her trl imkn ve tesislerin olabilecei bir yaplanmay planlyoruz. Btn bunlarn gereklemesi iin; en bata Cenab Hakkn inayet ve yardmna ihtiyacmz vardr. Bunun yannda da, Mslman kardelerimizin tam bir birlik, uhuvvet, tesand, samimiyet,yardmmlama, gayret, dua ve maddi, manev fedakrlk anlay ve katklarna ihtiyacmz vardr. Menfilie hibir ekilde pirim vermeden, mspete odaklanp, ihls ev sadakatle, sarslmadan Nurlu Hedeflere gidecek emel, hayal, arzu ve planlarmzn olduunu ve daha da olmas lzm geldiini kuvvetle mit ediyorum. Amerikaya iki yldr yapm olduum iki ok nemli ve verimli ziyaretten sonra, mit ve arzunun kuvvetli olduunu, planlar gerekletirecek manevi g ve tecrbenin mevcut olduunun hazzn yaadm. Bu gzel hizmetleri yapanlaran arasnda bunlar bizzat yaadm ve hisstetiimi zellikle belirtmek isterim. Manev dualarn arkamzda olduunun rahat ve huzuru iersinde Allahn kendi rzas ve inayetinin bizlerle ve tm inanan hakiki mmin kardelerimizle olmas dilek ve temennisiyle. NEJAT EREN 19.10.2001 MILWAUKEE, WISCONSIN. USA nejatereren@saidnursi.de
Kuvvetli kimse, (grete hasmn yenen) pehlivan deildir. Hakiki kuvvetli fkelendii zaman nefsini yenen kimsedir. Buhari - Mslim
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HDAYET YKLER
Kaybolan Genliim
Adm Annamaria Abdullah Almanya, Polonya asll bir anne ile, Meksika asll bir babann kzym. Annem, oniki ocuklu kalabalk bir aileye mensup birisi. Babam ise; yedi ocuklu bir ailenin ilk ocuu.
ordum. Geceleri ve hafta sonlarn ise evden uzakta arkadalarmla birlikte geiriyordum. Anne ve vey babam srekli i gezilerinde olduklar iin onlar hemen hemen hi gremiyordum. Bu durum vey babam Milwaukeenin dnda kk bir kasabaya tanana kadar byle devam etti. Lise 1. ve 2. snflar, bu kk kasabann lisesinde okudum. Ev hayatm bu kk kasabada biraz daha dzene girmiti. Lisede ok poplerdim. Farkl tipten birok genle arkadalm olmutu. Birinci ve ikinci snftaki bu yllarmda genliin amigosuydum! 1993te geirdiim bir trafik kazas sonucu okuldan ayrlmak zorunda kaldm. Annem ve z babam benim eitimimle hi ilgilenmiyorlard. Bu yzden ben de okulu terk etmeye karar verdim. Okumak yerine bir ie girip almay tercih etmitim. Lise diplomam dardan bitirerek aldm. Daha sonra Teknik niversitede hemire yardmcl blmnden mezun oldum. Ondokuz yamda ilk ocuuma hamile kalana dek vurdumduymaz ve sorumsuz bir hayat geirdim. Hamileliim ayn zamanda hayatmda acil bir deiime ihtiyacm olduunu da bana hatrlatm oldu. ocukken, anneme kar gelme ve ba kaldrmalar ile; okuldaki asabi tavrlarn meydana getirdii gvensizlik ve dengesizlik duygular benliime ilemiti. Ama karnmda tadm canl varoluumu ve ciddi bir sorumluluk tadm sorgulamama neden oldu. Douracam ocuumun benim yaadm ve benimkisiyle rten kt bir ocukluk devresi geirmesini istemiyordum. Daha iyi bir anne olabilmem iin yaay tarzm deitirmeye ihtiyacm vard. Bekrlm-
en 1978 Eyllnde Michigan Eyaletine bal, mavi renklerin hakim olduu kk bir ehir olan Saginawda dnyaya gelmiim. Annem bana hamile kaldnda onbe yandaym. Beni dnyaya getirdiinde ise onalt yanda kendisi de ocuk olan, ama kucanda da gerek ocuu olan bir kadn! Doumdan ksa bir sre sonra babam evi terk ederek, annesi ve kardeleriyle birlikte Texasa yerlemi.
Ben ise koyu bir Katolik olan anneannemin ve ok az Ingilizce bilen babaannemin evleri arasnda gidip gelerek bydm. Ben on yalarndayken annem, erkek arkadayla birlikte Milwaukeeye tanmaya karar vermi. Babam evi terkettiinden dolay, annemin erkek arkada olan bu adam bana vey baba oldu ve benim yetimemde de nemli rol olmutu. ocukluum, u anda ikamet etmekte olduumuz Milwaukeenin gney kysnda geti. ounluu Ltin Amerikallarn hakim olduu bir evrede yetitim. Benim gibi ailesi tarafndan ilgi grmeyen ocuklarln ounlukta olduu bir okula gidiy-
NUR THE LIGHT
da ocuk yetitirmek gibi bir dnceme ve derdim olmamt. Evlendikten sonra, evliliin gerekliliini de yerine getirmem gerektiinin idrakine varmtm. Bu aykr dnce kendi yetitirilme tarzmdan kaynaklanyordu. Olum doduktan ksa bir sre sonra Islam Dinine kar ilgi duymaya baladm. Islmdan nce Amerika toplum hayatna has tipik bir Amerikal bayandm. Yaam eklim, Islami yaantya ve insan ftratna ok tersti. Vicdanmdan gelen bir sesle, doruluk ve hakikat aryordum. Aradm da sonunda buldum elhamdlillh. phesiz ki yaratl gayesinden sapm birok insan hidayet nimetinin yardmyla yine Allahn arzu ve iradesine dnebiliyor. Bu gerei ve neticeyi kendi hayatmn akndan karabiliyorum. 1998 ylnda yirmi bir yandayken resmen evlendim. Ve daha sonra, ehadet getirerek Islmla merref oldum. Iki yldan daha ksa bir sre sonra ikinci ocuumuz dnyaya geldi. Kocam da Mslman olmutu. Etrafmzda Mslman kardelerimiz olmasna ramen maalesef Islm bilgimiz ok azd. Mslman olmamza ramen, ncekine benzer dzensiz bir hayat srdrmeye devam ediyorduk. nk etrafmzda Msl-
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manm diyen kardelerimiz de ayn ekilde yayorlard. Fakat kocam ve ben inanlarmzn gerekliliini yaamak iin manev bir mcadeleye tercih edip Islm daha makul bir ekilde yaamaya karar verdik. evre, zaman ve hayatn artlarndan olsa gerek, maalesef bu arzularmz tam olarak uygulama ve yerine getirmede baarl olamadk. Bunun neticesinde yedi yl sonra eimden ayrlmak zorunda kaldm.
Boandktan sonra tekrar evlendim. Yeni kocam da, einden ayrlm ve sonradan Mslman olmu bir Amerikal. Onun da ilk einden ocuu var. u an bizim evimizde bytmeye altmz alt ocuumuz var. Bunlarn; u andaki eimin nceki evliliinden, ikisi benim nceki evliliimden, bir tanesi de yeni evliliimizden olan ocuumuz.
u an iinde bulunduumuz Islm ortama mkemmel diyebiliriz. nk ilk Mslman olduumuz zamanlardaki etrafmzda olan Mslmanlarla u anda etrafmzda olan samimi Mslmanlar arasnda ok ciddi bir fark var. u anda birlikte olduumuz Mslman kardelerimiz ok samimi ve ihlsl. Islm kardeliinin scaklndan oluan ok gzel bir hal var aramzda. Bu fark Bedizzaman ve Risalei Nur fark. nk biz birka yldan beri her hafta Bedizzaman Said Nursinin eserlerinin okunduu dini dersler yapyoruz. Kurandan ayetler okuyoruz. Aile, itima-i hayat ve Islami bilgiler gibi farkl konular iliyoruz. Buradaki fikir ve grler de bizi ok tatmin ediyor.
Allahmn bana hidayet verdii iin ok ama ok mutluyum. Allahtan gemi gnahlarm affetmesi iin dua ediyorum. Tm iyilikler Allahtan, tm ktlkler benim kusurumdan kaynaklanyor. Allahtan zorluk annda bile dinimizi yceltmesi iin g, bilgi ve drstlk diliyorum.
liyor. Normal bir Mslman olarak; bir yandan Islama uygun olarak yaamann giderek zorlatn dnrken, dier yandan da aslnda, Amerikada Mslman olmann olduka kolay olduunu dnyorum. Zira asl mcadele kendi nefsimiz, aklmz ve kalbimizle olan mcadelemizdir. ou zaman eytann fsltlarna kulak veriyoruz. Nefsimizin zayfl dikkatimizi datyor. Bat tarz yaantdan ve tutkularmzdan vazgemek kolay olmuyor.
www.yeniasyausa.com
Bu gn Amerikada yaayan birok Mslmanlarn byk bir handikap var. Maalesef 11 Eyll aldatmacas ve Amerika medyasnn Islm ve Mslmanlar zerindeki haksz Islm terr basksn her an zerlerinde hissederek yaamaya alyorlar. Bu durum, ister istemez bizim Islma uygun yaaymz engel-
Bu mevcut medeniyetin menhus lezzeti hl bizleri kedine ekip tesirine almaya devam ediyor. Bundan kolay kurtulamyoruz. Tm bunlar inancmzla yaantmz arasnda bir eliki meydana getiriyor. Yaadm bunca skntl hadiselerin Allahn bir imtihan olduuna inanyorum. Demek ki, imann o sonsuz lezzeti, insana verdii huzur, z gven ve hr olma nimetlerinin lezzet ve hazzn tatmak iin bu skntlar ekmek gerekiyormu. Allaha olan tevekkl ve kadere teslimiyetin mutluluunu ve huzurunu ancak bu yolla idrak ettim. Hi phe duymadan bizim anladmzn tesinde varlmz, kinattaki hereyin varln devam ettiren ve tm dengeleri en intizaml ekilde irade eden bir Zatn olduunu bilip inandm. Bizim mmin olarak tek meselemizin. Allahn bize emrettiklerini yapmak ve yasakladklarndan da kanmak olduunu hibir zaman gz ard etmememiz gerekiyor.
Allahmn bana hidayet verdii iin ok ama ok mutluyum. Allahtan gemi gnahlarm affetmesi iin dua ediyorum. Tm iyilikler Allahtan, tm ktlkler benim kusurumdan kaynaklanyor. Allahtan zorluk annda bile dinimizi yceltmesi iin g, bilgi ve drstlk diliyorum.
ANNAMARIAABDULLAH MILWAUKEE,WI.USA. TERCME: HACER AYABATMAZ
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CEMAATLER
Kazm Gleyzn kitabndan iktibas edilmitir.
u anda devletin en nemli koltuklarndan birinde oturmakta olan zat, Milli Gr hareketiyle yollarn ayrma arefesindeyken bir zel sohbetinde Bedizzamann haklln 28 ubat duvarna toslaynca anladk demiti. Kast ettii, din adna siyaset iddiasnn yanllyd. Ve nce RPnin, sonra FPnin kapatlmasn takiben Milli Grten ayrlanlar AKP ile yola karken en ok bu noktaya vurgu yaptlar. 90l yllarn bandan itibaren yaanan srecin nirengi noktasn oluturan bu husus, bir ksm Nurcularn din adna siyaset iddias karsndaki duruunu hayli yumuatan bir sonu verdi. Ve bu yumuama AKP ile had safhaya ulat. ncesinde DP-AP-DYP izgisine oy verdikleri halde, Demokrat manas artk AKPye geti, ylladr beklediimiz dindar demokratlar bunlar diyerek AKPye ynelenler oldu. Ama bu, reel gereklere dayal objektif bir tespitten ziyade, temennilere dayal bir tercihin ifadesiydi.
Aslnda AKP, bir kresel toplum mhendislii projesinin en son rn olarak, imdiye kadar siyasallama, ticarileme ve dnyevileme tuzaklarna drlemeyen bir cemaati bu alanlara ekmek suretiyle uhrevi amal imani hizmetlerinden alkoymak, dolayl yollarla da olsa resmi ideolojiyle uzlatrmak ve ayrca Trkiyenin kapitalist sisteme eklemlenmesini kolaylatrmak iin kullanlyor. 2006 ylnn ilk gnlerinde Trkiye gndemine tanan Mslman Kalvinistler tartmas bu balamda nemli. Kalvinist benzetmesi, Sorosun finanse ettii Avrupa Istikrar Inisiyatifitadl kuruluun raporunda Anadolu giriimcileri iin yaplyor; kapitalizmin douunda Protestan Kalvinistlerin oynad role atfta bulunurken, benzer bir rol Anadolu iadamlarnn inan ve fikir dnyasnda ok etkin olan Nurculara izafe ediliyordu. Bu erevede, saylar 5-6 milyon olarak verilen Nurcular Mslman Kalvinistler, Said Nursiyi Islam Kalvinizminin fikir ncs olarak niteleyip, sonra bu liderliin Fethullah Glene getiini iddia eden yazlar dahi yazld. (rnek: Erturul zkk, Hrriyet, 26 Ocak 2006) Son dnemde Glen hareketine keskin eletiriler ynelten Prof. Dr. Hakan Yavuzun, daha ncesinde Islam Kalvinizminin evvela Anadoludaki sufilik akmna ve bilahare Nurculuk hareketine dayal olarak gelitiini ne sren tezler hazrlad ve Anadolu girimciliine yaslanan AKPnin dayand toplumsal tabann da bu adresler olduunu iddia ettii biliniyor. Ki, yukarda bahsi geen raporun belli bal mehazlarndan biri de yine Yavuzun yazd ettler.
Ve AKP iktidaryla gelinen nokta, ABnin demokratikleme ynndeki srarl takibine ramen, hala fazla bireyin deimedii, 27 Maysla kurulup 12 Eyll ve 28 ubatla pekitirilen darbe dzeninin devam ettii, asker zerindeki sivil kontroln salanamad, geici dzenlemeler dnda yarg reformunun yaplamad ve iktidar partisinin bile kaderini lidere endeksledii bir tabloyu gsteriyor.
ncesinde DP-AP-DYP izgisine oy verdikleri halde, Demokrat manas artk AKPye geti, ylladr beklediimiz dindar demokratlar bunlar diyerek AKPye ynelenler oldu.
Dahas, barts yasa, din eitimine getirilen kstlamalar, imam-hatiplerin orta ksmlarnn kapatlmas, Kuran eitiminde uygulanan ya snr gibi 28 ubat yadigar hakszlklarn bitirilmesi ynnde de kayda deer bir ilerleme salanamad.
AKP kadrolarnn ve bu partiye hasbi dncelerle oy verenlerin kahir ekseriyetinin samimiyet ve iyi niyetinden eminiz; ama onlar tenzih ederek, u tespiti dile getirmemiz gerekiyor:
www.yeniasyausa.com
Bir taraftan Kemalizm, bir tarftan kresel kapitalizm, dnyeviletirme tuzaklarna direnmeye devam eden son kale durumundaki Nur Talebelerinin bu duruunu gevetmek ve onlarda teslim almak iin taarruza devam ediyorlar. Ve bu noktada AKP etkin biimde kullanlyor. Kadrolar ve imkanlar bahedilerek, Cumhuriyet tarinde ilk kez cumhurbakan, babakan, bakanlar, milletvekilleri ve brokratlarn arlkl bir kesimi dindarlardan oluuyor havas verilerek... Ama bu grnt altnda, d boyutuyla kresel kapitalizmin belirledii ereveye, ieride de resmi ideolojiye hapsedilmi politikalar uygulatlarak...
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NUR DERGS N GELEN E-POSTALAR

37 yl sonra Nur The Light dergimizin yeniden yayna balamasndan byk mutluluk duyduk. Emei geenlere teekkr ediyoruz. Derginin Trkiyede de baslp yaynlanacak olmas ayr bir gzel gelime. Bizlere de 37 yl nceki evkle datmak ve tantmn yapmak dyor. Bundan sonraki saylarda Arapa ierie de yer verilmesi duas ile selam ve hrmetlerimizi sunuyoruz. Ali Ildak | Samsun
THE LIGHT NR hasretinin sona erecei gnlerin yaklat mjdesini deerli Nejat Eren kardeimizin bugnk yazs ile aldk.. Allah rz olsun, yr ve yardmcnz olsun. Bu arada Bedzzaman Biyografisi hazrlnz da rendik.. Muhterem Sleyman Kurter Beyefendi, kardeiniz, kaynak gsterilen belli-bal Triheler zerinde sehiv taramas yapma imknm oldu.. Gzmden kaanlar hri tashhe muhta hayli yerler tesbit ettim.. Bunlar ekseriyet tibriyle ilgililere ulatrdm.. Gelecek basklarda dikkate alnacaklarn sanyorum.. Bir baksanz?.. Size hem zaman kazandracak, hem dah shhatli bir Trihe hazrlamanza yardmc olacak mdindeyim. Selm, hrmet ve muhabbetler size ve cmle Kardelerimize. B. Tun
Allah raz olsun. Selamlar hizmetlerin devam gelir inaallah. lk nur saysn gerekten stadmla birlikte duygulandrd.
S.Zihni en / BURSA
Aleykmselam muhterem Aabey, Nazik mesajnz iin ok teekkr ederim. evkle koturduunuz nurani hizmetlerinizde Cenab- Allah muvaffakiyetler ihsan eylesin. Nur-The Light mecmuasnn tekrar hayatiyet bulmas hususundaki gayret ve fadakarlklarnzdan tr sizi, muhterem Sleyman Kurter Abi'yi ve emei sarfeden btn ekibi hassaten tebriklerle alklyorum. Hrmetlerimle,
Beytullah Afin
Ve Aleykum Esselam muhterem Aabey, Teekkr ediyoruz. Bu mjdeli haberi memnuniyet ve heyecanla karsladk. Burada neredilmesini biz de mit ediyoruz... Bir sayfa bile olsa, baka diyarlardaki haberlerin mecmua olarak neredilmesi hepimiz iin mhim ve evk verici oluyor. Dua ve selamlarmzla.
Hatice can ve Ailesi - Beykoz , stanbul
Allah raz olsun dergi ok gzel olmu. Emei geen herkesten Allah raz olsun... nallah Allah devamnda da hayrlara vesile etsin. Selam ve dua ile... nder KIZILKAN
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Nur - The Light Published by Yeni Asya USA

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Nur-The Light - Issue 2

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Nur-The Light - Issue 2

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He who Created the Eye of the Mosquito, also Created the Sun.

The Methods of Bediuzzaman Said Nursi A Model for America?

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The Supreme Sign

In the Name of God, the Merciful, the Compassionate

November / December 2011

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The Methods of Bediuzzaman Said Nursi:

"To unpathed waters, undreamed shores." -Shakespeare, A Winter's Tale

November / December 2011

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November / December 2011

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VAN EARTHQUAKE Fund-raiser

November / December 2011

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November / December 2011

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MR. NEJAT EREN IN MILWAUKEE, WISCONSIN

1.Abi in Turkish means big brother. 2. Meetings

November / December 2011

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WRITINGS OF THE OLD SAID PERIOD

As a result: Choosing the lesser of two evils is a temporary

Bediuzzaman Said Nursi

Translated by Umut Yavuz, Edited and proofread by Havva and S. Kurter

November / December 2011

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A BRIEF BIOGRAPHY OF Part 2 BEDIUZZAMAN SAID NURSI

November / December 2011

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YAQUB HERODS TRIP TO TURKEY

1. Abi in Turkish means big brother.

November / December 2011

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1. Prayer places 2. All praise to Allah

November / December 2011

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The Trinity as Radical Monotheism

1. Did the Qur'an misunderstand Christian teaching?

2. Arab Trinitarian formulations

November / December 2011

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3. Three persons in One God or One God in three modes of subsisting?

4. Mutual challenge of monotheist believers

November / December 2011

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November / December 2011

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November / December 2011

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Radikal Tektanrcllk Olarak Teslis

1. Kuran Hristiyan retiyi Yanl m Anlam?

November / December 2011

3. Three persons in One God or One God in three modes of subsisting?

2. Arap teslis formulasyonlar

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November / December 2011

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TERCME : FARUK SOYLU

Zbeyir Aabeyden Bir Mektup

November / December 2011

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