The Three Blessed Months have come along with rewards, good news and prayers to the Islamic World. We have been granted bounties and blessings in Night of Ragaib and our souls had progress with sublime feelings in Mi’raj.

In the Night of Bara’ah), our yearly seed of destiny was planted with favorable fruits. In the Night of Qadr, Allah cleansed us. May He repeat that before we’ve messed ourselves.

O Glorious Rajab! The month chosen by Allah. You have come with worship, hundreds of spiritual rewards, with the abandonment of sins and with repents. Conduce to our being forgiven.

O Tremendous Sha’ban! The month chosen by the Prophet. You have come with love, conscienceness, observance and pardon. Conduce to our Master’s (pbuh) intercession.

O Holy Ramadan! The month chosen for the servants. You have come with thousands of spiritual blessings, rewards, bounties and gifts. Conduce to our eternal access to Heaven we are craving.

The reason why Allah makes certain months superior to others and blesses them more is simply because He is the one to “choose whatever He wills”.  During these months, particularly in these troublesome times of trials and tribulations, the prayers and worship of the oppressed and innocent will hopefully shower this earth with rains of mercy. An earth whose most communities are desperately in need and are crying for help… The Prophet (pbuh) declared: “There is no veil (and obstacle) between Allah and the prayer of a person under oppression.” (Bukhari)

In these holy months and nights, the divine presence of Allah is awaiting pure prayers which will take people like Joseph out of wells; which will put an end to the laments of grief in places like Andalusia; which will set free people like Abraham from the fire and people like Hussain from thirst.

It’s no big deal if we do not care about ourselves for a short while, is it? If our souls and Islamic community are longing for peace, it is high time that we hurried ahead to Allah, isn’t it?

Thanks be to Allah who has granted the Three Blessed Months, which cleanse, purify and glamorize the spiritual atmosphere of the Islamic World.

Let the Three Blessed Months, which gain us a spiritual life of eighty years, be auspicious and holy for the Muslim world.

Beloved Friends,

A considerably big part of this very issue of The Pen is on the International Symposium of Bediuzzaman and Risale-i Nur. Once we edit the speeches which we have not yet published, we will Insha’Allah present them in the following months. This symposium yielded many productive results. We hope we will extend the scope of such symposiums in the following years and it will conduce to more brilliant and sublime services.

The Pen is well on its course with enthusiasm. Thanks be to Allah for each month hundreds of brothers are subscribing to the magazine. With your efforts and prayers, the spiritual classrooms of this magazine will be filled with new members and Insha’Allah we will embark on new journeys with each new issue. The previous issue of The Pen, which was in both English and Russian, received remarkable praise and I would like to take this opportunity to thank all our members.

Now let me invite you to a trip between the pages of The Pen.

I sincerely pray that after these luminous, pleasurable and abundant Three Blessed Months, the other months too will have the same richness, worship and observance within them.

Honourable guests, dear brothers,

Welcome to Istanbul, whose conquest was heralded by our Beloved Prophet (PBUH) and to our country, Turkey.

Welcome to the International Symposium on Bediuzzaman and Risale-i Nur!

Welcome all! You brought peace and happiness with you.

We, as Hayrat Foundation, thank Allah thousands of times for giving us the chance to host this beneficial meeting.

I thank Wadah Pencerdasan Umat Malaysia and The Union of NGOs of the Islamic World for their cooperation with our foundation in organizing this meeting.

I would like to extend my deepest gratitude especially to my distinguished brothers coming from Malaysia, Sudan, Syria, Egypt and various cities of Turkey.

May Allah reward you for this action of yours with His mercy and grace.

May Allah accept this service of ours; and make our meeting an opportunity of good deeds.

On behalf of Risale-i Nur Students of Turkey, I wish you loyalty, success, cooperation and agreement in the service of Qur’an and welfare and faith from Allah.

Dear Brothers,

Hayrat Foundation was founded in 1974 in Kucukcekmece, Istanbul, by Ahmet Husrev Altınbaşak who was the student and closest service friend of Ustad Bediuzzaman who handed the service over him after his death. Our foundation has displayed activities in the direction of sublime purposes for 34 years.

Besides our permanent commissions organizing activities to realize ongoing sublime purposes and get our values reached to our people and to the whole humanity by means of contemporary and modern instruments, provisional commissions are also set up for more special organizations, researches and time-bound studies.

Each activity of ours is planned carefully in order to resist our biggest enemies of ignorance, distress, and conflict with our weapons of art, knowledge and cooperation. Our worldwide activities are done through the most effective methods.

Our foundation, in accordance with its founding purposes, gives a special importance to the educational activities and supports every activity done for students.

To ensure a glorious future is only possible by raising healthy generations.

Thus, Hayrat Foundation performs activities to raise generations who are conscious of their history, bases of our civilisation and moral values.

Dear Brothers,

As you all know the Messenger of Allah (pbuh) said:

It is commonly agreed by the consensus of scholars that Master Bediuzzaman is the recipient of this hadith in this last period of human beings.

Risale-i Nur is a public property. They are the explanations of Qur’an that is to the benefit of human being.

Master Bediuzzaman himself says about this topic: “Risale-i Nur is the highest and holiest explanation in this century. Its explanations and truths are divine and belong to Qur’an. Therefore as long as the Qur’an is being read, The Risale-i Nur will also be read. The fact that various nations translated it into their languages and benefited from it after 50 years proves this fact. Risale-i Nur is the manifestation of the truths of the Qur’an.

From   we understand that the Holy Qur’an is like a Tuba tree in the paradise. Its base and root are spread to the heaven; its branches and fruits are spread to the ground. Risale-i Nur is an interpretation of Qur’an. There are two types of interpretations. One type interprets the expressions… The other type proves its truths. Risale-i Nur is the strongest and most valuable of those in the second type. There are hundreds of thousand of clever and careful witnesses affirming this. The fact that scholars from Egypt, Damascus and Mecca and knowledgeable scholars from Istanbul and various other places affirmed and did not contradict to Risale-i Nur clearly shows this.

As a result, all the beauties and powers that can be found in Risale-i Nur are just flashes of Qur’an. Our duty is just to desire, demand and want through our great need for them. Our duty is to plead, knowing our lowness.

We have the disease. Qur’an has the cure.

Brothers,

Masnawi Sharif became the sign of one of the truths of seven lights coming from the sun of Qur’an and took a holy honour. It became the eternal guide of lots of other people of heart.

In the same way, as Risale-i Nur reflects all the seven colours of the sun of Qur’an and colourful, different seven lights coming from that sun together. Inshaallah it will become a guide as good, clear and holy as seven Masnawi in seven ways.

I reiterate that the current situation of the world is witnessing this fact. Thank Allah thousands of times.

Risale-i Nur is more gorgeous than the sun, beautiful like the heaven, and great like the eternal happiness. Lots of great people such as Imam Ali (ra), Bukharî, Muslim, Imam Azam, Imam Shafî, Imam Mâlik, Imam Ahmad bin Hanbal, Imam Ghazali ve Ghaws Azam Abdulqadir Geylânî and Junayd Baghdadî cleaned the doubts of their centuries with the help of Allah.

Lots of scholars such as Imam Rabbânî Mujaddid Alfi Sânî Ahmad Farûqî said that “One scholar from Islamic kalam scholars will come and prove the truths of faith and Islam through proofs and in a clear way (and he proved.) (Time proved that he is not a person but Risale-i Nur itself. “Said Nursî”)

And that sacred Imam prefers the appearance of one of the truths of faith to thousands of miracles and spiritual delights.

May Allah accept their service. May Allah forgive the sins and faults of Risale-i Nur students, as well as ours and our brothers’ who came to this city as our guests. May Allah bestow happiness upon you both in this world and in the hereafter.

Honourable Brothers,

Master Bediuzzaman and Risale-i Nur is a gift that Allah bestowed upon us in this century.

Risale-i Nur introduces us the whole universe in detail and it is an explanation of Qur’an teaching us to look at every creature just for Allah. It explains and proves the truths of faith with strong proofs and Qur’an that satisfy people.

It destroys the unbelief coming from science and philosophy, introduces us to our Lord, Creator in the best way, and gives us the knowledge of wisdom. It explains our prophet and his sunnah to us in accordance with the Divine command and makes us a genuine and sincere member of Ummah.

Risale-i Nur offers cures to the contagious diseases bothering people of the era; introduces the message of the Qur’an to all the people from every class.

It is like fresh, clean, divine, Qur’anic air people breathe after being exposed to lack of oxygen in the atmosphere of whispers, doubts and hesitations. It is like the rain falling on the arid valleys of people’s thought.

It is clear that every bestowal requires thanks to Allah.

The best thank for his great gift is to benefit from it and to offer it to the benefit of humanity through the best ways.

Every meeting, speech and work made on behalf of Risale-i Nur is definitely on behalf of Our Holy Book Qur’an, the words of Allah.

Because Risale-i Nur is from Qur’an and it does belong to Qur’an.

These symposiums are not enough although we organize hundreds of them.  Even if we organize them every month in every country, at every university, in every city they will not be enough.

Because the truths of belief and Qur’an are essential for us as much as air and water. We can not live without them. We can not reach an eternal life without them. We can not please Allah without them

Thanks Allah thousands of times for gathering us around this purpose as gorgeous as the sun, as beautiful as the heaven and as great as the eternal happiness.

I implore Allah that he will give us good results from this meeting.

Once more welcome to our country and to our city.

I thank individually and present my compliments to all the speakers and all my dear brothers who honoured us by participating in this meeting and all the members of preparatory committee of this symposium.

*This paper was presented by Ahmed Semiz, Member of Board of Trustees, Hayrat Foundation, in the International Symposium on Bediuzzaman and Risale-i Nur on May 24-25 2008.

Dear brothers,

Dear friends coming from all over the world,

Today, I am very happy to be here with you, because the reason that has brought you here is only Allah’s sake. We have come together with an immaculate and unblemished intention as real brothers merely to attain Allah’s sake without considering any worldly interest.

No matter how much we return our thanks to Allah, it is not enough.

Dear friends,

Bediuzzaman underscores mostly iman (faith) and tawhid (oneness of Allah) because we discern that Muslims need to be supported in two points. As a matter of fact two third of the Qur’an is about tawhid.

Iman (faith) and tawhid are the two foundation pillars

When a Muslim community has a flaw on these pillars, that community is annihilated right away. Foresight and discernment vanish; and the conscious of solidarity, cooperation, unity, mutual trust are damaged as well. Order, peace, and comfort get harmed. Anarchy and chaos predominate in society.

Thus Bediuzzaman submits effective prescriptions which will restore these two pillars through his treatises.

Bediuzzaman’s goals can be summarized as follows:

1- To fix a certain and verified belief to the hearts.

2- To enable Islamic principles to appear in life according to the tenets of belief.

3- To ensure the solidarity and unity of the Muslims.

He wrote his works in order to attain this lofty goal. He educated students to strengthen their bounds with Qur’an’s truths, letters, and language. He established his da’wah to challenge center of powers of the century.

Dear friends,

We decided to found The NGOs of the Islamic World (UNIW) in May, 2005 to increase the unity and cooperation among us, to ensure solidarity and union of the Islamic world for the same purpose. We have made a lot of progress since then.

UNIW has been progressing on the way to be a large organization with 110 members from 40 countries. Nonetheless institutional structuring has been going on, we make progress toward action period quickly but cautiously and painstakingly.

Student exchange projects, experience transfer, cultural cooperation agreement, relief and aid, transmission and transportation of Islamic culture and civilization to the non-Muslim countries, combatting anti-Islamism and Islamophobia are some activities of the UNIW.

We do need your prays for UNIW’s success. We believe UNIW with its six commissions, council, increasingly active secretariat will achieve important services in the Islamic world.

In this sense, I would like to thank Ali KURT, UNIW Representative of Turkey, Mr. Ahmed Azam Abdurrahman, UNIW Representative of Malaysia and the director of the commission for Social and Humanitarian Affairs for their successful works in UNIW.

Dear friends,

I hope this symposium will go on for upcoming years; Risale-i Nur will be studied with different themes in Turkey or other countries, Islamic world will benefit from this.

Increasingly profaning world needs spiritual remedies and thank Allah, Risale-i Nur performs this mission properly. Our task is only to benefit from it. I wish this symposium will result in auspiciously. I greet you respectfully.

*This speech was made by Necmi Sadıkoğlu, Secretary General, UNIW, in Bediuzzaman and Risale-i Nur Symposium

It is fair enough for Mahatma Gandhi (1869-1948) of India to deserve the international honorific as the symbol of non-violence. But in a not too distant place and time, there was a Muslim scholar who put up a non-violent resistance to an equally regime (if not even more than the one) faced by Gandhi, by the name of Said Nursi (1878-1960). To his peers, Said Nursi was given the honorific title of “Bediuzzaman”, which means “the wonder of the time,” for his ingenuity and brilliancy in mastering the religion of Islam even in his early age. Exiled, jailed several times and poisoned in solitary confinement under the country’s secular regime, Said Nursi concentrated only in peace advocacy, writing commentaries and translations of the Holy Qur’an and teaching the youths to abide by the Divine message of peace and submission to the Supreme Being.

He also rallied his people to move up to the mountains to keep away from the un-Islamic influence of the secularist and communist regimes. For that he was jailed and at one time sentenced to be hanged by the commanding general of the Russian colonial forces of occupation for refusing to acknowledge the general’s presence and authority. However, after performing his requested ‘last prayer’, the general begged his pardon and released him, acknowledging his saintly disposition.

In comparison, while Gandhi was facing only the British occupation government in his native India, Said Nursi had to face both the Russian colonial and local secularist regimes in his native land of Turkey. As a force aiming to impose its alien culture upon the indigenous people, the British can be considered docile compared to the then Russian Communist and secularist regimes. In recognition of Gandhi’s legacy, the United Nations had declared October 2, his birthday, as “International Day of Non-Violence”.

Who is Said Nursi?

Born in the village of Nurs (from which his surname was derived), province of Bitlis in 1878, Said Nursi is an Islamic scholar of Kurdish origin in Turkey. In the absence of formal institution of learning, he studied under the tutorship of contemporary eminent scholars in the surrounding areas. His marked brilliance and genius earned him the title “Bediuzzaman” which means “the wonder of the time.” His thirst for knowledge was aptly served when he was invited by the governor of Van to avail of the library of scientific knowledge in his residence. He proposed to open a university combining scientific and religious education to help reduce backwardness in the Eastern provinces of the Ottoman Empire. His religious inclination, however, was enough to justify the regime’s edict to exile him to the remote area of Barla, Isparta in early 1920s. But that only gave opportunity for the people in the area to learn more about Islam and for him to expand his religious writings and teachings.

Said Nursi was released from prison in 1949 but had to appear time and again in different cities to answer court cases which otherwise had already been cleared in other courts several years before. Worse still the authorities never leave him in peace even after his death in Urfa in March 1960. In July, or four months later, his grave was exhumed and his remains transferred to Isparta, allegedly “to prevent any popular veneration” of his legacy.

Lessons to learn

Muslims today have much to learn from the legacy of Bediuzzaman Said Nursi; his humble beginning, his diligence and zeal for religious education, his peaceful approach to problems created by his detractors and, above all, his love of God and Islam. In order to avoid trouble for him and his followers with the authorities, he urged the people to keep themselves as far away from un-Islamic influence and to adhere faithfully to the teachings of Islam as a religion and way of life. Wary of his influence upon the masses against secularism, and in order to get rid of him, the authorities always provoked him to break the law, or into taking some form of retaliation that would justify his annihilation or indefinite incarceration. But imbued with Divine Guidance and the policy of non-violence and peaceful co-existence, Said Nursi always managed to evade all the diabolical traps laid out by his enemies.

Everywhere in the world today, Muslims walk through a tightrope between good and evil. Those who are mindful of the risks and dangers lying ahead will likely get through safely, but those who are carefree and heedless of the lurking dangers laid out by the enemies of Islam will surely find themselves in harms way.

Risale-i Nur, an enlightenment method

Risale-i Nur is basically a commentary that expounded the meanings of the Holy Qur’an and the tenets of faith. It contains no political or sectarian motives, for which Bediuzzaman Said Nursi was charged several times by the authorities. But the appeal of the Islamic message to the intellect of readers is enough to unsettle the nerves of the authorities whose secular outlook took an indirect bashing. At one time Said Nursi was sent to a Mental Institution for being suspected a ‘mad’ man, as he was speaking beyond the capacity of local officials to comprehend. However, according to the psychiatrist who interviewed him: “If this man is mad, then there is no sound man in this world.”

In Risale-i Nur, Muslims are given the assurance that faith or belief contains heaven and prayers contain heavenly pleasures. On the other hand, it reasonably proves that the consequence of unbelief is hell and sins result in hellish torments and misery for the rest of the non-believers lives.

Known as the Treatise of Light Collection, Risale-i Nur was compiled during the period of Said Nursi’s eight years of exile in Barla, Isparta from 1926. In spite of the suppression of all religious articles by the authorities, Said Nursi’s supporters were able to devise an extraordinary method of distribution through networking with his students. Somehow, it led to his arrest with 120 students, charged of founding a secret organization to topple the regime. But even in prison, production of the Treatise never stopped and distribution was even enhanced more effectively. Wherever he was exiled or imprisoned, there were always capable people who would join him and communication with others in far places continued

The enemies of Islam had applied all techniques to curtail the Islamic works of Bediuzzaman Said Nursi, but every other way always works towards the spread of the Risale-I Nur, by Divine Guidance. Throughout his adolescent life, Said Nursi never enjoyed even a decade of absolute freedom for no fault of his, except that of promoting and expounding the message of Al-Qur’an. Several times he was poisoned while under harsh incarceration, but by Allah’s leave he always managed to survive.

Despite the series of attacks on his life and disposition by the authorities, Bediuzzaman Said Nursi never entertained any idea of taking revenge or forming an organization to topple the anti-Islamic government. His efforts were mainly towards the dissemination of the Qur’anic Message for the people to become aware of their responsibilities to Allah SWT under any circumstances. His faith in Allah, coupled with honesty, patience and perseverance won him not only the admiration of the masses among his compatriots, but also to win many legal battles against his Nemesis and adversary.

The struggles of Bediuzzaman Said Nursi against un-Islamic regimes to preserve the sanctity of Islam and religious tenets through non-violence can be a model for struggling Muslims in various parts of the world, except those who are facing physical genocide and violence of unbearable magnitude. Muslims are encouraged to search for deeper Islamic knowledge and to apply the principles of da’wah and tenets of the religion in their daily existence.

The struggle for da`wah can only be successful through sabr and perseverance. Bediuzzaman Said Nursi exemplifies the true meaning of sabr and total reliance to Allah s.w.t. as depicted in the Holy Quran.

فَصَبْرٌ جَمِيلٌ وَاللّهُ الْمُسْتَعَانُ
(For me) patience is most fitting. It is Allah (alone) Whose help can be sought
(Yusuf – 12:18)

It is about time the Organization of Islamic Conference (OIC) considers institutionalizing a Posthumous Award for Bediuzzaman Said Nursi as a symbol of non-violence within the Islamic world.

If Muslims and the non-Muslims can apply the legacies of Bediuzzaman Said Nursi and that of Mahatma Gandhi, respectively, in their daily lives, this transitory world could still be a much better environment to live in.

Wallahu A’lam.

The human being was created with the best shape. He was given countless degrees of spiritual status. There is no boundaries limiting to reach these spiritual positions. The purpose of human beings’ creation is to know, believe in and worship Allah. Human being is the Caliph of Allah that He created and sent to the earth. Because of his knowledge and the trust that  he was given angels prostrated themselves before him with  the command of Allah. Human being has been the manifestation place of all the holy names. He was created as a tiny model of the whole universe. The earth was created as place of bounty, benefaction and bestowal and countless gifts are prepared for him such as eternal happiness and heaven palaces. He is a sublime guest of Allah on the earth. He has been the supervisor of the countless bestowals and  crier of holy wisdoms. In brief, the value and importance of human being is not because of his shape but holiness of his duty and worth of his slavery to Allah.

What we mean by spiritual personality is the personality of human beings constituted of slavery to Allah and the status of him before Allah.

A. THE INCENTIVE TO SPIRITUAL PERSONALITY IN QUR’AN

In The Holy Qur’an Allah compliments his prophets on their careful handling duty of prophethood, efforts to fulfill the commands of Him, worship, avoidance of sins,  sincerity, fear of Him, repenting and asking Him for forgiveness very much, justice, modesty, keeping their promises, remembrance of Him, rightness, prayers, showing patience with the hardships they faced during their service to Him, good morals, and lots of other good traits. Allah encourages people  to have these traits and declares this traits as the real morals of human being.

SPITIRUAL PERSONALITY OF MASTER BEDIUZZAMAN

SPIRITUAL PERSONALITY OF HIS MOTHER AND FATHER

The well being and health of a tree can also be seen on its fruit. The honourable father of master Bediuzzaman had a very strong fear of Allah and avoided doing actions Allah banned and even which are uncertain. While he was returning home, he was shutting the mouths of his cows to prevent them from eating from the fields of others. He was very careful about justice and halal food. He was a person having enough spiritual improvement to hear the sounds of shots belonging to Master Bediuzzaman’s rifle in the battle ground. As for his honourable mother, according to the statements of the scholars who visited her to learn the reason behind his amazing situation, while she was pregnant with  Master Bediuzzaman, she did not take a step on earth, and did not nurse him without taking ablution.

HIS SINCERITY

When we look his life, the forthcoming speciality of his personality is his sincerity. He regarded the Divine Pleasure as the most important thing.

“You should seek Divine pleasure in your actions. If Almighty Allah is pleased, it is of no importance even should the whole world be displeased. If He accepts an action and everyone else rejects it, it has no effect. Once His pleasure has been gained and He has accepted an action, even if you do not ask it of Him, should He wish it and His wisdom requires it, He will make others accept it. He will make them consent to it too. For this reason, the sole aim in this service should be the direct seeking of Divine pleasure.” and “the only means of salvation and deliverance is sincerity. It is of the greatest importance to gain sincerity. The tiniest act performed with sincerity is preferable to tons of those performed without sincerity.” By saying these words the accepted Divine Pleasure as the basic principle in his actions. He preserved his sincerity by rejecting worldly status, compliments, salaries, mansions offered to him just to act according to Sunnah. His basic principle was to obtain Divine Pleasure with all of his actions. And he proved this with his actions.

HIS BELIEF

People face difficulties according to the hardness and worth of the service they are trying to achieve. Another way of understanding the importance and influence of the service is looking the attitudes and methods that the people contradicting the service have and use.  Person’s struggle against these hardships has direct proportion with the greatness and holiness of the support in his heart and the base he seeks help.

We see that the response of Master Bediuzzaman to the hardships he came across is like a big stone in the middle of a large river. He just said “ pass!” to the things facing him

He did not let anybody block his love of service. No incidents made him lose his hope.

He preferred the smallest truth of belief to the whole world. He preferred the explanation of one subtle point of Qur’an’s one word to his life.

Although the world with all of its glory and splendour was calling for him, he even once did not look at it.

He never used truths of belief for obtaining any benefit, politics and bead intentions.

He could easily sacrifice his life for the glory and honour of Islam.

He regarded the the gallows that he was threatened to be sent to, to make him give up his servise as a change to be reunited with Allah and his relatives.

We see that Master Bediuzzaman had a world challenging faith.

HIS SLAVERY

Good slaves of Allah regards having humility as sign of greatness. They believe that all the material and moral beauties of them belong to Allah. They think these all come from Allah. They only see their mistakes and faults.

When we look at the slavery of Master Bediuzzaman we understand it with his sentences:

“The Second Personality : Through Almighty God’s grace, a personality is given me at the time of worship, when I am turned towards the Divine Court; this personality displays certain marks. These marks arise from “knowing one’s faults, realizing one’s want and impotence, and seeking refuge in utter humility at the Divine Court,” which are the basis and meaning of worship. Through this personality, I know myself to be more wretched, powerless, wanting, and faulty than everyone. Should the whole world praise and applaud me, they could not make me believe that I am good or possess perfection of any sort.”

When we look at his prayers we see in his hand a rosary constituted of all the particles, all the drops of water, number of breathes all the creatures take. So we see how human can improve himself and his senses with the lesson of Qur’an. He improves so much that he regards a rosary including all the creatures of the world as short. Although he regards heaven too little as the main purpose of his prayers, he does not see himself higher than a low creature of Allah.

HIS ACTING ACCORDING TO SUNNAH

Master Bediuzzaman lived according to the Sunnah throughout his life.  For not acting against Sunnah he was ready to accept being hanged. For recreating Sunnah and preserving belief he wrote 137 pieces of work. Yes, millions of copies of one of his works that he wrote about “acting according to Sunnah of Prophet Muhammed (pbuh)” have been published for 70 years.

He set one of the musts of being a Risale-i Nur student as acting  according to Sunnah.

He recreated the Sunnah that had been forgotten or started to fade away.

Master Bediuzzaman had the morality of our prophet Muhammed (pbuh) and lived with this morality throughout his life. He showed that he was a successful follower of  the way our prophet had lived and attributes he had had.

He set a perfect example and became a great guide for all the Muslims with his actions, morality and acting according to Sunnah.

He had to face lots of difficulties not to give up one sunnah.

He showed that acting according to sunnah changes habits into worship and heedlessness into peace.

He regarded disobeying sunnah of  a prophet (pbuh) having limitless compassion for his Ummah  as ingratitude and unjustness.

THE SITUATION OF THE ONES WHO CAN NOT UNDERSTAND  SPIRITUAL PERSONALITY

Humans are generally opportunist, short-sighted and inclined to evaluate actions shallowly. Most of the time they cannot see the divine wisdom behind the actions. Especially in this century, humanity who is foreign to spiritual things mostly give importance to the external appearance. However, the real importance of human comes from  his slavery to Allah. In the Qur’an, affirming this situation, it is stated that people did not see the spiritual personality of the prophets. It was a honour for people that prophets are humans but some  not understanding this truth denied them by just seeing their human side and criticizing them for this. They avoided believing them by saying that prophets too were humans, they drank, ate, shopped. As a result of their denial of prophets, resistance to belief,  insistence on unbelief, bad deeds, some of them were destroyed out even in this world.

As a result, one of the most important ways of benefiting from the good slaves of Allah is to give importance to and try to understand their spiritual personalities. The ones who is looking just their human part is devoid of spiritual things.

His life is a model for all Risale-i Nur students. He has become the Ustad of all Risale-i Nur students with his sincerity and earnestness, his loyalty to sunna of Prophet, his piety and devotion, his respect and adherence to his Ustad, his loyalty to Risale-i Nur, his farsightedness, his enthusiasm for knowledge and being scholarly authority, his mildness and affection, his patience and courage, his modesty and literary personality.

1.  A BRIEF ACCOUNT OF THE LIFE OF HUSREV EFFENDI

Ahmed Husrev Efendi was born in Senirce village of Isparta in 1899.

His father, Mehmed Bey, was the grandson of Hacı Mehmed Bey, who was one of the governors of Isparta in the last era of Ottoman Empire and his mother was Ayşe Hanımefendi.

His father’s family tree takes back to Abubakr (ra), and they are called as “Yeşil Sarıklılar (People in Green Turbans) and are notables of Isparta. His mother’s ancestors take back to Hadrat Hussein who is from the ancestors of the Prophet and his ancestors were known as “Hafız Kurralar (the ones who have memorized Qur’an and recited it well)”

Husrev Efendi was in taqwa and glorifying Allah with tasbih and tazim. He was called Khidr among his friends.

He was captured in Turkish War of Independence and and was P.O.W for two years in Greece. After returning homeland, he worked as a civil servant for a short time and visited his Ustad who came to Barla as an exile and from this visit on, Husrev Efendi took his place in the service of Nur as being one of his first students. He became his companion and assistant and the most important pillar and calligrapher of his service.

He had been Ustad Bediuzzaman’s student for 30 years.  After Bediuzzaman’s period of life, he maintained and preserved the Risale-i Nur service as the successor of him and died in 1977.

2. HIS PLACE IN RISALE-I NUR SERVICE

Husrev Efendi wrote fourteen treatises in tewafuq within a month which is quite a short time after meeting with Bediuzzaman. He was with his Ustad as a loyal friend of the same cause in Eskişehir, Denizli and Afyon trials and jails.

The written books were multiplied by Nur students with their hands and sent to every corner of the country under control of Husrev Efendi. The letters which were written by Nur students in Anatolia were sent to Ustad by means of Husrev Efendi.

Ustad Bediuzzaman responds to his student’s demand to die on behalf of him: “Husrev, the hero of Risale-i Nur wants to die and be ill on behalf of me, sincerely and seriously. I say:  It is not the time of compilation; it is now, time of dissemination. As your writing is better and more useful for dissemination than mine, in the same way, your life is also more beneficent in the service of Nur than my life which is full of tortures. If I were able to, I would give you from my life span pleasantly.”

His Ustad gave him the title “Rose Factory” ^[1] and praised him with those words:

“Husrev’s constantly miraculous, well-directed and useful and lofty thought is always precious(2)  in the service of Qur’an” and “You should never be offended by that Husrev, who is a Nur hero, is in my place and an important  representative of collective personality of Nur.” By these words, he showed his successor to his students.

3. HUSREV EFFENDI ACCORDING TO HIS USTAD’S DEFINITION

Ustad Bediuzzaman who has a deep view and a high insight showed the high perfection of Husrev Effendi.

“ I claim and demonstrate that, Husrev who is ostracized in this cold weather, and who is considered detrimental to nation and country and who is ill bodily (may Allah save him), is a great spiritual hero of Turkish nation and a saver of this country and a sincere self-sacrificing with whom Turkish nation will be proud of. Since he got the full sincerity and does not have the feelings of egoism and show-offish and hankering after fame, it is time to talk about his many services to nation and country.

This man has written almost six hundred treatises and driven back the anarchism under the guise of communism by disseminating those treatises all around the country and stopped its encroachment and in order to save this blessed country and this heroic nation from  that ideological toxic he transmitted these effective cures to everywhere. He became a good means to save Turkish youth and next generation…”

Thus, because of his these services and acceptance in Divine presence hadrat Bediuzzaman says: “Husrev can correct, change and amend the parts which he does not see appropriate.” By these words, he has given the authority to interfere his books to Husrev Efendi which he had never given to any one of his students.

4. THE SERVICE OF HUSREV  EFENDI FOR THE QUR’AN IN TEWAFUQ

Another profound service of Husrev Effendi is to write the Qur’an in tewafuq which has been the first in the Islamic history. He started this blessed service in 1932 and maintained it until his death and he wrote nine copies in this service which lasted forty years.

This honourable service was vouchsafed to Ahmed Husrev Effendi among nine Nur students who are hafız, calligrapher, and teacher of Arabic language. Bediuzzaman gave this herald with this sentence; “Tewafuq is in the style of Husrev. Husrev’s skill is not to destroy the tewafuq which already exists” and the other students said “Yes he exceeded us, we can not reach him. Therefore, the pen of Husrev is the wonder and miracle of Qur’an whose expression is miracle and Risale-i Nur” and they congratulated him.

Ustad Bediuzzaman showed the Qur’an written out by Husrev Effendi to people of heart and people of truth and they also confirmed that this copy of Qur’an was written by the help of Allah together with him.

5. RISALE-I NUR SERVICE AFTER THE DECEASE OF USTAD SAID NURSI

After the death of Ustad Said Nursi, Ahmed Husrev Altınbaşak embraced the Risale-i Nur service.  And he never left Said Nursi’s the one and essential path. He lived in accordance with his service and he made the struggling against bid’ats and the living accordance with sunnahs the main aim.

Husrev Effendi maintained the service as it is essential way and he didn’t use this service for political fitna. By preserving the Islamic letters which is one of the most essential functions of this service of Nur Ahmad Husrev Effendi maintained this service after Said Nursi with the permission of Allah.

Husrev Effendi took ila-yı Kalimatullah (spreading the Allah’s words) as his main aim, and for the sake of this main aim by bringing up so many students he placed this service of ALLAH on radical roots.

While conducing this service to reach today’s world safe and sound with this noble and dignified stand of his, he also verified his Ustad Said Nursi’s opinions about Ahmad Husrev.

Because he has the real ihklaas (sirr-i Ihklaas), sense of sincerity; and because he doesn’t have riyaa (hypocrisy), “ana” (ego),  “hubb-i Jaah” (desire of fame)……  along with me, instead of me and he is a really crucial representative of the Nur’s Shahs-i Manawi (collective personality).

After the death of Said Nursi, Ahmed Husrev went on his enduring life in the Isparta, Eskisehir, Bursa, Bergama, Buca Jails. He was sent to so many years of prisons and he endured every kind of hardship for his cause and for his service.

After going out of jail, with his students he founded Hayrat Charity (Wakf’ul Khayrat)  and he passed away in 1977 in the Ramadan- Sharef while he was working for the Qur’an in tewafuq which he made the writing part.  Rahmatullahi Alayh

Husrev Effendi tried hard with all his strength for the salamah of Ummah-i Muhammad. He was a qualified person who considered this Hidmah, service as his essential service,  and who spent all his wealth which merited from his family fort he sake of Allah subhanaallahu wa Taala and who never give any value to this world.

Husrev Altınbaşak was an effective and powerful reason of his Ustad Bediuzzaman Said Nursi and his best assistant, deputy, wakil, his Khairul’Khalef and the safeguard and owner of the Risale-i Nur medicines.

We pray from Allah Subhanaallahu wa Taala that he make us the real inheritors of Our Ustad Bediuzzaman Said Nursi and Ahmed Husrev Effendi and the important scholars who are the contemporaries of them by making us gain knowledge. Amen.

^[1] Kastamonu Lâhikası, s. 8

Risale-i Nur, having 130 pieces, consists of four main works especially Sözler (the words), Mektubat(the letters), Lem’alar(the flashes), Şua’lar(the rays). There are books consisting of 80-90 pages besides there are 2-3 paged books.

Ustad usually describes the collection of Risale-i Nur as this century’s mujeddid(3),spiritual tafsir(4) of the Koran and sometime describes as Kalam(5) or tasawuf(6) which leads  human being from exterior world to the truth. We would like to underscore the kalam, tafsır and restorer, renovator aspects of the collection of Risale-i Nur here.

A-THE RISALE-I NUR AND TECDID (RENOVATION)

1. Hadith about muceddit (renovator)

Narrated AbuHurayrah: The Prophet (peace be_upon_him) said: Allah will raise for this community at the end of every hundred years by the one who will renovate its religion for it.(Sunan Abu dawud)

2. TAJDID (RENOVATION) AND MUJEDDID (RENOVATOR)

When degeneration and deviation from sunnah and the Koran emerge with the appearance of sins, bid’at (7) and blasphemy, Tajdid (renovation), meaning restore, revive, means to struggle for these degenerations and deviations in order to bound degenerated and deviated thoughts and conducts of Islamic community to the Koran and sunnah.

Mujeddid, meaning renovator, means a scholar who is strictly loyal to the Koran and sunnah, master of Islamic sciences, who renovates the Islamic community by fighting against bid’at and blasphemy.

There have always been Mujeddids who have been fighting against sins, bid’at and blasphemy since the first century of Islam. They have always struggled for transforming the community to Asr-ı saadet (the era of happiness in the time of our prophet ‘pbuh’) and refreshed the spiritual atmosphere by removing bid’ats and reviving sunnah and the Koran.

3. 20^th CENTURY AND TAJDID

Materialism which had been felt since 19th century became more widespread in 20th century in the Islamic world. People were lax in loyalty to Islam; suspicions about Islam began to emerge because of propagandas against Islam and the spread of western philosophy. Morality depraved. Even being a Muslim began to be something to be ashamed of. Faithless Generations having no reliance not totally but partly on Islam, even who were hostile to it came out.

Ustad Bediuzzaman is a figure who proved his merit of being mujeddid of this century with his successful struggle against sins, bid’ats and blasphemy.

There are six proofs which confirm his being mujeddid for us:

1. Belief services: Kalam scholars underscored the significance of the subjects on belief (iman) by stating that every Muslim is obliged to strengthen his belief; even if imitative belief

(Iman) is accurate; a Muslim who doesn’t render his belief to accurate faith becomes sinful.

Emphasizing on subject matters about belief is of great importance especially in our age when the atheism stems from natural sciences and spreads to the whole world. Risale-i nur put forward subject matters with irrefutable proofs while it strengthens the Muslims’ beliefs, confutes atheists’ claims. Lack of people who can defend subject matters on belief as good as Risale-i nur is the biggest proof of his being mujeddid.

2-IRSHAD (GUIDANCE IN THE RIGHT PATH OF ISLAM)

We live in a period that interests and worldly pleasures are mostly valued, hereafter is disregarded and even the Muslims are addicted to sins. Risale- i nur have guided a lot of people and prevented them from committing sins by proving that ill-gotten and illegitimate  pleasures have infernal anguishes  and leading Islamic life and facts of belief have heavenly pleasures  even in the world. Although there are a lot of people and groups performing ırshad

activities, Risale- i nur is more influential and large- scaled.

3- ATTACKS ON ISLAM AND RESPONSE TO THEM

There have been some issues oriented criticisms which were brought into agenda by the enemies of Islam since at the end of the19th century: cover of Muslim women, polygamy, and women’s share from heritage, our prophet’s (pbuh) wives, our prophet’s (pbuh) ascension to the heaven, the creation of evils are some of them. Ustad Bediuzzaman disapproved their claims the enemies of Islam and expounded these issues convincingly. He defended Islam in a best way.

4-Bediuzzaman took into account everybody from child to elder while compiling the Risale-i nur collection.

a) Ustad says that” Children are natural students of the Risale-i Nur

b)” Guide for the Youth” is for Youth

c)” Guide for the Ladies” is for women

d)” Treaty for the Old” is for the Elderly People

e)”the Treaty for the Sick” is for the Sick

5- GROUPS IN SOCIAL STRATUM

Ustad Bediuzzaman Said Nursi set forth Islamic judgments in a convincing and satisfactory way about a lot of issues and groups in the social life. These issues are tariqah (8), politics, Shiism, Wahabism (9), nationalism, materialism, positivism, capitalism, socialism, some bid’a groups… etc. He also wrote treaties to prove our prophet’s (pbuh) prophethood to the Christians and the Jews with rational and historical evidences as well as with proofs from the Bible and from the Torah. He set forth the supremacy of the Islamic civilization by expounding the distinctions between the Islamic civilization and western civilization.

6- THE BEDIUZZAMAN’S PERSONALITY

Another proof for his being mujeddid is his scholarly side recognized by everybody. He had a mastery and high skill on Islamic sciences. He leaded a courageous, active, modest, non-compromised and devout life. He was exposed to torment and oppression while compiling the Risale-i Nur

The six concise essential elements (other elements can be added) indicate that he is the mujeddid of our century for us.

B-RISALE-I NUR IN KALAM AS TEJDID

Kalam can be defined as the science which furnishes religious creed and tenets with proofs by providing scientific, rational, conclusive evidences and removing probable suspicions. The Risale-i Nur is kalam but it brought a novelty to kalam. Namely: When materialistic philosophy became prevalent in the Islamic world, as the last kalam scholars discerned that old kalam books were not adequate against materialistic issues, they tried to form a new science in kalam. Although some scholars such as İsmail Hakkı from Izmir, Abdullatif Harputi studied on this subject, none was able to be successful as much as Bediuzzaman.

Said Nursi formed a new kalam science which was same as classical kalam in respect of subject and purpose but different in method through his treaties.

Let’s mention about the new kalam science formed by Bediuzzaman

1-THE PROOF OF ORDER AND PURPOSE

Kalam scholars used hudus(createdness) and imkan(contingency) while proving the existence of Allah .Some scholars criticized that this proof was ambiguous, complex and was not understood by everybody. Those who criticized this proof said that the proof of order and purpose was a Quranic proof and it would be easily understood by everybody. Ustad Bediuzzaman employed this proof which is a Quranic method skillfully and persuasively.

2-HASHR (RESURRECTION)

Old kalam scholars regarded the resurrection as a scriptural subject (Quranic subject) and maintained that the resurrection could not be proved by reason. So all the books on the resurrection deal with the subject under the title of “unseen-unknown/ relating”.As the Risale-i Nur proves tawhid (10), prophethood with irrefutable proofs, it also proves the resurrection with irrefutable proofs. Beiuzzaman says that “If you want to believe the existence of the resurrection firmly like the coming of the next spring, read “the tenth and the twenty ninth words” carefully. If you don’t believe it as I maintain after reading, stick your finger to my eye.

3- EXCESSIVE EASINESS

Many scholars mentioned about the difficulty of Kalam. The Risale-i Nur made these difficult subjects very easy to understand in an extremely easy way. The widely-used basic element which makes these difficult issues easy in the treatises is simile method. The too hard issues were made so easy that even children can understand them.

4- THE SOUNDNESS OF THE PROOFS

Ustad Bediuzzaman Said Nursi speaks in a highly clear and precise style and with great arguments. He said that the treatises proved subjects regarding the belief (iman) in a precise and definite way, they totally shattered the foundation stones of the blasphemy. He mostly challenges atheist philosophers. He says that the treatise on Nature” This treatise puts naturalistic atheism to death with no chance of reanimation, and totally shatters the foundation stones of unbelief.”[le’malar (the Flashes)]

The new Said sets forth so rational and true proofs about the tenets of the belief (iman) that not only Muslim scholar but also obstinate European philosophers have to yield to the truth.

5-BELIEF AND SENTIMENTALITY

Not only issues regarding belief (iman) were proved with sound proofs but also the effect of iman on human sensimentality was dealt with. Weakness, destitution which are the inherent quality of human nature, decease and separation, human’s connection with past and future, solitude, death, the benefits of believing hereafter were dealt with in many treatises. It was proved that the belief (iman) strengthened the weak side of human being and blasphemy leads human to depressions. Ustad Bediuzzaman set forth that not only the happiness in the after world but also happiness in the world is only possible with the belief (iman).

The important point here is that he doesn’t deal with the belief as a matter of Muslims but the matter of humankind.

6-MORE THAN KALAM

Although we call the Risale-i Nur kalam, we should state that it has much more contents than kalam. The Risale-i Nur doesn’t deal with the issues which are not mentioned and needed in social life. But issues which are not related to kalam but the Muslims need are dealt with. We can see many issues like these because of need in the Risale-i Nur.

Ustad Bediuzzaman did his best both to stop the attacks on Islamic world and contribute to the coming of strong Islamic personality and social structure. So he preferred assuming an attitude in accordance with the need instead of limiting himself.

1- Ustad:It is used to donate a scholar or master of high skill and has gained extraordinary knowledge in a field to be able to teach students successfully.

2- Sunnah literally means “trodden path”. Terminologically, it often stands synonymous to Muhammad’s (pbuh)hadiths and and his institutionalized actions.

3- Mujeddid is religious man who is believed to be assigned by Allah to renovate and revive religious life and clarify the meaning of Islamic creeds.

4- Tafsir (interpretation) is the Arabic word for exegesis or commentary, usually expounds the meaning of verses in the Qur’an.

5-Kalam is an Islamic science seeking to prove mainly Allah’s existence and basic Islamic tenets through reasonable proofs and dialectic.

6-Tasawuf: Islamic Sufism

7- Bid’at: Literary meaning is novelty, innovation. But technical meaning is “to invent” and “to create” a new thing which contradicts with holy the Koran and sunnah and our prophet’s (pbuh) hadiths.

8- Tarīqah means “way”, “path” or method. Sufi Orders or Sufi Brotherhoods are traditionally known as Tariqa . A Tarīqah is a school of Tasawuf.A tariqah has a Murshid, or Guide, who plays the role of leader or spiritual director of the organization.

9- Wahabism is a name sometimes applied to the conservative 18th century reformist call of Sunni Islam attributed to Muhammad ibn Abd-al-Wahhab, an Islamic scholar from what is today known as Saudi Arabia.

10-Tawhid: Central to Islamic belief is the oneness or unity (in Arabic: tawhid) of Allah

The rescinding of the land-grab by Indians resulted in the immoral and inhumane closure of the main highways into occupied Kashmir by the Indian authorities in collusion with Hindu fanatics – Bhartiya Janata Party & Rashtriya Sewak Sangh – in Jammu.  The result was crippling for Kashmiri civil society and coerced them to seek alternative trade routes to secure their basic necessities of life. Undeterred and forever vigilant, Kashmiri men, women and children, in exercise of their democratic right for peaceful congregation, gathered to march towards Chakoti, near the blood-stained and illegal Cease-fire Line. Hundreds of thousands peacefully and proudly strode towards Muzaffarabad, Azad Kashmir.  Without provocation, the Indian soldiers opened indiscriminate fire killing nine innocent Kashmiri civilians including senior Hurriyet leader Sheikh Abdul Aziz. The bloodshed continues.

The Kashmir question is one of the oldest unresolved international problems in the world. The issue has been pending on the agenda of the Security Council since 1948. At that point, an agreement took place between India and Pakistan, endorsed by the United Nations that guaranteeing the right to self-determination to the people of Jammu & Kashmir. The people of Kashmir who have never lost hope in the United Nations have since that date sought to freely exercise their right to self-determination. This denial of the United Nation Charter and thus the denial of the right of self-determination has lead to bloodshed, pain, rapine and suffering in Kashmir.

The experience of nearly six decades has shown that it will not go away and that an effort is urgently required to resolve it on a durable basis.  ‘Durable’, in this context is synonymous with ‘equitable’.  It is imperative, whatever be the rights and wrongs in the equation as far as arguments go, real populations with a pronounced sense of identity of their own, with their suffering and their aspirations rather than just legal title and merit are involved.

The persistence of this problem has been a source of weakness for both India and Pakistan.  It has diminished both these neighboring countries.  This has been a fact in the last century and it is underlined by the unfolding environment of the twenty-first century.  America draws great satisfaction from India’s striking economic progress which will enable India to play its rightful role as a great power.  That kind of role can only be hobbled by a festering problem.  India’s adversaries — if there are none, whoever does not wish India to play the role of a major power in one context or another – will try their utmost to take advantage of it. A great power cannot afford disputed boundaries if it wishes to maintain or enhance its prestige and influence; a small or even a medium power can live with them indefinitely.

The ultimate aim of higher civilization is to free humans from fear and grief.  That, in essence, is what is occurring in Indian Occupied Kashmir.  A new generation has been raised with blood and tears for which death no longer poses a threat for what can death do that life has not done before: their suffering is freeing them from fear.  Kashmiri freedom from fear has led to the powerful protests we are all witnessing today and these are the largest demonstrations in recent years. The presence of more than a million people on August 22nd 2008 at Martyr’s cemetery is a proof that the freedom struggle is not a terroristic movement but a movement that is indigenous, spontaneous and popular.

We appeal to the United Nations Secretary General to intervene in the situation in Kashmir under the Article 91 of the United Nations Charter. Because human rights violations in Kashmir are systematic, deliberate and officially sanctioned.  Far from seeking to rectify the atrocious human rights record, India has legalized its state-sponsored terrorism in Kashmir.  It has given its occupation forces powers to shoot to kill and the license to abuse the people of Kashmir; in whatever ways they like in order to suppress the popular movement for basic human rights and human dignity.

We also appeal to the UN to maintain, indeed to intensify, her watch over the situation in Kashmir and not be lulled into the belief that the dialogue between India and Pakistan, in the form it appears to be contemplated at present, will soften the conflict or lessen the urgent need for mediatory initiatives.  The policy that aims at merely defusing the situation, whatever that may mean and not encouraging a credible settlement has not paid in the past.  It is likely to do even less now.

The people of Kashmir still continue to hope in the United Nations. They see it working, they see it enforcing Security Council resolutions, they see the United Nations taking leadership roles in various trouble spots of the world.  We firmly believe that the following measures are essential:

1.  There must be an immediate and complete cessation of military and paramilitary action by Indian forces against the people of Jammu & Kashmir;

2.  All bunkers, watch towers and barricades set up by the Indian military and paramilitary forces in towns and villages must be immediately dismantled;

3.  All those imprisoned in connection with resistance to the Indian occupation must be immediately and unconditionally released;

4.  The draconian laws must be repealed immediately;

5.  The right of peaceful association, assembly and demonstration must be restored to the people;

6.  India and Pakistan must set a stage for the final settlement of the Kashmir dispute by associating the genuine leadership of the people of Kashmir with the peace process.

Dr. Ghulam Nabi Fai is the Executive Director, Kashmiri American Council

Muhammadun sayyidul kawnayni wath-thaqalain
(Muhammad is the leader [as the Final Prophet and the best of creation]
Of the two worlds, and of Man and Jinn)

Wal fareeqaini min ‘urbin wa min ‘ajami
(Leader also of the Arabs and the non-Arabs and their kin)

Huwal habibul ladhi thurja shafa’athuhu
(Beloved by Allah is he, upon whose pleading we depend)

Likulli hawlin minal ahwali muq-thahami
(From the terrors of the Day of Judgement, which on us descend)

Thummar ridha ‘an Abi Bakrin wa ‘an ‘Umarin
(Then we ask You to be pleased with Abu Bakr and ‘Umar)

Wa ‘an ‘Aliyyin wa ‘an ‘Uthmana dhil karami
(And ‘Ali and ‘Uthman ‘the generous one)

Ya Rabbi bil Mustafa balligh maqasidana
(Oh Lord, with the Chosen One, grant us our goals)

Waghfir-lana ma mada, Ya wasi’al karami
(And forgive us for what has already passed,
Oh Most Munificent One)

1. Ar-Rahman

• The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
• The Most Merciful

2. Ar-Rahim

• The One who has plenty of mercy for the believers.
• The most Compassionate

3. Al-Malik

• The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
• The King, the Monarch

4. Al-Quddus

• The One who is pure from any imperfection and clear from children and adversaries.
• The Holy one

5. As-Salam

• The One who is free from every imperfection.
• The Peace, The Tranquility

6. Al-Mu’min

• The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
• The One with Faith
• The Faithful, The Trusted

7. Al-Muhaymin

• The One who witnesses the saying and deeds of His creatures.
• The Protector
• The vigilant, the controller

8. Al-’Aziz

• The Defeater who is not defeated.
• The Mighty
• The Almighty, the powerful

9. Al-Jabbar

• The One that nothing happens in His Dominion except that which He willed.
• The all Compelling

10. Al-Mutakabbir

• The One who is clear from the attributes of the creatures and from resembling them.
• The Haughty, the Majestic
• The Imperious