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The high servants of religion who are
described in Hadiths as coming at the start of every
century are not innovators, they are followers. That is
to say, they do not create anything new themselves, they
do not bring any new ordinances; they adjust and
strengthen religion by way of following to the letter the
fundamentals and ordinances of religion and the Sunna of
the Prophet Muhammad (PBUH); they proclaim the true and
original meaning of religion; they remove and render null
and void the baseless matters which have been mixed up
with it; they reject and destoy the attacks made on
religion; they establish the Divine commands, and
proclaim and make known the nobility and exaltedness of
the Divine ordinances. Only, without spoiling the basic
position or damaging the original spirit, they carry out
their duties through new methods of persuasion
appropriate to the understand of the age, and in new ways
and with new details.
These dominical officials confirm
their positions through their actions and deeds. They
carry out their duty of reflecting the firmness of their
belief and their sincerity. They display in their actions
their degree of faith. They show that they follow to the
letter the practices of Muhammad (PBUH) and that truly
they have been invested with the Prophetic robe. In
short: for the community of Muhammad (PBUH) they form
perfect models in respect of deeds and morality and
following and adhering to the Prophet’s Sunna; they are
examples worthy of being followed. The works they write
expounding God’s Book and elucidating the injunctions
of religion, and their presenting these in accordance
with the understanding of the age and its degree of
learning, are not the products of their own elevated,
fertile minds; they are not the result of their own
intelligence and knowledge. They are directly the
inspirations and promptings of the Pure Essence of
Messengership (PBUH), who is the source of revelation. Jaljalutiyya,
Mathnawi-i Sharif, and Futuh al-Ghayb and
such works are all of this sort. Those holy persons have
a part in the ordering of those choice works, and in
their manner of exposition; that is, they are the places
where their meanings are manifested and reflected.
To come to the Risale-i Nur and its
Interpreter: since in this lofty work are an elevated
effulgence and endless perfection never before
encountered in any similar work; and since it is observed
that, in a way hitherto unseen in any work, it is the
heir to the effulgences of the Qur’an, which
is a Divine lamp and the sun of
guidance and moon of happiness; it is a fact as clear as
the sun that its basis is the pure light of the Qur’an
and that it bears the effulgence of the lights of
Muhammad (PBUH) to a greater extent than the works of the
saints, and that the share in it, and concern with it,
and sacred disposal over it of the Pure Essence of
Messengership (PBUH) are greater than in the works of the
saints, and the attainment and perfections of the one who
is its Interpreter and place of manifestation is elevated
and matchless to the same degree.
Yes, while still in his childhood and
never having studied, in the space of three month’s
study in order to be saved from externals, the Risale-i
Nur’s Interpreter was made heir to the early and later
sciences, mystic knowledge, the realities of things, the
mysteries of the universe, and Divine wisdom, which had
been bestowed on no one previously. With his learning and
moral fortitude, consisting of his being embodied
chastity, and his extraordinary courage and complete
self-sufficiency, he was a miracle of creation, an
embodiment of Divine favour; his abilities were
God-given.
As a matchless scholar, an
extraordinary prodigy, challenging the whole world of
learning before reaching the age of puberty, he silenced
all the scholars with whom he debated, answered
absolutely correctly and without hesitation just about
all the questions posed to him, bore the mantle of
‘master’ from the age of fourteen, and continuously
irradiated the effulgence of knowledge and light of
wisdom. With the subtlety and profundity of his
exposition, the conciseness and loftiness of his
explanations, and his insight, perspicacity and light of
wisdom, he astonished the scholars and learned,
deservedly earning the illustrious title of
‘Bediuzzaman’ (Wonder of the Age). As someone who
with his elevated qualities and scholarly virtues
propagated and proved most perfectly the religion of
Muhammad (PBUH), he surely received the highest favours
of the Lord of the Prophets (PBUH), and was under his
lofty protection and auspices. Doubtless he was one of
noble virtue who advanced at the decree of the Most Holy
Prophet (PBUH), and acted under his command, and was the
heir to his truths and reflected his lights.
As indicated by his making the lights
and knowledge of Muhammad (PBUH) and radiance of the
Divine Candle (Qur’an) shine most brilliantly, and the
mathematical significances of the Qur’an and Hadith
being fulfilled in him, and the mathematical expositions
of verses expressing the prophetic utterances
concentrating on himself, there is no doubt that he was a
burnished mirror to the Divine Messengership in serving
the cause of belief, and the final luminous fruit of the
tree of
Messengership, and the final mouth of
reality in respect of the legacy of the tongue of
Messengership, and a final happy bearer of ‘the Divine
Candle’ in respect of serving belief.
Signed in the name of the Risale-i
Nur students who attended the single ‘lesson’ of the
third
Ahmed Feyzi, Ahmed Nazif,
Salâhaddin, Zübeyir, Ceylan, Sungur, Tabancali
The Rays / The Fifteenth Ray - The Shining Proof - Second Station - p.637