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Spiritual Dimensions of Bediuzzaman Said Nursi's Risale-I Nur - Google Books
<!DOCTYPE html><html><head><title>Spiritual Dimensions of Bediuzzaman Said Nursi's Risale-I Nur - Google Books</title><link rel="stylesheet" href="/books/css/_a33f2a89320471e58c940b9287b9d4eb/kl_viewport_kennedy_full_bundle.css" type="text/css" /><link rel="stylesheet"href="https://fonts.googleapis.com/css2?family=Product+Sans:wght@400"><script src="/books/javascript/v2_a33f2a89320471e58c940b9287b9d4eb__en.js"></script><script>_OC_Hooks = ["_OC_Page", "_OC_SearchReload", "_OC_TocReload", "_OC_EmptyFunc", "_OC_SearchPage", "_OC_QuotePage" ];for (var _OC_i = 0; _OC_i < _OC_Hooks.length; _OC_i++) {eval("var " + _OC_Hooks[_OC_i] + ";");}function _OC_InitHooks () {for (var i = 0; i < _OC_Hooks.length; i++) {var func = arguments[i];eval( _OC_Hooks[i] + " = func;");}}</script><link rel="canonical" href="https://books.google.com/books/about/Spiritual_Dimensions_of_Bediuzzaman_Said.html?id=IbUr3icV9-4C"/><meta property="og:url" content="https://books.google.com/books/about/Spiritual_Dimensions_of_Bediuzzaman_Said.html?id=IbUr3icV9-4C"/><meta name="title" content="Spiritual Dimensions of Bediuzzaman Said Nursi's Risale-I Nur"/><meta name="description" content="The Nur community is one of the most significant religious and social movements in contemporary Turkey, with millions of adherents and a strong institutional and educational system throughout the country. 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href=\"https://books.google.com.sg/url?id=IbUr3icV9-4C\u0026pg=PA164\u0026q=http://www.sunypress.edu\u0026clientid=ca-print-suny_press\u0026linkid=1\u0026usg=AOvVaw3eOiSyv9AFInNRFZoS6HdY\u0026source=gbs_pub_info_r\"\u003eSUNY Press\u003c/a\u003e","is_ebook":false,"volumeresult":{"has_flowing_text":false,"has_scanned_text":true,"can_download_pdf":false,"can_download_epub":false,"is_pdf_drm_enabled":false,"is_epub_drm_enabled":false},"publisher":"SUNY Press","publication_date":"2008.07.24","subject":"Religion","num_pages":438,"sample_url":"https://play.google.com/books/reader?id=IbUr3icV9-4C\u0026source=gbs_vpt_hover","synposis":"The Nur community is one of the most significant religious and social movements in contemporary Turkey, with millions of adherents and a strong institutional and educational system throughout the country. This volume presents a picture of its spiritual dimensions by focusing on the ideas of its founder, Turkish theologian Bediuzzaman Said Nursi (1877-1960). Prominent scholars in contemporary Islamic studies and comparative spirituality examine the various facets of Nursi\u0026#39;s spirituality as revealed in his magnum opus, Risale-i Nur, which began to take shape in the 1920s and is considered Nursi\u0026#39;s deep reflection on the Qur\u0026#39;an in light of rapidly changing conditions in Turkey. Nursi argued that Islam must be organically linked to empire in order to preserve its identity in the modern era, fostering a spiritual tradition that has steadfastly survived the secular project of Kemalism. Book jacket.","my_library_url":"https://www.google.com/accounts/Login?service=print\u0026continue=https://books.google.com.sg/books%3Fop%3Dlibrary\u0026hl=en","is_magazine":false,"is_public_domain":false},{"enableUserFeedbackUI":true,"pseudocontinuous":true,"is_cobrand":false,"sign_in_url":"https://www.google.com/accounts/Login?service=print\u0026continue=https://books.google.com.sg/books%3Fid%3DIbUr3icV9-4C%26q%3DMuhammad%26source%3Dgbs_word_cloud_r%26hl%3Den\u0026hl=en","isEntityPageViewport":false,"showViewportOnboarding":false,"showViewportPlainTextOnboarding":false},{"page":[{"pid":"PA164","highlights":[{"X":70,"Y":122,"W":66,"H":13},{"X":364,"Y":299,"W":66,"H":13},{"X":316,"Y":440,"W":66,"H":13},{"X":71,"Y":579,"W":67,"H":13},{"X":71,"Y":774,"W":67,"H":12}],"flags":8,"order":175,"vq":"Muhammad"}]},null,{"number_of_results":64,"search_results":[{"page_id":"PR6","page_number":"vi","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Iqbal and Bediuzzman Said Nursi AHMET ALBAYRAK 333 18. Spirit and Spirituality : Linking the Lives of Two Twentieth - Century Pioneers MIRIAM THERESE WINTER 353 19. Selections from Nursi\u0026#39;s Writings on Spirituality TR . ŞÜKRAN\u0026nbsp;..."},{"page_id":"PA14","page_number":"14","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) , who is shown to be the model in many matters . According to Nursi , the comprehensive worship performed by the Prophet was at the very highest degree and earned for him the title of God\u0026#39;s Beloved.86 Moreover , just\u0026nbsp;..."},{"page_id":"PA15","page_number":"15","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) that the universe was raised to life and \u0026quot; transformed into a place where God\u0026#39;s names are recited in joy and ecstasy . \u0026quot; Previously to the sending of the Quran , it had been a dark place of mourning , filled with dumb\u0026nbsp;..."},{"page_id":"PA19","page_number":"19","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Abdul Haqq Ansari , Sufism and Shari\u0026#39;ah . A Study of Shaykh Ahmad Sirhindi\u0026#39;s Effort to Reform Sufism ( Leicester , 1986 ) , 75 ; also 71. William C. Chittick , however , dis- cusses Islam in terms of three dimensions , with\u0026nbsp;..."},{"page_id":"PA23","page_number":"23","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Shabistari points out , seen in this way , the numerous move- ments of the past 150 years , characterized almost without exception as Islamic movements , have had little if anything to do with the resurgence of religious faith\u0026nbsp;..."},{"page_id":"PA28","page_number":"28","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e and the prophetic household . In the Invocation of Kumayl , for example , taught by \u0026#39; Ali b . Abi Talib to one of his disciples , we read that \u0026quot; the beautiful names of God are the pillars which hold up all things , \u0026quot; while\u0026nbsp;..."},{"page_id":"PA30","page_number":"30","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e was being asked to read was not only the words of God revealed through the medium of Gabriel , but also the ... \u003cb\u003eMuhammad\u0026#39;s\u003c/b\u003e inability to comply with the command iqrā ! goes much deeper than his inability to read in the\u0026nbsp;..."},{"page_id":"PA49","page_number":"49","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Mujtahid Shabistari , Dīn wa Āzādī ( Tehran , 1999 ) , 122 . 2. For biographical information on Nursi , and for an analysis of the development of Nurculuk , the faith movement composed of his followers , see : Şükran Vahide\u0026nbsp;..."},{"page_id":"PA61","page_number":"61","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , 23 and the miraculousness of the Quran.24 However , despite this robust defense of the intelligibility , coherence , and explanatory power of Islam , he does concede that reason has its limitations . Given that our subject\u0026nbsp;..."},{"page_id":"PA62","page_number":"62","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e and the Quran . Nursi writes : The aim and goal of the Sufi path is knowledge of God and the unfolding of the truths of belief - through a spiritual journeying with the feet of the heart under the shadow of the Ascension of\u0026nbsp;..."},{"page_id":"PA65","page_number":"65","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e remained important . The experience was prohibited from displacing the revelation . Indeed , the expe- rience , argued Nursi , needed always to be checked by the revelation . Further- more it is not simply a \u0026quot; private\u0026nbsp;..."},{"page_id":"PA69","page_number":"69","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e than faith . As the core of the truly good or moral life , faith is generally understood to encompass both affirmation and response . According to the Quranic perspective , nothing of virtue is conceivable that does not arise\u0026nbsp;..."},{"page_id":"PA76","page_number":"76","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e al - Tabari , that on one level islām signifies the verbal submission by which one enters the community of Muslims , and on the other it is coordinate with imān , which involves the total surrender of the heart , mind , and\u0026nbsp;..."},{"page_id":"PA77","page_number":"77","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e as normative . Occasionally , however , like the Quranic reference to the desert Arabs , he presses the discussion to the point of understanding some distinction between the terms “ imān ” and “ islām . ” In the Letters , for\u0026nbsp;..."},{"page_id":"PA99","page_number":"99","snippet_text":"... \u003cb\u003eMuhammad\u0026#39;s\u003c/b\u003e biography he sets at the age of forty , and we can assume this as a general benchmark . Letters , 333 . 23. Especially following the ideas of Shaykh Ahmad Sirhindi on the role of the Prophet and subsistence ( baqā \u0026#39; ) versus\u0026nbsp;..."},{"page_id":"PA109","page_number":"109","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e as role model for all Islamic spiritual disciplines is , of course , a recurring and well - developed theme throughout Mathnawi - al- Nuriye.34 But we also find Nursi noting that , over the centuries , the light of the\u0026nbsp;..."},{"page_id":"PA110","page_number":"110","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ] and Your Mercy . Pardon me , forgive my sins , and have mercy on me , Ya Allah , Yā Rahmān , Yā Rahim.39 As he nears the end of the treatise Zahrah , Nursi explains why he commits his supplications to writing . He ought to\u0026nbsp;..."},{"page_id":"PA121","page_number":"121","snippet_text":"... the Jawshan , Vahide notes Nursi\u0026#39;s role in popularizing it in the twentieth century . See Şükran Vahide , A Supplication of the Prophet \u003cb\u003eMuhammad\u003c/b\u003e ( Peace and blessings be THE SPIRIT OF WORSHIP AND THE RESULT OF SINCERE BElief 121."},{"page_id":"PA122","page_number":"122","snippet_text":"Ibrahim M. Abu-Rabi? Supplication of the Prophet \u003cb\u003eMuhammad\u003c/b\u003e ( Peace and blessings be upon him ) : Al - Jaw- shan al - Kabir ( Istanbul , 2003 ) , 3. This supplication is also available as a small devo- tional manual in Arabic alone , and\u0026nbsp;..."},{"page_id":"PA132","page_number":"132","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e has also cautioned about it when he said : \u0026quot; Reflect on the signs of God but not on His Essence at all , because you have no ability to do so . \u0026#39; Having thus approved of the sober form of spirituality , Nursi goes on fur- ther\u0026nbsp;..."},{"page_id":"PA134","page_number":"134","snippet_text":"... has often been emphasized in many sayings of the Prophet \u003cb\u003eMuhammad\u003c/b\u003e , too . The first hadith of the Sahih al - Bukhari , the most reliable of all of the Hadith collec- tions , focuses on intention : \u0026quot; Actions are to 134 Bilal Kuşpınar."},{"page_id":"PA144","page_number":"144","snippet_text":"... 7 : 179 ; al - Ra\u0026#39;d 13:28 ; al - Hajj 22:46 ; \u003cb\u003eMuhammad\u003c/b\u003e 47:24 ; 6. Nursi , Barla Lahikası , 2/1516 . 7. Nursi , Barla Lahikası , 2/1517 . 8. Kastamonu Lahikası , 2/1574 . 9. Ibid . 10. Mesnevi - i Nuriye , Şule , 2/1366 . 144 Bilal Kuşpınar."},{"page_id":"PA151","page_number":"151","snippet_text":"... concealed , as though under a fine veil ; and sometimes they turn out heavily veiled . \u0026quot; Citing various Hadith compilations , Nursi notes that the dreams that the prophet \u003cb\u003eMuhammad\u003c/b\u003e himself Dreams and DREAM INTERPRETATION 151."},{"page_id":"PA152","page_number":"152","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e himself ( PBUH ) had \u0026quot; at the outset of the [ Quranic ] Revelations turned out as true and clear as the breaking of morning . \u0026quot; 8 THE FIFTH . Although everyone , even animals , according to Nursi , has premo- nitions , true\u0026nbsp;..."},{"page_id":"PA161","page_number":"161","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) was \u0026quot; the cause of pride of mankind and truly the perfect man \u0026quot; 25 and , because of his extraordinary qualities and unique status , he was graced by God to receive the Quranic revelations . No one else , even in\u0026nbsp;..."},{"page_id":"PA163","page_number":"163","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e appears . The standard proof text for this is likewise a prophetic tradition : \u0026quot; Whosoever has seen me in a ... \u003cb\u003eMuhammad\u0026#39;s\u003c/b\u003e life . The prophet , now quite ill , is carried into the mosque on the shoulders of two companions\u0026nbsp;..."},{"page_id":"PA164","page_number":"164","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) fall into this last category , as would Nursi\u0026#39;s 1919 dream featuring the \u0026quot; great assembly \u0026quot; of Islamic authorities . ] The single word ruya encompasses all of these kinds of dreams . Most of the time , the dream\u0026nbsp;..."},{"page_id":"PA165","page_number":"165","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) , within the dream itself , what these experiences and phenomena symbolized - in each case with a homiletic message reinforcing Islamic moral values.36 From these various Hadith sources compiled by Al - Bukhari , and\u0026nbsp;..."},{"page_id":"PA170","page_number":"170","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) , as he was dying , that dreams would henceforth complement the Quran as a medium of divine communication . This hadith teaching is probably the most sweeping statement , in either tradition , establishing a link\u0026nbsp;..."},{"page_id":"PA171","page_number":"171","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) and his Companions did , to share dreams and possible interpretations of their symbolism . If each of us , at best , can aspire to one - fortieth , or one - forty - sixth , or one - sixtieth of prophecy , would not the\u0026nbsp;..."},{"page_id":"PA174","page_number":"174","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Muhsin Khan , vol . nine ( Riyadh , 1997 ) , 83-122 . 32. Ibid . , 86 . 33. Ibid . , 87 , 93 . 34. Ibid . , 93 . 35. Ibid . , 110 . 36. Ibid . , 118-22 . 37. Moshe Halevi Spero , \u0026quot; Dream Psychology in Biblical and Rabbinic\u0026nbsp;..."},{"page_id":"PA178","page_number":"178","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e and to the family of \u003cb\u003eMuhammad\u003c/b\u003e , to the number of ills and their remedies ; bless him and them , and grant them unending peace . \u0026quot; . 178 Thomas Michel."},{"page_id":"PA215","page_number":"215","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Jarir al - Tabari ( d . 310/923 ) under- stands the \u0026quot; rope of God \u0026quot; to be the equivalent of \u0026quot; the religion of God which He has commanded you to follow , \u0026quot; and as a consequence of which , believers are vouchsafed \u0026quot; cordiality\u0026nbsp;..."},{"page_id":"PA216","page_number":"216","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , peace and blessings be upon him . \u0026quot; Through this verse , al - Tabari affirms , God was reminding the Ansars ( the Medi- nan Muslims ) of the misery and wretchedness that had afflicted them on account of their mutual hostility\u0026nbsp;..."},{"page_id":"PA217","page_number":"217","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , upon whom be peace . It is thereby that enmity and dissension are dissolved and there is [ instead ] love and affection . \u0026quot; The direct referents in this verse are the Aws and Khazraj , although the verse also has a general\u0026nbsp;..."},{"page_id":"PA218","page_number":"218","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Abduh\u0026#39;s Exegesis The nineteenth - century Muslim reformist and scholar \u003cb\u003eMuhammad\u003c/b\u003e \u0026#39; Abduh ( d . 1905 ) also understands this verse to refer to the Aws and Khazraj tribes of Medina and their reconciliation in Islam after their\u0026nbsp;..."},{"page_id":"PA219","page_number":"219","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , all that is on earth of gold , money , and worldly goods , you would not be able to reconcile their hearts with all your strength , for it is God Who joins them in guidance . \u0026quot; 16 The early exegete Mujahid b . Jabr ( d . 720 )\u0026nbsp;..."},{"page_id":"PA221","page_number":"221","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e \u0026#39; Abduh\u0026#39;s Exegesis \u003cb\u003eMuhammad\u003c/b\u003e \u0026#39; Abduh , in tandem with the medieval exegetes , also understands the Medinan tribes of Aws and Khazraj to be the referents in this verse . But he also believes that 8:63 may be understood to refer\u0026nbsp;..."},{"page_id":"PA224","page_number":"224","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , that Muslims should not give their obligatory alms ( zakat ) to needy non - Muslims ( although voluntary alms could continue to be given ) . This position continues to be maintained by many jurists and juriscon- sults until\u0026nbsp;..."},{"page_id":"PA227","page_number":"227","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e \u0026#39; Abduh extend the exeget- ical purview of these verses to include believers of any faith and non - Muslims in general as the recipients of Muslim affection and fraternal sentiments . In a mod- ernist vein , \u0026#39; Abduh further\u0026nbsp;..."},{"page_id":"PA229","page_number":"229","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Ibrahim al - Zaghli ( Beirut , 1996 ) , 194 . 29. Abu Yusuf , Kitāb al - Kharāj ( \u0026quot; The Book of Land Taxation \u0026quot; ) ( Cairo , 1962 ) , 122 . 30. In the early period , this was the catch - all term for all obligatory alms or taxes\u0026nbsp;..."},{"page_id":"PA275","page_number":"275","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Ma\u0026#39;ṣūm . \u0026#39; The most famous link between the Naqshbandiyya and the Ottoman Empire is Mawlānā Khalid al - Naqshbandī who went to India in 1809 , studied with Shāh \u0026#39; Abd al - \u0026#39; Azīz , and was intitiated into the Suhrawardiyya\u0026nbsp;..."},{"page_id":"PA277","page_number":"277","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Ahmad ( d . 1885 ) and Ghulam Ahmad ( d . 1907 ) , the founder of the Ahmadī movement . \u003cb\u003eMuhammad\u003c/b\u003e Ahmad was a militant figure who saw himself as a mahdī , fought the British and the Ottomans , considered this war a jihād , and\u0026nbsp;..."},{"page_id":"PA290","page_number":"290","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , which gave rise to many masterly commentaries by men such as the first Ottoman shaykh al - islam , Da\u0026#39;ud al- Qaysari , \u0026#39; Abd al - Razzaq al - Kashani , and \u0026#39; Abd Allah Bosnevi . These were defi- nitely not works for the\u0026nbsp;..."},{"page_id":"PA293","page_number":"293","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ] opened up a window onto knowledge of God as broad and brilliant and luminous as the World of Islam . Millions of purified and veracious scholars like Imam Ghazzali , Imam - i Rabbani , Muhyiddin [ ibn ] al - Arabi , and \u0026#39; Abd\u0026nbsp;..."},{"page_id":"PA301","page_number":"301","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e and so on . One of the major differences between the two men seems to me to lie in the way they discuss imagination and reason : while Nursi is keen to emphasize the dangers of imagination and prefers , like his predecessor\u0026nbsp;..."},{"page_id":"PA306","page_number":"306","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e when they were in their teens : Nursi dreamed of the Prophet telling him \u0026quot; Knowledge of the Quran will be given you on condition you ask no questions of any of my community \u0026quot; ( Vahide , 8 ) while Ibn \u0026#39; Arabi had a vision of the\u0026nbsp;..."},{"page_id":"PA325","page_number":"325","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e the Arabian ! 84 The nightingale , its relation with the rose , and its songs is also one of the examples of Jiziri for the spiritual love and glorification of God by the creatures . Although the substance of the nightingale\u0026#39;s\u0026nbsp;..."},{"page_id":"PA332","page_number":"332","snippet_text":"... rewneq ji \u0026#39; isqa bilbil e Guh de zikre hal u cosa badeye We bi bilbil ra dixwīnit bilbil e . ( Diwan , 127 ) 86. Diwan , 128 . 87. Diwan , 64 . SEVENTEEN SINCERITY IN the ThoughT OF \u003cb\u003eMUHAMMAD\u003c/b\u003e IQBAL And BediuzZMAN 332 M. Sait Özervarlı."},{"page_id":"PA333","page_number":"333","snippet_text":"Ibrahim M. Abu-Rabi? SEVENTEEN SINCERITY IN the ThoughT OF \u003cb\u003eMUHAMMAD\u003c/b\u003e IQBAL And BediuzZMAN SAID NURSI Ahmet Albayrak In In the most general and plain terms , morality or ethics may be defined ... \u003cb\u003eMuhammad\u003c/b\u003e Iqbal and Bediuzzman Said Nursi."},{"page_id":"PA341","page_number":"341","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Iqbal wanted to see the Muslims he was addressing following the same ideal ; the ideal of being \u0026quot; one \u0026quot; on the road of love , and passing beyond narrow stereotypes.87 The equivalent of Bediuzzaman\u0026#39;s concept of greed\u0026nbsp;..."},{"page_id":"PA346","page_number":"346","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ibn Mukarram ibn Abdullah ) , art . “ hls , ” Lisan al- Arab ( Beirut 1995 ) , iv , 173–75 ; Abu Hamid al - Ghazali , Ihya \u0026#39; Ulum al - Din ( Beirut , 1982 ) , iv , 379–80 ; Süleyman Uludağ , Tasavvuf Terimleri Sözlüğü [ The\u0026nbsp;..."},{"page_id":"PA347","page_number":"347","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Iqbal , \u0026quot; in Third International Symposium on Bediuzzaman Said Nursi , Istanbul 1995 ( Istanbul , 1997 ) , 160–73 . 34. Karakoç , İslam\u0026#39;ın Dirilişi [ The Resurrection of Islam ] , 31 . 35. For a detailed discussion of\u0026nbsp;..."},{"page_id":"PA352","page_number":"352","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Rushdi \u0026#39; Ubayd , \u0026quot; Methods of Teaching in the Risale - i Nur , ” Interna- tional Symposium on The Reconstruction of Islamic Thought in the Twentieth Cen- tury and Bediuzzaman Said Nursi , 251 . 99. Nursi , The Words , 491 . 100\u0026nbsp;..."},{"page_id":"PA375","page_number":"375","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e ( PBUH ) , to mani- fest the truths of faith and the Qur\u0026#39;an through \u0026#39; tasting \u0026#39; ( zevki ) and certain enhanced states ( halī ) , and to an extent through direct vision ( ṣuhūdī ) ; it is an elevated human mystery and perfection\u0026nbsp;..."},{"page_id":"PA381","page_number":"381","snippet_text":"... of the injunctions brought by \u003cb\u003eMuhammad\u003c/b\u003e ( Peace and blessings be upon him ) . It is that they do not think of them , or cannot keep them in view , or are not aware of them SELECTIONS FROM NURSI\u0026#39;S WRITINGS ON SPIRITUALITY 381."},{"page_id":"PA408","page_number":"408","snippet_text":"Ibrahim M. Abu-Rabi? \u003cb\u003eMuhammad\u0026#39;s\u003c/b\u003e ( PBUH ) prophethood ( nübüvvet ) , that is , it was with him as Prophet . While the saints saw him ( PBUH ) after his death and conversed with him ( PBUH ) through the light of his sainthood ( velayet )\u0026nbsp;..."},{"page_id":"PA412","page_number":"412","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e and to his Family and Compan- ions \u0026quot; shows that the Companions receive a share of all its good works . Furthermore , an insignificant characteristic in a tree\u0026#39;s root may become a large growth in the tree\u0026#39;s branches , and larger\u0026nbsp;..."},{"page_id":"PA415","page_number":"415","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Baha\u0026#39;uddin Naqshband . He was the founder of the Naqshbandi Order , and died in 791 ( 1389 ) in Bukhara . 4. Quran , 10:62 . 5. Quran , 3 : 185 , etc. 6. Quran , 42:11 . 7. Quran , 2:32 . 8. Quran , 39:66 BIBLIOGRAPHY \u0026#39; Abd al\u0026nbsp;..."},{"page_id":"PA417","page_number":"417","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Nakib al- . \u0026quot; Opening Speech . \u0026quot; In Fourth Interna- tional Symposium on Bediuzzaman Said Nursi , Istanbul 1998 ( Istanbul : Sözler Publications , 2000 ) . Baba , S. Tasavvuf Terimleri [ The Terms of Tasawwuf 417 Bibliography."},{"page_id":"PA420","page_number":"420","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Iqbal . ” In Third International Symposium on Bediuzzaman Said Nursi , Istanbul 1995 ( Istanbul : Sözler Publications , 1997 ) . Jami , \u0026#39; Abd al - Rahman . Naqd al - nusus fi sharh naqsh al - Fusus ( Tehran : Imperial Academy\u0026nbsp;..."},{"page_id":"PA434","page_number":"434","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , 336ff Iraq , 266 , 268 Ishārāt al - I jāz , 8 Islam , 1 , 3 , 5 , 11 , 13 , 23 , 24 , 25 , 28 , 42-44 , 47 , 58 , 61 , 69 , 76–77 , 147 , 148 , 213 , 215 , 233 , 235 , 238 , 240 , 241 , 242 , 243 , 244 , 245 , 246 , 249 , 252\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=IbUr3icV9-4C\u0026pg=PA434\u0026vq=Muhammad"},{"page_id":"PA435","page_number":"435","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e Ma\u0026#39;sum , Shaykh , 275 Mulla Sadra , 44 Murad , Shaykh , 275 Musaylima the Liar , 408 , 409 Muslim ( s ) , 23 , 64 , 65 , 74 , 76 , 169 , 171 , 195 , 213 , 234 , 235 , 239 , 243 , 246 , 247 , 267 , 271 , 335 , 341 , 342 , 357\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=IbUr3icV9-4C\u0026pg=PA435\u0026vq=Muhammad"},{"page_id":"PA436","page_number":"436","snippet_text":"... \u003cb\u003eMuhammad\u003c/b\u003e , 14 , 15 , 28 , 30 , 62 , 65 , 69 , 72 , 76 , 109 , 113 , 132 , 134 , 152 , 161 , 163 , 164 , 165 , 170 , 171 , 178 , 216 , 217 , 219 , 224 , 227 , 283 , 290 , 335 , 338 , 381 , 383 , 407 , 498 , 409 , 411 , 412 ; ascension of\u0026nbsp;...","page_url":"https://books.google.com.sg/books?id=IbUr3icV9-4C\u0026pg=PA436\u0026vq=Muhammad"}],"search_query_escaped":"Muhammad"},{});</script></div></div></div><script>(function() {var href = window.location.href;if (href.indexOf('?') !== -1) {var parameters = href.split('?')[1].split('&');for (var i = 0; i < parameters.length; i++) {var param = parameters[i].split('=');if (param[0] == 'focus') {var elem = document.getElementById(param[1]);if (elem) {elem.focus();}}}}})();</script>