Tajdid Duty of Risale-i Nur

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Risale-i Nur is a mujaddid that has done the duty of revival in terms of preserving the tenets of faith.

Altınbaşak Academic Research Board

Imam Bediuzzaman Said Nursi and Risale-i Nur introduced the Qur’an and its effectiveness in a way suitable for understanding in this century. He and Risale-i Nur deserve the title given by Prophet (pbuh) in this hadith “Allah (swt) shall raise for this Ummah at the head of every century a man who shall renew (or revive) this religion.” ¹

Imam Said Nursi states in his dream which prepared himself for the duty of tajdid (renovation) in this century for his acceptance as a mujaddid (renovator) which is also accepted by the scholars both in our country, Turkey, and in the Islamic world.

“I had a dream during the First World War and before that: I was under Agri Mountain which is also called Mount Ararat. Suddenly, that mountain exploded and its particles came apart all around the world. While I was in terror, I realized that my deceased mother was with me. I said to her:

O my dear mother, do not be afraid! This is Allah (swt)’s will. He is both Merciful and Compassionate.

While I was in that condition, I realized that one person ordered me:

– Declare the miraculousness of the Qur’an!

I got up and realized that there will be an enormous explosion. After that explosion and revolution, the walls around the Qur’an will be broken and the Qur’an will directly defend itself. Moreover, the Qur’an will be attacked and its concision will be steel armour for itself. I understood that I will be the one who will introduce this kind of succinctness (i’jaaz) although this is higher than me.”²

This century needs a quite important mujaddid for faith, religion, social life, shari’a, social rights and Islamic politics. However, the most important and sacred of all is the revival in terms of preserving the tenets of faith. The revival of Shari’a and social life and Islamic politics come after this, even in second, third maybe fourth place.

The narration of hadith focuses on the revival of religion comes from the revival of the tenets of faith. However, as the revival in Islamic social life and Islamic politics which is apparently wide and charming in terms of sovereignty is seen more important by many people and world-worshippers misinterpret it…

Countless praises be to Allah (swt) that the collective personality of the Risale-i Nur students have done the duty of revival in terms of preserving the tenets of faith.

“Forty thousand people bear witness that Risale-i Nur has preserved the faith of hundreds of thousands of people for twenty years by counteracting the attack of non-believers and atheism with its effective broadcasting for this sacred duty.”³

In one of his letters, while he was ignoring himself since it was the time of collective personality, he points out the Risale-i Nur and collective personality of Risale-i Nur students in terms of revival of the religion and stresses these points below:

“The merits that you see are not from me but Risale-i Nur. That is the real commentary of one reality of the Holy Qur’an. Even though one mujaddid has been sent at the head of every century who served religion and faith, the present time which is full of the attacks of non-believers in congregation requires a collective personality as a mujaddid.

Since Risale-i Nur is most probably that mujaddid, those qualities do not belong to me but Risale-i Nur as I frequently mentioned before. My life could be accepted as a seed for it. What makes that seed a precious, fruitful tree is nothing but the inspiration of the Qur’an and bounty of Allah (swt). I was that seed and I germinated. All value belongs to Risale-i Nur which is the meaning and commentary of the Holy Qur’an.”⁴    

References:

1. This hadith was narrated by Abu Davud, Bayhaki, Hakim, Tabaraani, Ibn Adiyy and Khatib Baghdadi. The hadith scholars have a consensus on the authenticity of the hadith.
2. The Ratifying Stamp of the Unseen (Sikke-i Tasdîk-i Gaybî), p. 222
3. The Ratifying Stamp of the Unseen (Sikke-i Tasdîk-i Gaybî), p.192
4. Emirdağ Appendix-II, s. 120