How the Quran shapes the brain

 

 
"If it wasn't for their political problems and constant fighting between each other, the Muslims would have been on the moon by the 1400's" was the statement made by a non-Muslim professor in a 400-level undergraduate class on the history of science. It seems that the rate of discovery and advancement in science achieved by the Muslims was quite impressive and has yet to be replicated. What was it that they were doing that allowed for their fast progress?

The teacher in me immediately thinks about their education system, and the neuroscientist in me wants to examine the factors involved in shaping the brains of such a civilization. Interestingly, many Muslim religious scholars will say something about how the Muslims were the leaders when the Quran was the center of their education, and only when they abandoned the Quran that they lost their reign. The amazing thing about this is that while Muslim religious scholars are typically talking about spiritual and moral realities, there is actually a material reality to what they're saying, which takes place in the brain.

A quick disclaimer here: The list of all that is affected in the brain by the Quran and how that can influence other functions is quite exhaustive. But in the interest of keeping it short, I chose some major areas to present in this article.

Before getting into the brain and how the Quran changes it, one should be familiar with how traditional Muslim education took place. In case you're wondering where I'm getting this from, it's from reading the biographies of major figures of scholarship in the traditional Muslim world such as Ibn Rushd, Ibn Sina, and others. This is also based on my personal experience and what I have been told by some of my teachers.
The very first thing taught to an aspiring student was the Quran, which had to be memorized completely. Unlike anything else encountered in spoken Arabic, Quran recitation is a very specific science. Local dialects of Arabic or different ways of pronunciation are not permitted when reciting the Quran. In fact, part of learning the Quran is learning what is called in Arabic taj'weed, which means elocution. The very first thing the student must do is replicate exactly how the teacher is reciting the verse. This refers to where individual letter sounds are being generated in the mouth and throat and where the tongue is to be placed exactly. Once this is done, the student writes the verse on a wooden board in the Othamni script, which follows different spelling rules than regular Arabic writing. The student then takes his board and goes away to memorize the verse. A typical memorization session for a beginner starts with repeating one verse multiple times as it is read on the board to also memorize how it is spelled using the Othmani script. The next day the student reviews the verse several times before returning to the teacher to receive the following verse. After repeating it with the teacher to ensure exact replication of sound and pronunciation, the student writes the new verse and goes away to begin a new memorization session. The third day begins with reviewing the first verse one final time, followed by the second verse several times before going to receive the third verse. On the fourth day the first verse is not reviewed anymore as it would have taken hold in memory, and the second verse takes its place for being reviewed while the third verse is repeated several times before going to receive the fourth verse. At the end of the week is a complete review session for everything that was memorized in the previous days.

As the days pass the capacity for memorization increases and the student is able to take on several verses or even pages at a time instead of only one or two verses. The writing using Othmani spelling continues, as well as the review sessions. Eventually, the whole Quran having more than 6,200 verses is memorized word for word with their specific pronunciation and Othmani spelling. Now the hard task begins as the student works to review all the verses on a monthly basis so as to not forget them. This usually means taking the 30 parts of the Quran as it has been divided to facilitate memorization, and reviewing one part everyday until all 30 have been recited by the end of the month.

It should be mentioned here that the Quran has 10 different modes of recitation. This refers to the placement of diacritical marks on the words and how certain words are pronounced. Some students take this task on and memorize the Quran in all the different modes of recitation, which requires a very careful attention to where the pronunciations are different so they're not confused with each other given how subtle they sometimes can be.

There are a couple of important qualities about the Quran that relates to how it sounds. Verses in the Quran rhyme and change rhythm often, which gives a pleasurable effect to the listener. Furthermore, as one recites, they're supposed to sing it rather than simply read it. In fact, the very practice of Taj'weed (elocution) forces the reciter into a singing tone as they enunciate the words of each verse.

A final note to bring up is in regards to the Arabic language and writing in Othmani script. Part of studying the different modes of recitation requires the student to write not only in an unusual spelling, but also to exclude the diacritical marks from the words. This would allow the student to learn the variations of recitation without having the diacritical marks visually interfere with their memorization of different modes of recitation. Moreover, the grammar of the Arabic requires the proper use of diacritical marks in pronunciation so as to not confuse things such as the subject and predicate. This means that the one learning the Quran must always keep track of how the words are enunciated so as to not alter the overall meaning of the verse.

How all of this relates to the brain is quite impressive. The brain is recognized to be a malleable organ that can change its connections and even its size of certain areas based on how active they become. Understanding how involved the brain is of someone learning the Quran using the traditional Muslim method can explain how they were able to achieve such success in their knowledge endeavors.
While learning the Quran, the careful attention to listening and pronunciation of verses stimulates an area of the brain located in the temporal lobe. The temporal lobe is also where the hippocampus is located, which is the memory consolidation center. It's also the brain region activated for processing of musical sounds such as the case when the Quran is recited. Moreover, it becomes involved when the student engages in handwriting exercises similar to the ones on the wooden board. Where this matters is that this is the part of the brain whose activity levels and capacities have been correlated with a person's aptitude for learning new information. The more activation this area receives, and the more involved this activation is such as the case with the Quran, the better and more efficient it becomes in its functions for learning and memory.

The parietal lobes are also quite heavily engaged as one learns the Quran. The left parietal lobe deals with reading, writing, and functions in speech. It's also the part whose activity is important for math and logic problems. The right parietal lobe handles speech tone, which is related to elocution. It's also responsible for visuospatial relationships and understanding facial expressions. The front part is responsible for the sense of touch discrimination and recognition, which is active during handwriting. The back part plays an important role in attention. Both lobes are also activated during skill learning tasks. Overall, having parietal lobes that have been well activated translates to better logic and math-solving skills, eloquence in general speech, better ability at reading emotional states from facial cues, improved attention, and enhanced capacity for understanding visuospatial relationships.

This last one can explain why Muslims were so good at astronomy.
Other brain regions the activity of Quran recitation strongly activate are the frontal lobes and the primary motor cortex. The frontal lobes activity deals with higher order functions, including working memory, memory retrieval, speech production and written-word recognition, sustained attention, planning, social behavior, in addition to others. For example, as the student is reading the Othamni script, his brain must quickly decide on the proper pronunciation of the word, which without the diacritical marks means it must be distinguished from other possibilities that include not only wrong words, but also wrong enunciation depending on the specific recitation he's using out of the 10 valid ones. The amazing thing about this is that the brain after practice will do these things without conscious control from the student. This trains the area of the brain responsible for inhibition, which is important for social interaction. Children with ADHD have been shown to have this area to be under-developed.

Given the Quran's content that for example includes descriptions of individuals and places, it activates the occipital lobes, which are involved in generating mental imagery. This brain region is also important in visual perception. Becoming active as a result of generating mental imagery indirectly improves visual perception capacities since the area activated is within the same region. The Quran is also rich in its content for history, parables, and logical arguments, all of which recruit different areas that become more efficient and better connected as they are continually activated due to the consistent review sessions.

Putting all this together, it's no wonder Muslims were able to make such vast contributions to human knowledge in a relatively short amount of time, historically speaking. After the aspiring student during the height of Muslim rule has mastered the Quran, his education in other sciences began by the time he was in his early teenage years. Given the brain's malleable nature, the improved connections in one region indirectly affect and improve functions in adjacent locations. The process in studying the Quran over the previous years has trained his brain and enhanced its functions relating to visual perception, language, working memory, memory formation, processing of sounds, attention, skill learning, inhibition, as well as planning just to name a few. Now imagine what such an individual will be able to do when they tackle any subject. It makes sense how someone like Imam Al Ghazali can say he studied Greek philosophy on the side during his spare time and mastered it within 2 years.

What was the Muslims' secret for their exponential rise in scientific advancement and contribution to human knowledge? Literally, the Quran when it was the centre of their education system.

Source: Mohamed Ghilan

Use It Before It's Gone

 

 
A Few Days ago, my mom came home from work and related a conversation she had there. The talk turned to exercise, and her colleague endorsed walking as a good option, since one can also make use of it for other purposes.

I pray for others while I walk, she said. That way I don't waste the time.

I thought, subhanallah, she is selfless enough to exercise to stay healthy and still put her time to wise use.

And she was not Muslim.

What do we, as Muslims, do with our time? Do we make use of every second? Time, the Sunnah tells us, is the most precious of all worldly commodities, for once it's gone, it never comes back. We need, then, to ensure we don't let it pass in vain. We should make certain that when we stand before Allah for Judgment we can justify how we spent His priceless gift.

The Prophet Muhammad, sallallahu alayhe wa sallam, said: "Take advantage of five, before five! Youth before old age. Good health before sickness. Free time before occupation. Wealth before poverty. And life before death" (Al-Hakim).

In the fast-paced societies we live in, people really do come to feel they have no time. They are working, studying, chauffeuring children, doing business on the cell between errands-running a gauntlet of daily obligations.

Time itself seems to be shrinking- a true sign, in fact, of our approaching Hour of Judgment, according to the Prophet, sallallahu alayhe wa sallam. Days become weeks. Weeks, months. Months, years. Before you know it, a decade's got behind you. And you wonder, What have I done with my life?

In the course of our talk, my mother pointed out her colleague's admirable concern with giving time to others. Walking is no waste of it, of course. It is worship, if properly intended to please God and maintain His grant of health.


Still it is done for one's own benefit. What, my mother asked me, have you done for others?

I answered honestly. Not as much as I would like, though helping others- as countless ahadeeth attest and the Prophet's own glowing example ceaselessly shows-can take on many forms. Teaching people a skill you have, making dawah, organizing masjid events, or just taking the time to talk to others about their problems-all are shapes of volunteerism, of help.

Giving for the sake of God means more than donating money. Time can be a gift. By offering some of it for a good cause, you diminish none of what you have for yourself. Allah actually puts barakah in your time. He blesses it so you get more done with it when you spend it wisely in His path.

Give of your time, and you shall be rewarded. Give of your time, and you shall surely use it more effectively for your own benefit.

When I tell others I have no time, I wonder, What am I trying to achieve? Am I making up selfish excuses about why I can't part with it? Or is it just me trying to persuade myself of this?

Sure, I am busy. But I can't fool myself. There are times when I have nothing to do, or am doing nothing. No doubt, we all "do" some of this. Yet if we reconsider our priorities and refine our attitudes, we will find we have substantial time on our hands. We can choose to put it to some good use, or lose it.

*****

Article provided by Al Jumuah Magazine, a monthly Muslim lifestyle publication, which addresses the religious concerns of Muslim families across the world.
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Honour Killings, Domestic Violence and Misogyny Are Un-Islamic and Major Crimes

  
     The thirty four Imams and the Islamic leaders affiliated with the Islamic Supreme Council of Canada have issued the following Fatwa reminding Muslims that honor killings, domestic violence and misogyny are un-Islamic actions and crimes in Islam. These crimes are major sins in Islam punishable by the court of law and almighty Allah.
FATWA (religious edict)
In the Name of Allah, the Most Beneficent, the Most Merciful
We, the undersigned Imams, are issuing this Fatwa as a reminder to the Muslims of North America regarding the issues of domestic violence, honor killings and misogyny in our society. The recent Shafia family trial in Kingston, Ontario has reminded all of us that we need to do more in order to prevent such tragedies in future. There are some Muslims who would commit a crime and then use Islam to justify their crime. According to the Qur'an the biggest liar is the one who tells lies on Allah.
There is no justification for honor killings, domestic violence and misogyny in Islam. These are crimes in the court of law and in the sight of Allah. Therefore, this Fatwa is issued based upon the command of almighty Allah in the holy Qur'an;
"Let there among you be a group that summon to all that is beneficial commands what is proper and forbids what is improper; they are the ones who will prosper." (3:104)
"Believing men and believing women are protecting friends of one another; they enjoin what is right and forbid what is wrong; they perform salat and give zakat..." (9:71)
"Those who, if We establish them in the land (with authority), establish regular prayers and practice regular charity and enjoin the right and forbid the wrong..." (22:41)
Our beloved Prophet Muhammad (peace be upon him) said in a Hadith;
"When people see a wrong-doer and do nothing to stop him, they may well be visited by God with a punishment."
It is an obligation upon us (the Imams) to inform all Muslims in Canada and around the world that in Islam:
1. Honor killings, domestic violence, misogyny, spousal abuse, child abuse in all forms are forbidden.
2. The relationship between the husband and wife is based upon mutual love and kindness.
"And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (30: 21)
In the event of a family dispute, the Qur'an urges husbands to treat their wives with kindness.
"Live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good." (4: 19)
"And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others: to men is allotted what they earn, and to women what they earn: but ask Allah of His bounty: for Allah hath full knowledge of all things." (4:32)
In Islam there is no gender based superiority. In fact, the relationship between a husband and wife is based upon mutual love, respect and care.
"They (wives) are your garments. And ye are their garments." (2:187)
3. Some people quote the following verse from the holy Qur'an to prove that a man has superiority over his wife.
".... but men have a degree over them (wives) and Allah is Exalted in Power, Wise." (2:228) The above verse is not about the superiority of the man. Rather, it is about the greater responsibility of the man in running the home such as fulfilling the food, shelter, clothing, education and safety needs of family members.
The Qur'an recognizes gender equality. The idea of superiority is based on honesty/piety only. "O Mankind, We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of Allah is he who is the most righteous of you" (49:13).
4. We would also like to clarify the translation of verse 34 of Surah Al Nisa. Some translators have the Arabic word, "wadhriboo-hunnah" ( وَٱضۡرِبُوهُ نَّ ) translated as "strike" OR "hit" (with toothbrush). In our opinion, this is not the correct translation.
In a case when a married woman develops a sexual relationship outside the marriage, the Qur'an requires the husband to follow three steps and not to become violent.
a. First educate her
b. Second take separate beds
c. Cite her to authority
Here is the correct translation of verse 4:34.
The men are supporters/maintainers of the women with what God bestowed on some of them over others and with what they spent of their money, so the righteous women are dutiful; guardians to the unseen with what God guarded. And as for those women you fear their disloyalty, then: (first) you shall advise them, and (second) abandon them in the bed, and (lastly) cite them (to the authority). If they obeyed you, then seek not against them a way; Truly, God is High, Great. (4:34)
5. In Islam, obedience of Allah is NOT acceptable to Allah unless the person does it with his or her heart. In Islam the reward of a good deed from Allah depends on a person's intension. If the person is forced to do certain things against his/her will then there is no reward from Allah.
"There is no compulsion in religion......." (2:256)
Therefore, beating or abusing a family member in order to force them to follow Islam is not acceptable to Allah. Parents have the responsibility to educate children about the teachings of Islam but they have no right to abuse or harm them. They need to be a role model for their own children. The Prophet Muhammad (peace be upon him) said, "help the oppressed and the oppressor". People asked the Prophet Muhammad (peace be upon him): "We understand how to help the oppressed, but how should we help the oppressor?" He replied, "By stopping him from the oppression".
In Islam, if a person commits un-Islamic actions (crimes) an institution with authority, such as the police, courts or government, can punish that person - not family members or other private citizens. Honor killing is a major sin in Islam. Those who commit honor killings should face the justice of this world, and they will face Allah's justice too.
Those who cause harm to a family member or anyone else because they believe that the family member or a person have brought disgrace to them OR their honor has been damaged by the actions of a family member commit a major sin / crime by taking the law into their own hands. Only the court system of a country has the authority to decide guilt or innocence, and punish a person, not the family members such as the father, mother, husband, brother, etc.
Honor killing is an un-Islamic practice which has roots in paganism. In Islam, killing or hurting someone in the name of honor is a criminal act which should be punished by the court of law and it will be punished by Allah on the judgment day.
6. Domestic violence is a huge problem across the world. We believe it is not a Muslim problem. It is a human problem. Domestic violence crosses all boundaries. Domestic violence exists in the developed and in the developing worlds. Domestic violence takes place in Christian, Jewish, Muslims, agnostic, Buddhist, Hindu, atheists, etc. houses. It is everywhere. However, as Muslims we must follow the holy Qur'an and the teachings of the Prophet Muhammad (peace be upon him) which forbids causing harm to children, wives or any other person due to disagreements, disputes or conflicts. All family issues must be resolved within the laws of the country we live in.
As the Imams and religious leaders in the community we have an obligation to inform everyone that Islam condemns domestic violence, honor killings and misogyny. We offer every Muslim family in Canada and the United States the support and guidance they need if a family member seems to be violating the Islamic code of conduct. However, we want to be very clear that no one, except the Canadian/American courts, has the right to punish anyone. It is the requirement of Islam that citizens must follow and respect the laws of their countries. Therefore, Muslims who live in Canada must follow and respect the laws of Canada. Similarly, American Muslims must follow the laws of the United States.
On this important day of Eid Milad un Nabi (peace be upon him), the Islamic Supreme Council of Canada announces "ISCC Families Network" project, which will be rolled out across North America in cities where ISCC's affiliated mosques and organizations exist. This network will work with the young girls and the boys and their parents to help and guide them in resolving issues and conflicts. This network will establish separate girls and boys clubs where they can discuss issues and share their experiences at home, at school and at work. This network will establish working relationships with the police, teachers and other mainstream Canadian and the American organizations in the field of domestic violence, racism, discrimination and bullying. All the services provided by this network will be free to all families.
We pray for the victims of domestic violence and honor killings especially the victims of Shafia family. We extend our full support to the victims of domestic violence. We request all the Canadian and the American Muslims to join "ISCC Families Network". May Allah guide us and protect all of us from the evil of Satan and the wrongdoers. Ameen.
Signed by:
1. Prof. Imam Syed B. Soharwardy - Calgary
2. Imam Mufti Shabbir Alam Misbahi - Toronto
3. Imam Syed Mukhtar Hussain Naeemi - Houston, USA
4. Imam Muhammad Masood Ahmed Soharwardy, Ashrafi - New York, USA
5. Imam Hafiz Qari Ghalib Hussain Akber Chishty - Calgary
6. Imam Hafiz Muhammad Nasir Qadri - Montreal
7. Imam Abdul Latif No'mani - Vancouver
8. Imam Muhammad Ibrahim Hussain Chishty Al Alawi - Toronto
9. Imam Qazi Bashiruddin Sahib - Brampton
10. Imam Hafiz Muhammad Zareef Naeemi - Calgary
11. Imam Syed Akram Abbas - Montreal
12. Imam Syed Ahmed Amiruddin Khan Naqshbandi - Mississauga
13. Imam Hafiz Muhammad Masood Pirzada, Mississauga
14. Alima Hafizah Zaheera Tariq Soharwardy, Calgary
15. Imam Hafiz Intizar Hussain Qadri, Montreal
16. Imam Nizamuddin Sayed Chishti - Calgary
17. Imam Saeed Ahmed Saifee - Toronto
18. Imam Shahid Bashir - Calgary
19. Imam Sayed Sajid Qadri - Calgary
20. Imam Muhammad Anees Siddiqui - Calgary
21. Sister Frana Jahangir - Airdrie
22. Alima Fatema Zahra Soharwardy, Toronto
23. Sister Sumaiya Zaman - Toronto
24. Dr. Lubna Anees - Calgary
25. Sister Alia Shahzad - Calgary
26. Sister Nighat Amir - Mississauga
27. Sister Nurgus Moghal - Mississauga
28. Sister Ezra Asghar Shah - Montreal
29. Mr. Hamza Zahid - Halifax
30. Imam Salim Chishti - New Lebanon, New York, USA
31. Imam Abdul Ghani Owaisy - Houston, USA
32. Imam Muhammad Amin Mujaddadi - Live Oak, California, USA
33. Imam Faiz Rasool Qadri - Houston, USA
34. Imam Zubair Naqshbandi - San Francisco, USA For further questions, please contact Imam Syed Soharwardy at 403-831-6330 or 416-994-5467 OR email, contactislamicsupremecouncil.com. Thanks
Note: We are in the process of getting more endorsements from various Imams across North America. Their names will be posted on ISCC's website.

*****

Source:  Islamic Supreme Council of Canada

Bringing Faith Meaning and Peace to Life in a Multi-Cultural World: The Risale-i Nur's Perspective

 
Peace to all who follow guidance (Quran 20.47).

I would like to start with the words of Bediuzzaman Said Nursi (1878-1960) uttered in the mosque of Damascus, "I am like a child before this gathering, among whom are close on a hundred religious scholars, who goes to school in the morning and learns his lesson, then in the evening returns and repeats it to his father. His father sees whether or not what the child has learnt is correct, and the child awaits either approval or guidance from him."

Today's topic " Bringing faith meaning and peace to life in a multi-cultural world: The Risala-i-Nur's perspective" is of great significance in contemporary world. The word culture has a wider meaning and scope; it does not denote only the way of dressing, eating, living, taste in fine arts, language, education but its circle is wider than that. Moreover, bringing faith signifies to enlighten the vision of a person, increasing the foresightedness, developing optimist approach and inculcating tolerance not only to decipher the social, political, economic, religious issues emerging from a multi-cultural world but also to benefit from the richness of thoughts, methods, technologies, researches by enjoying access to others. A culture cannot be at ease with differences outside it unless it is at ease with its own internal differences. A dialogue between cultures requires that each should be willing to open itself up to the influence of and learn from others, and this presupposes that it is self-critical and willing and able to engage in a dialogue with itself.

Diversity of culture existed in the times of all Prophets Adam, Noah, Ibrahim, Musa, Isa, till Muhammad (Peace be upon all of them) and to deal with the issues of all the times emerging from such diversity; the river of guidance continued to flow from Allah, in the form of revelations in accordance with the needs and demands of the respective times. In nut shell the panacea for all the illnesses of the present people and the people to come can be summarized in one single command of the All-Wise Lord, " then when guidance comes to you from Me, anyone who follows My guidance will have no fear, nor will they grieve" (Quran 2:38). Now it depends upon the bearers of the "Trust" (Amanah) i.e., the children of Adam that how will they benefit themselves from this Guidance to perform their duty entrusted to them that is to acknowledge "Oneness of Allah" and spread this Truth to those who are heedless towards this. In other words revival of faith was the message of every Messenger of Allah in one single creed, "there is no god but Allah". Man, in his prior state of existence acknowledged God as his Lord but had since, upon assuming his current physical form, forgotten that acknowledgement. For indeed, the term for man in the Qur'an, that is, "insan", is etymologically related to the root "to forget". This is as if to say that life on this earth is a journey towards remembrance of that first testimony which man has forgotten.

" We made a covenant with Adam before you, but he forgot, and We found him lacking in constancy" (Quran 20:115).

" One who believes in Allah has grasped the strong handhold that will never break" (Quran 2:256) and belief in the messengership of Muhammad (Peace be upon him) breaks the bonds and walls of enmity towards the People (Ummah) of former Prophets. Because one who believes in the Final Messenger his faith is not complete unless and until he believes in all the Messengers who came before him thus cultivating in them love, unity, tolerance and foresightedness.

" The Messenger believes in what has been sent down to him from his Lord, and [so do] believers. They all believe in Allah and His angels, His scriptures, and His messengers. They say, 'We do not differentiate between any of His messengers. We hear and obey. Grant us Your forgiveness, Lord, to You we shall all return!" (Quran 2:285).

There are a number of verses in the Quran addressing mankind as a whole in the words like, " Ya Ayyuhan nas, Ya Ayyuhal Insan, Ya bani Adam, etc" which gives us the concept of unity of mankind". (Sahih al Bukhari, Volume 1, Book 2,Hadith Number 12)

The Prophet said, "None of you will have faith till he wishes for his brother what he likes for himself." 

Furthermore, among innumerous examples from the Prophet Muhammad's life, stretching from "hilf-ul-fudhul to Khutbat-ul-Widda", the well known example of living in peace in a multicultural society is that of the Prophet's "pact of Hudaibiyah" and "the Constitution of Medina" (Mithaq-e Medina). One important aspect of the model of Islam (Peace be upon him) is the successful effort to construct a peaceful multi-cultural society on the basis of the constitution.

For the revival of faith, Allah not only raised the prophets but a hadith of the Prophet Muhammad (peace and blessings be upon him) affirms that, " Allah will raise for this community at the end of every century the one who will renovate its religion for it" (Sunan abu Dawood, Kitab-ul-Malahim, Book 31, Chapter 1).

" In the fourteenth Islamic century, the Risale-i Nur appear all around and serve to the very same purpose. With the meaning fortified by the clear expression of the hadith, says Harun Yahya in his book "Jesus will return", it is our conviction that, in terms of reviving the religion, the Risale-i Nur is in the position of a mujadid".¹ 

"Bediuzzaman"² (wonder of the age) understood an essential cause of the decline of the Islamic world to be the weakening of its very foundations, that is, a weakening of belief in the basic tenets of the Islamic faith. This, together with the unprecedented attacks on those foundations in the 19th and 20th centuries carried out in the name of science and progress, led him to realize that the urgent and overriding need was to strengthen, and even to save, belief. What was needed was to expend all efforts to reconstruct the edifice of Islam from its foundations, belief, and to answer at that level those attacks with a 'non-physical jihad' or 'jihad of the word.' As for external jihad, he refer it to the decisive proofs of the Illustrious Shari'a. For conquering the civilized is through persuasion, not through force as though they were savages who understand nothing.

His message to the world is that " we are devotees of love; we do not have time for enmity. Our way is to adopt the morality of Muhammad (Upon whom be blessings and peace) and revive his practices. Our guide is the illustrious Shari'a, our sword its decisive proofs, and our aim to uphold the Word of God. The way of this Union is love; its enmity is only for ignorance, poverty, and strife. Non-Muslims should feel sure that this Union attacks only those three facts. Our actions towards non-Muslims consist only of persuasion, for we know them to be civilized. And we suppose them to be fair-minded, so we should demonstrate that Islam is lovable and elevated" ³.

Said Nursi explains the communal harmony in a beautiful way, " the person who does not understand the true meaning of co-operation is more lifeless than a stone. For some stones arch themselves to co-operate with their brothers. Such a stone, despite being a stone, leans towards his brother in the dome when he leaves the builder's hand and bows his head so it touches his brother's head, and so they keep from falling. That is, the stones of domes stand shoulder to shoulder so as not to fall" ⁴.

In the form of "Six Words," Bediuzzaman describes a number of those positive truths of Islam, which form the cure for the grievous sicknesses besetting the Muslim community, viz. hope; honesty; love and brotherhood; self-sacrifice; awareness of the luminous bonds uniting the believers; mutual consultation. These are not the qualities that may be dispensed within the face of the difficulties or threats; on the contrary, they form the very foundation of Muslim society ⁵.

Answering the question about the "İttihad-i Muhammed”", Nursi responded that "what is meant when we say the İttihad-i Muhammed” (Muhammadan Union), which is Islamic Unity, is the unity between all believers, whether potential or actual. It does not refer to the society in Istanbul and Anatolia. A single drop of water is still water. The word cannot be thought of as specific. Its true definition is as follows: Its foundations stretch from east to west and from north to south; its centre are the holy places of Mecca and Medina; its point of unity is Divine Unity; its oath and pledge is belief; its code of regulations, the practices of the Prophet (PBUH); its code of laws, the commands and prohibitions of the Shari'a; its clubs and councils, all the religious schools, mosques, and Sufi meeting-houses; the society's eternal press organ are all Islamic books, and its constant one is foremost the Qur'an and all Qur'anic commentaries (and at this time, the Risale-i Nur, which is a Qur'anic commentary), as well as all moderate religious papers and journals whose aim is to uphold the Word of God; its membership consists of all believers; and its leader is the Glory of the World (PBUH)" . 

His focus was not only to bridge but to wipe out the gaps between man and his Omniscient Creator by putting the stamp of transitoriness on the beauty and loveliness of all the objects except the Ever-Existing One from whom the spring of love, peace, unity, brotherhood, equality, justice, solidarity, hope, and subsistence gushes forth. "Mobilize all your strength for this present hour, and think of Divine Mercy, reward in the Hereafter, and how your brief and transient life is being transformed into a long and eternal form. Instead of complaining bitterly, give joyful thanks". In "Tabiat Risalesi" [Nature, Cause or Effect], Bediuzzaman demonstrates that all beings on all levels, are interrelated, interconnected and interdependent, like concentric or intersecting circles. And beyond doubts Bediuzzaman proved his challenge that " I will demonstrate to the world that the Qur'an is a spiritual sun that shall never set and shall never be extinguished" through his teachings comprising in Risale-i Nur. ========
Notes:

1. Harun Yahya, Jesus will Return, http://www.jesuswillreturn.com/s1_6a.html, accessed on 31-01-2012
2. Said Nursi, (1877-1960) born in Eastern Turkey author of Risale-i Nur.
3. Excerpt from ÒThe Damascus SermonsÓ.
4. Said al-Nursi, An Allusion of Surah-al-Ikhlas.
5. The Damascus Sermon by Bediuzzaman Said Nursi, tr from Turkish ÒHute-I SamiyeÓ by Sukran Vahide, 1996, accessed on January 30, 2012

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Abida Quansar is a Junior Research Fellow, Department of Islamic Studies, Jamia Millia Islamia, New Delhi.